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ORTON'S

EXPOSITION OF THE OLD TESTAMENT

VOL. I.

AN

EXPOSITION

OF

THE OLD TESTAMENT,

WITH DEVOTIONAL AND PRACTICAL

REFLECTIONS

FOR THE USE OF FAMILIES.

BY THE LATE REV. JObIoRTON, S.T.P.

IN SIX VOLUMES.

PUBLISHED PROM THE AUTHOR'S MANUSCRIPTS

BY ROBERT GENTLEMAN.

A NEW EDITION :

WITH

THE LIFE OF THE AUTHOR,
By Andrew Kippis, D.D. F.R.S.,

AND AN INDEX OF MATTERS CONTAINED IN THE NOTES AND
REFLECTIONS.

VOL. I.

LONDON:

PRINTED FOR BALDWIN, CRADOCK AND JOY ;

OGLE, DUNCAN AND CO ; G. AND W. B. WHITTAKER ;

AND SIMPKIN AND MARSHALL.

MDCCCXXII.

l.OfsiDUN:
rtllNIKD Hr \MLl.IAM CLOWKS,

NorthMinberlaiHl-<.'onit.

MEMOIR

THE LATE REV. JOB ORTON.

rEW persons in the republic of letters, and fewer
still in the class of Christian divines, have passed
through the world with a more unblemished reputa-
tion, or have left behind them stronger testimonials of
piety, integrity, and talents, than Mr. Job Orton.
The truly practical tendency of his writings has given
them a deserved popularity; and in offering to the
Public a new edition of his valuable Exposition of
THE Old Testament, it will be proper to preface the
work with some account of its excellent author. In
fulfilling this task, the publishers conceive that they
cannot do better than avail themselves of the labours
of the learned Dr. Andrem'^ Kippis, in the fifth volume
of his edition of the Biographia Britannica.

We are there told that, in a memorial, which he drew
up for the use of his own nephews, Mr. Orton gave
them the following information concerning his family :

" They will find no lords and knights, or persons
of distinguished rank, wealth, or station, among their
progenitors. But they will learn (as far as I am capa-

voL. 1. a

11 MEMOIR O! THE

ble of judging, by the best information I could gain,
and the knowledge of those whom I remember), that
there is no one, either male or female, in the line of their
direct ancestors for many generations, but hath been
truly serious, pious, and good, and filled up some useful
station in society with honour." His grandfather and
father, who w^ere grocers at Shrewsbury, of consider-
able property, were justly held in estimation for their
piety, their good sense, their generosity, their usefulness,
and their Christian virtues in general. The younger
Mr. Orton added to his other valuable qualities the
benefit of a liberal education, and an extensive ac-
quaintance with books. His eldest son. Job, the sub-
ject of the present note, was born on the 4th of Sep-
tember, 1717, and was early taught to pray, to read
the Scriptures, and to keep holy the Sabbath-day.
At a proper age he was sent to the Free-school of his
native place, where he went through the whole course
of grammatical education, having stayed there some-
what more than eight years. Here he enjoyed as
great advantages for classical knowledge as in most
public schools, but suflfered, he tells us, " not a little
in the most important interests, by the example and
temptations of some boys who were very wicked and
profane." In May, 1733, he left the school, and went
to Warrington, under the care of Dr. Charles Owen,
the dissenting minister of that town, who usually had
two or three young men under his tuition. Mr. John
Ashworth, the eldest brother of the late Dr. Caleb
Ashworth, of Daventry, and who afterwards preached
with Dr. Foster, in London, and died young, was
Mr. Orton's only fellow-student. This situation was

REV. JOB ORTON in

to Mr. Orton an agreeable transition from his father's
house to that of a large seminary, he and his fellow-
pupil being treated by their tutor more like his own
children, than with the discipline necessary in an
academy. Dr. Owen was a gentleman of consider-
able learning, great piety, and one of the most amiable
men ever known for a polite behaviour, sweetness of
temper and manner, and a genteel address. Mr. Orton
continued with him one year ; after which he spent
the month of June, 1734, in the family of Mr. Col-
thurst, a most excellent and worthy minister at Whit-
church, in Shropshire. There, by the advice and en-
couragement of Mr. Colthurst, he first joined in the
Lord's Supper, and devoted himself to a sincere com-
pliance with the obligations of Christianity. In August,
1734, he went to Northampton, under the care of
Dr. Doddridge, where he continued above seven years,
with the interruption of about seven months in the
year 1736, and the beginning of 1737, which, on ac-
count of the ill state of his health, he was obliged to
spend at home. This time, however, was not quite
lost, as his father kept him as close to reading and
study as he thought was consistent with a due regard
to his recovery. Before young Mr. Orton went first
from home, he had been bound apprentice to his
father, that, in case he should not incline to any of the
learned professions, he might be a freeman of the
town of Shrewsbury, and be able to engage there in
business ; but his inclinations were always to the
Christian ministry. To this he might be led, by ob-
serving the very respectful, obliging, and affectionate
manner, in which his grandfather and father always

a 2

Jv MEMOIR or Tin:

behaved to worthy ministers, and the honourable
terms in which they always spoke of them. Indeed,
the houses of the two Ortons were the places where
not only the dissenting clergy, but several of the
church of England were usually entertained in the
most hospitable manner, when they came to Shrews-
bury. But though this circumstance gave the first
turn to the inclinations of young Orton, he soon formed
his resolutions for the ministry upon better motives.
It was his desire to devote himself to the service of
the sanctuary, with a view to the religious improve-
ment and everlasting happiness of mankind : and to
qualify himself for this great work were all his studies
directed. In a few weeks after he went to Northamp-
ton, he had made himself so perfect a master of Rich's
short-hand, which his tutor wrote, that he could take
down the whole of most of the sermons which he
heard.

Such were the ability and diligence with which
Mr. Orton pursued his literary course, that in March
1738-9 he was chosen assistant to Dr. Doddridge in
the academy ; and he began his lectures in this capa-
city, with reading to the junior students in the clas-
sics and geography. About the same time he was
examined before a committee of pastors in the neigh-
bourhood, as to his qualifications for the ministerial
office, and received an ample testimony of satisfaction
and approbation. His first sermon was preached at
Welford, in Northamptonshire, on the 15th of April,
1739. After this he continued to preach occasionally
in all the neighbouring congregations, excepting on
the first Sunday of every month, when he generally

REV. JOB ORTON. V

assisted Dr. Doddridge at Northampton. During the
vacations, which lasted two months, the Doctor con-
tinued at home in the former month, while Mr. Orton
paid a visit to his friends and relations at Shrewsbury.
In the second month he returned to Northampton, and
took care of the family, the congregation, and such
of the pupils as remained, whilst the doctor made his
excursions to London, or other places.

In this early part of his life, Mr. Orton was ho-
noured with many testimonies of his acceptableness as
a preacher. He received several invitations from the
congregations at Welford, Rowell, and Harborough,
to settle with them as their minister : and he was ap-
plied to, likewise, by the dissenting society at Sal-
ter's Hall, London, to preach there as a candidate ;
but he thought it best to decline these applications,
as, while he was assistant at Northampton, he was
engaged in a very useful employment, and had daily
opportunities of improving himself, superior to what
he should have had in any other station. The enjoy-
ment which he had of Dr. Doddridge's conversation
was esteemed by him as a most peculiar advantage.

In April 1741, died Mr. Berry, the minister of the
presbyterian meeting at Shrewsbury ; and about the
same time Mr. Dobson, the pastor of the independent
church, in that town, to which Mr. Orton's father
belonged, removed to Walsall, in Staffordshire. These
two societies being thus vacant, concurred in an in-
vitation to Mr. Orton, to accept the pastoral charge
among them, promising that in that case they would
unite together in one congregation. The circum-
stance of such a pleasing coalescence of two different

VI MEMOIR OF THE

denominations of Christians, the unanimity of the ap-
plication, and the prospect of an agreeable settlement,
and of a considerable sphere of usefulness, induced
him to accede to the proposal, though he did it with
fear and trembling, as a prophet hath not, in general,
equal honour in his own country, and among his own
kindred, with what he meets with in another place.
In October 1741, he removed to Shrewsbury, and on
the 1 8th of that month preached his first sermon to
the united congregations. On the 18th of the next
month, he had the misfortune to lose his father, who
died at the age of fifty-two. This event was not only
a great personal affliction to Mr. Orton, but brought
upon him such a weight of cares, in addition to his
various duties as a minister, that his health was mate-
rially injured ; the consequence of which was, that he
was laid under the necessity of having an assistant.
He was obliged, likewise, in September, 1742, to go
to Bath, by which he found some relief. The person
chosen to be his assistant was Mr. Francis Boult, who
continued at Shrewsbury till the end of the year 1745,
when he removed to Wrexham, in Denbighshire. On
the 18th of September, in the s^me year, Mr. Orton
was solemnly ordained to the pastoral office. The
sermon and charge that were delivered upon the oc-
casion were printed, and the testimonial was signed
by a great number of pastors. Thirty ministers were
present at the service. Upon tlie removal of Mr. Boult
to Wrexham, Mr. Moses Carter was chosen assistant
to Mr. Orton, and accepted the invitation, but died
in 1747. He was a man of unconunon ability, and
his early death was greatly to be regretted. In 174(3

REV. JOB ORTON. vii

Mr. Orton was invited by the congregation at the new
meeting in Birmingham, to be their co-pastor with
Mr. Bourn. Though he had a high esteem for the
people of that society, he did not dare to undertake
so much work as was necessary in the situation ; be-
sides which, he was comfortable and useful where he
was already settled. The invitation from Birmingham
was signed by nine of the principal persons of the
congregation, who were a committee to manage their
church affairs. In 1748 Mr. Joseph Fownes was
chosen Mr. Orton's assistant, and the connexion was
highly agreeable to both of them, they having always
lived together in the utmost harmony and friendship.
By Dr. Doddridge's death, which happened as before
related, Mr. Orton lost his much honoured tutor,
father, and friend. ** The great and truly paternal
tenderness," says Mr. Orton (in the memorial from
which we write), '* he had shewn to me from my first
coming under his care, and the uncommon confidence
which he had in some instances reposed in me, led me
to the highest respect and warmest affection for him.
His appointing me in his will to preach his funeral
sermon, was a signal honour to me ; and as he left me
all his papers which I chose, I thought myself under
particular obligations to attempt to give the world an
account of his life and character, and writings, which
I at length effected. I do not repent the pains spent
in this work for several years, though hurtful to my
health, because I hope, and believe, it hath been, and
will be, of great use to young ministers, and others
who read it. It was soon after its publication trans-
lated into German, and a copy sent me from Riga,

viii MEMOIR OV THE

from an eminent divine there, who translated and
published my sermons on Eternity. But Doddridge's
Life was translated by Mr. Lindner, a young Lutheran
divine of Saxon-hausen, in Saxony."

In March, 1751-2, Mr. Orton was invited to assume
the pastoral charge of the congregation belonging to
his late friend at Northampton. Upon this his people
at Shrewsbury were alarmed ; and, apprehending that
he might listen to the application, they sent him a most
respectful, affectionate, and unanimous address, to
entreat that he would not leave them. A separate
address, to the same purpose, was made to him by
the young persons of the society. He had no inclina-
tion to quit a situation in which he was comfortable
and useful ; especially as there were some circum-
stances at Northampton that were of a discouraging
nature. Nevertheless, he thought it a proper piece
of respect to take some time to consider of the invi-
tation, which at length he declined.

Not long after this event, another attempt was
made to draw Mr. Orion from Shrewsbury. He was
applied to by a considerable congregation in West-
minster, to succeed their late pastor, the Rev. Dr.
Obadiah Hughes ; but he immediately rejected the
proposal, as he never had any inclination to settle in
London, and as he was firmly persuaded, that neither
his health, nor his abilities, nor his sentiments, qua-
lified him for a situation in the metropolis. In the
two last particulars he was undoubtedly mistaken-
Whether London would have been favourable to his
health, might justly be questioned ; but as to his abili-
ties and sentiments, they would have enabled him to

REV. JOB ORTON. ix

appear with distinguished advantage in the pulpit.
He was one of the most striking preachers that I ever
heard ; and if he had been fixed in town, he could
not have failed of rising to a high degree of popularity.
His popularity, too, would have been of a substantial
and durable kind, not founded on external and artifi-
cial accomplishments, but on discourses that were
practical, serious, evangelical, and pathetic, accom-
panied with a plain, unaffected, and manly delivery,
which irresistibly commanded attention. There was
one respect, in which, perhaps, he was not so well
fitted for London, and that was in his recluse mode of
living, which grew upon him as he advanced in years
and his health declined, and which rendered him very
particular and exact in his time of dining, and very
cautious, not to say fastidious, in his reception of
visiters. The congregation at "Westminster, which
was refused by him, was supplied at Midsummer,
1753, by the writer of the present narrative.

From this time nothing material occurred, in the
course of Mr. Orton's ministry at Shrewsbury, till the
year 1765. He was comfortable and happy among
his people, and in the friendship and assistance of
Mr. Fownes. But in that year his bodily infirmities
had so far advanced upon him, that he was quite dis-
abled from continuing in his public work. On the
15th of September, therefore, (which was his birth-
day) he delivered his last sermon to his congregation.
The Lord's Supper was administered by him several
times after this; but he durst not undertake to preach
any more.

Mr. Orton's quitting his pastoral connexion with

X MEMOIR OF THE

the dissenters at Shrewsbury, was attended with un-
happy consequences. A contest arose with respect to
the choice of an assistant to Mr. Fownes, which, at
length, ended in a separation. The larger number
of the society thought it their duty to provide them-
selves with another place of worship ; and with these
Mr. Orton concurred in opinion. He esteemed him-
self bound to countenance them upon every principle
of conscience, as a Christian, a dissenter, a minister,
and a friend to liberty. Though Mr. Fownes con-
tinued at the old chapel, this circumstance did not
occasion any diminution in the friendship and affection
subsisting between him and Mr. Orton. One almost
unavoidable effect of the division was its being ac-
companied with a bad spirit, in several persons, on
both sides of the question. The height to which the
matter was carried, rendered Mr. Orton's situation
at Shrewsbury greatly uncomfortable, and materiallj''
affected his health. He found it necessary, therefore,
to retire to another place ; and at length he fixed at
Kidderminster, to which he was principally led, that
he might have the advice of a very able and skilful
physician (Dr. Johnstone, afterwards of Worcester),
who always proved himself a faithful and tender friend.
To the care of Dr. Johnstone, Mr. Orton, under God,
owed his life ; and, from the regard and affection of
the same gentleman, he derived some of the greatest
present consolations of his existence. It was on the
26th of October, 1766, that he came to Kidderminster
and there he continued for the remainder of his days.
His residence in that town was as comfortable as he
could hope for, in a place comparatively strange to

REV. JOH ORTON. xi

him, and among persons with most of whom he had no
previous acquaintance.

Thus far I have been enabled to proceed, from a
memorial written by Mr. Orton himself, a copy of
which has been obligingly communicated to me by
the Rev. Mr. Stedman, vicar of St. Chad's, Shrews-
bury. To the same excellent (though personally un-
known) friend, I am principally indebted for the ma-
terials which have put it into my power to finish the
remainder of the article.

Though Mr. Orton was prevented by the bad state
of his health, from ever again appearing in the pulpit,
he still retained the same zeal for promoting the great
objects of the Christian religion. What he could not
perform as a preacher, he was solicitous to effect as a
practical writer. The following words were written
by him in the bible, which he commonly used in his
study : " Si non concedatur ut praeco ^im publicus,
sim tamen operarius : quod public^ non possum, fa-
ciam, [ut licet, valet] privatim. Quod non possum
praedicando, praestem scribendo. Auxiliare, Domine,
servum senilem.*' His whole conduct was in full
conformity to these pious wishes.

Mr. Orton had not appeared much from the press,
previously to his resignation of the pastoral office.
His only publications before that period were his
funeral sermon for Dr, Doddridge, printed in ] 752 ; a
fast sermon in 1756, occasioned by the earthquake at
Lisbon, entitled, Noah*s Faith and Obedience to the
Divine Warnings, and his Preservation froni the Deluge
considered; and Three Discourses on Eternity, and the

xii MEMOIR OF THE

Importance and Advantage of looking at Eternal Things,"
published in 1764. These three discourses have gone
through several editions, and have been translated into
Welch. Such was Mr. Orton's ill state of health,
together with his attention to the duties of his profes-
sion, that it was not till 1766 that he was enabled to
give to the world his Memoirs of the Life, Character, and
Writings, of Dr. Doddridge. In 1 769, he published a set
of sermons, under the title of Religious Exercises recom-
mended : or. Discourses on the Heavenly State, considered
under the Idea of a Sabbath. " These sermons," say the
Monthly Reviewers, " are not distinguished by any re-
markable elegance of style, or accuracy of language and
composition ; but they have a much truer recommen-
dation : they are serious and practical ; well adapted to
do real service to every attentive reader, and evidently
flowing from a heart under the warm influences of
benevolence and piety." After some other encomiums,
the same writers add, " We are persuaded that the
present work is calculated to produce real advantage
to mankind ; and we sincerely join our wishes with
those of the author, that it may contribute to revive
and promote the cause of true religion, with which
the interests of virtue and morality are essentially
connected. In 1771, Mr. Orton published Discomses
to the Aged ; the subjects of which were admirably
adapted to the situation of the persons for whom they
were intended, and concerning which, it was justly
observed, that they breathe an excellent spirit, and
shew an earnest desire in the writer to advance the
interests of genuine piety and practical religion. Our

REV. JOB ORTON. xiii

author's next publication, which appeared in 1774,
was entitled, Christian Zeal; or, Three Discourses on
the Importance of seeking the Things of Christ, more than
our own. At a time when many valuable treatises
had been published in defence of toleration and liberty,
he thought there was great room to complain of the
want of zeal for the support and advancement of real
practical religion, and for the good of souls. To revive,
therefore, this zeal, was the object of the discourses in
question. In 1775, Mr. Orton committed to the press
three farther discourses, under the title of Christian
Worship. The subjects treated of in this piece, which
has been translated into Welch, are the profitable
hearing of the word ; the joining in public prayer ; and
the singing of the praises of God. Two volumes of
Discourses on Practical Subjects, were the production of
the next year. The sermons are thirty- six in number,
and testify, in the strongest manner, the ardent solici-
tude with which the author endeavoured to inspire
mankind with the principles of piety and virtue.
Mr. Orton's last publication, which appeared in 1777,
was entitled. Sacramental Meditations ; or. Devout Re-
flections on various Passages of Scripture, desigiied to assist
Christia7is in their Attendance on the Lord's Supper, and
their Improvement of it. These meditations, which are
fifty in number, are all founded on different texts of
the sacred writings, and are, what the author himself
used in the administration of the sacrament, according
to the method observed among dissenters from the
church of England. " The reader," say the Monthly
Reviewers, " will not find in this work any rapturous
flights, or wild chimeras : he will meet with nothing

Xiv MEMOIR OF THE

but what is rational and pious, tending to form the
heart to the love of God, and to the practice of what
is excellent and praiseworthy. "

Several eminent divines of the establishment ex-
pressed their high approbation of the Sacramental
Meditations. " I think," said the Rev. Mr. Hunter,
vicar of Weaverham, in Cheshire, and the author of
several ingenious publications, '' I never read a book
better calculated for the purposes of spiritual im-
provement. The shortness of the sections, the plain-
ness of the style, the clearness of the method, render
it peculiarly fit for the reading and retention of the
uninstructed in low, and the indolent in high, life ;
whilst a flow of piety, an apt and happy application of
Scripture, an experimental sense of religion, and a
profound knowledge of the divine life, and of the deep
things of God, must recommend it to the perusal and
approbation of those who have made the greatest pro-
gress in goodness." Dr. Tucker, dean of Gloucester,
wrote as follows to a friend : ** Pray thank Mr. Orton
for his book in my name. I am charmed, and I hope
edified too with it ; which I make my constant com-
panion. As I read, I am delighted to find the great
divine, and the able controversialist, concealing him-
self under the better character of the pious and humble
Christian, and avoiding all the parade of human learn-
ing. A man who was less a scholar, and less a Chris-
tian, would have stuffed his book with a thousand
quotations." We shall add the important testimony
of Dr. Adams, master of Pembroke College, Oxford,
which he gave in a letter to Mr. Orton. '* The do-
sign," says the doctor, ** of your book, was quite new

REV. JOB ORTON. XV

to me, and is, I think, happily executed. In our large
communions (such as I have often seen at St. Chad's),
it is the very book I should wish in every one's
hands. You have, perhaps, done more good of the
best sort, under the necessity of retirement, than you
could have done in better health, which universally
brings dissipation along with it. This is a consolation
of the highest and noblest kind, which I am persuaded
you have a right to, and I hope God will, in your
weakest hours, enable you to take to yourself."

Besides these several publications, all of which
appeared with his name, Mr. Orton, in 1770, was the
author of two anonymous tracts, entitled, Diotrophcs
admonished, and Diotrophes re-admonished. They were
written in defence of his excellent friend Dr. Adams,
at that time vicar of St. Chad's, Shrewsbury, who had
been violently attacked by some of the high-flown
Calvinistical methodists, and especially by the writer
of a piece, which made a considerable noise in its day,
called, Pietas Oxoniensis. Mr. Orton's two pamphlets
reflected great credit on his understanding and aff'ec-
tions, being written with much knowledge, and in the
spirit of Christian candour. With the most ardent
zeal in the vindication of his friend, he appears to
have steered something of a middle way between
Dr. Adams and his antagonists, respecting certain
theological niceties and distinctions. The controversy,
he hoped, might do good, by exciting a disposition to
inquire into the contents of the gospel, and by leading
many to read and think on religious subjects who
otherwise would not probably have done it. Nor was
his expectation disappointed ; for he had the pleasure
of hearing that his tracts had been serviceable in this

XVi MEMOIR OF THE

view, especially in Shropshire ; and that they were
much valued by many respectable clergymen, particu-
larly those of evangelical principles.

There is one small publication by Mr. Orton, which,
from not having known of it, we have omitted to men-
tion in its proper place. It was the earliest piece
printed by him, having first appeared in 1749, and we
apprehend without his name. The title of it is, A
Summary of Doctrinal and Practical Religion, by way of
Question and Answer ; with an Introduction, shewing the
Importance and AdvaJitage of a Religions Education. So
well has this tract been received, that it has gone
through numerous editions.

As we are speaking of Mr. Orton's writings, we
shall here finish our account of them, by taking notice
of his posthumous works. In the course of his
ministerial service, he delivered a short and plain
exposition of the Old Testament, with devotional
and practical reflections ; which exposition and re-
flections were published, from the author's manu-
scripts, for the use of families, by the Rev. Robert
Gentleman, of Kidderminster, Worcestershire, in six
large volumes, octavo. The first volume appeared in
1788, and the last in 1791 *. This work has met with
a very favourable reception from the pious world,
and is calculated for general utility. Of the notes it
cannot be said that they are eminently critical ; but
they often convey valuable instruction ; and the reflec-
tions are admirably adapted to promote the purposes
of serious religion.

The last production of Mr. Orton that has been

* The present edition is carefully and accurately i)riiUcd trom that
published i>y Mi. Gentleman. — Editor.

REV. JOB ORTON. XVil

given to the public, is. Letters to a young Clergyman,
12mo. 1791. Mr. Stedman, to whom the letters were
written, is the editor, and he has performed an accept-
able service in committing them to the press. The
advice contained in them is, in general, excellently
fitted for the direction and improvement of the younger
clergy, of every denomination. We cannot help taking
notice of a few detached passages. In the fourth
letter, he thus expresses himself :

I know not what to say about extemporary preaching. It may on
some accounts be desirable and useful ; but I dare not encourage it in
young divines. I never knew an instance of it, but the preacher was
careless in his studies, slovenly and incorrect in his discourses ; and
losing the habit of accurate compositions, could never recover it after-
wards. Yet I would by no means desire you to confine yourself entirely
to your notes. When a thought strikes you, or something in your sermon
seems to strike your hearers, you may add a few sentences, as you find
matter arising in your mind : and if you are thoroughly master of your
subject, and have a good deal of your sermon, especially the application
of it, committed to memory, thus much will be easy, and you will not
hesitate and appear at a loss. But suppose you preach at your new
church sermons which you have delivered at Little Cheverel half a year
ago ; not exactly as written, but commit the substance, every leading
thought, and the text which you have introduced into them, to memory,
and then enlarge pro re natd. Or, you may compose and write out one
new sermon every week, and let it be preached at your churches alter-
nately ; and then, on the other part of the day, have at the other church
your plan, texts, and leading thoughts, only written down, and discourse
to your people from them ; so that each place will have a complete and
a kind of extemporary discourse alternately. But then, if you do this as
it ought to be done, it will very little lessen your labour; for it will
require as much pains in studying your plan, texts, and subordinate
thoughts, and putting them down, as in writing a sermon at large. But
let me caution you, never to venture without a finished discourse in your
pocket, lest any indisposition of your own, or circumstances relating to '
the congregation, should disqualify you for ready conception and utter'
VOL. I. b

XViu MEMOIR OF THE

ancc. I have known so many ministers become injudicious and unac-
ceptable by a careless habit of composing, or rather of not composing at
all, in their younger days, and in small country places, that I make these
concessions, guarded as they are, with fear. The other extreme is best
for a young divine to err in. Besides, there is no way by which you will
so speedily and effectually increase your fund of theological knowledge,
as by accurate composures. Thus you \i'\\\ study your subject carefully,
viewing and examining it on every side ; consulting all the commentators
you may have upon your text and parallel places, and reading what
other divines (whose writings you may be possessed of) have said upon
the subject. So that, were you to read nothing for a whole week but
what you would read in this method (except history, classics, §-c., by
way of relaxation), I shall commend your diligence, and say, you had
kept to the good maxim, Hoc age.

In the ninth letter, we have the following morsel of
literary history.

I am now reading the works of Mr. William Perkins, an eminent
tutor and divine at Cambridge, in Queen Elizabeth's reign. They
are three volumes in folio, and I have got through one of them. What
led me more particularly to read him was, that his elder brother was
one of my ancestors, from whom I am in a direct line, by my mother's
side, descended. I think him an excellent writer ; his style is the best
of any of that age, or the next, and many passages in his writings arc
equal to those of the best writers in modern times. He is judicious,
clear, full of matter, and deep christian experience. He wrote all his
works with his left hand, being lame of his right, and died about forty-
four. I could wish all ministers, especially young ones, would read him,
as they would find large materials for composition. He hath some tracts
against the papists ; appears to have been a pretty high calvinist, but he
hath many admirable things in practical divinity. His works arc little
known in England, but they are still in estimation in German]/, many of
them being written in elegant Latin, and others translated into German.

The twelfth letter contains some admirable remarks
on religious conversions.

Whether I have been the instrument of much good I know not. I
have not seen those good effects o^my ministry, which some ministers

REV. JOB ORTON. xix

have had. There were few, if any, of my congregation, who were
profligate and abandoned ; and whose conversion, when that happens,
is very remarkable, and engages much attention. I hope many aged
persons have been edified by my services, and not a few young people
trained up in sentiments of wisdom and piety ; who are now useful in
their families and stations, and ornaments to religion. Indeed, I lay
very little stress upon what some divines call convei'sions ; I have seen
so many instances of their coming to nothing ; or, that their converts
have only been converted from the sins of men to the sins of devils,
from drunkenness and debauchery to spiritual pride, bitterness, and un-
charitableness ; and this I cannot call a saving change. I see little
alteration for the better in the conduct of many, who have been said to
be converted. I am cautious of calling any thing by that name, where
there is not a regular, consistent conduct following it. Hasty impres-
sions, which some ministers are very ready to observe and admire, are
often lost in a little time, and those who have been under them become
worse than they were before. I have no idea of conversion, as passing
a certain line, and then getting into a saving state. Conversion is a work
oftiine, and I see «o right we have to say any are converted or become
good, till one hath a longer season of trial to observe whether they con-
tinue steadfast in the practice of righteousness, and act in every circum-
stance and relation, in the main, consistent with the demands of the
gospel. I wish you m.ay have the pleasure to see many such converts.

We shall content ourselves with only referring to
the fourteenth letter for some excellent observations
on economy.

Besides Mr. Orton s publication of Dr. Doddridge's
hymns, and of the three last volumes of the Family
Expositor, he printed, in 1764, a new edition of the
life and death of the Rev. Mr. Philip Henry, and pre-
fixed to it an address to the descendants of that emi-
nently pious and worthy divine. Of religious bio-
graphy our author was particularly fond, and he was
a great admirer of the two Henrys, Philip and Mat-
thew. Mr. Matthew Henry's exposition was read by

b 2

XX MEMOIR OF THE

Mr. Orton in his family, and he had a most happy
faculty, whilst he was doing it, of abridging that dif-
fuse writer. He had been solicited, during his retire-
ment, to form a regular abridgment of Henry's expo-
sitions ; but his increasing infirmities obliged him to
decline the employment.

The nature of Mr. Orton's writings was such as
to render them acceptable to serious persons, of dif-
ferent denominations. Dr. Tucker highly approved
of them, and said that his sermons were the sermons to
do good. Indeed, the dean had such a great respect
for the judgment of Mr. Orton, that he submitted some
of his own works to his correction. Dr. Adams read
Mr. Orton's sermons in his family at Oxford. It is
still more remarkable, that our author's extempore
prayers were exceedingly admired by clergymen of
the church of England, who must, in general, be sup-
posed to give a decided preference to precomposed
forms. The Rev. Dr. Stonhouse, rector of Great
and Little Cheverel, Wiltshire, being at Mr. Orton's
house, and joining in his family-worship, was so struck
with the propriety and pertinency of his prayer, that
he thanked him for it, and told him that it deserved
to be written in letters of gold. " I have often," says
Mr. Stedman, " learnt my duty from his prayers."
We may observe by the way, that a close friendship
subsisted between Dr. Stonhouse and Mr. Orton, and
that the latter wrote an excellent letter to the other,
on the death of a daughter. It was printed for private
use, under the title of A Letter from a Minister to one in
Affliction.

After the publication of the Sacramental Meditations,

REV. JOB ORTON. XXI

in 1777, Mr. Orton's bad state of health no longer per-
mitted him to instruct and edify the world from the
press. But he still continued to be useful by his pious
example, his affectionate exhortations, and his corre-
spondence with his intimate friends. In 1781, he
made a present, to the library belonging to the schools
of Shrewsbury, of Dr. Kennicott's Hebrew bible, su-
perbly bound. It was accompanied by the following
inscription :

ut

In hoc raunicipio,

Dilecto natalium loco.

Quo

■ Proavi et parentes honeste et sancte vixerunt,

Quo

Coetus Dissentientium Protestantium pastor constitutus,

ministerio sacro

Annos XXVI. ipse functus est ;

Ut

In his scholis,

Quibus et linguarum cognitionem

Studio decennali hausit,

Amoris et benevolentiae

Pignus aliquod idoneum extaret ;

Hoc opus eximiura, honori S. S. S. dicatum,

lUustrissimi Ben. Kennicott, S. T. P.

Bibliothecae Jonavit

Job Orton, S. T. P.

Et civis Salopiensis,

A. D. M,DCC,LXXXI.

Mr. Orton had before this made some valuable pre-
sents of books to the same library. As in the inscrip-
tion now given, he is styled S. T. P., it is proper to
take notice, that the degree of doctor in divinity had

XXii MEMOIR OF THE

been conferred upon him many years previously to
his decease, but he would never permit himself to
be addressed by that title, or prefix it to any of his
writings.

In the spring of the year 1783, Mr. Orton's com-
plaints multiplied so fast upon him, that there was
no prospect of his continuing much longer in life.
Whilst he was in this situation, the following letter
was written to him by Mr. Fownes, and conveyed by
Mr. Stedman. Notwithstanding its length, we cannot
condescend to make an apology for inserting it, as,
from its excellence, it will delight every pious reader,
and others may pass it over at their pleasure.

Shrewsburj/, June 11, 1783.
My dear and much respected Friend,

If I have not written to you for a considerable time, the reason has
been that I was unwilling to disquiet you by appearing to lay you under
a necessity of returning answers which I know it would be painful for
you to send. But the very weakness, which for a time made me think
it less proper to address a letter to you, is what now induces me to do it.
I cannot tell how to bear the thought of receiving repeated accounts of
your increasing infirmities without letting you know how sensibly I
sympathize with you under all your burthens and complaints, and how
earnestly I wish you all those supports and consolations to sustain you
under your infirmities which will enable you in patience to possess your
soul, to enjoy peace and serenity in the midst of the afflicting symptoms
with which you are visited, and to experience the happiness of that
thankful hope which you have so often recommended to pious persons
as their right and duty in circumstances not unlike to yours, and to
which all who know you are persuaded that you have the justest title,

I need not remind you, that the sufferings of the servants of God,
though very frequently and materially the same with those which arc
endured by persons of a very different character, arc nevertheless, in the
mitigations which accompany them, the encouragements which ar«

REV. JOB ORTON. xxiii

mingled with them, and the prospect which lies beyond them, of a
totally opposite nature. While those, who have no hope but in the
present life, must consider every decay they find come upon them as
foreboding the destruction of all their comfort ; those who have laid up
for themselves a portion in a future world, may view every abatement of
their strength as the presage of the approach of their felicity. While
the hope of the one vanishes, that of the other advances, and assumes a
brighter aspect ; and those forerunners of the total dissolution of these
earthly tabernacles, which the one cannot seriously behold without
painful apprehensions, give the other reason to rejoice that the day of
his redemption draws nigh, and that his labours, uneasiness, and anxiety,
will soon be exchanged for that rest which remains for the people of
God. And if it pleases the God and Father of our spirits, who knows
the need in which his children stand of his assistance to enable them to
endure the afflictions he lays upon them, to give them strength and
command of thought, to reflect and dwell \ipon the reviving views which
are given them of their present trials and future enjoyments, in that
covenant of grace which is well ordered in all things and sure, what
cause have they to be comforted in all their tribulations, and to wait
with cheerfulness till the days of their mourning shall be ended !

To such pleasing, animating reflections as these, dear sir, it is your
happiness that you may give way without scruple. And to this it is my
wish to invite you. Nor do all the discouraging thoughts with which
you may sometimes have been troubled, prevent my inviting you to it
without the least hesitation. It is no surprise at all to me, that persons
whose hearts have been most sincerely devoted to their great ^Master,
should feel doubts and fears rising up in their minds, when they think
they see the hour coming on when the change of worlds is to be made;
and, far from thinking it any weakening of the evidence of the strength
of their concerns to find favour of the Lord, I am well persuaded it is
often a confirmation of it. Those, who have the fullest and most power-
ful convictions of the extent and sanctity of the divine law, will be the
most sensible how far the most eminent of his servants come short of it.
Those who have been most conversant with their own hearts, and most
solicitous to have them entirely united in fulfilling the divine law, will
have the quickest, most poignant, sensibility of their deficiencies in these
excellent attainments. Those, who have the highest conception of the
value of that eternal life, which is the gift of God through Jesus Chrii-t

XXIV MEMOIR OF THE

our Lord, are sometimes the most ready to question whether they shaH
be found meet to rise to such an exalted height of glory. These, I am
persuaded, are the real causes of those clouds and desponding appre-
hensions which may at any time have hung over your mind. Suffer
them not to oppress you, but turn your thoughts to that grace which is
set before us by the Father of mercy in the gospel of his Son. Let the
compassion of the great High Priest of our profession, who knows how to
be touched with the feeling of our infirmities, be the subject of your
meditation. Let the tenderness of the great Father of our spirits, who
knows the weakness of our frame, the imperfection of our knowledge,
and the force of the obstructions with which we are called to struggle in
our passage through a world full of snares, temptations, and impediments
to that advancement in the divine life, which I am satisfied has been the
©bject of your wishes and labours, be much before you ; and I trust you
will find light springing up in your mind, dispelling your fears, reviving
your hopes, and giving you that peace which will keep you from fainting
under your trials, and assist you to finish your course with joy.

It will give me great pleasure to hear, by the friend who brings this,
that you find any abatement of your complaints, and that you recover
any strength ; as by the last information which I heard concerning you,
I am willing to hope you may. I\Iy earnest wishes, and my constant
petitions for you, are, that as your day is, so your strength may be, and
that God, who knows how to comfort those who are cast down, may fill
you with all joy and peace in believing. In these wishes, Mrs. Fownes,
■who desires to be affectionately remembered to you, cordially joins with
me; and if from these assurances, or from any thing which I have said,
you receive any comfort in your affliction, it will be a real satisfaction to.

Dear Sir,
Your sincere and affectionate Friend,

Brother, and Servant,

Joseph Fownes.

Somewhat more than a month after the receipt of
the preceding letter, Mr. Orton departed this life at
Kidderminster, on the 19th of July, 1783, and in the
sixty-sixth year of his age. On the 25th of the same
month, agreeably to his own request, he was buried in

REV. JOB ORTON. XXV

Mr. Bryan's grave, in the chancel of St. Chad's church,
Shrewsbury. Mr. Bryan had been formerly vicar of
St. Chad's, but had been ejected from his living in 1662.
On the removal of the grave-stone from under the altar-
steps, the following inscription was discovered :

Parce Cineribus
D. Johannis Bryan, A. M.
Olim pastoris hujus Ecclesiae,
cum aliis ejecti,
Aug. 24, 1662.
Qui varias passus fortiter tulit,
inculpate vixit, Deoq. iriservivit
Usque ad senectutem, non otiose peractam,
Licet infirmitatibus gravatam.
Paucis diebus Morte abreptus.
In Christo exultaiiB,
Placide transmigravit ad vitam meliorem,
Aug. 31, 1699.
Filius ejus unicus superstes
In memoriam
Dignissimi parentis
P. M.
At the bottom in Hebrew characters,
** The memory of the just is blessed."

Near the same place, a neat monument has been
erected to Mr. Orton's memory.

With regard to the notice to be taken of him after
his decease, Mr. Orton left the subsequent directions
in his will. ** I desire Messrs. Fownes and Lucas
would preach the following sabbath to their respective
congregations, or to each other's, from 1 Tim. i. 11, 12.
But I desire they would say nothing of me, but ex-
hibit the glory of the gospel, and the honour of the
Christian ministry. Only let them assure my former

XXVI MEMOIR OF THE

hearers, that serving them in all their interests, espe-
cially their best, was the delightful business of my
life ; that all my time and studies were directed that
way ; and that if they retain any gratitude and respect
to me, they would shew it by their holy conversation,
and by esteeming their present pastors highly in love
for their work's sake ; by their wise and faithful im-
provement of their labours ; and by their candour
and love one to another." Mr. Fownes's sermon was
published.

Our author's talents as a preacher have been thus
delineated by Mr. Fownes : " Mr. Orton was master
of a great variety of styles, and I have frequently
heard him in the course of his public services adopt
them all with success. But the general character of
his preaching was rather of a practical, serious, and
affectionate turn, than distinguished by laboured and
long-continued trains of reasoning. The didactic
manner, like that of a parent addressing his children,
or an instructor his pupils, was that which seemed
most adapted to his taste and inclination ; and though
he acquitted himself with general acceptance in all the
methods in which he addressed his hearers, it was in
that he chiefly excelled."

The following interesting testimony to the memory
and worth of Mr. Orton came from the hand of his
friend and physician Dr. Johnstone, in a letter to
Mr. Stedman:

Dear Sir, Feb. 26, ] 78^.

Lord Bacon reckons it a great deficiency in biography, that it is for
the most part confined to the actions of kings and princes, and a few
persons of high rank ; while the memory of men, distinguished for worth

REV. JOB ORTON. XXvii

and goodness in the lower ranks of life, has been only preserved by tra-

dition.^ 1 rejoice, therefore, that you have undertaken to collect

memoirs of the late Rev. Job Orton, one of those excellent persons, who
was as industrious in concealing that worth which was so conspicuous
to all who knew him, as he was earnest and skilful in applying it to the
best and most benevolent purposes. Indeed, my friend, we shall not see
his like again : we shall not see knowledge so extensive joined with such
humility, such wisdom and discernment of the human character and of
human life, so determinately employed in doing good to all around him,
and to diffuse happiness to the large circle of human society. He truly
had the wisdom of the serpent, and the innocence of the dove. Of the
seventeen years which he passed in Kidderminster, I spent most usefully
and happily, daily, many hours in his company : his counsel, always
skilful, was faithful and benevolent. I felt the advantage of it, and
regret the irreparable loss I have sustained. 1 do not remember I ever
spent ten minutes in his company, without being witness to some bene-
volent design, or some benevolent action. He comforted and advised
the opulent — he visited the widow and the fatherless, the sick, the poor
and needy, in their affliction. He applied his fortune in relieving their
wants ; and a mind, still more rich in resources than his fortune was in
abundance, in contrivances, as well as incitements to others, to administer
relief. To such as needed, he gave with that generous address, and that
exquisite skill, in which I think he surpassed most persons I have ever
known. I repeat it, I never was in his company without perceiving he
was carrying on some useful design, cither of a public or private nature :
doing good himself, and impelling others to concur with him in executing
some charitable work, or some plan to relieve indigence, to alleviate
pain, to inform ignorance, to check and reform vice : in arbitrating and
settling differences, which had any where taken place among his friends
or acquaintance, he possessed great influence, and shewed always great
address, and gave satisfaction by his interference. He possessed a happy
manner of engaging the affections and confidence of young persons, and
he gave them advice in such a manner as had generally a happy influ-
ence in forming their character to habits of virtue and religion. His
ability and his zeal as a minister I do not presume to mention : his
worth as a man, his sincerity as a Christian, need no such feeble testi-
mony as mine. It is, indeed, an injury to so high a character to ofl'er

Xxviii MEMOIR OF THE

any testimony. But I cannot forbear calling to your recollection, that
though he was zealous as a Christian, yet he possessed no warmth of
zeal to any thing but real religion. A protestant dissenter he was upon
principle, but entertained the most liberal communication with many
individuals belonging to the establishment, distinguished like himself by
worth and talents ; and had the most generous and charitable sentiments
concerning parties and persons of different societies and persuasions in
religion in every part of Europe. I need not inform you, that a bad
state of health brought him to Kidderminster ; and that I had the
honour of being confided in, as his physician. His complaints were of
the nervous and melancholic kind ; they often interrupted his ease and
his usefulness ; but were prevented from confining him entirely to the
house till the month of June, 1783. He had often complained of
failure of memory ; but yet in particular instances, very constantly gave
proofs of his possessing it with unusual accuracy and extent. At
lenclh, however, the defect which he perceived appeared to others, now
and then in expressing an improper word, and in making a pause before
he pronounced the intended one. He complained of pain, and a grow-
ing confusion in his head. About a week before his death, that confu-
sion became apparent and complete. He knew every person, but could
not express what he intended. In three or four days more he became
lethargic, and died apoplectic the 19th of July, 1783, in the sixty-sixth
year of his age. — Thus lived, and thus died this servant of God — this
good man — dear to, and revered by all: this counsellor and friend,
>ivhose loss we must ever deplore. But, my friend, let us no longer
view our losses. How singular was our advantage ! He was our coun-
sellor and comforter while alive : his memory, ever dear to us, and pre-
sent with us, will still sustain and protect us. If at any time malediction
shall persecute us, living or dead, — it will be replied, " No ! — this cannot
be true, the honestest and worthiest of men was their friend." In books
of piety, and in the lives of pious men, we see the effects which religion
ought to have ; those who knew Mr. Orton saw the influence it had,
saw its spirit and precepts exemplified in his temper and conduct.

" Were it necessary," says Mr. Stedman, " to add to
the above, it would be easy to produce the testimonies
of a Kennicott, an Adams, a Tucker, with several

REV. JOB ORTON. XXIX

others, given by eminent men, both of the establish-
ment, and among the dissenters : for, to use the lan-
guage of the apostle, ' He had a good report of all
men, and of the truth itself.' "

Dum memor ipse mei, dum spiritus hos rcget artus,

Semper honos, nomenque tuum, laudesque mancbunt. — Virgil.

The same gentleman, who rejoices in every oppor-
tunity of gratefully and affectionately connecting his
name with that of his friend, hath, in other places
said, " It affords me a kind of pleasure to think that
I have his sacred remains deposited in my church,
that ere long T shall mingle my dust with his, arise
with him, and, I hope, be happy together."

Sic mihi contingat vivere, sicque mori.

It has occurred to us, that Mr. Orton, who so long
resided at Kidderminster, the principal seat of Mr.
Baxter's ministerial usefulness, had a considerable
resemblance, in certain respects, to that famous divine.
In extent of abilities, Baxter was undoubtedly greatly
superior to Mr. Orton, and he prodigiously exceeded
him in the multiplicity of his writings : but with re-
gard to the nature of their practical works, and the
strictness, we had almost said the rigidness, of their
personal piety, there was no small degree of similarity.
^ Both of them display, in their productions, the same
ardent zeal to excite the attention of men to their
eternal concerns, and urge these concerns with a pecu-
liar energy and pathos. Both of them were animated
with a seriousness of spirit, which seems never to
have forsaken them in the most ordinary occurrences
of life : nor could either of them bear to be much

XXX MEMOIR OF THE REV. JOB ORTON.

interrupted in their sacred employments. Wiien some
visiters to Mr. Baxter, after having sitten a while with
him, said, " We are afraid, Sir, that we break in upon
your time ;" his answer was, *' To be sure you do."
What was Mr. Orton's disposition in this respect, is
expressed with great vivacity in one of his letters to
Mr. Stedman. The passage shall conclude the pre-
sent memoir. *' I am glad I have no visiters like
Mr. ***, no such Bath friends ; I would not have
them : — They are not friends ; 1 would not submit to
such grievances and inconveniencies, nor should my
wife (if I had such an one as his). What must we
do ? they will say. Why, break off all correspondence
with such. Tell them (as I did at Shrewsbury, and
do here), ' I am old and infirm ; I will have my own
hours. At them, I shall be glad to see my friends,
but they must come soon, and go soon, or not at all.'
* But we can't do this at ***.' Then I would remove
to the Land's End, or to a Welch mountain, and would
not sacrifice such blessings as health, regularity, do-
mestic comfort, and family religion, for any person or
persons whatsoever. I am independent, and will be
so. I have little company and acquaintance. Ease
and quiet, and an interview now and then with a
worthy friend, bound my ambition. But I have a
numerous and excellent society of prophets, apostles,
and practical writers, especially Baxter, Bates, and *
Scudder, with whom I have lately been conversing.

AN EXPOSITION

THE OLD TESTAMENT.

THE FIRST BOOK OF MOSES,

CALLED

GENESIS.

INTRODUCTION.

This is, undoubtedly, the most ancient Book in the world. It is
almost universally agreed that the author of this, and the four follow-
ing books, (commonly called the Pentateuch) was Moses ; a man of
a very extraordinary character, who was educated in the court of an
Egyptian prince, and acquainted with all the branches of learning
taught in the schools of Egypt.

Considering how long the Patriarchs lived, the history of facts which he
relates came down to him through so few hands, as to leave no room
to suspect their authenticity. On these accounts this book claims
peculiar attention, separate from the consideration of the writers
being under the influence of the Holy Spirit, without which, the true
history of the Creation could never have been known.

This book, though doubtless intended for the general information of
mankind, seems to have been written more particularly for the in-
struction and advantage of the Jewish people; to prevent their com-
plying with the idolatry of other nations, and preserve their entire
obedience to the divine law, as well as to lower that pride and vanity
which they were ever prone to indulge, on account of their being the
peculiar people of God ; in which views many things in it appear
peculiarly beautiful.

Genesis, which is the name it bears in the Greek Septuagint translation,
signifies generation* ; and it is so called, because it relates the history

* Matt. i. 1 .
VOL. I. B

2 GENESIS. I.

of the generation or beginning of the lieavens and the earth, the pro-
duction of man, and the geneaU)gies of the patriarchs.
This history begins about 4,000 years before Christ, and contains a period
of 2,365 years, or thereabouts. The account of the creation, with
which it commences, cannot reasonably be supposed, as it hath been
by some, to relate to the universe at large, but, at most, to the Solar
System, and principally to our world. And though it be granted
that the Bible was not intended to teach men natural pliilosophy, we
■jnwbt suppose, if we believe its divine ins|)iration, that what it relates is
aijrecable to truth and the nature of things.

CHAPTER I. Verso 1—25.

Contains the History of the creation of the World, with its appendages
and inhabitants, in the space of six days; and of the work of
each day.

1 In the beginning God created the heaven and the earth :
He made out of nothuig, the common matter of tchich the heavens
and the earth zcere aftencards formed*. 2 And the earth was
without form and void, zcithout order, or beauty, or furniture ; the
stamina, or principles of future productions, being all blended
together: and darkness [was] upon the face of the deep a'a^ers
which surrounded the solid mass, occasioned by the thick vapours
xohich rested upon them; and the Spirit of God, or his it finite
zcisdom and power, moved upon the face of the waters, made a
violent agitation in order to expel those vapours, and separate the
fluid and solid matter, ofichich, together with luminous and fiery
particles, this chaos seems to have been compounded. 3 And God
said, Let there be light, and there was light; the gross particles
zcere dispelled, and the dark earth zcas illuniinatcdf. 4 Anil

* Here tlie ag'ncy of tlie biesseil God is asserted in the formation of all thinccs ;
and iu tlie New Testtiment we are told, he made all things by Jesus Christ, John
i. 3. Epli. iii. 9. lleb. i. lO. Philosophers have had great debates about the for-
niulion if the world ; some assertinjj its eternity, others forminij the most ridiculons
notions of its beini; made by chance, or a concourse of atoms : but this first verse
of our IJible elears up all the difficulty.

t Some suppose, that the (iery particles whicli contained light and heat, were
separated from the rest of the miss, and collected into distinct bodies or globes
of light, wliicli moved round and caused a kind of day to some paits of the earth,
wliile other parts were in darkness. Rut if we. suppose, that tiie Sun was first
created, tlieu the earth was illuminated by the Sun's rays. — Longinus mentions
this veise as an instance of the true subliure.

GENESIS. I. 3

God saw the light, that [it was] good; agreeable to his great
<Jesign. And God equaUxj divided the light from the dark-
ness, hi) giving the earth its diurnal motion. 5 And God called
the light Day, and the darkness he called Night, that is, appoi)ited
the!/ should be so called : and the evening and the morning were
the first day*.

6 And God said. Let there be a firmament, an expansion or
atmosphere, in the midst of the waters, and let it divide the waters
in the clouds, from the waters upon the earth. 7 And accordingly
God made the firmament, and divided the waters which [were]
under the firmament, and designed for seas and rivers, from the
waters which [were] above the firmament, in the clouds, and it was
so; part of the icaters ascended in vapours into the air. 8 And
God called the firmament Heaven, including the space where the
birds fly, the clouds gather, and the stars appear to move. And the
evening and the morning were the second day.

9 And God said, Let the waters under the Heaven, zohich at
first equally overspread the earth, be gathered together unto one
place, and be kept ivithin their appointed channels ; and let the
dry [land] appear in continents and islands: and it was so as God
commanded (Psalm civ. 5 — 8.) 10 And God called the dry
[land] Earth, and the gathering together of the waters called he
Seas: and God saw that [it was] good. This clause is not added
to the second day^s t£ork, because the zcork which was then begun
(the separation of the zcaters) ivas not perfected till now\. 1 1 And
God said, Let the earth receive power to bring forth tender grass
itself, zcithout being sozon, the herb yielding seed [and] the fruit
tree yielding fruit after his kind, its own peculiar kind, whose seed
[is] in itself, upon die earth, so that it shall propagate its own
species: and it was so. 12 And the earth brought forth grass
[and] herb yielding seed after his kind, and the tree yielding fruit,
whose seed [was] in itself after his kind : and God saw that [it was]
good. Every tree and plant zcas adapted to answer some useful
purpose. \o And the evening and the morning were the third day.
14 And God said. Let there be lights, luminous bodies appear-
ing in the firmament of the heaven, to divide tiie day from the
night : and let them be for signs or marks of distinction betzceen
one portion of time and another, and for seasons, to produce and
distinguish spring and summer, and autumn and winter, and for

* The evening is mentioned first, because the Jewisli sacred days begin from the
evening.

t Dr. Kenuicott observes that the words are found in the Greek version at
V. 8.— El).

B 2

4 GENESIS. I.

days and years : by their several motions, to make the days longer
and shorter; and to distinguish between day and day, month and
month, year and year ; and to show how to compute time accord-
ingly. 15 And let them be for lights in tlie firmament of the
heaven, to give light upon the earth : and it was so. l6 And God
made, rather, Now God had made two great lights ; the greater
light, the sun, to rule the day, and the lesser light, the moon*, to
rule the night: [he made] the stars also. 17 And God now set
them, caused them to appear, in the iirmament of the heaven to
give light upon the earthf. 18 And to rule over the day and
over the night, and to divide the light from the darkness : and God
saw that [it was] good. 19 And the evening and the morning
were the fourth day.

20 And God said. Let the waters, together with the earth , bring
forth abundantly the moving creature that hath life, and fowl [that]
may fly above the earth in the open firmament of heaven. 21
And God created great whales;};, and every living creature that
moveth, which the waters brought forth abundantly after their
kind, and every winged fowl after his kind : and God saw that
[it was] good. 22 And God blessed them all, saying, I bestow this
blessing or power upon you to multiply your kind, Be fruitful, and
multiply, and fill the waters in the seas, and let fowl multiply
in the earth. 23 And the evening and the morning were the fifth
day. 24 And God said, I^et the earth bring forth the living
creature after his kind, cattleybr the use of' man, and the creeping
thing, and beast of the earth after his kind : and it was so. 25
And God made the beast of the earth after his kind, and cattle
after their kind, and every thing that creepeth upon the earth after
his kind: and God saw that [it was] good.

REFLECTIONS.

1. Let us adore the infinite majesty of God as displayed in all
his works, both in heaven and on earth. The zcorks of the Lord
are great, sought out of all those who have pleasure therein. What

* The moon is mentioned first, to denote its peculiar iisefuluess to us above tlie
other planets.

t Mr. VVIiiston well observes, Moses seems to have given an account of things
as they would have appeared to an obsirving spectator, had such an one been
here upon eartli during the creation ; when tlie Sun, on liis first appearing, would
seem to have been at that instant created. VVuiston's Theory, pref. p. 40.

X Tlic original word is often rendered dragons, and crocodiles ; see Ezek..\xix. .1
xxxii. 2. But here it seems to be put for large fish in general. — Ed.

GENESIS. I, II. 5

can we see but displays of power and wisdom in all the works of
his hands! What are the nicest, or the greatest performances of
human skill, when compared with His, who is wonderful in
counsel, and excellent in working ! The meanest animal, the least
vegetable or insensible being, declares his eternal power and
Godhead. What skill, beauty and harmony appear in all his
works ! What reason have we, after such a survey as this chapter
affords, to adopt the devout rapture of David, O Lord, how ma-
nifold are thy works, in wisdom thou hast made them all!

2. Let us be daily sensible of the divine goodness in all the
works of his hands; that he hath provided so richly, not only for
the support, but the comfort of all his creatures, and their
agreeable entertainment. That he hath given the vegetable world,
in particular, such beauty and grandeur. The earth is full of his
riches, and so is the great and wide sea. All his works praise
him, and his rational creatures, especially, should bless his holy
name. They alone are capable of admirhig his works, and they
should constantly do so.

3. We learn to use all the creatures for the honour of that
God by whom they were made. They are not our own ; are not
produced by our wisdom or power. Let us use them as the
creatures of God. We are stewards of his manifold gifts, there-
fore let us not abuse them, let none make unnecessary waste of
them, or tyrannize over the brute creation, where God hath given
us dominion. A merciful man is merciful to beasts and insects.
Every degree of cruelty is unworthy a rational creature. Let us
set God, the great creator of all, continually before us, and se-
riously consider what use of these things will be most pleasing to
him, and advantageous to ourselves ; thai whether we eat, or drink,
or whatever we do, we may do all to the glory of God in the name
of Jesus Christ. JImeu.

CHAP. I. 26, to the end. CHAP. II. 1—3.

Of the creation of man and the institution of the sabbath.

IQ.GOD having finished the inanimate and brutal creation, pro-
ceeds to the nobler production of man: and here, to adddigfiitt/ and
solemnity to this, his last and greatest work, He calls a council and
advises; not to signify any doubt, deliberation, or want of skill

6 GENESIS. II.

orpjwer in himse/f, but to shoiv the dignity of the creature he zcu9
toform, and the amazing wisdom of the product. And God said,
speaking to his Son, or Spirit, or both, or his attendant angels, Let
us make man in our image, a ?-easonabie being, after our likeness
in mora/ pe) feet ions: and let them have dominion over the fish of
the sea, and over the fowl of the air, and over the cattle, and over
all the earth, zcith its various productions, and over every creeping
thing that creepeth upon the earth, so ^5 to use them for their
pleasure and benejit. 27 So God created man in his own image,
in the image of God created he him, this is repeated as icorthy
peculiar attention: male and female created he them. Both were
made this day, though the manner of the womaiis creation is more
fully related, ch. ii. 18, &c. 28 And God blessed them, and
God said unto them. Be fruitful, and multiply, and replenish the
earth, and subdue it, dress aiui manage it so as to make it fruitful,
and have dominion over the fish of the sea, and over the fowl of
the air, and over every living thing that moveth upon the earth,
zchich are designed to sjibserre the zcaiifs and conveniences of
mankind.

29 And God further said to them. Behold, I have given you
likeuise every herb bearing seed, which [is] upon the face of all die
earth, and every tree in the which [is] the fruit of a tree yielding
seed; to you it shall be for meat*. 30 And to every beast of the
earth, and to every fowl of the air, and to every thing that creepeth
upon the earth, wherein [there is] life, [I have given] every green
herb for meat : and it was so till after the fall, when beasts and
birds of prey, (uul fishes did eat and devour one another. 31 And
on the conclusion of the whole, on a survey of his works, God saw
every thing that he had made, and behold [it was] very good;
exactly f tied for the use and end for which they xoere designed;
and adorned with such perfections as were suitable to their natures ;
and all conducing to the glory of God. And the evening and the
morning were the sixth day.

1 Chap. II. Thus, as before related, the heavens and the earth
were finished and all the host of them, their ornaments and appa-
ratus.

2 And on the seventh day God had ended his work which lie
had madet: luid he rested on the seventh day from all his work which
he had made. He ceased to create, lie proceeded no further. Resting

* Herbs are only mentioned ; animal food not being allowed, as some think
before llip flood, at least not till alter the fall. See Cuadock's History of the
Old Testiimcut, p. 4, 5,

t Dr. Kciinirott observes, that the Samaritan Itxt with the Greek and Syriac
\ersJons read, (Jvd ended lits tcork on the sixth duy.

GENESIS. II. 7

.mplies bodily fatigue or weariness; hut the creator of the ends of
the earth fainteth not, neither is he iceartj. He ceased from the
work of creation but not of providence, to teach ns to rest from our
work on that day. 3 And God blessed the seventh day and
sanctified it* ; set it apart as sacred in memory of the creation of
the world, as a day in which he is to be blessed and praised, and in
which he communicates blessings to his pious worshippers, because
that in it he had rested from all his work, which God created and
made, or brought to perfection.

REFLECTIONS.

1. Let us remember and acknowledge the dignity of our
natures. Attend to these words, Let ns make man. God gives
notice to those about him of the great business he was going to do ;
it was something worthy of their highest regard ; the last and best
of his creating work here below. We are all fearfully and won-
derfully made. All the parts of our body are an amazing instance
of his power and skill; but the breath of life, the living soul, the
intelligent and immortal spirit, by which we are capable of under-
standing and reasoning, looking backward to past ages and forward
to eternity, by which we are able to inquire after God our maker,
and pay him a reasonable service; this is the crown of all; herein
he hath made us wiser than the beasts of the field and the fowls of
heaven, and but a little lower than the angels. It is when man is
taken in comparison with other things, with all the lower crea-
tion, that his dignity and excellency appears. Let us love that
God who hath raised this curious frame, who is the father of our
spirits, and hath crowned us with such glory and honour. Let
us be thankful for any remains of His image which we still bear,
and act as becometh those who were made for God and like him.

2. Let us depend on God to begin and perfect the new crea-
tion. Thanks be to God, who commanded the light to shine out
of darkness, that he hath shined upon us in the face of his dear
Son, to give us the light of the knowledge of the glory of God in
the face of Jesus Christ. He, who is the author of nature, is the
God of all grace ; and the day is approaching, when he will make
all things new. The same power that produced nature at first,

* As Adam and Eve were created at the close of the sixtJi day, this would be
the first whole dav of their life, the first of their week, and God appointed it to
be n sabbath or holy day ; and there is no doubt but they and their descendants
observed it as such. — Ed.

S . GENESIS. II.

must change our corrupt hearts and sinful inclinations, and create
us anew in Christ Jesus to good works. Let us maintain an
humble dependance upon him, to begin and carry on his new and
nobler creation in our own souls and tiie souls of others : his hand is
not shortened that it cannot save, nor his ear heavy that it cannot
hear : if he speak the word, it shall be done. Let us rely upon
his almighty power to make our souls perfect in holiness ; to com-
plete our adoption, to wit, the redemption of our bodies, that we
may be fit for the new heavens and the new earth wherein dwelleth
righteousness.

3. Let us bless God for the institution of the sabbath, which
is so well calculated to begin and carry on this good work in our
souls, and maintain a sense of God and his goodness in the world.
Let us be thankful if we have found the advantage of it, as thou-
sands in all ages have done. If God thought fit to enjoin it on
man in a state of innocence, that he might converse with God in
holy duties and exercises, much more fit is it for us in our cor-
rupt state; when we have so many hinderances in religion, so
many difficulties to grapple with, temptations to overcome and
duties to perform. Let us call the sabbath a delight, the holy of
the Lord, and honourable. On that day let us rest from all our
common works and remember to keep it holy ; employing it in
devout meditations on the wisdom, power and goodness of God
in creation, and the still brighter and nobler scenes which the
glorious gospel of the blessed God opens upon us.

CHAP. II. 4, to the end.

A more particular account of some things before mentioned, the Ibrma-
tion of Adam and Eve, the forbidden fruit, and the institution of
marriage.

4 1 HESE things already related [are] a true account of the
generations, or origin, of the heavens and of the earth, when they
were created; in the day or time that the Lord God, or Je-
hovah*, made the earth and the heavens. 5 And we have here also

• Here the name Jehovah is first used. It signifies, He that was, and is, and
is to come ; the necessary self-pxistent Being. It is commonly rendered Lord in
our Bible, and is distinguished by capital letters; but the word Lord by no
means expresses the force of the original, which should have been retained — Ed.

GENESIS. II. 9

an account of the formation of every plant of the field, before it was
produced by any virtue in the earth, and of every herb of the field
before it grew : every plant and herb being created in a state of
maturity: for the Lord God had not as yet caused it to rain
upon the earth, and [there was] not a man to till the ground. So
that the origin of these thi7igs must be ascribed to God's power
alone, seeing there was no natural cause to produce them. 6 But
after the earth was stored luith vegetables, there went up a mist
from the earth ; and this falling down upon it again, watered the
whole face of the ground.

7 And the Lord God with exquisite art formed the bod i/ of
man [of] the dust of the ground*, and breathed into his nostrils
the breath of life ; infused into his lifeless body a living soul,
which quickened it, and discovered itself by the breath in his nos-
trils. And it is observable, that man's body and soul xvere made
distinct, (which they were not in other creatures) to show that his
soul is of a different original from the body: and man became a
living soul, a being living a natural and more excellent life than
any other creature here beloio.

8. And the Lord God having thus made a rational creature,
does not turn him out into a barren world, but provides comfortably
both for the support of his body, and the entertainment of his mind,
and therefore he had planted a garden eastward of Judea, in the
country of Eden ; and there he put the man whom he had formed.
9 And out of the ground of that garden made the Lord God to
grow every kind of tree that is pleasant to the sight, and good for
food : the tree of life, so called because it was a natural means of
preserving man's life, and a pledge of its continuance, he had also
planted in the midst of the garden ; and there he had likewise
planted the tree of knowledge of good and evil, the eating of tvhich
(being forbidden) would give him experimentally to knozo the
difference between moral good and evil.

10 And a river went out of the land of Eden to water the
garden; and from thence it was parted and became into four
heads, or principal streams f. 11 The name of the first [is]

* Whence Adam is called the earthy man, i Cor. xv. 47. ; to which af;rees the
Hebrew word liere rendered /yrwierf, which is different from tliat used witli refer-
ence to the other creatures. It refers to potters who make vessels of clay ; and
seems to denote the peculiar care and skill of the Almighty in the formation of the
human body. — Ed.

t The situation of paradise, answering to this description, is what geographers
are divided about. Most probably, as Calvin and others suppose, it was in
Chaldea, at the confluence of the Tygris and the Euphrates. These two rivers
were above, witli respe(;t to the course of the waters ; and the other two below ;
viz., the Pison and the Gihon, which names have long been disused — Eu.

10 GENESIS. II.

Pison : tliat [is] it which compasseth, or ivinds u/oiig, the wliole
land of lliivilah, where [there is] gold in great plenfij. 12 And
the gold of that land [is] remarkabli/ good : there [is] also bdel-
lium and the onyx-stone. 13 And the name of the second river
[is] Gilion : the same [is] it that compasseth, or rcinch along,
the whole land of Ethiopia. 14 And the name of the third
river [is] Hiddekel, or Tj/gris; that [is] it which goeth towards
the east of, or before, Assyria. And the fourth river [is] Eu-
phrates itself.

15 And the Lord God took the man, and put him into the
garden of Eden, to dress it and to keep it for his health and
pleasure. l6 And the Lord God commanded the man, i)iclud-
irig the zcoman also, saying, 1 7 Of every tree of the garden thou
niayest freely eat, but icith this single limitation, that of the tree
of the knowledge of good and evil, thou shall not eat of it : for
in the day that thou eatest thereof thou shalt surely die, become
liable to all sorts of evils, both in this rcorld and the other, luhich
shall immediateli/ begin to seize upon thee.

18 And the Lord God said, [It is] not good that the man
Tcho is a social being, should be alone : I will therefore make him
an help meet for him ; suitable to his nature, acceptable to his
person, and useful upon all occasions. Now the manner of her
creation nsas as different from that of the other creatures as the
end for which she was made. 19 And out of the ground and
waters the Lord God formed every beast of the field, and every
fowl of the air, and he brought [them] unto Adam to see what he
would call them : and whatsoever Adam called every living
creature, that [was] the name thereof by which it was known
to posterity. 20 And Adam gave names to all cattle and to the
fowl of the air, and to every beast of the field, according to their
respective natures. But for Adam there was not found among all
the tribes of creatures, one that was an help meet for him, so that
it was necessary that one should be created on purpose.

21 And the Lord God caused a deep sleep to fall upon
Adam, and he slept : and during his state of insensibility he took
one of his ribs, and closed up the flesh instead thereof. 22 And
the rib which the Lord God had taken from the man, made he
into a woman, and brought her unto the man, who nozo azcoJce,
and he gate her to him as his wife; acquainting him with the
manner of her creation. 23 And j\(\ain, receiving her with gra-
titude and joy, said. This [is] now a fit companion for me, being
bone of my bones, and flesh of my flesh : she shall be called

GENESIS. II. 11

Woman because she was taken out of man. Aud God ac-
quainlcd Adam zoith the great lazo of matrimoni/ now instituted,
saying, 24 Therefore shall a man leave his father and his mother'
and shall cleave unto his wife : and they tivo * shall be one flesh ;
most inseparahli/ united during life, and hare as intimate com-
munion as if they were hut one person. And this condemns both
polygamy and divorce. 25 And they were both naked, the man
and his wife, aiid continued so as long as they were innocent ; and
by reason of their innocence they were not ashamed ; as there was
neither deformity in their bodies, nor guilt in their souls, the cause
of shame.

REFLECTIONS.

1. Wk are here called upon to remember the celestial ori«vin
of the soul; it did not spring from the dust, it was not formed by
our parents, but is the breath of God. There is a spirit in man
and the inspiration of the Almighty giveth him understandino-.
Let us highly prize these precious and immortal souls; study
their improvement in knowledge and holiness ; and never de-
base them by any low or mean pursuits : but let them daily
aspire towards the world from which they came, and the God by
whom they were infused.

2. Let us admire the plentiful provision God hath made for
man, and the equity of that covenant under which he was placed.
How wisely and kindly hath God contrived for the delight of his
creatures ! He is to be owned and honoured in all. It is a
remarkable expression in v. 5, the Lord God, that is, Jehovah,
had not yet caused it to rain on the earth. It is God alone that
giveth rain from heaven, and maketli the earth fruitful ; he
greatly enricheth it with the rivei- of God, which is full of
water; he giveth us all things richly to enjoy. God saw good
to lay on man a small restraint, to let him know he was a servant
and a dependant, and not an absolute proprietor. If any should
ask, why this should be made the test of obedience, rather than a
moral precept ? the reason is plain ; he could not be guilty of
many vices, he had no temptation to others ; so that his virtue
was to be tried by his having a proper temptation to transgress.
The demand of abstinence from one tree, was very reasonable,
when God had given him all things else.

* See MaUh. xix. 5. Mark x. ?• l <^oi". ^i- l6. Eph. v. 13.

12 GENESIS. II.

3. Let us be very thankful for the happiness of social life ; that
God hath given us social natures, and fitted us for social pleasures
and entertainments : that he hath formed us capable of those tender
affections, which are an honour instead of a disgrace to human
nature, and the source of that endearing friendship which but
one relation will admit of. The wisdom and goodness of God
are to be adored in providing so suitable and agreeable a com-
panion for his new- formed creature, to enliven paradise itself;
for continuing in the breasts of his descendants of both sexes
their mutual tenderness for each other ; and for appointing and
instituting the conjugal relation, as what he saw would be for
the comfort and advantage of his creatures, as well as necessary
for the regular and orderly continuance of them.

4. Let the circumstances attending the production of the
woman, be a lesson to both sexes how to behave one to another.
Adam, says the apostle, was first formed, then Eve ; which he
urges as an argument for the cheerful subjection of the woman,
1 Tim. ii. 13.: and in another place he observes, the woman was
made for the man, and out of the man ; which he urges to the
same purpose. We learn hence the duty of men to love their
wives, v. 24. Therefore shall a man leave his father ami his
mother, and cleave unto his mfe, and they two shall be one Jiesh.
This is a strong argument against having more wives than one,
and also against divorces, which are so shamefully common in
the present day. In this view it is urged by our Lord, Matt. xix.
5. He had, as the prophet Malachi observes, the residue of
the spirit, and could have created more women than one, but he
did not. The circumstance of the woman's creation out of the
man, was no doubt intended to be a moral lesson that men
should love their wives, since they are bone of their bone, and
flesh of their flesh, and are designed for their comfort, and to
be helps meet for them. In a word, marriage is honourable in
all; it is the wise and gracious appointment of God; and it
should be the concern of all who are entered, or may enter, into
that relation, to behave to each other with that forbearance and
kindness, that respect and concern for each other's welfare,
which alone can make their state comfortable here, and will, if
they are truly religious, lay a foundation for a purer, more
lasting, yea an eternal friendship in the other world.

GENESIS. III. 13

CHAPTER III.

This is one of the most difficult and the most melancholy chapters in
the whole Bible. Before this all was very good ; here all is very
bad. It contains an account of our first parents' fall, the cause and
the consequence of it. The origin of evil hath always been a subject
of controversy with speculative men, and probably will always be
attended with some difficulties, which in the present world cannot
be solved ; but the scripture gives such an account of the matter,
as ought to satisfy us, namely, that it was in consequence of the
temptation of some subtil and malignant being. What that being
was, and how he presented his temptations, we are here informed,

1 IMOW the serpent (that is, the Devil or Safcm under the
form of a serpent J was more subtil than any beast of the field

which the Loud God had made : and he, being set upon the ruin
of the human race, said unto the woman, whom lie found alone,
and zchose attention he had probably gained by various wiles and
appearances of intelligence, under the form of a fine, beautiful
serpent, zcalking erect and uncommonly attentive to her: having
thus prepared the zcay, he said. Yea, hath God indeed said, ye
shall not eat of every tree of the garden .' Sure it cannot possibly
be, that God, isho is the supreme good and your most bountiful
benefactor, should in good earnest forbid you the use of this tree.

2 And the woman said unto the serpent. We may eat of the
fruit of all the other trees of the garden : 3 But of the fruit of
the tree which [is] in the midst of the garden, God hath certainly
said, Ye shall not eat of it, neither shall ye touch it, in order to
the eating of it, lest ye die*. 4 And the serpent said unto the
woman, Certainly you must be mistaken; God's words may have
some other meaning ; ye shall not surely die : 5 For God knows
it will be very pro fit able for you ; and therefore it is not likely that
he (being so good) should absolutely forbid it you : God doth
know, that in the day ye eat thereof, then your eyes shall in-
stantly be opened : and ye shall be as gods, or as God himself,
knowing good and evil. You shall attain such a large, yea divine

* See Milton's account of this matter, which I tliink is the most clear, easy and
probable of any I have met with. Far. Lost. Bk. ix. 1. 494. &:c.

li GENESIS. III.

measure of krion/edge, tliat in cofj/parisun thereof your present
knowledge is but blnulness.

6 And when llie woman saw that the tree [was] good for
food, and that it [was] pleasant to the eyes, beyond the rest of the
trees, and a tree to be desired, from this account of it, to make
[one] wise ; she took of the fruit thereof and did eat, and then
gave some of it also unto her husband with her, and he did cat
likewise, through her persuasion. 7 And immediately the eyes
of them both were opened, in a sense far different from what the
tempter had pietended, and then they knew that they [were]
naked : and experienced a sense of shame and the need of covering;
so that they sewed fig-leaves together, and made themselves
aprons, ov girdles. 8 And they heard the voice of the Loun
God, a sound from the majestic presence or glory of JEHOVAH,
as it zcere walking in the garden in the cool of the day, or evening,
and seeming to approach them. And Adam and his wife, through
a sense of guilt and fear of punishment, hid themselves from the
azful symbol of the presence of the Loud God, amongst the
trees of the garden,

9 And the Lord God called unto Adam, and said unto him,
loith a terrible emphasis to bring him to confession, Where [art]
thou? IVhy dost thou seek concealment? 10 And he said, I
heard thy voice in the garden, and 1 was afraid, because I had
found that I [was] naked, and therefoie I hid myself. 1 1 And he
further interrogated Adam, and said, Who told thee that thou
[wast] naked ? and that thou needest on that account to be
ashamed? Hast thou eaten of the tree, wliereof I connnanded
thee, that thou shouldest not eatr 12 And the man, desirous to
excuse himself, ungratefully said, The woman, whom thou gavest
[to be] with me, as an help meet, she gave me of the tree, and at
her instigation I did eat. 13 And the Lord God said unto the
woman. What [is] this [that] thou hast done? How heinous a
transgression! And the woman, being also desirous to extenuate
her crime, said, The serpent beguiled me, and 1 did eat.

14 And the Lord God said unto the serpent. Because thou
hast done this, thou [art] cursed above all cattle, and above eveiy
beast of the field : though the serpent was only the instrumeni
here, yet he is cursed to shew God's detestation of sin: upon thy
belly shalt thou go, and dust shalt thou eat all the days of thy
life. His wings and feet fell off; and instead of feeding on plants
and kerbs, he took his food from the du^t and licked in the dust
with if. 13 And I will put perpetual cxwmiy between thee and

GENESIS. III. 15

the woman, and between thy seed and her seed : it shall bruise
thy head, and thou shall bruise his heel*.

1 6 Unto the woman he said, she being first in the transgression,
I will greatly multiply thy sorrow and, or rather in t!)y conception
or pregnane,)/ ; in sorrow thou shah bring forth children: and thy
desire [shall be] subject to thy husband tvho?n thou hast enticed:
and he shall rule over thee. 17 -And unto Adam he said, Because
thou hast hearkened unto the voice of thy wife, rather than to ihj/
owi understanding, or to my precepts, and hast eaten of the tree
of which I conmianded thee, saying. Thou shalt not eat of it :
from henceforth cursed [is] the ground for thy sake, it shall no
longer produce its fruits spontaneousli/ as before; in sorrow shalt
thou eat the produce [of] it all the days of thy life. 18 Thorns
also and thistles, all manner of unprofitable hurtful weeds, shall
it bring forth to thee ; and thou shalt eat the herb of the field, in-
stead of those generous and delicious fruits of paradise thou hast
hitherto fed upon. 19 I" the sweat of thy face shalt thou eat
bread, icith constant labour and vexation, till thou return unto the
ground ; for out of it wast thou taken : for dust thou [art], and
unto dust shalt thou return. 20 And Adam, sensible of the mercy
mixed zc'ith judgment, and thankful that the sentence was not imme-
diately executed, called his wife's name Eve, which signifies life,
because she was to be the mother of all living.

21 Unto Adam also and to his wife did the Lord God show
further favour, and taught them how to make coats of the skins of
the beasts, and clothed them thereiuith. 22 And the Lord said,
in something of an ironical manner, to humble him more deeply,
Behold the man is become as one of us, to know good and evil.
And now lest he put forth his hand, and take also of the tree of
life, and eat, and live for ever, or entertain the hope of doing so;

* This is true in a literal sense : there is an irreconcilable enmity between
mankind and serpents, and their attacks on each other arc freqnont. But Adam
and Eve undoubtedly knew that it was an inteUi2;ent spirit who had seduced
them, and that this sentence was addressed to such a being. God deigned to
comfort Adam and Eve, under the dejection and grief in which lie saw them
involved, and therefore makes them this promise. Hut where would be the
comfort, if It were only to be taken in a literal sense, that Adam's children siiould
sometimes kill serpents, and serpents should sometimes inirt them ? This looks
like triflin", and must be poor comfort to a creature under the divine displeasure.
Adam must be fallen indeed, fallen below common sense, to take comfort in
that. Thij seed mid her seed may therefore mean, as many think, the riuhteous
and the wicked, or (which sense 1 much prefer) the Lord Jesus Christ, the great
Messiah, the Captain of Salvation. He, that ennncnt Person, sliall bruise thy
head, destroy thy power ; and thou slialt bruise his iieel ; he shall receive some
sliglit hurt in the contest ; whicli may refer to the sufferings the Messiah endured
for our Salvation.

16 GENESIS. III.

93 Therefore the Lord God scut him forth from the garden of
Eden, into the wild and vncultivated country about it, to till the
ground from whence he was taken ; but he lingered and was loth
to depart. 24 So he drove out the man by violence, and Eve re-
luctantli) followed. And he placed at the east of or before the
garden of Eden, muiistering Angels called Cherubims, and a
flaming sword which turned in their hands every way, to keep the
way of the tree of life; that the earthly paradise might not be
regained, and that man might not expect immortaliti/ vn earth.

REFLECTIONS.

1. Let us lament the ofience and calamity of the human family
in its first head. See what wretched work sin made in God's
beautiful and orderly creation. We should be greatly grieved at
this apostacy, which was such a dishonour to God, and brought
such misery on mankind. We have reason to look back upon it
with grief and shame, that man, though made upright, had thus
come short of the glory of God and rebelled against him. When
labouring in the sweat of our brow, let us think of the evil of sin.
When the daughters of Eve endure the pains of conception and
the sonows of childbearing, let them learn to hate sin. Let all
our pains of body and depravity of mind lead our thoughts to this
origin of evil, and learn from the whole story, that sin is the abo-
minable thing which God's righteous soul hatelh.

2. Let us return to God since we have fallen from him : there
is no security or comfort but in this, whatever difficulties or mor-
tifications may attend it. Let us be careful we do not cover our
transgression, like Adam, (see Job xxxi. 33.) and flee from God ;
but fly to him as the Father of mercies. To fly from him is vain ;
for there is no darkness nor shadow of death where the workers
of iniquity can hide themselves. But to return to him in the
neic and living way zchich he hath appointed, Heb. x. 20. and to
confess and forsake our sins, is the only way to find mercy.

3. Let us own the justice of this sentence passed on man.
We bear the image of Adam in our afflictions and death. We
labour like him, and like him return to the dust. Adam's sin was
great and heinous, and, being the first transgressor, claimed a
heavier punishment. God did his guilty creatures no wrong — he
did but keep his own word. Let us humble ourselves under these
mortifying circumstances of becoming a prey to sin, to affliction

GENESIS. III. 17

and death, and adore God, who exacts Jess than our iniquities,
and the iniquities of our first parents deserved.

4. Let us adore that mercy which pointed out the Lord Jesus
Christ. That God so graciously revived the drooping hearts of
his fallen creatures by this early intimation of mercy, and provided
so richly for the comfort of succeeding generations, that, while
feeling the effects of sin, they might look to Christ. By faith in
this promise the holy men of old bore up under their imperfec-
tions and distresses. We have particular reason to be thankful
that Christ was manifested in the flesh, that as the children whom
he came to save were partakers of flesh and blood, he also partook
of the same. Blessed be God for Jesus Christ! This second
man is the Lord from heaven, who restores those blessings which
our first father lost, and brings greater and nobler along with him.
Thanks be to God for this unspeakable gift!

5. Let us long after the recovery of a better paradise by him.
As by man came death, by man came also the resurrection of the
dead ; when he shall be raised not only to another but a happier
life. There is a nobler paradise above, where the tree of life ever
flourishes in perpetual verdure and beauty; where there is no
serpent to deceive, no tempter to seduce; from whence Satan is
for ever banished, and joy and glory spring fresh through immortal
ages. — 'In the mean time,

6. Let us pursue the holy war against Satan under the banner
of Christ, who was manifested to destroy the works of the Devil.
He overcame him on earth, he triumphed over him on the cross.
We must expect opposition from him, he hath an enmity against
the seed of the woman, and may bruise their heel. But let us
resist our great adversary. He was too hard for innocent man ;
his cunning is improved by long experience, and we are less able
to resist him ; but if we continue steadfast we shall finally triumph,
for he is a vanquished foe. Let us contend like those who know
that they shall be more than conquerors through him that hath
loved us ; and do thou, O God of peace, bruise Satan under our
feet shortly. Amen.

VOL. I.

18 GENESIS. IV.

CHAPTER IV.

The I'ormer chapter contained an account of Man's fall, this of hi»
increase. It gives us the history of Cain and Abel ; of Cain's poste-
rity ; of Laniech and his posterity ; and of Seth and his family.

1 And Adam knew Eve his wife: and she conceived, and bare
a son whom she called Cain, and said with great thankfulness and
joy, I have gotten a man from the LonD, as his gift and the fruit
of his blessing. <2 And she again, or afterwards, bare his brother
whom she called Abel ; which signifies vanity. She probably ex-
pected Cain to have been the Messiah, but found him of a zcicked
disposition: and being disappointed, called this son vanity, or dis-
appointment. And they were both brought up to labour, but of
different kinds. And x\bel was a keeper of sheep, but Cain was
a tiller of the ground. 3 And in process of lime, or every year,
it came to pass, that Cain, by the divine command, brought of the
fruit of the ground an offering unto the LoicD, called a sacrifice,
Heb. xi. 4. 4 And Abel, he also brought of the firstlings of his
flock, and of the fat thereof, the fattest and the best. This he
offered with humility and faith, and he found his account in it.
And the Lord had respect imto Abel, and to his offering; which
he manifested by some visible token (probably by fre from heaven
consuming the sacrifice) so as that Cain discerned it. 5 But unto
Cain and to his offering he had not respect, ybr zcant of faith and
sincerity. 4 And Cain was very wroth both with God and his bro-
ther; and his countenance fell. lie laid aside that cheerfulness,
and pleasantness, which argues well-pleasedness ; and betrayed his
anger and discontent, by his sour, dejected, envious looks. 6 And the
Lord said unto Cain, to bring him to a sense of his sin and re-
pentance jor it, Why art thou wroth i* and why is thy countenance
fallen? lam 7iot guilty of any partiality. 7 If thou doest well,
shalt thou not be accepted .'' and if thou doest not well, the punish-
ment oj thy sin lieth at the door, and like a furious beast is ready
to seize thee. And though Abel is accepted before thee, on account
of' his faith, yet he shall still show thee respect as his elder brother,
and subject unto thee [shall be] his desire, and thou shalt ride
over him.

8 And Cain talked with Abel his brother concerning the different

GENESIS. IV. 19

regard skotvn to their respective offerings* : and it came to pass
when they were in the field together, that Cain i)t a fit of resentment
rose up against Abel his brother and slew him. (J And on his
return from thejield the Lord said unto Cain, Where [is] Abel
thy brother ? And so hardened was he in his sin, that he said, I
know not: [Am] I my brother's keeper? didst thou ever give me
any charge of him, '^^ 10 And he said again to Cain in an aziful
manner. What hast thou done? the voice of thy brother's blood
crieth unto me from the ground ybr vengeance, and it shall be
avenged ; even 1 1 now [art] thou cursed from the earth, sentenced to
a perpetual banishment from that part of it, which hath opened her
mouth to receive thy brother's blood from thy hand, into a more
barren country. 12 When thou tillest the ground, it shall not
henceforth yield unto thee her strength so freely as hitherto. A
fugitive and a vagabond shalt thou be in the earth ; cast out from
God's presence and the society of thy kindred and acquaintance,
and wandering from one country to another, by reason of thy trou-
ble and perplexity of conscience. 1 3 And Cain said unto the Lord,
My punishment [is] greater than I can bear, or my iniquity is
greater than that it may be forgiven. 14 Behold, thou hast driven
me out this day from the face of the earth, my native soil, where I
have dwelt with my parents and kindred, and from thy face shall I
be hid, I shall be alzoays hiding myself from thee, and skulking in
holes and corners by reason of my guilty conscience, and 1 shall be a
fugitive and a vagabond in the earth, and it shall come to pass,
that every one that findeth n>e shall attempt to slay me as
the public enemy of mankind, and one devoted by thee to de-
struction-]: 15 And the Lord said unto him, Therefore to pre-
vent this, I ordain, that whosoever slayeth Cain, vengeance shall
be taken on him sevenfold. And the Lord set a mark upon Cain,
lest any finding him should kill him : Some visible token f either
the palsy, or a ghastly look, or the like) to make him a living
monument of his wrath against muTder%. 16 And Cain went out
from the presence of the Lord, and dwelt in the land of Nod,

* Cranmer's version is. And Cain spake unto Abel his brother, Let us go forth:
which words are found in the Samaritan text. See Kennicott's Remarks.

+ Tiie world being nosv near one hundred and thirty years old, the inhabitants
might be considerable. Whiston computes them at upwards of four thousand,
others at a great deal more.

X A late ingenious author hath given the most natural sense of these words,
which he observes may be rendered thus, God appointed to Cain a sign or token, to
assure him that no one should kill him. So the ward is rendered Gen. ix. IS.
Shuckford's Connect. Vol.1 p. 8 —Ed.

C -2

09 GENESIS. IV.

tkat IS, the land of vagabonds, so called on Cain's account, which
lies on the east of Eden.

17 And Cain knew his wife, zcho accompanied him with others
of his family, and she conceived and bare Enoch : and after
many year^ wandering, and having a numerous progeny, God
permitted him to nettle, ami he builded a city, and called the name
of the city after the name of his son, Enoch. 18 And unto Enoch
was born Irad : and Trad begat Mehujael : and Mehnjael begat
Methusael : and Methusael begat Lamech.

19 And Lamech who was one of wicked Cain's posterity, was
thejirst who violated the original law of marriage by polygamy,
for he took unto him two wives : the name of the one [was] Adah,
and the name of the other Zillah. God was pleased to tolerate
this under the Old Testament ; but Christ, in Matthew xix. S, fully
showed the evil of it, and restored marriage to its frst institution.
20 And Adah bare Jabal : he was the father of such as dwell in
tents, and [of such as have] cattle, the frst inventor of tent
making, and of the art of tending and ordering cattle. 2 1 And
his brother's name [was] Jubal: he was the father of all such
as handle the harp and organ, having invented some kind of musical
instruments, and taught the use of them. 22 And Zillah the other
xcife of Lamech, she also bare Tubalcain, an instructor of every
artificer in brass and iron, that is, instruments for war, or for hus-
bandry: and the sister of Tubal-cain [was] Naamah, who the
Jews say found out the way of carding, spinning, and weaving
wool. 23 And Lamech said unto his wifes, Adah and Zillah,
who seem to have been afraid that, since tveapons were grown so
comynon, Lamech, who was probably a man of a turbulent spirit,
would be slain ; iii order to calm their fears he says. Hear my voice,
ye wives of Lamech ; hearken unto my speech, and be under no
painful apprehensions on my account : for do you imagine I have
slain a man to my own wounding, and a young man to my own
hurt* ? A'o. If Cain therefore, who murdered his own brother for
his piety, shall be avenged seven-fold, truly Lamech seventy and
seven-fold : God will bring tenfold destruction on the man that
hurts me.

Moses having thus briefly mentioned Cain's posterity, returns to
mention another branch of Adam's family. 25 And Adam knew
his vvife again, and she bare a son, and called his name Seth, which
signifies appointed or substitute : For God, [said she,] haih ap-

• * The words are rendered by Bishop Lowth, I hare slain a man for having
tcoundtj me, and a young man Jor lianng ttruitfd me, Lowth's PrtrUut. p. Si.

GENESIS. IV. ii

poinled me another seed instead of Abel, whom Cain slew, and
who shall he the root of that holy family in tchich the church shall
be established. 26 And to Seth, to him n\so,that is, to Seth him-
self, there was born a son ; and he called his name Enos, that is,
sorroroj'ul ; to note the sadness of those times by reason of the
wickedness thereof: then began men to call upon the name of the
Lord, to separate themselves from the profane society of the
wicked, and to worship God in a more public, solemn, and pure
manner than had been done by Cain, and his prof ane posterity . And
here began the distinctio)i of the sons of God, and the sons and
daughters of men.

REFLECTIONS.

1. Iris reasonable God sl'.ould have our best, and that he
should be presented with our first and noblest sacrifices. He
deserves it, he claims it. But let us remember,

2. That real piety is necessary to our acceptance with him.
Abel's sacrifice was preferred because he was humble and pious,
and offered it in faith. If we are destitute of inward and real
religion, God will turn away his ear from our prayer, and even
our sacrifice will be an abomination to the Lord : to vow and not
perform our vows, is to offer the sacrifice of fools. If any man
be a true worshipper of God, and doeth his will, hiiu he heareth
always, and him he accepts.

3. See the danger of indulging malignant passions. Cain was
wroth with God and his brother. Ho ought to have rejoiced
that his brother's sacrifice was accepted, and to have grieved that
his own was not. But his envy and anger prey upon him, and
hurry him on to commit this horrid murder. Guard against
every sally of passion ; ask yourselves vhen it begins to rise, as
God doth Cain, " Why am 1 wroth — do 1 well to be angry?"
Those who are of an hasty temper should learn caution by such
a melancholy story as this. Anger resteth in the bosom of fools,
and produces the most dismal effects. Suffer not the least re-
sentment to harbour in your bosom. You are shocked at Cain —
but remember, every one that hateth his brother is a murderer.

4. We are not to judge of good and evil by the present ap-
pearance of things. Righteous Abel is subject to wicked Cain.
Abel was slain by his brother, and why slew he him? Because
his own works were evil, and his brother's good. This good
man's days soon came to an end : but this providence was over-

29 GENESIS. V.

ruled to be an early intimation of the immortality of the soul,
and the rewards of a future state. Wait till the day of re-
tribution, and the scene will be changed, and all this regular con-
fusion in the ways of God's providence will have a wise, a glo-
rious and a merciful end.

5. See here the terror of an evil conscience ; what a dreadful
thing is a distracted mind ! See the fatal eftects of sin ! Cain
was full of despairing thoughts, but showed nothing of humility,
no hope of mercy. What dreadful hardness of heart must sin
have produced, that after having seen God and conversed with
him, he should continue impenitent. A wounded spirit is a
terrible thing. To prevent it, guard against the ways of Cain;
and herein let us exercise ourselves, to maintain a conscience
void of offence towards God and man.

6. How vain are all arts and sciences, and ornaments of life
\Vhere real religion is wanting. The descendants of Cain dis-
covered several valuable and noble inventions, but still they
themselves were wicked, and walked in the footsteps of Cain.
These inventions were of the Lord, and these were their portion ;
a miserable portion indeed ! Let us choose our lot among
God's servants, those who in sincerity call on his name. Let us
love his worship, make religion the one thing needful, and then
we may hope to enjoy peace of conscience, free from disquieting
fears and alarms, and shall at length obtain eternal redemption
through that blood of sprinkling, which speaketh better things
than the blood of Abel.

CHAPTER V.

The genealogy, age, and death of the patriarchs from Adam unto Noab,

1 1 HIS following [is] the book of the generations of Adam;
the history of Adam's creation, and the catalogue of his posterity
till the jiood, who were the progenitors of Christ : 2 In the day
that God created man, in the likeness of God made he him :
male and female created he them ; and blessed them, and called
their name Adam, in the day when they were created ; this repe-
tition is intended to remind us what a glorious creature man was
nt first, and how shainefuthf he teas fallen. And it intimates that

GENESIS. V. 23

Adam, which signifies red earth, was the proper name of the whole
species. And Adam lived an hundred and thirty years, and, after
several other children, he begai [a son] in his own likeness, after
his image, not the likeness of God, but of Adam : yet he was a
pious son, in opposition to others who were zeicked, a proper repre-
sentation of his father, and well supplied the place of Ahel, and,
agreeable to his wife's desire, he called his name Seth. 4 And
the days of Adam after he had begotten Seth were eight hundred
years : and he begat other sons and daughters. 5 And all the
days that Adam lived were nine hundred and thirty years: and he
died ; so that the original threatening was literally executed,
though at a very distant period*.

6. And Seth lived an hundred and live years, and begat Enos.
7 And Seth lived after he begat Enos eight hundred and seven
years, and begat sons and daughters. 8 And ail the days of
Seth were nine hundred and twelve years : and he died.

9 And Enos lived ninety years, and begat Cainan. 10 And
Enos lived after he begat Cainan eight hundred and fifteen years,
and begat sous and daughters. 1 1 And all the days of Enos
were nine hundred and five years, and he died.

12 And Cainan lived seventy years, and begat Mahalaleel.

15 And Cainan lived after he begat Mahalaleel eight hundred
and forty years, and begat sons and daughters. 14 And all the
days of Cainan were nine hundred and ten years : and he died.

15 And Mahalaleel lived sixty and live years, and begat Jared.

16 And Mahalaleel lived after he begat Jared eight hundred and
thirty years, and begat sons and daughters. 17 And all the days
of Mahalaleel were eight hundred ninety and five years : and he
died.

18. And Jared lived an hundred sixty and two years, and he
begat Enoch ; who is mentioned with distinguished honour in the
New Testament, Jude 14, as the seventh from Adam and a prophet
of God. 19 And Jared hved after he begat Enoch eight hun-
dred years, and begat sons and daughters. 20 And all the days of
Jared were nine hundred sixty and two years : and he died.

21 And Enoch lived sixty and five years, and begat Methu-
selah f. 22 And Enoch walked with God, in a course of sin-

* The extiaordluary lonfrevity of men, in those first ages of the world, appears
not at all incredible, coiisidering bow requisite this was for peopling the earth,
and how probable it is that the human constitution wai then proportionably
strong.

t This is a prophetical name, an! signifies He dieth and water is uni forth.
Job V. 10. And so it will intimate that Enoch foreseemg the deluge, gave his son

24 GENESIS. V.

gular piety, after he begat Methuselah three hundred years, ami
begat a great number of sons and daughters. This shows thai
the conjugal life in its purity may stand with the strictest rules of
holiness. 23 And all the days of Enoch were three hundred
sixty and five years. 24 And Enoch walked with God; it is
said of all the others that they lived, but of him that he walked
with God; maintaining to the last an intimate communion with
him, and a conscientious obedience to him. And this was so highly
pleasing to God that he was translated that he should not sec
death. Heb. xi. 5. and he [was] not foutul when sought, for God
took him immediately to heaven both body and soul, to be a testi-
mony of the future happiness of both. This was probably done in
a public manner, on some solemn occasion : by ivhich God testified
his regard to his singular piety, and comforted the hearts of good
and pious men with the hopes of future happiness, zchen those great
calamities, of which he prophesied, should come.

25 And Methuselah lived an hundred eighty and seven years,
and begat Laniech; not that Lamech mentioned ch. iv. 23. for he
was one of Cain's posterity, but this was one of SetKs. 26 And
Methuselah lived after he begat Lamech seven hundred eighty
and two years, and begat sons and daughters. 27 And all the
days of Methuselah were nine hundred sixty and nine years, the
longest life that ever any man lived, and he died, just before the
food.

28 And Lamech lived an hundred eighty and two years, and
begat a son. 29 And he called his name Noah, which signifes
rest or rej'reshing ; saying. This [same] shall comfort us concern-
ing our work and toil of our hands, because of the ground which
the Lord hath cursed ; that is, he shall free us from a great deal
of toil, by inventing or improving the art of husbandry, and such
instruments as made it more easy. 30 And Lamech lived after
he begat Noah five hundred ninety and five years, and begat
sons and daughters. 31 And all the days of Lamech were seven
hundrtd seventy and seven years : and he died.

32 And Noah was five hundred years old : and after that age

Noah begat Sliem, Ham, and Japheth. Japhelh was the eldest,

ch. X. 21., and Ham the youngest, ch. ix. 24., but Shem is put

first, because he was one of Christ's forefathers : and because his

progeny is the principal sutject of this history.

tliis name; by which he proved liimself a prophet as well as a preacher of righ-
teousness : and it is remarkable that this Methuselah Hied the very year in which
the 6ood came. — En.

GENESIS. V. US

REFLECTIONS.

1. Lkt us be liuinble, as bearing the image of the earthy
Adam, 1 Cor. xv. 49-, and mourn that we have lost the image
and hkeness of God : that we are so like fallen Adam and his
descendants in weakness and infirmities, in sin and death. It
should grieve and shame us to think how sin hath debased our
nature ; and should make us peculiarly thankful for Jesus Christ,
the Lord from heaven, who restores the image of God in some
degree here, and will perfect it hereafter in a better world.

2. We see the vanity of human life when prolonged to its ut-
most bounds. Those patriarchs who lived so many ages, at
length died ; the sentence was executed at last, though so long
delayed; Dust thou art, and to dust thou shall return, VVhat
great opportunities had they for improvement in knowledge and
goodness, in arts and sciences ! yet they died, and all their glory
was buried in the dust ; and those of Adam's descendants who
were wicked, though they lived many hundred years, were ac-
cursed. Many days will not ensure to us either holiness or
happiness.

3. Let us be reconciled to that Providence which shortens our
continuance here. The days of our years are now threescore
years and ten, and if by reason of strength they be fourscore
years, yet are they labour and sorrow. What then would they be
if prolonged to many centuries ! It is a blessing that life is so
short, considering how full of trouble and sorrow, sin and cor-
ruption, it is. Let us rejoice in the prospect of an eternal
world, and live as those who look for that rest which remaineth
for the people of God in heaven.

4. Let us observe and acknowledge the goodness of God in
translating Enoch. It was a reward for distinguished piety in
the midst of a crooked and perverse generation, and a strong
proof of a future state and world ; for none could think so good
a man would perish : it is a proof of the happiness both of soul
and body in another state; and (as a prophet) if he wrought no
miracles, this would be proof sufficient of his divine mission.
This was one of the most instructive circumstances that could
happen to the patriarchal age. Adam, who had such intercourse
with God, was dead; Noah, who was to have those favours re-
newed, was not yet born ; in the middle age, when men were
growing corrupt, Enoch was taken to heaven ; a circumstance

26 GENESIS. VI.

that answers such noble ends, as were worthy of God to go out
of the common way to accomplish.

5. Let us learn, like Enoch, to walk with God. This is the
very essence of religion ; it establishes a friendly intercourse be-
tween God and his creatures, especially in and through Jesus
Christ. If we walk in the light, as he is in the light, then have
we fellowship with him. He conversed with God in a friendly,
grateful, and dutiful manner, and God with him. This is the
most honourable, comfortable, and pleasant life we can live ; and
if this be our temper and conduct, we shall share in Enoch's
happiness ; and, though we shall not be taken to heaven in so
remarkable a way, yet his angels shall carry us to Abraham's
bosom, and we shall dwell with God, both body and soul, for
ever.

CHAPTER VI.

Gives an account of the general corruption ot liic world ; God's deter-
minalion to destroy the earth ; and thu character and happiness of
Noah.

1 xxND it came to pass when men, the posterity of Cain, began
to multiply on the face of the earth, and daughters were born
nnto them, 'i That the sons of God, the 'posterity of Seth, who
were members of the church, and professors of the true religion,
but began to degenerate, saw the daughters of men, the female
descendants of Cain, that they [were] fair ; and they took them
■wives of all which they chose, without any regard to their re-
ligious characters. Such unequal matches are every rchere con-
demned in scripture* . The sad consequence of this reus, that re-
ligion declined, and the spirit of it was almost banished from the
earth. 3 And the Lord, beholding this groiving degeneracy/,
said. My spirit shall not always strive with man, as it hath long
done by good motions, checks of conscience, good counsel and warning$
from those few good men that then lived, and especially from Noah f,
for that he also, that is, all mankind, [is] flesh, corrupt and wholly
carnal; and though he deserves a speedy destruction, yet his days
shall be an hundred and twenty years; so much longer space will

• Cli. xxvi. 35. 1 Kings xi. 2, 3. Ezra ix. \2. Neh. xiii. 43. &c., Mai, ii. 11.
1 Cor. vii. ay. 2 Cor. vi. u.

t Neb. ix. 30. i Pet. iii. i<), 30- -.' Pet. ii. 5.

GENESIS. VI. 27

I allow him for trial and repentance. 4 Now; there were giants
in the earth in those days ; men, who in the pride and conjideiice of
their bodily stature, became despisers of God and goodness, and
oppressors of men; and also after that, when the sons of God
came in unto the daughters of men, and they bare [children] to
them, the same [became] mighty men like their fathers, which
[were] of old, men of renown, much admired and applauded for
their stature and strength, hut tyrannical persons, who filled the
earth with violence and rapine, and were apostates from true re-
ligion. 5 And God saw that the wickedness of man [was] great
in the earth, and [that] every imagination of the thoughts of his
heart, all the motions and inclinations of his soul, [was] only evil
continually. 6 And it repented the Lord that he had made
man on the earth, and it grieved him at his heart. He dealt as
men do when they repent, who alter the course of their actions ,• so
God changed the method of his proceedings, and the disposal of
afi^airs and events. 7- And the Lord said, I will surely destroy
man, whom I have created, from the face of the earth, both man
and beast, and the creeping thing, and the fowls of the air : for it
repenteth me that I have made them*.

8 But Noah, who continued pure amidst this crooked gene'
ration, found grace in the eyes of the Lord, so as to be eminently
distinguished by him. 9 I hese [are] the generations of Noah, his
posterity and the events that befel him and them : as to Noah
himself he was a just man, [and] perfect, upright and unblameable,
in his generations, [and] Noah, like his ancestor Enoch, walked
with God, 10 And Noah, as was before observed, begat three
sons, Shem, Ham, and Japheth ; of whom a more particular ac-
count will afterwards be given. And now the time for executing
the divine threatenings drew near. 1 1 The earth also was ex-
ceedingly corrupt before God ; sinning openly and presumptuously
without any fear of him; and the earth was filled with violence,
injustice and oppression. 12 And God looked upon the earth
with pity; unwilling to proceed to severity till there was absolute
necessity ; and behold, it was 7iow universally corrupt : for all flesh
had corrupted his way upon the earth, except Noah and his
family. 13 And God at length revealed his auful but righteous
purpose, and said unto Noah, The end of all tlesh is come before
me, the time of their destruction is at hand ; for the earth is filled

* An expression adapted to our capacity, to note God's detestation of sin, and
resolution to punish it, after that niau had made himself quite another thing than
God made him.

28 GENESIS. VI.

with violence through them who inhabit it : and behold, I vvili
destroy them with the beasts and fruits of the earth, and all
things made for mans use.

14 But I will preserve thee ajid thy family, therefore make
thee an ark of gopher-wood, cedar, or rather cypress* : rooms or
apartments of several stories for different purposes shall thou make
in the ark, and shalt pitch it within and without with pitch ; with
bitumen, a kind of liquid pitch common in the east, to make it
zoater-proof, and swim the easier. 15 And this [is the fashion]
and size which thou shalt make it [of] : the length of the ark
[shall be] three hundred cubits, the breadth of it fifty cubits, and
the height of it thirty cubits, somercheie about one hundred and
fifty yards long, twenty-five broad, and ff teen yards highf. 16 A
window shalt thou make to the ark, probably the ivhole length of
it, and in a cubit thou shalt finish it above, making the covering
to rise on the top half a yard, to throzo.off the rain, and the door
of the ark shalt thou cet in the side thereof: [with] lower, second,
and third [stories] shalt thou make it. 17 And behold, I, even
I, the maker and ruler of the zcorld, do bring a flood of waters
upon the earth, to destroy all flesh, wherein [is] the breath of
life from under heaven : [and] every tlwng that [is] in the earth
shall die, but what is preserved in the ark. 18 But with thee,
my faithful servant, will I establish my covenant ybr thy preser-
vation: and thou shalt come into the ark; thou, and thy sons,
and thy wife, and thy sons' wives with thee. 19 And of every
living thing of all flesh, two of every [sort] at least, shalt thou
bring into the ark, to keep [them] alive with thee : they shall
be male and female. 20 Of fowls after their kind, and of cattle
after their kind, of every creeping thing of the earth after his
kind ,• and I will order it so that two of every [sort] shall, by a
kind of instinct, come unto thee, to keep [them] alive. 21 And
take thou unto thee of all food that is eaten, and thou shalt
gather [it] to thee in sujjicienl quantities; and it shall be for food

* Of which great qiiantitic* prow about Babylon, near wliicii place the ark waa
built : this wood is iiieorruptii)le ; so that the remains of tiie ark nnglii have been
seen in Josephiis's lime, as he and others say it was — Bishop Wilson.

t Some unbelievers have objected tliat there was not room in stub a vessel for
all the beasts and birds and their provisions ; but Jiisiiop Wilkins hatli proved
there was, and tiiat a tirst rate man-of-war would be capacious enough tor the
purpose. The orijjinal species of beasts and birds were but few ; fishes are ex-
cepteil. It appears to me tliat this account of tiie ark confirms the truth of
scriptine ; for its proportions are well adjusted ; whereas, had it been of human
invention, or a Jewish tale, it would have been represented, accordiiif; to our
confused notion of things at first view, abiuidantly too large ; but it was a suitable
size, done with truth and judgment.

GENESIS. VI. 39

for thee and for them. £2 Thus did Noah, mho exercised faith
in the divine threatenings ; according to all that God commanded
hin), so did he, nctzeitlistanding the scoffs of a wicked and unbe-'
lieving world.

REFLECTIONS.

1. See the fatal consequence of unequal marriages, which
brought these dreadful corruptions into the world. One would
have thought these sons of God, these descendants of pious an-
cestors, sh{)uld have minded something more than beauty in the
face ; that they would have been solicitous about grace in the
heart; but it was not so. This is one great cause why corrup-
tion so much prevails in the world at this day ; and there is, per-
haps, no instance in which good men and women have shown
their weakness and imprudence more, than in choosing those for
companions in life who are only fair or rich, while they have over-
looked the ornaments of wisdom and grace ; nothing by which
parents have more discovered their love of the world, and little
regard for the true welfare of their children, than in contriving
aud encouraging such matches only, as are founded on external
endowments. The lesson from the whole is, be not unequally
yoked ; choose such as fear God ; and form alliances with none
but the sons and daughters of the Lord Almighty.

2. Let us admire the patience of God, which bore so long
with a wicked world, namely, one hundred and twenty years. He
had given them warning before, by Enoch and others; but he
renews it and retracts the sentence so many years. How un-
willing was he to execute vengeance. He bore long, and gave
them space to repent — and sent Noah to preach to them and warn
them of their ruin. The building of the ark was a continued
sermon, yet they remained incorrigible.

3. See what a dreadful thing it is to grieve the Spirit of God.
It will not always strive with men; there is a limited time; if its
motions are checked and its kind influences despised, it will with-
draw ; and if it withdraws, then men are sealed up under wrath
and a curse. Quench not then the Spirit; attend to its sacred
motions, seek its inHuences, follow its leadings, that you may be
the children of God, and sealed by it, not to wradi, but to the day
of redemption.

4. Let MS be humbled under the present degeneracy of human

30 GENESIS^ VII.

nature, and grieved to think this character so well suits us, and
that our imaginations are so often evil. Perhaps there never was
a time when it might more justly be said of the christian world,
that it was corrupt before God and tilled with violence. Let us
be humbled that there is such pride, lust, and carnality in the
minds of men, and guard against those passions in our own.

5. Let us thankfully acknowledge God's grace and mercy in
savins: a remnant from intended destruction. That he did not
destroy every inhabitant of the earth, and blot it out from among
the works of his hands. This is a mercy we should be thankful
for, and especially that in the new world where sin abounded,
grace did nmch more abound. Once more,

6. God's singular favour to Noah is a strong argument in favour
of singular piety in a degenerate day. His building the ark was
an instance of his piety, and a proof of the sincerity of his faith ;
thus he became heir of the righteousness which is by faith. He
had truth on his side, though numbers were on the other side.
He not only was good, but did good. He did not confine his
truth and goodness to himself, but showed it to others. It is the
sign of a great soul, for a man to retain his integrity in the midst
of public corruption. Thus did Noah. Let us do likewise; not
follow multitudes to do evil, but distinguish ourselves by piety and
goodness, and God will remarkably distinguish us by his favour
here and hereafter. In a word, let us be blameless and harmless,
the sons of God without rebuke, in the midst of a crooked and
perverse generation.

CHAPTER YII.

Noah enters the ark. The beginning, increase, and continuance

o{ the flood.

1 A.ND the Lord said unto Noah, Come thou, that is, be rzady
to come at the end oj' seven days, and all thy house, thi/ wife and
thy three sons, and their wives into the ark : for thee have I seen
righteous before me, and studious to approve thyself in my sight,
in this generation. S Of every clean beast, such as I have
appointed for sacrifice and food, thou shalt take to thee by sevens,
the male and his female; seven couples of a sort, that some might

GENESIS. VII. 81

befor food and sacHJice, others for breed: and of beasts that [are]
not clean, by two, the male and his female, t\ Of cleayi fowls also
of the air by serens, the male and the female ; to keep seed alive
upon the face of all the earth. 4 For yet seven days, from this
time, and I will cause it to rain upon the earth incessantly forty
days and forty nights: and every living substance that I have made,
will I destroy from otif the face of the earth, except what is in the
ark. 5 And Noah did according unto all that the Lord com-
manded him. Such teas his faith and obedience. 0 And Noah
[was] six hundred years old when the flood of waters was upon
the earth.

7 And Noah went in and his three sons, and his wife, and his
sons' wives with him, into the ark, because of the waters of the
flood, which they believed was just at hand to deluge the earth.
The creatures also, which came by a kind of instinct, Noah received
and placed in their proper apartments. 8 Of clean beasts, and
of beasts that [are] not clean, and of fowls, and of every thing that
creepeth upon the earth, 9 There w ent in two and two unto Noah
into the ark, the male and the female, as God had commanded
Noah to receive them.

10 And it came to pass after seven days, or on the seventh day,
that the waters of the flood were upon the earth, began to descend
in such torrents, as plainly indicated the truth of the divine threat-
enings. 1 1 In the six hundredth year of Noah's life, in the second
month of their years, the seventeenth day of the month, the same
day, that very day, so worthy to be remembered, were all the
fountains of the great deep broken up, the waters that were sunk
into the earth, and kept in store houses there*, Psalm xxxiii. 7,
gushed out iti mighty torrents, and the windows of heaven were
opened, from whence the rain descended, not in drops but in im-
mense cataracts. 12 And the rain was in coming down upon the
earth forty days and forty nights. 13 In the self-same day that
the food began entered Noah, and Shem, and Ham, and Japheth,
the sons of Noah, and Noah's wife, and the three wives of his
sons with them, into the ark: 14 They, and every beast after his
kind, and all the cattle after their kind, and every creeping thing
that creepeth upon the earth after his kind, and every fowl
after his kind, every bird of every sort. 15 And they went

* Thus hills might burst, the rocks be rent, the eartli he raised to higher moun-
tains than before, shells and ligiit bodies might be tin own to the tops of bills,
where they continue to this day ; and otliers niieht sink into the ground, where
they are still discovered vei^ deep in all parts of the earth.

32 GENESIS. VII.

in unto Noah into the ark, two and two of all flesh, wherein
[is] the breath of life. l6 And they that went in, went in
male and female of all flesh, as God had commanded him to
receive them, and the Lord shut him in, directing him when and
how to shut the door of the ark, that no one else might intrude.

17 And the flood was forty days without intermission in comintf
upon the earth : and the w aters every day increased, and bare up
the ark, and it was hft up above the earth. 18 And now all hopes
of escape from the ceasing of the rain was given up, for the waters
prevailed and were increased greatly upon the earth : and the ark
went upon the face of tlie waters. 19 And the waters prevailed
exceedingly upon the earth ; and arose so high that they not only
covered the plain, but all the high hills, that is, the highest in those
days, that [were] under the whole heaven, were covered ; so that
in vain zcas salvation looked for from the hills and mountains ; for
20 Fifteen cubits upward, that is seven yards and an half , did
the waters prevail over the highest lands, and the highest moun-
tains were covered ; so that the destruction of' all but those zc'ho
were in the ark was inevitable.

2] And all flesh died that moved upon the earth, both of fowl,
and of cattle, and of beast, and of every creeping thing that
creepeth upon the earth, and every man, woman, and child. 22 All
in whose nostrils [was] the breath of life, of all that [was] in the
dry [land] died ; but fish, and every thing that could live in the
ZDCter, are plainly excepted. 23 And every living substance was de
stroyed, which was upon the face of the ground, both man, and
cattle, and the creeping things, and the fowl of the heaven; and
they were destroyed from the earth : and Noah only remained
[alive,] and they that [were] with him in the ark.

24 And the waters prevailed upon the earth in their full
strength an hundred and flfty days.

REFLECTIONS.

1. How happy are they who are righteous before God! This
was Noah's character; and his deliverance is an emblem of the
great salvation of all good men. They shall be saved from the
wrath to come. Let us follow after righteousness, like Zacharias
and Elisabeth, who were righteous before God, walking in all the
statutes and ordinances of the Lord, blameless. Lot us not
partake of the sins of a wicked generation, lest we also partake

GENESIS. VII. 33

of their plagues ; but set the Lord always before us, approve
ourselves in his sight, and whatever others do, serve the Lord :
then will he hide us in his secret places, and surely in the floods
of great waters they shall not come nigh us.

2. How hateful is sin, which provoked God to blot out and
destroy the creatures he had made! What a fearful thing is it to
fall into the hands of the living God ! Sin is that abominable
thing which his soul hateth, and which he will severely punish.
This story should be a warning to a careless world. Let us
attend to that important question in Job xxii. 15, l6. Hast thou
marked the old way which wicked men have trodden? which were
cut down out of time, zohose foundation was overflown zeith a flood.
Let us hear and fear, and do no more wickedly.

3. How uncontrollable is the divine power over all his creatures,
animate and inanimate ! His power over the beasts, to make them
tame and gentle ; over all the elements ; he layeth up the deep
waters, in his storehouses, he setteth bars that they shall not
cover the earth ; he taketh off those bars when he pleaseth, and
causeth the waters below and above to unite their force to execute
his divine commission and chastise an incorrigible world. He
sendeth rain in its season, or can withhold the bottles of heaven.
Who would not adore and fear this awful God? Who can stand
before him when he is angry!

4. Observe how exactly God fulfils his threatenings as well as
his promises. He had long foretold this judgment by the
preachers of righteousness in the old world, but the ungodly
thought it would never come. Probably when Noah was build-
ing this ark, they came and asked him what he was about ? When
he told them, they laughed at him, and asked him, if he would
sail on dry ground? and thought much piety had made him mad.
What contempt must have been poured upon Noah, when they
saw him shut himself up in his ark, with so many beasts and
birds. If there were any poets in those days, they were probably
satirical and witty upon the enthusiastical old man ; perhaps they
made ballads of him, and he became the song of the drunkard.
Mark the end. The flood came, as God had said. Just and
true are all his declarations. Men may sneer and despise,
but the Lord is a God of truth and judgment, and blessed are all
they that wait for him ,and hope in him. Once more,

5. How unable shall sinners be at the great day to escape
divine judgment! So sudden and unexpected shall that day come,
as Luke says, ch. xvii. v. 26., as it was in the days of Noah, w
VOL. I. D

34 GENESIS. VII.

shall it be at the comins, of the Son of man. How awful was the
judgment in the days of Noah — to be surprised by death in so
carnal and secure a state; — in the midst of peace and safety,
perhaps of mirth and riot. — Alas ! What became of their sump-
tuous buildings, of the tyjants of the earth, of their giants and
oppressors !

Uplifted,-

the floating vessel swum

-all dwellings else

Flood overwlieini'd, and them with all their pomp
Deep under water roll'd.

Milton.

No doubt they tried all means to escape ; in vain they fled to
trees and mountains ; perhaps clung about the ark and believed
what Noah had spoken, but too late. Thousands might be wait-
ing round the ark, and crying for admittance before it was borne
upon the waters, but in vain; God had shut the door, and man
could not open it again. They see that ark with envy, which
before they ridiculed and scorned. — When God judges, he will
overcome. Noah is safe in his vessel amidst the gushing torrents,
the roar of beasts, and the shrieks and cries of his drowning
neighbours. So shall the coming of the Son of man be — sudden
and unexpected. Sinners shall have no way of escaping ; none
but those who are in Christ, of « hose salvation the ark was a
type, shall be safe; all the rest shall perish. The Saviour, the
Ark, whom they despised, will not take them in. Be sober, lest
that day come upon you unawares. Seeing we look for such
things as these, w hat manner of persons ought we to be in all holy
conversation and godliness.

GENESIS. VIII. 35

CHAPTER VIII.

This Chapter presents a new scene : the former was dark, and judgment
was over the earth. But in the midst of judgment God remembers
mercy. The waters assuage. Noah comes out of the Ark ; offers an
acceptable sacrifice ; and God promises to drown the world no more.

1 xxND God kindly remembered Noah, and every living thing,
and all the cattle that [was] with him in the ark : And as soon as
the end was answered for which the flood was sent, God made a
sharp drying wind, zchich he brought out of his treasures, to pass
over the earth, and the waters weje assuaged. 2 The fountains
also of the deep, and the windows of heaven were stopped, and
the rain from heaven was restrained. And the waters returned
from oflf the earth continually, gradually gathering into seaSy or
sinking into the bowels of the earth: and after the end of the
hundred and fifty days in which they continued in their strength
the waters were abated, or beffan to abate.

4 And the ark rested in the seventh month, on the seventeenth
day of the month, upon one of the mountains of Ararat*. 5 And
the waters decreased continually, until the tenth month : in the
tenth [month], on the first [day] of the month, were the tops of
the mountains seen : about the beginning of May, when the heat
of the sun would contribute much to dry the ground.

6 And it came to pass at the end of forty days after the tops
of the mountains were first seep, that is, about the end of our July,
that Noah opened the window of the ark which he had made.
7 And he sent forth a raven, which went forth to and fro about
the ark, until the waters were dried up from off the earth. 8 Also
seven days after, the air probably being still foggy, and Noah in-
capable of making observations, he sent forth a dove from him, to
see if the waters were abated from the face of the ground. 9 But
the dove found no rest for the sole of her foot, the ground being
still muddy, and she returned unto him into the ark: for the
waters [were] on the face of the whole earth : then he put forth
his hand, and took her, and pulled her in unto him into the ark.
10 And he stayed yet other seven daysf, and again he sent forth

* A long chain of mountains like the Alps. The Syriac renders it Armenia, so
does the Vulgate.

t An intimation of their early measuring time by weeks.

D i

m GENESIS. VIII.

the dove out of the 2irk, probabli/ on the evening of the sabbath,
and after some peculiar solemnities of devotion, in order to
strengthen his faith. 1 1 And the dove came in to him in the
evenhig, and lo, in her mouth [was] an oHve leaf pKicked off: so
Noah knew that the waters were greatly abated from off the
earth, though not quite gone. 12 And he stayed yet other seven
days, that is, till the next sabbath, and sent forth the dove ; which
returned not again unto him any more, finding rest and food
sufficient.

13 And it came to pass in the six hundredth and first year
of Noah's life, in the first [month,] the first [day] of the month,
the waters were entirely dried up from off the earth: and Noah
removed part of the covering of the ark and looked, and behold,
the face of the ground was dry, J'ree from waters, yet soft and
muddy. 14 And in the second month, on the seven and twentieth
day of the month, was the earth dr\eA, grown hard and ft for use;
so that it was a complete year, or three hundred and sixty five days
from the beginning of the food to the drying up of the waters.

15 And God spake unto Noah, saying, \6 Go forth of the
ark, thou and thy wife, and thy sons, and thy sons' wives with
thee, 17 Bring forth with thee every hving thing that [is] with
thee, of all flesh, [both] of fowl, and of cattle, and of every creep-
ing thing that creepeth upon the earth ; that they may breed
abundantly in the earth, and be fruitful, and multiply upon the
earth. 18 And Noah went forth, and his sons, and his wife, and
his sons' wives with him. 19 Every beast, every creeping thing,
and every fowl, [and] whatsoever creepeth upon the earth, after
their kinds, went forth out of the ark.

20 And Noah, full of gratitude, builded an altar unto the
Lord, before he bui/i a house for himself, and took of every clean
beast, and of every clean fowl, and offered burnt-offerings on the
altar, as an acknowledgment for his remarkable preservation.
21 And the Lord smelled a sweet savour, that is, it was pleasant
and acceptable to him, and the Lord said in his heart, resolved in
himself and made knuicn his purposes to Noah, saying, I will not
again curse the ground any more for man's sake with such a deluge ;
for, or rather though, the imagination of man's heart [is] evil
from his youth : neither will I again smite any more every living
thing as I have done. 22 For While the earth remaiueth, seed-
time and harvest, and cold and heat, and summer and winter, and
day and night shall upt cease. God here obliges himself not to
overthrow the general course of nature all the world over any more,

GENESIS. VIII. Wr

though particular places may suffer ; and blessed be God his pro-
mise hath never failed.

REFLECTIONS.

1. Let us adore the mercy of God to Noah and his posterity.
He had kindly remembered him, watched over the ark, and took
care that it should be settled upon a mountain, while the valleys
were like a quagmire. He also remembered the beasts, to whom
such a confinement must have been very disagreeable. It gives
us an amiable idea of the goodness of God to other creatures, as
well as toman. O Lord, thou prcservest man and beast.

2. Let us wait God's time for coming out of the most con-
fined and uneasy circumstances. In trouble the heart is ready to
fret against God, but it is good to hope and quietly wait for
God's salvation : so Noah waited for God's command ; he would
not venture to come out of himself. Let us learn in all our ways
to acknowledge him, and he will direct our paths ; to eye his pro-
vidence and follow his leadings, then we shall be safe and happy.
He that believeth shall not make haste, but wait God's time.
Had Noah gone out sooner, the earth would have been damp,
and provisions would have been wanting for the beasts, and all
might have perished together ; there is nothing like having a com-
mission from God.

3. Let us learn to pay cheerful sacrifices to God for all his
mercies, especially for signal deliverances. Ttius Noah did, and
it was pleasing and acceptable to God. When he brings our
souls out of prison, let us praise his name. If God hath pre-
served us in deep waters, when the waves and billows were ready
to go over us ; let us bless him. For this shall every one that is
godly pray unto thee. Of the few creatures that Noah had left,
he is willing to sacrifice some. Lei us not grudge our tribute of
praise to God, who in six and seven troubles hath delivered us.
The offerings of a devout and grateful heart are still acceptable
to him ; and if they are presented in the name of Christ, they will
be a sacrifice of a sweet sinelling savour.

4. Let us thankfully acknowledge the divine patience in bear-
ing with the provocations of men and continuing his mercy to the
earth. Let us be thankful that he does not turn a fruitful world
into barrenness for the wickedness of those that dwell thereirt —
but giveth rain from heaven, and the appointed weeks of harvest

38 GENESIS. IX.

He crowneth every day with loving kindness and tender mercy ;
he crowneth the year with goodness, and the whole earth is full
of it. He hath fulfilled his promise to this day ; seed-time and
harvest, cold and heat, summer and winter, day and night, have
not ceased. And this should also confirm our faith in the fulfil-
ment of those promises, which are yet to come, of spiritual and
eternal blessings. So God himself teacheth us to conclude in
Isa. liv. 9, 10. For this is as t/ie zcaters of Noah unto me: for as I
have sworn that the waters of Noah should no more go over the
earth ; so have 1 szoorti that I would not he wroth with thee nor
rebuke thee. For the mountains shall depart, and the hills be re-
moved; but mif kindness shall not depart from thee, neither shall
the covenant of my peace be removed, saith the Lo7'd, that hath
mercy on thee.

CHAP. IX. 1—17.

In the two preceding chapters we had an account of the world being
drowned, and restored to its original state of one family. In this, we
have God's covenant with them, and the seal of it.

1 And God blessed Noah and his sons,o;i their coming out of
the ark, and said unto them, as he had said to Adam and Eve,
Be fruitful and multiply and replenish the earth. 2 And he re-
newed to him, the dominion originally given to Adam, saying the
fear of you and the dread of you shall be upon every beast of the
earth, and upon every fowl of the air, upon all that moveth [upon]
the earth, and upon all the fishes of the sea ; into your hand are
they delivered, and for your use are they intended. 3 Therefore
Every moving thing that liveth, which is fit for food, shall be meat
for you ; even as f'eely as the green herb have I given you all
things; therefore it is lavful to kill and eat. 4 But fiesh with the
life thereof, [which is] the blood thereof, that is, raw blood and
raw flesh, shall ye not eat*. 5 And surely your blood of your
lives will I require, that is, take vengeance for the shedding of it ;

* This is a positive precept, intended for their health and preservation, to pre-
vent unnecessary cruelty in the use of tlie creatures, and because blond w as to be
offered as a ransom for man's life, and instead thereof, which he had forfeited to
God's justice ; and to make them more fearful of shedding man's bloo<1, as the next
words show.

GENESIS. IX. S9

at the hand of every beast will I require it, the beast that kills a
man shall be slain ; and at the hand of man, at th.e hand of every
mail's brother will I require the life of man. 6 Whoso wilfully
and unjustly sheddeth man's blood, by man, by the magistrate,
shall his blood be shed : for in the image of God made he man,
a)id therefore such an injury to man, is a high ajfront to God,
whose image he bears. 7 And you, be ye fruitful, and multiply,
bring forth abundantly in the earth, and multiply therein.

8 And God spake unto Noah, and to his sons with him, saying,
9 And I, behold I, the almighty and unchangeable Jehovah, es-
tablish my covenant with you, and with your seed after you, to the
latest posterity. 10 And with every living creature that [is] with
you ; of the fowl, of the cattle, and of every beast of the earlh
with you ; from all that go out of the ark, and to every beast of
th.e earth uhich shall hereafter inhabit it*. 1 1 And I will esta-
blish my covenant with you, this my decree shall never be revoked,
neither shall all flesh be cut off" any more by the waters of a tlood :
neither shall there any more be a flood to destroy the earth.
12 And, to give Noah and his posterity the Jullest satisfaction,
God said, This [is] the token, the sensible sign or seal, of the co-
venant which i make between me and you, and every living
creature that [is] with you, for perpetual generations: 13 I do set
my bow in the cloud, I now appoint it for this endf, and it shall
be for a token of a covenant between nie and the earth. 14 And
it shall come to pass, when I bring a cloud over the earth, that
the bow shall be seen in the cloud: 15 And, to speak after the
manner of men, I will remember my covenant which [is] between
me, and you, and every living creature of all flesh ; and the waters
shall no more become a flood to destrov all flesh. 16 Aud the bow
shall be in the cloud ; aud I will look i:pon it, that I may remem-
ber the everlasting covenant between God and every living crea-
ture of all flesh that [is] upon the earth. 17 And God again

» This shows that creaUires are capable of beinsr parties in a covenant and re-
ceiving benefit from it, who are not capable of iiiideistandinn: any tliinir about it.

t Ttiere was a peculiar propriety in appointinL' the rainhow to be the token, as
it appears at a time when their fears woiihl be natinaily most apt to rise. The
Greeks call it &ai;jt*aro?, to intimate its being a wonderful work of God. As tlie
rainbow is a natural appearance, occasioned by the refraction of the sun s light in
drops of falling rain, most interpreters supposed that it appeared before the flood,
and was now only appointed as a voluntary sign. But others, Uiinking this would
not have been satisfactory to Noah, are of opinion, that tliere was no rainbow
before the deluge, and that either there were no clouds or tiiry h;id not that
quality which is requisite to produce this appearance. In this particular those
two different theorists, VVhiston and Burnet, are fully agreed. Homer seems to
have had a notion that the rainbow \vas at first set in the clouds to be a sign to
mev.-^Iliad. x\. v. 28.

40 GENESIS. IX.

said unto Noah, This [is] the token of the covenant, which I
have established between me and all flesh that [is] upon the earth.
This is often repeated, to strengthen the faith of all men, and es-
pecially of yoah and his suns, whom the remembrance of that
dreadful deluge had made too apprehensive of the like again.

REFLECTIONS.

1. Let us be thankful for the divine blessing, by which the
world is peopled, and so many millions raised from Noah and his
three sons; so that such multitudes of inhabitants have spread
over the whole earth. That this blessing of God still continues,
and as one generation passeth away another cometh, this calls for
thankfulness and praise.

£. Let us bless God for impressing this fear of man upon the
beasts. It is a great happiness that they have not the use of
reason, thereby to confederate together and pursue their common
interest. It is an instance of divine goodness, that lions, tigers,
and other furious beasts are generally found in deserts where men
cannot inhabit. God in his righteous judgment sometimes makes
them the scourge of nations. Thus he sent lions among the
Assyrians, ,^ It is his bridle in their jaws that keeps them from
making havock of men. Let us admire his goodness and be
thankful, as Job expresses it, that we are at league with the stones
of the field, and that the beasts of the field are at peace with us.
Again,

3. Let us acknowledge the liberal provision God hath made
for the sustenance and refreshment of men. That he hath not
only given us herbs, but allows us to kill and feed on his creatures.
That the flesh of different animals hath such different taste and
flavour ; that there is such an agreeable variety, and that in general
it is so wholesome a diet. Every creature of God is good — let us
receive them with thanksgiving,- and whether we eat, or drink, or
whatever we do, let us do all to the glory of God in the name of
Jesus Christ.

4. Let us acknowledge the divine goodness in his tender re-
gard for the life of man. That we are not as the fish of the sea,
or the fowls of the air, left to devour one another. We are under
the protection of good laws, antl spend our days secure from
violence. If God hath such regard for the life of man in general,
how nun h more for the lives of good men ! Precious in th«

GENESIS. IX. 41

sight of the Lord, is the death of his saints ; and they shall be
severely punished who shed innocent blood. God will certainly
make inquisition for the blood of his saints, and will awfully
avenge it, not only seven times, but seventy times seven. Here
it is declared, v. 6. whoso sheddeth man's blood, by man shall his
blood be shed ; and the gospel adds, that no murderer hath
eternal life — he shall perish for ever. Let us be tender of the
lives of our fellow-creatures, and do what we can to make them
easy and comfortable ; for he that hateth his brother, is a mur-
derer-

5. Let us be thankful for the covenant made with man, v. Q.
It is a remarkable expression, /, behold I. This speaks his con-
descension and goodness ; 1, the eternal and infinite Jehovah,
establish my covenant with you and your seed after you. Let us
be thankful that he will not drown the world again ; but especially
be thankful for the new and better covenant which is established
in Christ Jesus, who came to save the world. This covenant is
called everlasting, that is, shall continue as long as the world
endures. But the new covenant is everlasting in a nobler sense,
as it extends through eternity. And to confirm God's fidelity,
he is represented both in Ezekiel and the Revelation as seated on
a throne, and a rainbow round about it. Whenever we see this
glorious appearance in the heavens, let us remember the ever-
lasting covenant, well ordered in all things and sure, and rejoice
that he is faithful who hath promised, and will also do it.

CHAP. IX. 18, to the end.

We have here the sin and shame oi' Noah ; the wickedness of one of his
sons ; the dutiful respect of the other two ; and some remarkable
predictions of his concerning them.

18 And the sons of Noah that went forth of the ark, were
Shem, and Ham, and Japheth : and Ham [is] the father of Canaan,
from whom the Canuanites descended, that accursed race whose
land God gave to Israel. IQ These [are] the three sons of
Noah : and of them was the whole earth overspread and peopled
anew.

20 And Noah, as soon as he was settled in the earth, began

i2 GENESIS. IX.

[to be] an husbandman, and he planted a vineyard. 21 And,
some years after, he drank too freely of the wine which he had
made; and, perhaps not knowing its strength, and before he was
aware, was drunken, or in some degree intoxicated, compare John
ii. 10 ; and while he lay asleep he was uncovered wilhin his tent.
22 And Ham the father of Canaan, being told it bij Canaan, who
probablij first saw it, and therefore is only mentioned in the curse,
saw the nakedness of his father, and told his two brethren with-
out, in derision and contempt of his father. QS And Shem and
Japheth, instead of joining zcith them in their indecent sport, took
a garment, and laid [it] upon both their shoulders, and went
backward, and covered the nakedness of their father ; and their
faces [were] backward, and they saw not their father's nakedness.
24 And Noah awoke from his wine, and perceiving the covering
he had upon him, and inquiring the cause, he soon knew what his
younger son had done unto him. 25 And he by divine inspi-
ration said, Cursed [be] Canaan in his person and posterity ; a
servant of servants, a most abject slave, shall he be unto his
brethren. And from him the curse both ascended to his father
Ham, and descended to his posterity, the Canaanites. But upon
his other two sons who discovered so much f Hal duty he pronounced
a most important benediction. 26 And he said. Blessed [be] the
Lord God of Shem ; who of his special favour hath enabled him
to act such a zt'orthy part, and hath taken him into a peculiar re-
lution to himself; and Canaan shall be his servant. 27 God
shall a/io enlarge Japheth, his territories and his posterity, and he
shall dwell in the tents of Shem, and join together like brethren
in the worship oj^ the true God, as the Gentiles do who are graj'ted
on the good olive, and Canaan shall be his servant, be in subjection
to Japheth as well as to Shem, and excluded J'rom the privileges
promised to both.

28 And Noah lived after the flood three hundred and fifty
years. 29 And all the days of Noah were nine hundred and
fifty years : and he died ; but thirty-two years before the birth of
Abram. His great age was singularly providential for propa-
gating religion in the new world, to which, as well as the old, he
was, no doubt, a preacher of righteousness.

GENESIS. IX. 43

REFLECTIONS.

1. We learn hence how odious a sin drunkenness is. Though
many excuses may be urged in behalf of Noah, and we know
not that he ever repeated tliis crime; yet, what dreadful conse-
quences followed ! Let him that thinketh he standeth, take
heed lest he fall. Let professing Christians walk circumspectly,
and carefully guard against whatever might prove the occasion
of sin and folly. The apostle not only delivered that prohibition.
Be not drunk with wine wherein there is excess, but adds. Abstain

from the appearance of evil. In order to avoid criminality in this,
as w'ell as in other things, it is good to keep out of the way of
temptation. Look not upon wine when it is red, when it giveth
its colour in the cup, when it moveth itself aright ; at the last, it
hiteth like a serpent and stingeth like an adder. This was strik-
ingly illustrated in the case of Noah; it exposed him to shame.
If men did but see what beasts they make of themselves when
they are in liquor ; how unbecoming a situation it often placeth
them in; and what folly it occasions them to utter; surely they
would abhor the thought of being guilty of this vice. Blessed is
he that watcheth and keepeth his garment, lest he walk naked,
and they see his shame. Rev. xvi. 15.

2. See the scandal and sin of disobedience to parents, and
how heinous it is in the sight of God. Ham, one of Noah's
sons, was of so depraved a disposition, that he made sport of his
good father's weakness, and publicly told his brethren of it in the
streets ; he secretly rejoiced, it may be, to see the good old man
overtaken in a fault, for which he had severely reproved others,
and perhaps Ham himself. Herein he showed himself to be one
of those fools which Solomon speaks of, who make a mock at sin.
It is no uncommon thing for the wicked to make a jest of the sins
of others, as well as their own ; and to make the sins and weak-
nesses of good men in particular, the subjects of their ungodly
mirth : but it shows a dreadful degree of hardness in those who
are capable of it, and especially in children, to mock at the
weakness of their pious parents. Let young people carefully
guard against every thing of this kind ; and let good men take
care that they give them no occasion. The conduct of the other
two sons of Noah, who so decently and kindly laid a covering

44 GENESIS. IX.

over their father, was much to their honour, and affords an ex-
ample well worthy of imitation. True charity, or love, will hide
a multitude of sins, and cast a veil over a thousand iniirmities of
good parents, neighbours, and friends. Those who are thus
kind and dutiful may expect a blessing'; but wicked scoflfers,
and especially wicked children of pious parents, shall be cursed
with Canaan.

3. What a striking proof have we here of the foreknowledge
of God, and the divine origin of the scriptures ! This prophecy
hath been most remarkably accomplished in the history of
Noah's sons and their posterity. \Ve all know in what an awful
manner the curse denounced upon Ham was executed, in the
total extermination of the Canaanites ; and we know also, that
the blessing pronounced upon the other two sons of Noah, was
as remarkably fulfilled, particularly in the descent of the glorious
Redeemer from the posterity of Shem. Let us, with Noah,
devoutly say. Blessed be the God of Shem, for the covenant of
grace established in the Redeemer, and all the spiritual blessings
conveyed through him. Once more,

4. Let us, who are of the race of Japheth, be thankful that
we have been persuaded to dwell in the tents of Shem, and that
the Lord God hath dwelt in our tents : that we sinners of the
Gentiles, who were once strangers and foreigners, are made
fellow-citizens with the saints and heirs of the promise. Let us
be thankful that we have still the tokens of the divine presence
among us ; and especially if any of us have been persuaded to
open to him the door of our hearts. Let us pray in faith for the
accomplishment of the prophecies concerning the universal esta-
blishment of the Redeemer's kingdom, that all the sons of Noah
may become holiness to the Lord, and the whole earth be filled
with his glory. Amen.

GENESIS. X. 45

CHAPTER X.

As there is little in this chapter of a practical nature ; a short illustration
of some parts of it only will be given.

1 i\ OW these following [are] the generations of the sons of
Noah ; Shem, Ham, and Japheth : and unto them were sons
born after the flood.

2 The sons of Japheth, xeho was the eldest^ were these seven,
Gomer, and Magog, and Madai, and Javan, and Tubal, and Me-
shech, and Tiras. 3 And the sons of Gomer, Japheth's eldest
son, were Ashkenaz, and Riphatli, and Togarmah. 4 And the
sons of Javan, the fourth son ofJaphethy were Elishah, and Tar-
shish, Kittim, and Dodanim. 5 By these several branches of
Noah's family were the isles of the Gentiles* divided in their
lands, every one after his tongue, after their families, in their
nations+.

6 And the sons of Ham, Noah^s second son, were Cush, and
Mizraim, and Phut, and Canaan. 7 And the sons of Cush, were
Seba, and Havilah, and Sabtah, and Raamah, and Sabtechah :
and the sons of Raamah, were Sheba, and Dedan. 8 And Cush
afterwards begat another son who was called Nimrod : he began to
be a mighty one in the earth ; to ajfect and usurp a tyrannical
government, and to enlarge his dominions. 9 He was a mighty
hunter before the Lord J, he made himself popular by hunting
and killing wild beaits, and at last usurped the government, and
became a cruel persecutor, oppressor, and a tyrant, wherefore it is
said, Even as Nimrod the mighty hunter before the Lord; his
cruelty and tyranny were so notorious, that it became a proverb of

« Countries of Europe, called isles, because separated from Judea, by tbe sea.

t At the dividiug of tongues, God, by his providence, so ordered it, thai all of
a family or nation spake the same language, and settled themselves togetlier
accordingly, in such and such places.

I The oppression of mankind is represented by hunting- them. It is probable
that Nimrod thus hunted men under the pretence ot'huntmg wild beasts, and his
courage aud dexterity in the latter, might qualify him lor the former. The
expre>sion before the Lord, is sometimes used only to denote something of distin-
guished eminence. Jiee Gen. xiii. 13. Acts vii. '20. margin. Luke i. 6. The
LXX reads against the Lmd. Government, before Nunrod's time, was only
patriarchal. ' It is observable that tlie first monarcii was a tyrant ; and the con-
querors of the earth may {Moperly be styled mighty hu:iteis. See Jer. xvi. i6.
Ezek. xiii. 21.

46 (lENESIS. X.

reproach, concerning a ti/rciunical person, he is a xery Nimrod.
10 And the beginning of his kingdom was Babel, he being the
founder of the Babylonish empire ; and afterrcnrds he built Erech,
and Accad, and Calneh, in the land of Shinar, But his ambition
not being yet satisfied, 1 1 Out of that land he went forth to
Asshur, that is, the land of Assyria, zehich zvas called by his name,
Micah, V. 6. And there he builded Nineveh, and the city Re-
hoboth, and Calah, 12 And Resen between Nineveh and
Calah : the same [is] still a great city. 13 And Mizraim the
second son of Ham, begat several sons, from whom sprang the
people called Ludim, and Anamim, and Lehabim, and Naph-
tuhim, 14 And Pathrusim, and Casluhim, (out of whom came
Philistim) and Caphtorim.

15 And Canaan, the youngest son of Ham, begat Sidon his
first-born, and Heth, the father of the Hittites, l6 And the
Jebusite, and the Amorite, and the Girgasite, 17 And the Hi-
vite, and the iVrkite, and the Sinite, 18 And the Arvadite, and
the Zemarite, and the Hamathite : and afterward were the
several families of the Canaanites, now mentioned, spread abroad.
19 And the border of the Canaanites was from Sidon*, as thou
comest to Gerar, fl//f/ it extended southzcard unto Gaza; as thou
goest unto Sodom and Gomorrah, and Admah, and Zeboim,
even unto Lashaf. 20 These [are] the sons of Ham, after their
famihes, after their tongues, in their countries [and] in their
nations.

21 Unto Shem also, the father of all zcho in scripture are
called the children of Eber, fand after him are named Hebreivs)
unto Shem, the brother of Japheth the elder son of Noah, even
to him, zohom God had blessed, were [children] born. 22 And
The children of Shem, whose family is of peculiar importance in
the history of the church, were these, Elam, and Asshur, and
Arphaxad, and Lud, and Aram. 23 And the children of Aram,
were Uz, and Hul, and Gether, and Mash, or Meshech. 24 And
Arphaxad begat Salah ; and Salah begat Eber before-mentioned.
25 And unto Eber were born two sons : the name of one [was]
Peleg, zvhich signifies dispersion, for in his days was the earth

♦ A famous ancient city, lying northward, which took its name from Canaan's
eldest son.

t Or the famons city Dan ; called also Laish, Judges xviii. 29., and Lesliam,
Josh. xix. 47. This was the country of the Canaanites, which God afterwards
gave to the Israelites, extending about one hnndred and eighty miles. Wells's
Geoe, Vol. I. i>. 304.

GENESIS. XI. 47

divided*; and his brother's name [was] Joktan. 26 And Joktan
begat thirteen sons, namely, Almodad, and Sheleph, and Hazar-
naaveth, and Jerah, '27 And Hadoram, and Uzal, and Diklah,
28 And Obal, and Abimael, and Sheba, 29 And Ophir, and
Havilah, and Jobab : all these [were] the sons of Joktan.
30 And their dwelling was from Mesha, as thou goest unto
Sephar, a mount of the east. 31 These [are] the sons of Sheni,
after their families, after their tongues, in their lands, after their
nations. 32 These [are] the families of the sons of Noah, after
their generations, in their nations : and by these were the nations
divided in the earth after the flood ; the occasion of which division
is hereafter related.

CHAPTER XL

The dispersion of the sons of men at Babel ; the posterity of Shem
down to Abram ; and his removal from his native country.

1 And the whole earth was till this period, that is, about an
hundred years after the food, of one language, and of one speech,
which probably teas the Hebrew. 2 And it came to pass as they,
^imrod and his confederates, journeyed from the east, that they
found a large and fruitful plain in the land of Shinar; and they
dwelt there i*.

3 And they said one to another. Go to, let us make brick, and
burn them throughly. And they had brick for stone, which that
country did not afford, and slime J had they for mortar. 4 And
they said, Go to, let us build us a city and a tower, whose top
[may reach] unto the clouds o/' heaven, and thus let us make us a
name, lest we be scattered abroad upon the face of the whole
earth ; let us perpetuate our fame, strengthen our union, and

* About the time of his birth it liappencd tliat tlie inliabitants of the cartli
were divided, first in language, then in iiabitation.

t The pleasant valley along which tlie river Tijgrix runs, comprehending the
country of Eden, in which Paradise was situated. See Wellss Geog. Vol.
I. p. 209.

X A kind of liquid pitch, which was an oxceedins: strong cement ; of which
there was, according to Pliny, great plenty iu Assyria. With this, Herodotus
says, the walls of Babylon were cemented ; it is called bitumen by some writers,
-ind'is thought to be the asphaltus, which (says Suidas) being mixed with brick;,
dud small stones, became as hard as iron,— En.

*8 GENESIS. XI.

provide oursehes a settled abode. 5 And the Lord came down
to see the city and the tower, which tlie children of men builded,
and made it appear, by the sequel, that he took notice of this their
proud, vain-glorious attempt, to punish it. 6 And the Lord
said. Behold, the people [is] one, and are determined so to
remaiti; and they have all one language, which is favourable to
their purpose ; and this which they begin to do is an evidence of
their ambitious designs : and now they apprehend nothing will be
restrained from them, which they have in)agined to do. 7 Go
to, let us go down, and there confound their language, that they
may not understand one another's speech*. 8 So the Lord,
by the cofifusion he introduced among them, scattered them
abroad from thence upon the face of all the earth : and they left
oflf to build the city, without attempting it any more. 9 There-
fore is the name of it called Babel, that is, confusion, because the
Lord did there confound the language of all the earth : aud
from thence did the Lord scatter them abroad upon the face
of all the earth.

10 These following [are], the generations of Shem, the an-
cestors of Abram, and progenitors of Christ : Shem [was] an
hundred years old, and begat Arphaxad two years after the tlood.
11 And Shem lived after he begat Arphaxad five hundred years,
and begat other sons and daughters. 12 And Arphaxad lived
five and thirty years, and begat Salah. 13 And Arphaxad lived
after he begat Salah four hundred and three years, and begat
sons and daughters. 14 And Salah lived thirty years, and begat
Eber. 13 And Salah lived after he begat Eber four hundred
and three years, and begat sons and daughters. 16 And Eber
lived four and thirty years, and begat Peleg. 17 And Eber
lived after he begat Peleg four hundred and thirty years, the
longest of any of the patriarchs after the food, and begat sons and
daughters. 18 And Peleg lived thirty years, and begat Reu.
19 And Peleg lived after he begat Reu two hundred and nine
years, and begat sons and daughters. 20 And Heu lived two
and thirty years, and begat Serug. 21 And Reu lived after he
begat Serug two hundred and seven years, and begat sons and
daughters. 22 And Serug lived thirty years, and begat Nahor,
the first patriarch who fell into idolatry. 23 And Serug lived
after he begat Nahor two hundred years, and begat sons and
daughters. 24 And Nahor lived nine and twenty years, and

• This was done by making them forget Uieir former language, ami imprinting
several languages in the minds of several families or nations.

GENESIS. XI. 49

begat Terah, Abram's father. 25 And Nahor lived after he
begat Terah an hundred and nineteen years, and begat sons and
daughters. 26 And Terah lived seventy years, and between that
time and his hundred and thirtieth year he begat three sons ; the
most distinguished of zohich, though the youngest, ivas Abram, the
other tzco were Nahor, and Haran.

27 Now these [are] the generations of Terah : Terah begat
Abram, Nahor, and Haran ; and Haran the eldest son begat Lot.
28 And Haran died before the face of his father Terah, in the
land of his nativity, in the country aftenvards called Ur of the
Chaldees. 29 And Abram and Nahor took them wives : the
name of Abram's wife [was] Sarai ; and the name of Nahor's
wife Milcah, the daughter of Haran their elder brother, deceased,
who was the father of Milcah, and the father of Iscah, otherwise
called Sarai. 30 But Sarai was barren; she [had] no child.

3 1 And Terah took Abram his son, who had been uarned of
God to leave his native country, and Lot the son of Haran his
son's son, and Sarai his daughter in law, his son Abram's wife ;
and they went forth with them from Ur of the Chaldees, to go
into the land of Canaan* ; and they came unto a place which theu
called Haran, after l^erah's son who was dead, and dwelt there.
32 And the days of Terah were two hundred and five f years :
and Terah died in Haran, which was about half way to the land
of Canaan.

REFLECTIONS.

1. We learn, that men are often imposed upon by their own
ambition, and that God can easily confound their schemes. He
takes the wise in their own craftiness ; no device that is formed
against him and his designs shall stand. The fear of the wicked,
it shall come upon him. They wanted a name and a defence,
and God gave them confusion. It is to be feared we have our
Babels, on which we bestow pains and cost, to be talked of; but
let us be cautious. Pride goeth before destruction, and a
haughty spirit before a fall.

2. Learn the dependence of the human mind and tongue upon
God. He made man at first capable of speaking; gave him
ideas, and the power of utterance. The wiser heathens ascribe

* Here begin the four hundred and thirty years, at the end of which Israel came
out of Egypt.

t The Samaritan Pentateuch reads one hundred and forty-five, which, Dr. Ken-
oicott observes, vindicates the truth of St. Stephen'! assertion io Acts vii. 4.'— £u.

VOL. I. E

50 GENESIS. XI.

the origin of language to God. What a surprising thing was it,
that all the ideas of such multitudes should be changed, and a
new language be impressed on their minds at once ! Some have
said, that there was nothing new or strange in this ; but no other
than a divine, supernatural cause was ever assigned that was
adequate to such an effect. God, who made the tongue, can
easily give the proper use of it, and form the mind to the know-
ledge of a new language. Thus, while the world was peopled
by the confusion of tongues, the gospel was propagated by the
gift of tongues. See Acts ii. A circumstance equally extra-
ordinary and useful in its place,

3. Since we find in this chapter, that human life was short-
ened, it becomes us to work in haste. Shem lived six hundred
years J some of his immediate descendants only two hundred
years; and at length the term was reduced to seventy years:
therefore let us redeem the time, begin the great work of religion
early, and whatever our hands find to do, do it with all our
might, since there is neither wisdom, nor device, nor knowledge,
in the grave, whither we are going.

4. Friendship with God is a greater honour than birth can
give us. Abram is here put before his elder brother, because
he was chosen to be a remarkable man. The greatest honour is
to be a friend and servant of God : let us seek that honour which
Cometh from hira only.

5. Parents should engage their children to set out with them
in the way to the heavenly Canaan, the land of promise; thus,
V. 31., Terali took his children. It is not sufficient to serve God
ourselves, but we must do it with all our house : while we walk
ourselves in the paths of righteousness and the way to heaven,
we should endeavour to lead others with us ; pray for them, that
they may be inclined to follow us ; tell them what a good land it
is, what God hath commanded us and them, and what kind pro-
visions he hath made fur our eternal felicity. Let us be steadfast
and diligent in all our attempts to persuade and lead them to the
heavenly country.

6. Let not good men be surprised if they meet with accidents
in the way, to retard them in their progress towards the promised
kmd. Terah died in Ilaran. 11 is children hoped for his com-
pany and instructions for years to come, but he was cut off in the
way. This often happens to good men ; their guides and leaders
are taken away. Let us then be solicitous to fill up their places,
to walk in the same paths ; and not be slothful, but followers of
t^em, who through faith and patience inherit the promises.

GENKSilS xir. ^

CHAPTER XII.

The Old Testament being principally written for the Jews, much is said
of Abram their ancestor. Ancient writers mention him as a great and
good man. We now enter upon his story, and have here, God's call
of Abram to leave his native country ; the divine promise to him in
Canaan ; his removal into Egypt, on account of the famine ; and
Sarai's danger and deliverance there.

1 i\OW the Lord had appeared in Mesopotamia* and said
unto Abram, Get thee out of thy country, and from thy kindred,
lest thou be infected with idolatry/, and from thy father's house,
unto a land that I will show thee, but with which thou art not at
present acquainted. 2 And I will make of thee a great nation,
and I will bless thee, and make thy name great ; and thou shalt
be a blessing -f-. 3 And 1 will bless them that bless thee, and
curse him that curseth thee ; I will enter into the strictest friend-
ship with thee ; thy friends shall be my friends ; ayid thy enemies
my enemies : then comes the great promise, and in thee, that is, in
thy seed, which is Christ, (as the apostle shows, Gal. iii. 8.
and 16.) shall all families of the earth, believers of all nations, be
blessed.

4 So Abram departed, first from Ur, and afterwards from
Haran, as the Lord had spoken unto him; and Lot went with
him : and Abram [was] seventy and five years old when he de-
parted out of Haran. 5 And Abram took Sarai his wife, and
Lot his brother's son, and all their substance that they had
gathered, and the souls that they had gotten in Haran, proselyted
servants as ivell as children; and they went forth to go into the
land of Canaan, a strange and unknown land; but trusting in
God for their guide they persevered, and into the land of Canaan
they came.

6 And Abram passed through the land unto the place of
Sichem, afterzmrds called Samaria, unto the plain of Moreh J.

* See Acts vii. 2.

t A means of conveying blessedness to thv posterity, who shall be blessed for
thy sake. To thy friends and servants, who shall be blessed by thy instruction
and example. To all the world, by being tlie progenitor of Christ, and an emi-
nent pattern of faith and holiness.

+ Situated near the two mountains Gerizzini and Ebal.

E 2

5f GENESIS. XII.

And the Canaanite, that accursed and idolatrous people, [was]
then in the land ; so that he could expect little comfort, and found
great trials for his faith. 7 And the Lord appeared* unto
Abramybr his encouragement, and said, Unto thy seed, though not
to thyself will I give this land, zchich they surely shall possess ; and
there builded he an altar unto the Lord, who appeared unto
hiin,^or sacrifice and thanksgiving for this mercy, and to keep them
close to the worship of the true God. 8 And he removed from
thence southward, unto a mountain on the east of Bethel, as it
was afterwards called, but then Luz, and pitched his tent,
[having] Bethel on the west, and Hai on the east : and there also
he builded an altar unto the Lord, and called upon the name of
the Lord; worshipped God by prayer and preaching to his
family, and offering sacrifice. 9 And Abrain journeyed, goinj;
on still toward the south ; but found repeated disappointments
and trials for his faith.

10 And at length there was a famine in the land, which
obliged him to leave it for a time : and Abram went down into
Egypt to sojourn there ; for the famine [was] grievous in the land
of Canaan. 11 And it came to pass, when he was come near
to enter into Egypt, that he said unto Sarai his wife. Behold
now I know that thou [art] a fair won)an to look upon.
12 Therefore it shall come to pass, when the Egyptians shall
see thee, that they shall say, This [is] his wife : and they will kill
met, but they will save thee alive, and some one zcill take thee as
a wife or a concubine. 13 Say, I pray thee, thou [art] my
sister J: that it may be well with me for thy sake; and my soul
shall live because of thee ; my life shall be safe, and I shall have
nothing to foar.

14 And it came to pass, according to his expectation, that when
Abram was come into Egypt, the Egyptians beheld the woman,
that she [was] very fair. 15 The princes also of Pharaoh saw
her, and commended her before Pharaoh ^, and the \voman was
taken into Pharaoh's house, probably in order to his marrying her.

♦ By a new revelation, to strengthen his faith, now that he saw all the land
possessed before him by the Canaanite. Abram is the lirst person to whom God
is said in scripture to have appeared.

t This fear of beine killed was the more inexcusable in Abram, as the promise
of a seed to descend from him was not yet fulrilled, and therefore was a security
to his life.

J Though tins was trne in some sense, (eh. xx. 12.) yet not as they understood
it ; and so he exposed her to danger, contrary to his duty.

^ All their )«ing!« were railed Pharaoh, which signifies, the father qf the people-

GENESIS. XII. 53

16. And he entreated Abram well for her s?ike, to gain his consent :
and bi/ Pharaoh's gift he had sheep, and oxen, besides what
he had of his own, and he-asses, and men-servants, and maid-ser-
vants, and she-asses, and camels. But the God of Abram was
highly displeased at the wicked designs of the monarch ; 1 7 And
the Lord plagued Pharaoh and his house with great plagues,
because of Sarai Abram's wife*. 18 And Pharaoh called
Abram, and said. What [is] this [that] thou hast done unto me ?
why didst thou not tell me that she [was] thy wife ? which he might
understand by SaraVs confession upon further inquiry. 19 Why
saidst thou. She [is] my sister ? so I might have taken her to me
to wife : now therefore, behold, since she is thy wife, take [her]
and go thy way. Pharaoh's reproof was mild and just, and his
conduct generous. 20 And Pharaoh commanded [his] men con-
cerning him, that they should not offer him any injury, but show
him all manner of kindness; and they sent him away, and his
wife, and all that he had, believing him to be a peculiar favourite
of heaven.

REFLECTIONS.

1. Let us think nothing too dear to leave for God, and im-
plicitly follow wherever he leads. Thus did Abram, Heb. xi. 8.
The gospel commandeth us to forsake houses and land for
Christ's sake ,• and if we do so, we shall in no wise lose our
reward ; for the earth is the Lord's, and the fulness thereof. All
lands are the good man's country. If we are willing to follow
the divine directions, God will lead us in the right way to a city
of habitation, and to a happy end.

C. Let us earnestly pray for the divine blessing ; that he may
bless us, and make us a blessing to others; bless us in temporal,
but especially in spiritual, things. None can bless like him.
Men may curse, but if the Lord bless us, all sliiill be well.
Good men are a blessing to others. God will make them so to
the families and places where they dwell. Imitate Abram's taith
and obedience ; j'or they that are of faith, are blessed withfaith-
j'ul Abram.

3. Let us be thankful for that seed of Abram, in whom all
the nations of the earth are blessed. We and our families share
in this blessing. Christ is the greatest blessing in the world, the

* Probably with some such distemper as did both chasti&e him for, and biader
him from executing, his designs.

?»!. GENESIS. XII.

sum and substance of all other blessings. This blessing of
Abram is come upon us Gentiles. Blessed be the God and
Fa the?' of our Lord Jesus Christ, who hath blessed us with all
spiritual blessings in heavenly things in Christ Jesus.

4. We learn of Abram to acknowledge God wherever we go.
He built an altar in every place. Wherever we have a tent, let
God have an altar. Let us maintain his worship in our families,
and there call on his name. The master of a family should be a
priest in his own house, to pray with and for them, and teach
them the way of the Lord, and the judgments of their God. Let
us serve the Lord with all our house, then he will bless us and
make us a blessing.

5. The best of men have inlirmities in those graces for which
they are most remarkable. Who would have thought that Abram,
the father of the faithful, should distrust God, equivocate, and ma-
nifest such unbelief! Let us not expect to live without fears, or
believe without infirmities ; but be sensible what reason we have
daily to pray, Lord, increase our faith.

6. Let us revere this remainder of virtue in the Egyptian
court. Pharaoh restores Sarai when he knew she was Abram's
wife. Few christian princes Avould have been so tender: he
Would not have taken her, had he known who she was. Adul-
tery is a most wicked and abominable sin ; what Pharaoh would
have been ashamed of committing ; and it is strange that all pro-
fessing christians do not consider it to be so.

7. Learn not to be too suspicious of men's characters.
Pharaoh and his courtiers were not so bad as Abram thousht
they were. We often find more honour and virtue among
strangers, than we at first imagined. Let us be on our guard
against a temper that would lead us to suspect persons' cha-
racters without reason, and not fear, where no fear is. Believe
the best you can of every man. Charity hopeth all things, and bc-
lieveth all things.

8. Adore that wonderful providence that appeared for Abram.
God appeared for him remarkably ; and as it is expressed, Psalm
cV. 14., he reproved kings for his sake. He was dismissed in an
honourable manner, and enriched with presents. The hearts of
kings are in the hands of the Lord ; this would be an encourage-
ment to Abram to trust him for the time to come ; to act an
libnest, upright part, not doubting but God would appear for
bim. It was God, as Jsaiah expresseth it, who raised up this
righteous man from the east ; called him to his foot, to receive

GENESIS. XIII. 55

divine directions; gave the nations before him, and made him
rule over kings. God can never be at a loss to reward the zeal
and fidelity of those who follow him fully, and arc upright before
him.

CHAPTER XIII.

Abram returns to Canaan ; the diflert^nce between bim and Lot amicably
settled ; Lot's removal to the plains of Sodom ; God renews his pro-
mise to Abram; who removes to tiie plain of Mam re.

J And Abram went up out of Egypt, he, and his wife, and all
that he had, and Lot with him, into the south of Canaan. 2 And
Abram, through the bowity of Pharaoh and the blessing ofdod,
[was] very rich in cattle, in silver, and in gold*. 3 And he went
on his journeys from the south, even to Bethel, unto the place
where his tent had been at the beginning, between Bethel and
Hai ; 4 Unto the place of the altar, which he had made there at
the first : and there Abram called on the name of the Louo;
gratefully acknowledged his goodness in preserving him in Egypt,
and bringing him from thence in greater affiuence than he went
thither. 5 And Lot also which went with Abram, had flocks,
and herds, and servants dwelling in tents. 6 And such was the
increase of both of them that the land was not able to bear them,
to afford feeding enough for so many flocks and herdsf, that they
might dwell together : for their substance was great, so that they
could not dwell together.

7 And there was a strife between the herd men of Abram's
cattle, and the herdmen of Lot's cattle, probably about some pas-
ture or zcaterX : and the Canaanite and the Perizzite dwelled then
in the land, and took up the best pasturage. 8 And Abram said
unto Lot, Let there be no strife, I pray thee, between me and
thee, and between ray herdmen and thy herdmen : for we [be]
brethren, both by nature and religion, and such contention will be
a reproach to that religion, and expose us to danger. 9 [Is] not

* See Harmer's Observations, Vol. i. p. l2i. ,j ,j ,

t The LXX use the same word as John does, when he says, the world could not

contain the books, that is, could not read aud attend to so many. So the lan.l

could not contain thein. •• , . „ „f„,unv

t Water was a scarce commodity m those hot climates, and the source of nwnj

disputes.

56 GENESIS. XIIT.

the whole land before thee r Separate thyself, I pray thee, from
me. [If thou wilt take] the left hand, then I will go to the right ;
or if [thou depart] to tlie right hand, then I will go to the left.

10 And Lot accepted the kind and generous proposal ofhis
vricle, and lifted up his eyes, and beheld all the plain of Jordan,
that it [was] well watered every where, before the Lord destroyed
Sodom and Gomorrah, [even] as £c?e;i the garden of the Lokd,
Jike the land of Egypt, as thou comest unto Zoar, all the zmy till
thou comest to Zoar. 1 1 Then Lot chose for him self all the
plain of Jordan ; and Lot journeyed east : and thus they amicably
separated themselves the one from the other. 12 Abram dwelled
in the land of Canaan, and Lot dwelled in the cities of the plain,
and pitched [his] tent toward Sodom, a fruitful soil but a wicked
country. 13 But the men of Sodom [were] wicked, and sinners
before the Lo r d exceedingly, impudent and daring sinners.

14 And the Lord said unto Abram, to con fort him, after that
Lot was separated from him, laft up now thine eyes, and look
from the place where thou art, northward, and southward, and
eastward, and westward*. 1.5 For all the land which thou seest,
to thee will I give it, as a pledge of the heavenly country, and to
thy seed for ever, that is for a long time, if they are obediettt.
16 And I will make thy seed as the dust of the earth : so that if
a man can number the dust of the earth, [then] shall thy seed also
be numbered. 17 Arise, walk through the land, in the length
of it and in the breadth of it: for I will give it unto thee as <Ae
inheritance of thy posterity.

18 Then Abram removed [his] tent, and came and dwelt in the
plain of Mamref, which [is] in or near Hebron, about tteenty-
four miles south of Bethel, and built there an altar unto the Lord,

REFLECTIONS.

1. See what an happy thing it is to have the blessing of God
wherever we go. This made Abram rich, and brought no sorrow
with it ; his riches gave him an opportunity of doing much good ;
and the blessing of God kept him from the snares of prosperity,
from pride and insolence. Let us seek his blessing to make us

* It is probable he dwelt on a nioiiiitain and had a wide prospect.

t An Amorite of great note ; a friend and coufederate, and probably a pmse-
lytcof Abirtni's.

GENESIS. XIII. 57

prosperous, to sweeten our enjoyments, and prevent our tailing
into various temptations, and foolish and imrtful lusts.

2. The children of Abrani should cultivate peace. This is a
beautiful part of Abram's character. Though superior to Lot in
nature and grace, yet he condescends to his inferior, for peace
sake. Let us, as far as possible, Hve peaceably with all men.
Abram gave the preference to Lot : this is a temper btconiiuf
christians, to submit to one another ; to be pitiful, and courteous.
This is like some great and injured person making the tirst pro-
posals of reconciliation. How truly amiable does he appear !
Observe his plea, and let it ever bo remembered when angrv pas-
sions rise, that we are brethren, fellow-men, fellow-christians,
members of the same body ; and the Canaanites are in the land,
they that wish us ill and wait for our halting. Let us not give
occasion to the enemies of the Lord to blaspheme, but live as
brethren, conquer ourselves, and hold the unity of the Spirit in
the bond of peace,

3. We see the sad consequence of great plenty in Sodom. It
was a fine, fruitful country ; but pride and fulness of bread was
its ruin; they were sinners exceedingly against the Lord. This
is too much the case with our own land ; it is fruitful, we are fed
with the finest of the wheat, but we are sinners before God ex-
ceedingly. Lot preached to them, but they continued wicked.
So it is with us, notwithstanding all the preachers of righteousness
in the land : and we have too much reason to fear, lest God
should turn a fruitful land into barrenness, because of the wicked-
ness thereof.

4. Let us not measure the favour of God by our situations in
the world. The sinners of Sodom dwelt in a pleasant place ;
Abram and his family among the mountains. But this paradise
was turned into the likeness of hell by the sinners that dwelt
there. How much happier was Abram and his pious family on
the mountains! When men regard wealth and pleasant places
more than the character of those they dwell among, they do not
act wisely. In our choice of callings and relations in lite, let the
interest of the soul be first consulted : this is the way to have
God's blessing, and that will make a desert as the garden of the
Lord.

5. When friends forsake us, it is a pleasant thing to have God
near. When Lot went from Abram, God renewed the visits of
his grace. His presence with the soul delights it at all times, es-
pecially when earthly friends disagree with U5, or part from us;

58 GENESIS. XIV.

it is happy then to be able to say, / am not alone, for my Father
is with me. If we seek his friendship, as Abram did, he will be
our ever-present friend.

6. Let us often take an attentive view of the blessings which
God hath promised, to strengthen our faith and hope. Review
his promises ; the fulness and freeness, the suitableness and se-
curity of them ; especially that of the heavenly Canaan, v. 17- —
Live in the exercise of that faith which is the substance of things
hoped for, and the evidence of things not yet seen. — Take a view
of the better country, in the length thereof and the breadth thereof;
trace it in the representation of God's word, there is the chart or
map of it : Let our joy in the prospect be lively, and our conver-
sation daily in heaven.

CHAPTER XIV.

In the former chapters we have had several instances of Abram's piety ;
here is an instance of his bravery and honour ; a war in which Lot
was taken prisoner; Abram's rescue of him; and his interview with
Mclchizedek.

1 And it came to pass in the days of Amraphel king* of
Shinar, or Bahi/loti, Arioch king of Ellasar, in Arabia, Chedor-
laomer king of Elam, iti Persia, and Tidal king of nationsf;

2 [That these] made war with Bera king of Sodom, and with
Birsha king of Gomorrah, Shinab king of Admah, and Shemeber
king of Zeboiim, and the king of Bela which is Zoar. 3 All these
were joined together in the vale of Siddim, which is the place that
was afterwards turned into the salt sea, when God overthrew Sodom
and Gomorrah. 4 Twelve years they served Chedor]aomcr, prince
of' Elam and a descendant of Shem, and in the thirteenth year they
rebelled, hoping to shake ofthe yoke. 5 And in the fourteenth year
came Chedorlaomer, and the kings that [were] with him, as allies,
and smote the Rephaims in Ashteroth Karnaim, and the Zuzims
in Ham, and the Emims in Shaveh Kiriathaim, or the plain of
Kiriathaim, 6 And the Ilorites in their mount Seir, unto El-

• The iiarac of king is given to governors of cities or little provinces.

t A people gathered together out of divers countries, who put theinselve»UDder
his governmcut.

GENESIS. XIV. 39

paran, or the plain of Paran*, which [is] by the wilderness.
7 And they returned and came to Enmishpat, wliich [is] Ka-
deshf, and smote all the country of the Amalekites, and also the
Amorites that dwelt in Hazezon-tamar. 8 And Z0he?i the enemy
approached near the cities of the plain, there went out the king of
Sodom, and the king of Gomorrah, and the king of Admah, and
the king of Zeboiim, and the king of Bela, (the same [is] Zoar)
and they joined battle with them in the vale of Siddim ; namelif,
9 With Chedorlaomer the king of Elam, and with Tidal king of
nations, and Amraphel king of Shinar, and Arioch king of i^liasar:
four kings with five. 10 And the vale of Siddim [was full of] slime-
pits; and the armies of the kings of Sodom and Gomorrah tied,
and many of theirmen fell there: and they that remained tied to
the mountain. 1 1 And they took all the goods of Sodom and
Gomorrah, and all their victuals, and went their way.

12 And they took, among the prisoners, Lot, Abram's brother's
son (who dwelt in Sodom) and his goods, and departed. 13 And
there came one that had escaped, and told Abram the l:Iebrew,
so called because he was descended from Eber, for he dwelt in the
plain of Mamre the Amorite, brother of Eshcol, and brother of
Aner : and these [were] confederate with Abram;};.

14 And when Abram heard that his brother, or nephczo Lot, was
taken captive, he armed his trained [servants] z&ho tcere instructed
or born in his own house, three hundred and eighteen, and pursued
[them] unto a place afterwards called Dan. 15 And he divided
himself against them, that he might come upon them in differeiit
places, he and his servants by night, when perhaps they were asleep,
or drunk, or of their guard, and smote them, and pursued them
unto Hobah, which [is] on the left hand of Damascus. iG And
he brought back all the goods, and also brought again his brother
Lot, and his goods, and the women also, and the people who
were carried captive.

17 And the king of Sodom showed great respect to Abram
for the signal service he had performed, and went out to meet him,
(after his return from the slaughter of Chedorlaomer and the
kings that [were] with him) at the valley of Shaveh, which is the
king's dale, where Melchizedek lived. 18 And Melchizedek,
which name signijies king of righteousness, was also king of Salem,

* A number of small cities who opposed their expedition.

t The fountain of judgment ; so called in the time of Moses, because God
judged the Israelites in this place for murmuring, Numb. XX. 13.

i This was about the year of the world 2093, when Abram was eighty-four, or
eighty-tive years old.

m GENESIS. XIV.

that is, king of peace ; this holy and generous man brought forth
bread and wine, provision to refresh Abram and his army, and
he [was] the priest of the most high God*; not of any particular
nation but of God. 19 And he, that is, Melchizedek, as a priest,
blessed him, that is, Abram, and said, Blessed [be] Al>ram of the
most high God, possessor of heaven and earth : 20 And blessed
[be] the most high God, which hath delivered thine enemies into
thy hand. Abram humbly received the blessing of Melchizedek, as
his superior ; and he gave him tithes of all the spoils that were
taken. This he did in gratitude for his kindness, and as a thank-
offering to God to be offered by his priest.

2 1 And the king of Sodom said unto Abraham, Give me the
persons of my suhgects ivhom you have rescued, and take the
goods to thyself. 22 And Abram said to the king of Sodom, I
have lift up mine hand unto the Lord, the most high God, the
possessor of heaven and earth, and have sworn, 23 That I w ill not
[take] from a thread even to a shoe-latchet, )iot the smallest thing
belonging to thy subjects, and that 1 will not take any thing that
[is] thine, lest thou shouldest say, I have made Abram rich :
24 Save only that which the young men have eaten, and the portion
o(the spoil belonging to the men which weyt w ith me, Aner, Eshcol,
and Mamre, this I have no right to dispose of; let them therefore
take their portion.

REFLECTIONS.

1. Let us adore the providence of God in working these sur-
prising things ; in settling these nations near Abram, that the}
might see his devotion; be witnesses of God's blessing him ; and
thus make way for the knowledge of the true God and his wor-
ship. He fixes the bounds of our habitation, and rules among
the kingdoms of men.

* These two offices anciently belonged to the same person, tliough afterwards
they were distinguished and belonged to different tribes. In Meliliizedek they
met togetlier, and he was both king and priest. VVlio this Melchizedek whs, has
been matter of much debate ; some have supposed he was Sliem, wiio was yet
living Otiiers have conjectured that he was the Son of God, from what the
apostle says of him, Heb. vii. 3., that he was without father or mother, &c. But the
meaning of this very plainly is, That his father and mother are not mentioned in
scripture. Several ancient heathen writers use the same langnaee of persons
whose ancestors were unknown. His being without descent, having 7ieit her beginning
of days, nor end (J life, is to be understood in the same manner, with reference to
his priestly office. This one circumstance is sufficient to prove that he was not
Jesus Christ, viz., his being mentioned as an illustrious type of him. Compare
Pnalm ex. 4. with Heb. vii. 17. Thou art a priest f«r ever qjtcr the order of Mel-
chizidek.

GENESIS. XIV. 61

2. We see how liable good men are to suffer by bad neighbours.
This is often a punishment for choosing situations, witiiout con-
sidering the character of the inhabitants where we are going : so
Lot left the neighbourhood of Abram to dwell in Sodom, and
suffered sufficiently for it. If we choose to live in wicked places,
we must expect to share in their calamities. Let us not think it
strange, if we meet with them : but if we keep close to God's
house, worship, and people, we shall dwell safe from the fear of
evil.

3. Think of God as the most high, the possessor of heaven and
earth. So Melchizedek represented him; so Abram styles him.
He has sovereign dominion, for he made and supports all crea-
tures. Reverence and praise are due to him ; trust and confidence
should be placed in him, to give us what he thinks best.

4 Let us praise God as the author of the best of our actions,
and of those of others also. He gave Abram the victory, v. 19,20.,
and Melchizedek mentioned it to the honour of the God of all
our victories. While we rejoice in the success of others, let God
have all the praise.

5. Let the servants of the most high God maintain an honour-
able character. Thus Abram did, v. 23. Like him let us guard
against a mean and servile temper. Abram might have accepted
the offer, but true religion requires an indifference to these things,
an holy decorum and superiority to worldly concerns ; trust and
confidence in God raise the mind above them. Abram shows
nothing of a mercenary temper, which is a dishonour to religion;
every degree of a niggardly disposition should be avoided, espe-
cially when we have so many enemies to watch for our faults.
Let our conversation be without covetousness ; and whatsoever
things are just and true, and not only so, but whatsoever things
are lovely, and of good report, if there be any virtue, and if there
be any praise, think on these things.

6)i GENESIS. XV.

CHAPTER XV.

In the last chapter Abram was great in the field ; in this he is greater in
converse with God ; who condescends to enter into a treaty with him ;
God's promise to Abram of a numerous issue, and of the land of
Canaan.

1 After these things, Abram' s kindness to Lot, &.C., the word
of the Loud came unto Abram in a vision, iihile he toas azmhe,
saying, Fear not, Abram, he not alarmed at any of the dangers or
enemies that surround thee in this strange land, I [am] thy shield
to protect thee; [and] for thy faith and piety I myself will be thy
exceeding great reward, and will give thee abundantly more than
thou hast resigned to the king of Sodom : I will reward thee both
here and hereafter too. 2 And Abram said, Lord God, what
wilt thou give me, what will all the earth signify to me, seeing
I go childless and have no heir to possess it, though thou gavest me
hopes of a numerous seed: and the steward of my liouse, zoho is
next to myself, is not one of my own descendants, but [is] this
Eliezer of Damascus .' And Ahram further said. Behold, to me
thou hast given no seed, though my life draws towards a close :
and lo, one born in my house as a servant, is mine heir.

4 And behold, the word of the Lord [came] unto him saying,
This shall not be thine heir, but he that shall come /orth out of
thine own bowels shall be thine heir. 5 And he brought him
forth abroad, in his imagination, for th» stars did not yet appear,
('see V. 12. J and said. Look now toward heaven, and tell the stars,
if thou be able to number them : and he said unto him, So 7iu-
merous and illustrious shall thy seed be.

6 And he believed in the Lord, notwithstanding the promise
had been so long delayed : and he, that is, God, counted it to him
for righteousness*.

7 And he said unto him, I [am] the Lord that brought thee
out of Ur of the Chaldees, to give thee this land to inherit it.
8 And he said, Lord God, whereby shall I know that I shall

♦ Tims Abram was justified by faith, being aa yet uDcircumcised, Rom. iv. 3.
Gal. iii, 6. James ii. 2'j.

GENESIS. XV. ^8

inherit it? This he asks for the strengthening of his faith. <) And
he said unto him, this shall be a sign, Take and offer to me an
heifer of three years old, and a she-goat of three years old, and a
ram of three years old, and a turtle-dove, and a young pigeon.
10 And he took unto him all these ; and, according to the usual
method of raiififing a covenant, divided them in the midst, to re-
present the torn and distracted condition in zihich his seed teas to be
for a season ; and laid each piece one against another, that the
persons covenanting might pass between them: but the birds divided
he not. 11 And when the fowls ofpreij came down in great num-
bers upon the carcases to devour them, Abrani drove them away*.
12 And when the sun was going down, a deep sleep, anecstasu
or trance, fell upon Abram ; and lo, an horror of great darkness
fell upon him, binder an apprehension of the great distress his pos-
terity should have by the vexation of their enemies. 13 And he,
that is, Jehovah, said unto Abram, to explain the vision and to
comfort him, Know of a surety that thy seed shall be a stranger in a
land [that is] not theirs, and shall serve them, and they shall afflict
them four hundred years,fromthe birth of Isaac to their deliverance
out of Egypt. 14 And also that nation whom they shall serve, will I
judge, or punish : and afterward shall they come out with great
substance. 15 And thou shalt go to thy fathers in peace, into
the state of the dead, whither all thy fathers are gone before thee:
thou shalt be buried in a good old age, after a seasonable and
natural death. l6 But in the fourth generation, from the descent
into Egypt, they shall come hither again, to the country where
thou noTi) art ; but it cannot be sooner ; for the iniquity of the
Amorites and Canaanites in general, [is] not yet full, nor the time
to pujdsh them come. 17 And it came to pass, that when the sun
went down and it was dark, behold a smoking furnace appeared
to Abram, perhaps representing Ahram's seed afflicted in Egypt,
and a burning lamp, as a symbol of the divine presence, yioting the
covenant between God and Abraham, and their future deliverance^
that passed between those pieces, to note the rat if cation of the
covenant between God and his people. 18 \n ihdit svime memorable
day the Lord made a covenant with Abram, solemnly ratifying
his former promises, and saying. Unto thy seed have I given this
land, and they shall extend their dominion fron> the river of Kgypt,
not the river Nile, but some branch of it, unto the great river, the

* Perhaps an emblem of the Egyptians and other enemies which should ^etk
to devour and destroy iiis posterity ; and his driving tiiem away may rtpresenl, fi«
conciuest oveT them by faith and prayer.

64. GENESIS. XV.

river Euphrates ; so far did the countries become tributary in Da-
vid's and Solomons days, and including 19 The Kenites, and
Keuizzites, and the Kadmonites, 20 And the Hittites, and the
Perizzites, and the Rephaims, 21 And the Amorites, and the
Canaanites, and the Girgashites, and the Jebusites.

REFLECTIONS.

1. We see the happiness of good men; God is their shield,
V. 1., to protect thexn from their enemies, from wicked men, and
Satan; from principalities and powers, that are confederate against
them. God would not have them fearful or sorrowful; he will
be their exceeding great reward ; give them grace and glory, and
will withhold no good thing from them that walk uprightly.

2. Let us learn to be content in those circumstances which
Providence allots us. One cannot but pity the weakness of the
father of the faithful, after what God had said to him. All his
wealth and honour, the fine country he lived in, and the favour of
God ; all this was nothhig without a child. Perhaps the Messiah
or promised seed may be referred to, which may plead something
in his e.KCUse ; but still he seems uneasy in his mind. If God
denies us temporal blessings, let us still be patient and content,
and seek him for our portion. Let those who are childless in the
earth be more diligent and active in the service of God, as they
have more leisure and fewer cares : then will he give them a name
and a place, which shall be better to them than sons and
daughters.

3. Learn joyfully to embrace the promises of God : herein
imitating the faith of Abram ; lie believed in God, and staggered
not at the promise through unbelief. Rom. xiv. 20. Let us be
strong in faith, giving glory to God ; guard against an evil heart
of unbelief; and pray. Lord, increase our faith. If we trust God's
promises, and act agreeably to them, we have, through grace, a
claim to all the benefits of the covenant ; and by this we shall
obtain witness that we are righteous.

4. Learn to adore the foreknowledge of God in these sur-
prising predictions. They are very remarkable; so many years
they shall serve their enemies ; then their enemies shall be pu-
nished, and the oppressed shall go free. He knows, not only the
external circumstances, but also the moral characters of men;
when their iniquity is full, and when it ia time to punish. This

GENESIS. XVI. G5

knowledge is too high for us; we cannot attain unto it; but it is
found in a perfect manner in God. May we reverence this glo-
rious God, who foreknows whatsoever shall come to pass, and
showeth unto man his counsel, declaring the end from the begin-
ning: this God is our God for ever, and he will be our guide
unto death.

5. Let us rejoice in the assurance of a better country; Know
of a surety, saitli God to Abram. The promise to believers is
sure; w'e have his word and oath, that by two immutable things
in which it is impossible for God to lie, we might have strong
consolation, who have fled for refuge to lay hold on the hope sel
before us. We have a sign and sacrament to confirm our faith ;
to all the spiritual seed of Abram the promise is sure. Let us
imitate the faith and piety of this patriarch, that we may at length
possess an inheritance incorruptible, undefiled, and that fadeth
not away, reserved in heaven for us.

CHAPTER XVI.

The origin of nations and kingdoms is generally the darkest part of his-
tory : here we have a plain account of one that was very considerable ;
it arose from Abram by one of his maid servants, w ho probably came
with him from Egypt.

1 Now Sarai Abram's wife bare him no children: and she
had an hand-maid or bond-woman, an Egyptian by birth, but a
proselyte to the true religion, whose name [was] Hagar. 2 And
Sarai, impatient to see the promise fulfilled, said unto Abram,
Behold now, the Lord hath restrained me from bearing : I pray
thee go in unto my maid ; it may be that I may obtain children by
her: and Abram, not consultirig with God as he should have done,
hearkened to the voice of Sarai. 3 And Sarai, Abram's wife took
Hagar her maid, the Egyptian, after Abram had dwelt ten years
in the land of Canaan, and gave her to her husband Abram to be
his wife.

4 And he went in unto Hagar, and she conceived : and w hen
she saw that she had conceived, she grew vain oj the honour, and
her mistress, as a punishment for her impatience and imprudence,
was despised in her eyes. 5 And StiTa.\,grozcing jealous, upbraided
her husband as if he encouraged this insolence, and said unto

VOL. I. f

66 GENESIS. XVI.

Abram, My wrong [be] upon thee: I have given my maid into tliy
bosom; and when she saw that she had conceived, I was de-
spised in her eyes : the Lord judge between me and thee ; plead
my cause and vindicate my innocency, since thou wilt not do it*.
6 But Abram, Jar from taking Hagars part, said unto Sarai,
Behold thy maid [is] in thy hand; do to her as it pleaseth thee.
And when Sarai dealt hardly with her, she fled from her face,
with a viezo to return to her own country.

7 And the angel of the Lokd, appearing perhaps in a human
form, found her by a fountain of water in the wilderness, by the
fountain in the way to Shur, zehere she stopped to rest herself and
call upon God ; for she seems to have been a devout woman. 8 And
addressing her in her proper character j to make her sensible of her
fault, he said, Hagar, Sarai's maid, whence camest thou? and
whither wilt thou go ? And she said, I flee from the face of my
mistress Sarai. 9 And the angel of the Lord said unto her.
Return to thy mistress, and submit thyself under her hands.
10 And the angel of the Lord further said unto her, to comfort
her in her distress, 1 will multiply thy seed exceedingly, that it
shall not be numbered for multitude. 11 And the angel of the
Lord said unto her, Behold, thou [art] with child, and shalt bear
a son, and shalt call his name Ishmael, that is, God shall hear ;
because the Lord hath heard thy prayers made in thy affliction.
12 And he will be a wild man, warlike and violent ; exercising
himself in hunting beasts, and oppressing men; his hand [will be]
against every man, and every man's hand against him : and
he shall dwell in the presence of all his brethren, 7iear unto
them, in spite of all their attempts against himf. 13 And
she called the name of the Lord that spake unto her, Thou God
seest me, hast taken care of me, and gi'aciously manifested thyself
to me, for she said. Have I also here, even in this desert, aszcell
as in my master's family, looked after him that seeth me ? and,
notwithstanding my misbehaviour there, have had a comfortable
sight of him and promise from him? 14 Wheiefore the well was

* By these qiiaricls in tlie family, God was pU-ased to roi rcct both Abi am and
Sarai for sei'kinj; children in snch an unwarrantable way.

t Tliis is one of the most remarkable piopliecios in the whole scrip-
tures. The IIai;arenes, Saracens, and Aral)iaiis all descended from Islimael.
Thry called themselves Ha<;arcu«'S, as cominj^ from Hafiar ; but being reproached
for this, they chansrcd their name to Saracens, as comin;; from Sarai. They were
the fiercest race of men e\ er known on earth, and continue of the same spirit to
tliis day : live by rapine and plunder, in the very same place, for more than 4,0o0
years, and all attempts to conquer them iiave been in vain. What a proof is this
of tlie divine aiithoritv of Moses ! Who but a prophet ef God could have foretold
this!

GENESIS. XVI. 67

called, Beer-lahai-roi, that is, the well of him that liveth and seeth
vie; behold, [it is] between Kadesli and Bered.

15 And Yi?LgVLr returned to Abram's family; humbled herself to
Sarai, and told zchat she had seen ; and in due time she bare Abram
a son : and Abram called his son's name, which Hagar bare,
Ishmael, as the angel had commanded. l6 And Abram [was]
fourscore and six years old when Hagar bare Ishmael to Abram.

REFLECTIONS.

1. Let us view the hand of God in all our afflictions and dis-
appointments, like Sarai, who acknowledged, the Lord hath re-
strained me from bearing. Sarai had every thing else she could
desire ; but God continued this disappointment, for the exercise
of her faith and patience. It is a good thing to be sensible of this,
and to say with Job, when tempted to repine, Shall zee receive
good at the hands of the Lord, and shall xce not receive evil, or
afflictions also ?

2. Let us avoid an insolent temper in prosperity, v. 4. This is
one of Solomon's four things by which the earth is disquieted :
for an odious woman when she is married, and an hand-maid who
is heir to her mistress, Prov. xxx. 23, This is often the case,
especially in persons who have been suddenly advanced from a
low to a more exalted station; their height makes them giddy.
However distinguished we may be from others, let us be careful
we do not despise them ; but remember to whom our prosperity
is owing ; consider who halh made us to difi\ir, and what is there
that we have not received.

3. Be careful not to appeal to God under the transports of a
peevish temper: this Sarai did, and it was very unbecoming.
Abram might have said, She speakcth as one of the foolish wome^i
speaketh. Let us take care not to make God a party m our
quarrels. A readiness to appeal to him is no argument that we
are right; it is often a sign that we are wrong, and think to be
believed on that account, though we should have neither reason
nor evidence on our side. God searcheth the heart, and it becomes
us to guard against such transports of passion ; for should we be
in the wrong, he certainly knows it, and an appeal to hnn will be
indeed sealing the curse on our own head.

4. We should admire the condescension of God to a poor fugitive
slave. He mercifully stopped her when going a foolish journey ;

68 GENESIS. XVI.

when her provisions perhaps were spent, he sends her back to
pious Abram's house ; improved her soul by her afflictions ; and
made her a blessing to the family. Again,

5. Learn to avoid the wretched character of Ishmael. Those
who oppose others, will be opposed themselves. Complaisance
to such will not last long ; men will arm themselves in their own
defence. Let us therefore govern our own spirits, and not
sufter them to be boisterous. Persons of this character have lives
full of trouble ; run themselves into difficulties, and are paid in
their own coin, which is grievous, because they, of all men, are least
able to bear such affronts. If our hand is against every man, every
man's hand will be against us, from a principle of self-preserva-
tion, but more commonly from that wretched principle of re-
venge, which too much prevails in the world. In like manner, if
our tongue be against every man, and we reproach and censure
others, with what measure we mete it shall be measured to us
again. To prevent this, let us honour all men ; be kindly
affectioned one towards another; forbearing and forgiving one
another; do good to all men, and all men in general will be dis-
posed to do good to us. Once more,

6. Reflect on God's omniscience, and his favourable interpo-
sition for us. In every place, let us remember, Thou God seest
me : looking continually on him who looks on us ; having our
eyes always up unto the Lord for direction, support and encou-
ragement, whose eyes are continually upon us for good. It is the
character of the wicked, that God is not in all their thoughts. We
should set the Lord always before us, for we depend entirely upon
him; in him we live and move and have our being. If he will
not look on us, how miserable must we be ! To live as under his
eye, will afford us the greatest pleasure and delight; it will be
our greatest security amidst dangers and difficulties. This should
be the concern of every one; we should charge our hearts to
maintain this temper. Nothing will be so likely to make us truly
serious and religious, as to recollect, that whatever we do, God
sees us, and wherever we are, God is there.

GENESIS. XVII. 69

CHAPTER XVII.

God renews his covenant with Abram ; institutes circumcision as the
seal of it; changes the names of Abram and his wife, to whom he
promises a son, in whom the covenant should be estabHshed ; at the
same time he blesses Ishmael ; and Abraham circumcises his family.

1 -HlND when Abram was ninety years old and nine, that is,
thirteen 1/ears after the birth of Ishmael, the Lord appeared to
Abram, and said unto him, I [am] the Almighty God; able to
fulfil all my promises, therefore walk before me, as always in my
presence, and be thou perfect, or upright and sincere in doing my
will. 2 And I will make my covenant between me and thee,
renew, enlarge, and confirm it rcith a sacrament, and will multiply
thee exceedingly. 3 And Abram fell on his face, in token of
fear and reverence, being afraid to look on God, and God talked
with him, saying, 4 As for me, behold / declare on my part, my
covenant [is] with thee, and thou shalt be a father of many
nations ; the Israelites and Ishmaelites, and believers in all ages
shall be esteemed thy spiritual seed.

5 Neither shall thy name any more be called Abram, an high
or mighti/ father, but thy name shall be Abraham, that is, father
of a multitude, for a father of many nations have I made thee.
6 And 1 will make thee exceeding fruitful, and I will nmke
nations of thee, and kings shall come out of thee*. 7 And I will es-
tablish my covenant between me and thee, and thy seed after thee,
in their generations, for an everlasting covenant t; to be a God
unto thee, and to thy seed after thee, to employ all my perfections
for thy protection, consolation and salvationX- 8 And I will give
unto thee, and to thy seed after thee, the land wherein thou art a
stranger, all the land of Canaan for an everlasting possession,
while they are a distinct and obedient people, and 1 will be their

God.

9 And God said unto Abraham, And nou- on thy part I de-

* This was true in a literal sense ; but chiefly iu a spiritual, m respect of the
Messial), who is King of kings.

t Of long continuance, in respect of the «"V^,«"\ «„^^">°°^\V'Ti?m"4"'
but for the spiritual part, literally everlasting u. Christ. Heb. xai. SO. 1 1 et. .. 4.

t This promise includes all temporal, spiritual and eternal blewings.

70 GENESIS. XVII.

dare, thou shalt keep my covenant therefore as a condition of all
these blessings, thou and thy seed after thee, in their generations.

10 ^nd This [is] my covenant, which ye shall keep between
me, and you, and thy seed after thee ; evei y man-child among
you shall be circumcised. 1 1 And ye shall circumcise the flesh
of your fore-skin*, and it shall be a token of the covenant be-
twixt me and youi-. 12 And he that is eight days old shall be
circumcised among you, every man-child in your generations j
he that is born in the house, or bought with money of any
stranger, which [is] not of thy seed. 13 He that is born in thy
house, and he that is bought with thy money must needs be cir-
cumcised : and my covenant shall be in your flesh for an ever-
lasting covenant, a sign of that everlasting covenant I made with
you. 14 And the uncircumcised man-child whose flesh of his
fore-skin is not circumcised, but being groivn np, and then toil-
fully or unnecessarily neglects it, that soul shall be cut ofi^ from
his people, yrom my church and people : he hath broken my cove-
nant by his neglect and contempt of the condition required on his
part, and hath forfeited the blessing promised on mi/ part.

15 And God said unto Abraham, As for Sarai thy wife, thou
shalt not call her name Sarai, which signifies my princess only,
but Sarah [shall] her name [be], ichich signifies aniult it ude ; she
shall be the mother of many people. 16 And I will bless her,
and give thee a son also of her : yea, and I will bless her, and
she shall be [a mother] of nations ; kings of people shall be of
her. 17 Then Abraham fell upon his face, and laughed, in
token of his inward joy and satisfaction at this news, and said in
his heart, Shall [a child] be born unto him that is an hundred
years old? and shall Sarah, that is ninety years old, bear.''
He did not doubt of the matter, but was greatly surprised.
18 And Abraham said unto God, in the midst of his holy
joy, O that Ishmael might live before thee, in thy favour,
and not be cast of by thee, though I shall have another son to
inherit the blessing. 19 And God said, Sarah thy wife shall
bear thee a son indeed ; and thou shalt call his name Isaac,
that is, laughter, because Abraham rejoiced: and I will establish
my covenant with him for an everlasting covenant, [and] with

* That part wliicli serves for the propagation of mankind.

t It was designed to be a fuitlicr trial of Al)raiiani's faith ; lo separate his pos-
terity from the rest of the woild by an indelible mark; for the preservation of
true religion , and to be a perpetual memorial of (iod's covenant with Abraham.
Thus a peculiar people were separated to sci ve God, by such a distinction as evi-
dently appeared to be of divine original ; and was a proper emblem of purity and
inditference to sensual enjoyments.

GENESIS. XVII. 71

Ills seed after him. '20 And as for Ishmael, I have heard thee.
Behold, I have blessed him, and will make him fruitful and
will multiply him exceedingly : twelve princes shall he Ije^et
and 1 will make hfin a great nation. 21 But my covenant of
grace, including the Messiah, will I establish with Isaac, whom
Sarah shall bear unto thee at this set time in the next year.
'22 And he left oft' talking with him, and God went up from
Abraham, witlidreio the tokens of his special presence, and dis-
appeared.

23 And Abraham took Ishmael his son, and all that were
born in his house, and all that were bought with his money,
every male among the men of Abraham's house; and circumcised
the flesh of their fore-skin in the self-same day, as God had said
unto him; such xvas his readiness to co/npli/ icith the divine
conunand. 24 And Abraham [was] ninety years old and nine
when he was circumcised in the flesh of his fore-skin. 25 And
Ishmael his son [was] thirteen years old when he was circum-
cised in the flesh of his fore-skin*. 2G In the self-same day was
Abraham circumcised, and Ishmael his son. 27 And all the
men of his house, born in the house, and bought with money of
the stranger, a great number, and from different nations, were
circumcised with him ; 7/0 zconder, therefore, that the practice
spread to other countries.

REFLECTIONS.

1. Lf.t us consider the almighty God as self-sufficient, r. 1.,
enough in himself to satisfy all our desires, and supply every
w ant. fVhojn have I in heaven hut thee, and there is none upon
earth I desire besides thee. As we wish to say this, let us consider
our duty ; to walk before him with a perfect and upright heart ; to
set him before us at all times, in every act of devotion, in all our
behaviour ; and doing all, as seeing him who is invisible. \\ ilh-
out this we are not interested in his all-sufficiency, but forfeit all
claim to his favour.

2. Bless God that this covenant was made with Abraham,
to be a God to him and to his seed after him. 'I'his covenant
typified and contained better blessings than the land of Canaan,
and was established on better promises; it is hue and fnin ;
established as an everlasting covenant with Abraham and all his

* Tlicicfoit thu Aiabs never fiicuiiicioc till Uie a^e of IhirtetMi.

72 GENESIS. XVII.

spiritual seed. How rich and precious the promise, / mil be a
God unto thee ! How much comfort here, and glory hereafter,
is contained in this ! It includes not only an earthly but an
heavenly Canaan. How condescending is it in God to speak so
familiarly to him, and give him such exceeding great and pre-
cious promises ! There is much of the gospel in this covenant ;
and in consequence of it, Abraham rejoiced, or earnestly desired
to see Christ's day, and by faith he saw it, and was glad.

3. Let us seek our own part in the blessings of it : thei/ that
are oj^ faith, are blessed with faithful Abraham. Consider their
value and extent. Submit cheerfully to the terms of the co-
venant; and ever remember, that in Christ Jesus, neither cir-
cumcision nor uncircumcision availeth any thing, but a new crea-
ture. God hath now changed the seal of the covenant into a
more gentle administration, of which both sexes partake ; there
is neither male nor female in Christ, but all are one in him. As
we desire the blessings of this covenant, let us comply with the
terms of it, which are faith and obedience. They who sub-
mitted to circumcision were debtors to the whole law, to all the
ceremonies and rites of the Jewish religion ; so is every believer
in Christ a debtor to the whole of what Christianity requires, viz.,
to baptism, the Lord's supper, and all moral duties.

4. We learn to be particular in our addresses for those who
are dear to us. Abraham said unto God, v. 18., O that Ishmael
might live before thee! When God condescends to converse
with us, when our souls are enlarged in devotion, then we have
a good opportunity to put in a word for our friends and rela-
tions ; to spread our own cases and theirs particularly before
him. Let parents, especially, be concerned for the souls of
their children ; pray for them that they may live ; that they may
live before God, holily and religiously, to his honour and the
credit of their profession. Not only that their temporal lives
may be preserved, but tiie spiritual life carried on in their souls,
and that they may be fitted for eternal life. Pray particularly
for them all, as Job and Abraham did. We have great encou-
ragement to hope that God will answer our prayers, as he did
that of Abraham, v. 20. God hath never said to the seed of
Jacob, Seek ye me in vain: and though the blessing may be long
delayed, it will come at last ; at least our prayers shall not return
into our bosom void.

5. Learn to obey God without delay: so Abraham did; the
self-same day. This is twice remarked by the historian, to show

GENESIS. XVIII. 73

us how readily we must serve God, even in painful and difficult
matters. Let us not confer with flesh and blood, but resolutely
perform those duties which God hath commanded. He hath
required nothing of us unreasonable, nothing but what is for our
comfort ; may we, therefore, resolve, according to this example
of Abraham, that whatever our hand Jindeth to do, zve icill do it
with all our might, and that we will make haste and not delay to
keep, his righteous judgments.

CHAP. XVIII. 1—19.

The prophet Isaiah observes, that God will meet those who rejoice
and work righteousness; this was exemplified in Abraham. No
sooner had he circumcised his house, than God appears lo him again ;
sends him a comfortable message by three angels, whom Abraham
entertains: and renews his promise to Sarah of a son.

1 And the Lord appeared unto him, that is, Abraham, in
the plains of Mamre : and he sat in the tent-door in the heat of
the day, for the sake of being cool. 2 And he lift up his eyes
and looked, and lo, three men* stood by him : and when he saw
[them] he ran in the most friendly manner to meet them from the
tent-door, and as they appeared to be persons of rank, and re-
spectable, he bowed himself toward the ground, 3 And said to
one who appeared to be the chief, and who was probably Christ,
by whom God had manifested himself to men, My Lord, if now
1 have found favour in thy sight, pass not away, I pray thee,
from thy servant. 4 Let a little water, I pray you, be fetched,
and wash your feett, and rest yourselves under the tree, rvhere
it is cool and shady. 5 And I will fetch a morsel of bread, and
comfort ye your hearts; after that, you shall pass on: fur there-
fore, / presume, are ye come to your servant. And they said.
So do as thou hast said J. 6 And Abraham hastened into the
tent unto Sarah, and said, Make ready quickly three measures of

* Angels in humau form ; so the apostle assures us Uicy were, Heb. xiii. 2.

t This was necessary and very refreshing in those liot countries, where llicy
wore sandals, or went barefoot.

} This "ives us a beautiful idea of ancient hospitality, when tiiere were no such
places of cutertaiument as we have.

74^ GENESIS. XVIII.

fine meal, knead [it,] and make cakes upon the licarlh, or hot
stone. 7 And Abraham ran unto the herd, and fetcht a calf
tender and good, and gave [it] unto a young man ; and he hasted
to dress it. 8 And he took butter and milk, and part of the
calf which he had dressed, and set [it] before them ; and he stood
by them under the tree, to ztait upon them, and they did eat*.

9 And they said unto him, VVHiere [is] Sarah thy wife ? And
he said, Behold, in the tent. Surprised to hear them call her hi/
name, he began to think his guests were more than common ones.
10 And he, who appeared as the representative of God, said, I
will certainly return unto thee according to the time of life, or in
due time, and lo, Sarah thy wife shall have a son. And Sarah
heard [it] in the tent-door, which [was] behind him. 1 ] Now
Abraham and Sarah [were] old, [and] well stricken in age :
[and] it ceased to be with Sarah after the manner of women.

12 Therefore, Sarah, not knowing her guests, laughed, or smiled,
within herself, and doubted of zehat teas said, saying, After 1 am
waxed old, shall I have pleasure, my lord being old also ?

13 And the Lord, who knew the thoughts of Sarah, said unto
Abraham, hi/ the angel that represented him, Wherefore did
Sarah laugh, and treat the promise with derision, saying, Shall I
of a surety bear a child, which am old.'' 14 Is any thing too
hard for the Lord? At the time appointed will I return unto
thee, according to the time of life, and Sarah shall have a son.
15 Then Sarah came forward, and beiug in confusion, denied it,
saying, I laughed not: for she was afraid. And he said, Nay,
but thou didst laugh ^j-. l6 And the men rose up from thence,
and looked toward Sodom, zchere they had an awful commission
to execute : and Abraham, to shew his respect, went with them to
bring them on the way.

17 And the Lord said to the angels who attended him, shall
I hide from Abraham that thing which I do ; 18 Seeing that
Abraham shall surely become a great and mighty nation, and all
the nations of the earth shall be blessed in him ? Si}tcc I have
promised to do greater matters for him than this, why should 1
hide this from him. 19 For I know that I shall not acqnaitd
Inm zmlh this in vain, I know that he will command his children
and his household after him, and they shall keep the way of the

* A (li'lii;litful instance of the simplicity of ancient times. So Homer rcpicscnts
Achilles as serving np with his own iiand, a disli that PtUrodus had been cooking.

t She proltably soon repented and believed the promise, for the apobllc coni-
nieuds iiei faith, lieb. xi. ll.

GENE8I8. XVIII. 75

LoKi), to do justice and judgment ; that the Loiio may bring
upon Abraham that which he hath spoken of him.

REFLECTIONS.

1. LiiT us imitate Abraham's generosity in a readiness to do
good offices. This is Paul's inference from this story, in Heb.
xiii. 2., Be not forgetful to entertain strangers, for thereby some
have entertained angels unawares. Abraham did not slay to be
asked, but seeing these travellers weary and faint, he hastened
to invite and relieve them. He does it with great modesty and
humility; Let me fetch a little zcater and a morsel of bread ; he
says nothing of the provisions he intended ; he treated them
with great decency and hospitality, and waited on them himself,
though a prince who had vanquished kings. Thus we should
learn to do good and to communicate. Those whom Provi-
dence hath blessed with abundance, should be liberal and gene-
rous, sincere and hearty without grudging. Here was no luxu-
rious entertainment, no costly niceties, but all plain and friendly.
A good example of temperance and friendliness united. Luxu-
rious entertainments are no instances of respect, and are often
the cause of sin in those who partake of them. While we imi-
tate this good patriarch's charity and generosity, let us imitate
his plainness and simplicity, and avoid those dainties which arc
so often deceitful meat.

2. Let the daughters of Abraham learn to be in subjection
to their husbands. This is the apostle's inference from this
story, 1 Pet. iii. 1, 5, 6., Likewise, ye wives, be in subjection to
your own husbands in all things lawful, even as Sarah obeyed
Abraham, calling him, whenever she spoke of him, her lord,
though she was of the same family, and greatly honoured both
by God and men, as well as Abraham. Remember this ex-
cellent woman, whose daughters ye indeed are as long as ye do
well, and are not afraid with any amazement; are not led hastdy
or hiconsiderately, through shame or fear, to say or do what is
wrong.

3. Imitate Abraham in a religious care of those committed to
your care, v. 19. This was a bright part of his character; / knoiv
Abraham, says the Lord, that he will command his children
and his household to keep the way of the Lord, to do justice and

judgment. God himself approved of this, that ho taught llicin

76 GENESIS. XVIII.

diligently ; that his principal care was about practical religion, to
keep the way of the Lord, and do justice and judgment;
that he added his authority to his instructions, and insisted upon
it as a qualification for a place in his family. Let all heads of
families imitate this example, and take care of their servants as
well as their children ; they have souls to be looked after, and
in minding our business, they too often neglect those souls.
Guard them against such an error ; do not labour to fill their
heads with notions and speculations, as too many parents and
masters do : but, like Abraham, teach them those things they
can understand and practise ; to keep God's ways, to be devout,
and do justice and judgment; to be honest in their dealings, and
faithful to their promises. Let us be concerned, like Abraham,
that religion may flourish when we are gone ; and therefore com-
mand our household to keep God's ways when we are taken
from them. This is the way to secure God's favour, and enjoy
his gracious presence in this world, and in that which is to come.

CHAP. XVIII. 20, to the end.

God acquaints Abraham with his intention to destroy Sodom and the
cities of the plain'; upon which Abraham humbly and earnestly in-
tercedes for them.

20 And the Lord said. Because the cry, the sins and provo-
cations, of Sodom and Gomorrah is great*, and because their
sin is very grievous: 21 Therefore, to speak after the manner of
men, I will go down now, and see, inquire into the truth, of the
thing., whether they have done altogether according to the cry of
it, which is come unto me; and if not,.l will know ; I will make
a strict scrutiny, that my justice as well as my righteous judgment
may appear. 22 And the men, that is, two oj'the three zcho were
ancrels, turned their faces from thence, and went toward Sodom :
but Abraham stood yet before the Lord.

23 And Abraham drew near, with reverence atui humble coyifi-
dence, and said. Wilt thou also destroy the righteous with the
wicked ? I am sure thou wilt not. 24 Peradventure there be fifty

* These two cities only are mentioned, because they were llie chief, and per-
haps the iDO&t wicked.

GENESIS. XVIII. 77

righteous within the city, in all the cities, the chief being put for
all the rest : wilt thou also destroy, and not spare the place for
the iifty righteous that [are] therein ? 25 That be far from ihec
to do after this manner, to slay the righteous with the wicked * :
and that the righteous should be as the wicked, that hv. far from
thee : Shall not the Judge of all the earth do right, deal in that
moderate and equitable way, which God is pleased to use with the
sons of men? 26 And the Lord said, If I find in Sodom fifty
righteous within the city, then I will spare all the place for their
sakes. 27 And Abraham answered and said. Behold now, I
have taken upon me to speak unto the Lord, which [am but]
dust and ashes i". 28 Peradventure there shall lack five of the
fifty righteous : wilt thou destroy all the city for [lack of] five ?
And he said. If I find there forty and five, 1 will not destroy [it].
29 And he spake unto him yet again, and said, Peradventure
there shall be forty found there. And he said, I will not do [it]
for forty's sake. 30 And he said [unto him]. Oh let not the Lord
be angry, and I will speak : Peradventure there shall thirty be
found there. And he said, I will not do [it] if I find thirty there.
31 And he said. Behold now, I have taken upon me to speak
unto the Lord : Peradventure there shall be twenty found there.
And he said, I will not destroy [it] for twenty's sake. 32 And
he said. Oh let not the Lord be angry, and I will speak yet but
this once : Peradventure ten shall be found there. And he said,
I will not destroy [it] for ten's sake. Abraham could not in de-
cency proceed ani/ further ; and he might reasonably hope that in
all the cities there were at least ten righteous persons, including Jm
and his family. 33 And the Lord went his way, withdrerc the
tokens of his presence, and disappeared, as soon as he had left
communing with Abraham : and Abraham returned unto his
place to wait the event.

REFLECTIONS.

1. Let us learn humility in all our addresses to God. This
was an amiable part of iVbraham's character ; How shall I, who
am dust and ashes, mean and vile, take upon me to speak unto

* Sometimes therighteou. are taken away in public calamitie», but Uien it is in
mercy to them.

t Tlie nearer we approach to God, the more sensible we are of our own mean-
ness and vileness.

78 GENESIS. XVIII.

thee? It becomes us thus to draw nigh to God, with reverence
and godly fear ; to acknowledge our unworthiness and sinfulness,
and the vast distance there is between God ajid us. Let us not
be rude in the divine presence, or rush into it as the horse into
the battle, but consider Him with whom we have to do. How
admirable is his condescension to suffer us to come into his
presence, and to speak to him, yea, plead with him as a man with
his friend! Well may we come before the Lord, as David did,
and say. Who am I, O Loid, and what is my house, that thou hast
brought me hitherto ! Well may we break out in a holy strain of
gratitude, and say. Thanks be to God for Jesus Christ, through
whom we have access with humble confidence, and can come with
an holy boldness to the throne of grace, to seek mercy, and grace
to help in every time of' need.

2. We see how highly God esteems and regards the righteous.
If only ten righteous persons had been found in Sodom, it would
have been saved. Good men are the defence of a nation ; better
than the chariots of Israel, and the horsemen thereof. They are
blessings to any place or neighbourhood ; and when they are re-
moved, our glory and security are taken away. They who think
otherwise, and persecute or oppress them, are cutting the bough
on which they themselves stand. See in this instance how ac-
ceptable their piety is to God ; He zcould spai'e the loicked for
their sake. The saints are the excellent ones of the earth, and
our delight should be in them. And if in the midst of public
calamities the righteous should be taken away, it is in mercy to
them.

3. We see the astonishing efficacy of prayer. It had a great
honour put upon it, and met with great success. God was
pleased to come down to very low terms indeed ; nor even then
left oflF granting till Abraham was quite ashamed, and could ask
no more. Let this encourage us to hitercede for our own land,
where there are so many righteous persons ; let us stand in the
breach, ind lift up holy hands without wrath or doubting. It is a
sad thing indeed when the times are so bad, that the prayers of
the remaining few will not prevail. Let us stir up ourselves to
call upon God, and let the success of Abraham's petitions in be-
half of wickcl Sodom, excite our hope and humble boldness.
Above all, let tSe long-suffering, the compassion, the goodness
and mercy of God, confirm our faith and confidence that we
shall not seek his face in vain.

4. What reason have mc all to rejoice in the intercession of

GENESIS. XIX. 79

the Loid Jesus Christ. If the prayer of a rigliteous m:iu ;i\ aiUih
much ; if the prayer of Abraham ahnost prevailed for Soilom ; if
the prayer of Moses so often delivered Israel ; how much more
reason have we to hope, that the intercession of our great High
Priest, the Son of God, who is passed into the heavens for us,
shall be successful ! He offers the praters of all the saints, mixed
zdth his much incense, and him the Father heareth always. In his
name let us intercede for our country, and for our own souls ; for
whatsoever we ask the Father in his name, it shall be done unto us.

CHAP. XIX. 1—22.

Contains an account of Lot's entertainment of the angels; the shameful
attempt that was made upon them ; and the deliverance of Lot from
this wicked place.

1 x\.ND there came two angels* to Sodom at even; and Lot
sat in the gate of Sodom, probably to invite strangers, knowing
how apt his tozcnsmen zcere to abase them ; and Lot seeing [them]
make a respectable appearance^ rose up to meet them ; and he
bowed himself with his face toward the ground. 2 And he said, Be-
hold now, my lords, turn in I pray you, into your servant's house,
and tarry all night, and wash your feet, and ye shall rise up early,
and goon your ways. And they said. Nay, but we will abide in the
street all night, zchichzms commonin those hot countries. 3 And he,
knmving the danger of being exposed all night in Sodom, pressed
upon them greatly; and they turned in unto him, and entcreil into
his house : and he made them a feast, of such provisions as he had,
and did bake unleavened bread, and they did eat.

4 But a most horrible attempt was made upon these strangers
before they lay do\vn,^b;- the men of the city, [even] the men of
Sodom, compassed the house round, both old and young, all the
people from every quarter. 5 And they called unto Lot, and said
mito him. Where [are] the men which came in to thee this night?
brinw them out unto us, that we may know them. Thei/ zcere,
as Paul expresses it, Rom. i. 17-, given up to vile affections, burn-
in<T in lust one toicards another ; men uith men, uorking that uhich

* Perhaps those two who had departed from Abraham.

80 ^ GENESIS. XIX.

was unseemly. 6 And Lot went out at the door unto them, and
shut the door after him. 7 And said, I pray you, brethren, do
not so wickedly; rdth all tenderness and earnestness, beseeching
them to refrain from their wicked designs. 8 Behold now, I have
two daughters which have not known man ; let me, I pray you,
bring them out unto you, and do ye to them as [is] good in your
eyes : only unto these men do nothing ; for therefore came they
under the shadow of my roof*. 9 And they said, in the height
of rage and resentment, Stand back. And they said [again]. This
one [fellow] came in to sojourn, and he will needs be a judge :
Now will we deal woise with thee, than with them. And they
pressed sore upon the man, [even] Lot, and came near to break
the door. 10 But the men, the tuo angels, put forth their hand, and
pulled Lot into the house to them, and shut to the door. 1 1 And
they smote the men that [were] at the door of the house with
blindnessf, both small and great, so that they wearied themselves
to find the door.

12 And the men, that is, the angels, said unto Lot, Hast thou
here any relations besides? son in law, and thy sons, and thy
daughters, and whatsoever thou hast in the city, bring [them] out
of this place, though they should be wicked, we have commission to
show them mercy for thy sake. 13 For we will destroy this place :
because the cry (fthe sins of them is waxen great before the face
of the Lord, and the Lord hath sent us to destroy it. 14 And
Lot went out, and spake unto his sons in law, which married his
daughters, or were betrothed to them, ver. 8.; and notwithstanding
the danger to which he exposed himself expostulated with them
and said, Up, get ye out of this place; for the Lord will destroy
this city : but he seemed as one that mocked unto his sons in
law, and they made a jest of his warning.

15 And when the morning arose, then the angels hastened Lot,
saying, Arise, take thy wife, and thy two daughters which are here ;
lest thou be consumed in the iniquity or punishment of the city.
16 And while he lingered, perhaps desirous of saving some others,
or praying God to spare the city, the men laid hold upon his
hand, and upon the hand of his wife, and upon the hand of his
two daughters; the Lord being merciful unto him: and they
brought him forth, and set him without the city. 1 7 And it came

* This was, undoubtedly, a very unwarrantable offer in Lot, and what he ought
not to have made ; it was doing evil that good might come : of two evils we may
choose the least, but of two sins we must choose ueither.

t Not with the loss of their eyes, but with a great dimness or a tliick dark mist.

GENESIS. XIX. 81

to pass, when they had brought them forth abroad, that he, one
of the angels, said, Escape for thy life ; look not behintl thee, nei-
ther stay thou in all the plain : escape to the mountain, lest thou
be consumed. 1 8 And Lot said unto tiiem, Oh not so, my Lord :
19 Behold now, thy servant hath found grace in tliv sight, and
thou hast magnified thy mercy, which thou hast showed unto me
in saving my life : and I cannot escape to the mountain, lest some
evil take me, and I die before 1 can get there. 20 Behold now,
this city, culled Bela, [is] near to flee unto, and it [is] a little one,
and therefore as its inhabitants, so its sins are fewer ; Oh let me
escape thither, ([is] it not a little oner) and my soul shall live,
shall rejoice and be cheerful. '21 And \\e,thatis God, said unto
him by the angel, See 1 have Hcccpted thee, granted thy rcfjuest
concerning this thing also, that 1 will not overdirow this city, for
the which thou hast spoken ; so much do I regard the prai/crs
of my people, for their safety and happiuefis. 22 Haste thee, es-
cape thither ; for I cannot do any thing till thou be come thither,
because of God's promise to save thee from the destruction: there-
fore/rom //?ai </w? the name of the city was called Zoar, that is,
a little one.

REFLECTIONS.

1. Wii see in these verses, what monstrous wickedness the
human nature is capable of. We cannot think of it without hor-
ror, that the men of Sodom, young and old, should attempt the
commission of it in such an open and impudent manner. U hen
men declare their sin like Sodom, they must be daring sinners
indeed. Pride and fulness of bread, and much idleness, led those
exceeding great sinners to such a pitch of wickctlness; then ha-
bitual practice of sin, took away the horror of it. ¥iUhy con-
versation and unlauful deeds the apostle Peter charges them
with. These wretches were not ashamed, neither could they blu.sh.
Their wickedness was greatly aggravated by the temporal bless-
ings which God had bestowed upon theni, and by the example
and reproof of Lot; but they continued in the practice of the
most vile and unnatural wickedness, till nrath came upon them
to the uttermost. Let us bewail their degeneracy, and avoid
every appearance of such evil.

2. Observe here with pleasure God's care of a good man. and
his favour to him. This is the apostle's inference m *Z Pel. li. 7. 0, 9.

vol.. I. ^

82 GENESIS. XIX.

where he observes, Gud delivered just Lot, vexed with the filthy
conversation of the wicked: and infers, The Lord hiozceth how to
deliver the godlii out of temptation, and to reterve the unjust wito
the dai/ of judgment to be punished. Lot lived in a wicked place,
and kept liiniself pure; he did not follow a niultiUule to do evil ;
but was singularly holy, and reproved them by his preaching and
example, and God showed such a regard for him, and his pro-
mises to him, that lie says, v. 22., I cannot do any thing till thou
art safe. He would rather let them all escape, than hurt him.
How precious are the lives of good men in the sight of God! He
will take care that they are preserved. Those who like him,
mourn for the abomination of the times and places where they
live, shall have a mark set upon them before the destroying angel
goes forth, and he shall not come near any man on whom that
mark is found ; he will spare them now, and when the day comes
in which he niaketh up his jewels, he will honour and reward
them. Let this engage us to be blameless and harmless, the sons
oj God zcilhout rebuke, in the midst oj' a crooked and perverse ge-
neration.

3. God's dealings with Lot are an emblem of his dealings with
his people in general. He hath sent messengers to convince them
of the evil of sin, and exhort them to flee from the wrath to come ;
yet sometimes, when they believe the message, they linger and
are too much attached to earth and sense; but God being mer-
ciful to them, as was here said of Lot, repeats the warning, takes
them by the hand, and pulls them out. Their salvation is to be
ascribed to God's mercy ; they are saved by grace. If God had
not brought them out, they would have lingered still, and perished
with the ungodly. We are exhorted to escape for our lives, as
we prize the life of our souls, and desire eternal life. We are not
to look behind, to slacken our pace, or hearken to the allurements
of the world ; but escape to the mountain ; reach towards Christ
and heaven, and take up with nothing short of it. That is a neces-
sary exhortation, work out your own saltation, for we are too prone
to trifle, though we know we are in danger of being consumed ;
and that is a most encouraging promise which follows it, for God
will work in us to rtill and to do of his good pleasure.

r.ENESIS. X[X. a3

CHAP. XIX. 23, to the end.

The desJruction uf Sodom and the cities of tlu- pUin ; aii.i some unhappy
circumstances relating to Lot's family.

23 JLHE sun was risen upon the eartli when Lot entered into
Zoar ; it was ajine bright morning and no appearance of the storm
that teas just going to fall. 24 Then the Loiti) rained upon
Sodom and upon Gomorrah, and upon Admah and Zehoim, had
and lightning, brimstone and fire from the Lord out of heaven,
/;// his own immediate power, and not according to the common
course of nature. 25 And he overthrew those cities, ami ail the
plain, and all the inhabitants of the cities, and that which grew
upon the ground*.

26 But his wife looked back from behind him, out of cnriosifi/,
unbelief , and a covetous desire of ivhct she left behind, and she be-
came a pillar of salfj*.

27 And Abraham gat up early in the morning, /'«// o/'fl;?.nV(y
to know the event, and he hastened to the place where he stood
before the Lokd. 28 And he looked toward Sodom anil Go-
morrah, and toward all the land of the plain, and beheld, and lo,
the smoke of the country v.ent up, :.s the smoke of a furnace.

29 And it came to pass, when God destroyed the cities of the
plain, that God remembered Abraham, his intercession and the
promise made to him, and Lot's relation to him, and he sent Lot
out of the midst of the overthrow, when he overthrew the cities
in the which Lot dwelt. This intimates that Lot, thnuoh a good
man upon the zchole, yet had deserved to perish zrilh this Tcichcd
people, because he fixed his residence among them from norldly
views; and also that he was saved for Jbrahanis sake. .'JO And
Lot went up out of Zoar, and dwelt in the mountain, ami his two
daughters with him; for he feared to dwell in Zoar, lest the people

* The plain were they stood was changrd into a sulphurous lake, railed th«
Dead Sea.

t The li^litniii" blasted her. Slo w:i« struck dead, Iiiit not thrown down. She
stood eiect'^likc a'pillar or statue. The l.trii^toiH- and <..lt wiiirli were rained <lown,
fell upon h.r, and not only (•ra>te.l h.rov.r. Lot i.rnitr..ird throuL-h h. r «hnle
body. Thus she was instanilv iie'riHed ; changed into a suhslaiKC ilmt uoiild
endure for many ages ; a metallic salt. Josephus tells us he him.ell liad »ecu n

G 'Z

^4 GENESIS. XIX.

of that place should fall upon him, as the cause of the destruction
of Sodom: and he dwelt in a cave, he and his two daughters.

SI And the first-born said unto the younger; Our father [is]
old, and [there is] not a man in the earth to come in unto us after
tlie manner of all the earth ; ive live here in a cave zcithout the
societi/ of ani) hut ourselves, and it is all one to us as if there were
not a man upon the face of the earth. 32 Conie, let us make our
father drink wine*, and we will lie \\itli him, that we may pre-
serve seed of our father. 3.'> And th«'y made their father drink
wine that night: and the first-born went in, and lay with her fa-
ther ; and he perceived not w hen she lay down, nor when she
arose. Drunkenness drowns the understanding, se?ises, conscience
and all. 34 Aiu\ it came to pass on the morrow, that the first-
born said unto the younger. Behold, 1 lay yesternight with my
father : let us make him drink wine this night also ; and go thou
in, [and} lie with him, that we may preserve seed of our father.
35 And they made their father drink wine that night also -. and
the younger arose and lay with him ; and he perceived not when
she lay down, nor when she arose. 36 Thus were both the
daughters of Jjot with child by their fatherf. 37 And the first-
born baje a son, and called his name Moab, that is, a child from
my father: the same [is] the father of the Moabites unto this
day. 38 And the younger, she also bare a son, and called his
name Ben-ammi, that is, the son of my people, and not of a stran-
ger : the same [is] the father of the children of Amnion unto this
day. We read no more of Lot, and hope he repented ; but it was a
shameful crime, zcith the smoke of Sodom before their eyes.

REFLECTIONS.

1. Let us think of the terrible judgment that shall overtake all
the wicked, illustrated by the destruction of Sodom. This was de-
signed to be a standing mark of the displeasure of God against
sin, especially the lust of uncleamiess ; and it is made an example

* Whicli perhaps they liad brought from Zoar.

t Some writers have endeavoured to excuse tlie scandal of this story, by saying,
They were influenced by a desire of beiiij; the remote parents of the Messiah ; and
urge, that they lived cliastely in Sodom ; that they joined in the contrivance, which
guilty persons in such a case would not do ; and that they perpetuated tlie fact
in the names of the children : but it is to be feared they had no such expectations ;
and whatever tlii-ir pretence was, their conduct was shamefully wicked.

GENESIS. XIX. 85

of tlie ruin of many nations that rebel against God. Thos«*
people suffered the vengeance of eternal lire ; and their destruc-
tion is an emblem of that which shall come upon all the uuijodK .
Accordingly, hell is represented as a lake that burnetii with lire
and brimstone. They have frequent warnings from the righteous
men that live among them, but they are disregarded. Ministers
call to sinners to turn and live; say unto them, as Lot did to his
sons, Up, and get ye out of this place, but they seem as those
that mock; they think them in jest, or despise their remonstrances.
God's bowels yearn over them, as well as men's; aiul he says,
Hozi) shall I give thee up f liut they refuse his offer; they think
themselves secure, till sudden destructioji comes upon tliem.
They are engaged in their worldly concerns or pleasures ; and the
sun of prosperity shines brightly upon them; but the breath of
the Lord kindleth a stream of brimstone before they are uuare.
Our Lord illustrates the destruction of siuners by this story, in
Luke xvii. 28. Let wicked men promise themselves ever so much
peace and happiness, and go on ever so daringly and impudently
in sin, it is certain, as it is expressed Psalm xi. 6., Vpou the
wicked God shall rain snares, fire and brimstone, and an horrible
tempest. What a fearful thing is it to fall into the hands of the
living God! who hath such stores of vengeance ; who can kindle
a fire in his anger, that shall burn to the lowest hell ! Be warned
therefore, O sinners, and escape for your lives to the rock of re-
fuge; or be assured, as our Lord himself argued, that after all
these warnings, it will be more tolerable for >iodoia and Gomorrah
in the day of judgment than for you.

2. Remember Lot's wife ; as Christ exhorts us, Luke xvii. 3C.
She was punished for lingering, when she should have Hed ; for
loving the things of the world, aiul turning back from the path
which God had appointed. Though the wife of a good man, and
remarkably favoured by her deliverance from Sodom, yet she was
destroyed, and made a monument of wrath to future generations.
Let us fly earnestly for refuge, and lay hold on the hope that is set
before 'us; guarding against the prevailing love ol the world, and
sacrificing every thing to the welfare of the soul ; «./ drnu:ng
back, lest it be to perdition, but setting our laces Zionward and
pressing on to the kingdom of heaven. Linger not in the plains
:.( A.JurVum. or in the practice of sin. God hath declared Ij

of destruction, or in the p

ani/ man draw hack, my so

us^ then forget what is btl . .

are before, towards the mark for the prue of our high call...;;

««V man 'draw hack, my soul shall have no pleasure in him. Lft
then for<ret what is behind, and press on to those things that

60 GENESIS. XIX.

considering, what is a n)an profited if he gain tlie whole world,
and lose his own soul ?

3. It is a happy thing to be nearly allied to those who are emi-
nent for religion. Lot's sons in law and danghters would have
been saved for his sake, if they had taken the warning ; but they
would not. God saved Lot for Abraham's sake, in answer to the
prayers of this his pious relative, v. 29- The relations of good
men often fare better for their prayers and intercessions ; it is
frequently so with regard to temporal concerns, and would be
often so in spiritual things, if it were not their own fault. It will
therefore be our wisdom to form alliances with those only who
fear God and work righteousness; and from whose prayers,
counsels, and examples we may expect the greatest advantage.

4. We see the odious and ensnaring sin of Drunkenness. A
certain writer against the scriptures has ventured to assert, that
there is nothing in the Mosaic law to discourage this vice. But,
besides several other passages that might be mentioned, this story
itself answers that objection. We see how big it is with all manner
of mischief. It is bad in itself; dishonourable to our rational na-
tures ; an ungrateful abuse of the kindness of God, in giving such
things for our refreshment and entertainment; and an inlet to all
manner of vice. It makes the tongue pervert right things ; and a
person, who is in the main good, when overtaken vvith this fault,
may be guilty of such actions as will bring perpetual shame on
himself ; a great reproach on his profession; and make him go
mourning all his days. Justly does the. pious Herbert say,

He that is diunkcn, may liis inotlier kill
liiir with !ii>> sister: He hatii lost the reins,
Is outluw'd by himself. All kind of ill
Did with his liquor slide into his veins.

Thus Lot, who ha(i kept himself pure amidst ail the debauchery
of Sodon), commits incest with his own daughters when he was
drunk. A man may be guilty of such faults in similar circum-
stances, of which, if he were told before, he would say, Is thy
servant a dog, that he should do such things as these? Persons
cannot be too much on their guard against so frequent and so
abominable a practice. Be not drunk with rcine, wherein there
is excess. But if men will, with such instances as these before
their eyes, go on to add drunkenness to thirst, make a god of their
belly, and dethrone their reason, let them remember what the
Apostle declares, that such persons shall 7iot inherit the kingdom
of God. Let us conclude with the exhortation of our Lord, in

GENESIS. XX. 87

Luke xxi. 34., Take heed to yourselves, lest at any time your
hearts be overcharged with surfeiting, and drunkenness, and cares
of this life, and so that day come upon you unawares.

CHAPTER XX.

The progress of Abraham's history hath been a little interriiptod by the
account of the destruction of Sodom ; but here we return to it again,
and find him a second time denying his wife. Abimelech takes her;
is reproved of God for it; and, after expostulating with Abraham,
restores her to him.

1 And Abraham, after residing at Mamre fourteen years,
journeyed from thence toward the south country, and dwelled be-
tween the tzco deserts Kadesh and Shur, and sojourned in Gerar,
a city of the Philistines, south of Canaan*. 2 And Abraham
unaccountably fell into the same sin which he had before been
guilty of in Egypt, and said of Sarah his wife, She [is] my sister :
and Abimelech t king of Gerar sent, and took Sarah ; she zcds still
beautiful though ninety years old, and the king took her, perhaps
by force, to make her his wife. 3 But God came to Abimelech
in a dream by night, and said to him, iJehold, thou [art but] a
dead man, for the woman which thou hast taken, if thou restore
her not : for she [is] a man's wife. 4 But Abimelech had not
come near her, and being thus made sensible of the wrong he had
done, and fearful lest his people should suj'er for it, he said, Loud,
wilt thou slay also a righttous nation, aho are innocent as to this
point? Said he not unto me, She [is] my sislerr ami she, even
she herself said. He [is] my brother: in the integrity of m\ heart,
and innocencv of my hands have I done this; f had no adulterous
desirrn in the least in it ; I meant nothing but vrhat reus honest.
6 And God said tmto him in a dream, Yea, I know that thou
didst this in the integrity of thy heart, for I also withheld thee
from sinnino- against me : therefore suffered I thee not to touch

• Probably the stemli of the lake was disagreeable, and Lot's incest had brought
a reproach upon liiin and his reliirion.

t A name common to all tlie kin£p of Palestine, a.s Phaiaoii was to the king* of
Egypt. ltsigiufies,my father is liiiig- Calm ex.— Ed.

88 GENESIS. XX.

her. 7 Now therefore restore the man [his] wife; for he [is] a
prophet, an interpreter of my will, and one who is very dear tome,
therefore the injiin/ done to him I consider as done to myself : and
if thou xcilt restore her, he shall pray for thee, and I uill hear him,
and thou shalt live : and if thou restore [her] not, know thou that
thou shalt surely die, thou, and all that [are] thine. 'J'hus God
reproved kings for his sake. 8 "^J'herefore Abimeloch rose early
in the morning, and called all his servants, and told all these
tilings in their ears : and the men were sore afraid.

y Then Abimelech called Abraham, and said unto him. What
hast thou done unto us ? how great a danger hast thou exposed us
to! and in what have I offended thee, that thou hast brought on
me and on my kingdom a great sin, or punishment'^ thou hast
done deeds unto me that ought not to be done, that zcere neither
honourable nor justifiable. 10 And Abimelech said unto Abra-
ham, What levity or impurity sawest thou in us, that thou hast
done this thing, that hath moved thee to deal thus ivith us ?
11 And Abraham said. Because I thought. Surely the fear of
God, a principle of real religion, [is] not in this place; they will
be giiilly of any violence, and perhaps they will slay me for my
wife's sake. 12 And yet indeed [she is] my sister; she [is] the
grand daughter of my father Terah, but not the daughter of my
mother, and she became my wife*. IS And it came to pass,
when God caused me to wander from my father's house, that 1
said unto her. This [is] thy kindness which thou shalt show unto
me; at every place whither we shall come, say of me. He [is]
my brother +.

14 And Abimelech took sheep, and oxen, and men-servants,
and women-servants, and gave [them] unto Abraham, and restored
him Sarah his wife. 15 And Abimelech said. Behold my land
[is] before thee : dwell where it pleaseth thee; being glad to have
such a prophet, and such a friend of God near him. l6 And unto
Sarah he said, by zcay of reproof. Behold, I have given him whom
thou didst call thy brother, a thousand [pieces] of silver^ : behold,
he [is] to thee a covering of the eyes, unto all that [are] with thee
and with all [other;] a defence of thy chastity, to secure thee from

* When Haran, her own father, died, she lived with Terah, her grandfather,
who was also Abraham's father ; and thus living as brother and sister in the same
family, in time she became his wife.

t Abraliiim alleges it was his common practice, and therefore he did not design
to affront Al)imelech; but it was done with a d«sign to deceive, and therefore un-
justifiable and sinful.

$ About one hundred and Iwentv-five pounds.

GENESIS. XX. 89

the eyes and addresses of all others; and therefore own him here-
after: thus she was reproved*.

17 So Abraham prayed unto God; and God healed Abime-
lech, and his wife, and his maid-servants, of the indisposition under
Xi'hich theif laboured, and they bare [children]. 18 For the Lord
had last closed up all the wombs of the house of Abimclech, be-
cause of Sarah xVbraham's wife; that is, God by some righteous
Judgment had smitten them tcith barrenness.

REFLECTIONS.

1. VVk should be cautious of relapsing into those sins that we
liave been convinced of and humbleil for. Abraham did so, and
his guilt was aggravated by God's having formerly appeared for
him in Pharaoh's court. It was strange tliat he should dissemble
again, when he had seen the vision of CJod since that time, and
had the promise of a cliild by Sarah too ; yet he relapses again.
Lord, what is man ! How painful is it to observe the father of the
faithful repeatedly equivocating ! Let us avoid this sin, and espe-
cially be on our guard in those instances in which we have fallen
before. Past miscarriages should be as marks to prevent our
making shipwreck of faith and a good conscience.

2. It is a great comfort to preserve the testimony of our own
conscience. So Abimelech did. He had no ill design, no inten-
tion of injuring Abraham or Sarah. Polygamy was reckoned un-
lawful even in those days. Let us keep a conscience void of
offence towards God and man. It will be our rejoicing in the
day of evil : and then, if our hearts condemn us not. we shall have
confidence towards God. If God knows that we act in the inte-
grity of our hearts, it is happy for us, whether men will own it or
not. Those uho ualk uprightly, ualk surely; and they may hum-
bly hope, that God will keep them from sinmng against him, when
they desire to know their duty, and avoid the appearance ul ewl.

3. We should acknowledge it as a great mercy to be restrained
from sin, though it should be by affliction. God often makes use
of aflrticting providences as a means of curing \icious mcluiuiions;
and thus he takes away the opportunity of our doing evil. Those
afflictions that keep us from sin, are blessings indeed. God
should be praised for restraining grace ; and it should be our

* Or, as it is much better rcudered by Di. Keimicott,««'< m all things sptakllu
triUti. Remarks, p. 22.— Ed.

90 GENESIS. XX.

daily prayer, that he would not permit us to fall into temptation,
but that he would deliver us from evil.

4. The fear of God is a good restraint from sin. v. 1 1. Abraham
thought, Sure/i/ the fear of God is not in this place, and they will
slay vie for my wife's sake. The want of this introduces all
manner of confusion. Justly do our indictments say, concerning
criminals, that they do so and so, ?iot having the fear of God.
There is no good to be expected without this. David says,
Psalm xxxvi. I. The transgression of the nicked saith within my
heart, that there is no fear of God before his eyes; whatever they
profess, their conduct saith so. An holy awe of God will keep
us from sin, as in the case of Nehemiah, This did not I because of
the fear of the Lord. If therefore we would avoid sin, and every
appearance of evil, let us be in the fear of the Lord all the
day long.

5. Sometimes it is a snare to us to have a bad opinion of others,
and to suspect their characters more than we ought. Abraham
suspected Abimelech, but without reason. He appears to have
been a man of great wisdom, judgment, and integrity; not an
idolater, but a worsliipper of the true God, as Melcliizedek was.
God conversed witi) him by dreams, and thus made known his will
to him. It seems that he abhorred adultery, and had he known
that Sarah was another man's wife, would not have attempted to
take her. Perhaps Abraham might think, that Abimelech and
his people did not fear God, because they were not circumcised ;
had not the seal of God's covenant ; or did not offer sacrifices, or
not such sacrifices as he did. Uncharitableness leads to other
sins; particularly, to take wrong methods to secure ourselves;
charity hupeth all things. ' There are,' says Mr. Henry, ' many
' persons that have more of the fear of God in their hearts than
' we think. Perhaps they are not called by our dividing names,
' nor wear our badges. They are not of our opinion, and there-

* fore we conclude that they have not the fear of God in their
' hearts. But this is injurious both to Christ and christians, and

* makes us obnoxious to the divine judgment.' — Once more,

6. Let us learn to temper our rebukes with gentleness and
kindness; thus Abimelech did. !Men are apt to be displeased at
a reproof, however just it may be; and therefore we ought to
mingle it with kindness : when we do so, they will hearken the
better, and believe we have a good design. Many a reproof loses
its force by being delivered with too much heat. Men are ready
to think that zeal for God and holiness will vindicate this: but

GENESIS. XXI. 91

they are mistaken. The wrath of man uorkelh not the ri'rhteous-
ness of God. Let us then in meekness instruct those who op-
pose themselves, and with gentleness reprove those who do
amiss; and endeavour by real kindness, to show that we wish
them well, and should be glad to see them happy. An arrow-
winged with love, is most likely to reach the heart. So God
deals w ith us, and so should we deal with each other.

CHAPTER XXI.

We are now entering upon tho history of Isaac, who is one of the most
perfect characters of the Old Testament. This chapter contains an
'account of his birth; how Isiimacl was cast out; of a treaty made
between Abraham and Abiinclcch ; and of Abraham's solemn de-
votion.

1 xxND the Lord visited Sarah as he had said, and the Lord
did unto Sarah as he had spoken, that is, perfoDfied his promise.

2 For Sarah conceived, and bear Abraham a son in his old age,
at the set time of which God had spoken to him ; for this reason
Isaac is said to have been borji hij promise. 5 And Abraham
called the name of his son that was born unto him, whom Sarah
bare to him, Isaac, that is, laughter, because of the joy he had in
him. 4 And Abraham circumcised his son Isaac, being eight
days old, as God had connnanded him. 5 And Abraham w.is
an hundred years old, when his son Isaac was born unto him,
and Saj-ah itinety years old.

6 And Sarah said, God hath made me, tcho once foolishly
laughed through distrust, to laugh ^br/oj/ ; holi/ gratitude f Us my
heart : [so that] all that hear will laugh w ith me and njoicc at his
birth. 7 And she said. Who would have said unto Abraham,
that Sarah should have given children suck? zcho would have ven-
tured to assert so improbable a thing ? ISoue but God ; and he hath
fulfilled his word, for I have borne [him] a son in his old age,
and can suckle and /lourish it from my ore n breast. 8 And the
child grew, and was weaned : and Abraham made a great feast
the [same] day that Isaac was weaned*.

* Not the day he was circumcised, tliat would have intemiptcd their reijard to
this religious rite, but the day he was weancti, when the motiier and ciuld were
both stronger.

9-2 GENESIS. XXI.

9 And Sarah saw the son of Hagar the Egyptian, which she
had borne nnto Abraham, mocking, perhaps at the great feast,
and jeering Isaac in some malignant bitter zcay, as their young
master, he that, forsooth, must be heir of all; which made Paul
call it persecution, Gal. iv. 29- Perhaps lie was put on by
Hagar, who thought her son, who was the first-born, should be the
heir. 10 Wherefore she said unto Abraham, I cujinot bear this
insolent behaviour, and therefore beseech you to cast out this Ijond-
M Oman, and her son : for the son of this bond-woman shall not
be heir with my son, [even] with Isaac. 1 1 And the thing was
very grievous in Abraham's sight, because of his love to his
son, and God's promise concerning him, and lest he should be ex-
posed to danger and idolatry. 12 And God said unto Abraham,
Let it not be grievous in thy sight, becaiise of the lad, and be-
cause of thy bond-woman ; in all that Sarah hath said unto thee,
hearken unto her voice : for in Isaac shall thy seed be called :
Isaac, us heir to thy house, shall bear and propagate thy name :
and tJie promised seed, and spiritual prerogatives shall be entailed
upon him, Heb. xi. 18. 13 And also of the son of the bond-
woman will I make a nation, as I have promised, because he [is]
thy seed. 14 And Abraham rose up early in the morning, to
show his readiness to obey the divine command; and he took bread,
and a bottle of water, and gave [it] unto Hagar, putting [it] on
her shoulder, and the child, and sent her away, and she departed,
and wandered in the wilderness of Beersheba*.

15 And the water was spent in the bottle, and she cast the
child under one of the shrubs. \Q And she went and sat her
down over against [him], a good way off, as it were a bow-shot :
for she said. Let me not see the death of the child. And she sat
over against [him], and lift up her voice, and wept. God did not
design that they should perish, but that they should be brought to
repentance. 17 And therefore God heard the voice of the lad:
and the angel of God called to Hagar out of heaven, and said
unto her. What aileth thee, Hagar? fear not; for God hath heard
the voice of the lad, where he [is]. 18 Arise, lift up the lad,
and hold him in thine hand : for I will make him a great nation.
19 And God opened her eyes, and she saw a well of water,
which was there befare, though she saw it not, by reason of grief
or some other cause : and she went and filled the bottle with water,

* Tins might be done to bumble both ber and her son for tlieir improper
conduct, and to be an emblem of her posterity, who :-hoiild wander in the
wilderness.

GENESIS. XXI. a^

and gave the lad to drink. 20 And God was wiih i|,e lad
blessed him in temporal things, and he grew, and dwelt in the
wilderness, and became an archer, a skilful hunter of beasts, and
warrior with men. Ch. xvi. 12. 21 And he dwelt in the wilder-
ness of Paran : and his mother took him a wife out of the land
of Egypt*.

22 And it came to pass at that time, that Abimelech and
Phichol the chief captain of his host, spake unto Abraham,
saying, God [is] with thee in all that thou doest. 23 Now
therefore let us enter into a league of friendship and mutual kind-
nesses; swear unto me here by God, that thou wilt not deal
falsely with me, nor with my son, uor w ith my son's son : [but]
according to the kindness that I have done unto thee, thou shalt
do unto me, and to the land wherein ihou hast sojourned.
24 And Abraham consented and said, I will swear. 2o And
Abraham reproved Abimelech, or debated the matter zcith him,
because of a well of water uhich was exceeding valuable in that
country/, and which Abimelech's servants had violently taken
away. 26 And Abimelech said, 1 wot not who hath done this
thing; / am quite ignorant of the affair ; neither didst thou tell
me, or I would have redressed the grievance ; neither yet heard I
[of it] but to-day. 27 And Abraham, out of gratitude for
former favours, took sheep and oxen, and gave them unto
Abimelech : and both of them made a covenant, according to
the custom of the country. 28 And Abraham, set seven ewe-
lambs of the flock by themselves. 29 And Abimelech said unto
Abraham, What [mean] these seven ewe-lambs, which thou hast
set by themselves r 30 And he said, For [these] seven ewe-
Iambs shalt thou take of my hand, that they may be a witness
unto me, that 1 have digged this well, and a token of our agree-
ment in this matter. 3 1 \\ herefore he called that place Beer-
sheba, that is, the well of the oath; because there they sware
both of them. 32 Thus they made a covenant at Kocr-sheba :
then Abimelech rose up, and Phichol the chief captain of his
host, and they returned into the land of the Philistines.

33 And [Abraham] planted a grove in Beer-sheba for peace
and retirement, and a shelter from the heat : or rather for public
worship, as a tent could not hold his large family ; and he called
there on the name of the Lord, the everlasting God. This

* It is probable he often saw Abraham afterwards ami haJ gifts tVoni him
and we find (chap. xxv. 6.) he was at his father's funeml.

94 GENESIS. XXI.

practice was nfteru-ards atmsed to superstition and idolatry, and
tJieref ore forbidden, Exod. xxxiv. 13. Deut. xvi. 21. 34 And
Abraham sojourned in the Philistines' land many days, or years.

REFLECTIONS.

1. Let us patiently and cheerfully wait for God's promise,
after the example of Abraham and Sarah, who staggered not
through unbelief. 'Jhrough faith also Sarah herself received
strength to conceive seed, and mas delivered of a child when she
was past age, because she judged hirn faithful icho had promised.
Therefore sprang there even of one, and him as good as dead, so
many as the stars of the sky in multitude, and as the sand which is
by the sea-shore innumerable. Heb. xi. 11, 12. Thus their desire
was answered, and what they expected caine to pass. Faithful
is he who hath promised, and at the set time his promise was
fulfilled, V. 2. God is punctual to his word, and his time is the
best; let us therefore wait for it, and not prescribe to him,

2. Parents should cheerfully devote their children to the
service of God. Abraham circumcised Isaac and complied with
the divine appointment. However dear Isaac was, it must be
done. Let parents enter their children into God's family ; and
be thankful that he will admit them. As the promise is to us
and our children, let us see to it that we put them in ihe way of
God's blessing, and devote them early to him>

3. Learn from the example of Sarah, the duty of mothers to
nurse their own children. The good women of those days
thought it their duty to do so, and dry breasts were reckoned a
great reproach. Sarah was a person of quality, of great eminence,
had a large family, and many cares ; they had three hundred and
eighteen servant-men, besides women, and yet thought that no
excuse. She had women enough to nurse it in her house, and
was herself aged, being ninety years old ; but she did it herself,
and speaks of it with the greatest pleasure. It is a refinement of
this last age for women to consign that work to strangers, which
is a very cruel and barbarous practice ; and show s the mind to
be almost destitute of natural affection. The Lord himself says
this. Lam. iv. 3., Everi the sea-monsters draw out the breast, they
give suck to their young ones: but the daughter of my people is
become cruel, like the ostriches in the wilderness, who leave their
young to be hatched and brought up by others. It is a practice

GENESIS. XXI. !>5

directly contrary to the dictates of nature, and the clear intention
of Providence. Neither quality, nor business, nor difficulties
nor inconveniences, will excuse for the neglect of this plain duty ;
and what God hath made a duty, we may hope he will aive
strength to perform, as multitudes would experience, if they
would but try : nothing but evident necessity can vindicate so
unnatural a custom. These were the sentiments of Archbishop
Tillotson, who says, Mt is a natural duty ; and because it is so,
' of more necessity and indispensable obligation than any posi-

* tive precept of revealed religion, such as baptism, or the like ;

* and that the general neglect of it, is one of the great and cry-
' ing sins of this age and nation ; and the world is not likely to
' be better till this great fault is mended.'

4. It is no new thing for the servants of God to be hated and
persecuted : this is Paul's reflection in Gal. iv. 29., for as then
(speaking of Isaac and Ishm;;el) he that teas born after the flesh,
persecuted him that was horn after the Spirit, even so it is nozv.
God's favourites are often the world's laughing-stock : but let

'them not think, that any strange thing hath happened to them,
if they are sometimes made a jest of, and despised ; for so
Christ was, so were his apostles, so have good men been in all
ages ; yea, and all that will live godli/ in Christ Jesus, shall suffer
persecution : but learn to bear up with patience under this common
lot of good men. God will remember and recompense you at
last.

5. See how easily God can chastise and bring down the
haughtiest spirit. So he did that of Hagar and Islunael; they
grew insolent in Abraham's family, and therefore were expelled.
No doubt, when driven into the wilderness, and almost perishing
for want of food and water, she began to wish hers( If in Abra-
ham's house again; and would have been llumkful for the
crumbs that fell from her old master's table. Thus many foolish
servants throw themselves out of comfortable places and families,
by their pride and insolence ; and have often cause to repent it
bitterly, when it is too late. A meek and humble behaviour is
the way to secure the favour of God and men.

6. Learn to cultivate friendships with those who are the
friends of God : so Abimelech did with Abraham. When we
see that God is with his servants in all they do, r. 22., let us
covet their friendship. He sometimes so blesses and prospers
them, that others cannot but see it. It is good to be the friends
of those who have an interest in heaven ; who can counsel us,

90 GENESIS. XXII.

and pray for us. The scriptures declare, that in the latter days,
the Jews should be so favoured of God, that their neighbours
should say, We will go with you, for we have heard that God is
with you. Enter not, therefore, into the path of the wicked, but
endeavour to be a companion of those mho fear God, and have
his presence and blessing with them.

7. Let us, after the example of Abraham, call on the name of
the everlasting God. Consider him in this view, as the Eternal
Jehovah : Before the ?nountains zcere brought forth, or ever the
earth zcas formed, from everlasting to everlasting THOU art the
same. Let this fill our souls with a holy awe and veneration of
him. Whenever we approach him we should consider him as
God, the Lord, the everlasting God, who zcas, and is, and is to
come. Whatever creature comforts perish and decav, though we
ourselves die, though heaven and earth pass away, yet he is the
same, and of his years there shall be no end. Let us therefore,
with the profoundest veneration zcorship hint zvho liveth for ever
and ever. Amen.

CHAPTER XXII.

Contains a most surprising story; as much admiivd, and as much found
fault with, as any part of scripture. Wc have here the command to
Abraham to offer up his son ; his readiness to obey ; how the exe-
cution was prevented, and another sacrifice substituted in his room ;
a considerable promise renewed to Abraham ; and some account of
the family of Nahor.

1 And it came to pass after these things which happened at
Beersheba, and all his troubles and mercies, and after God had
given him a son according to his promise, that God did tempt
Abraham, tried the strength of his faith and obedience, that it
might be better knozan both to himself and others ; and God s:ud
unto him, Abraham. 2 And he said, Behold, [here] I [am].
And he said, Take now thy son, thine only [son] Isaac, the pro-
mised seed, whom thou lovest, and zcho is the joy of thy old age,
and get thee into the land of Moriah * ; and offer him there for

♦ A range of lulls, some of which lay in Jerusalem, and others near it, and
among which was Calvary ;inil the inoupt of Olives.

GENESIS. XXII. 1)7

a burnt offering upon one of the mountains wliicli 1 will tdl i|,t«e
of*.

3 And Abraliani, nil silevre and submission, and to show his
readiness to obey, rose up early in the morning, and saddled his
ass, and took two of his young men with him, and Isaac his son;
and ciavc the wood, loliich he piobubly carried uilh him, fur the
burnt-offering, and rose up, and went unto thfi phice of whii li
God had told him. 4 Then on the third day Abraham Yii'cd up
his eyes, and saw the place afar off; the divine Shckinah or
glory perhaps resting vpon it. 5 And Abraham said unto his
young men. Abide you here with the ass ; and I and tlie lad will
go yonder and worship, and come again to you. This av/s no
equivocation, for he Jirmly believed that God tvould restore him
his son again. 6 And Abraham took the wood of the burnt-
offering, and laid [it] upon Isaac his son ; and lie took the fnu
in his hand, and a knife ; and they went both of them together.
7 And Isaac, who ^vas well acquainted icith the nature of religious
services, spake unto Abraham his father, and said, My father:
and he said, Here [am] I, my son. And he said. Behold tlie fire
and the wood : but where is the lamb for a burnt-offering i
And Abraham, though no doubt much affected zcith Isaac's question,
made a most prudent reply, and said, ^ly son, God will provide
himself a lamb for a burnt-offering : so they went both of them
together. 9 And they came to the place which God had told
him of, and Abraham built an altar there, and laid the wood in
order; and bound Isaac his sonf, and laid him on the altar upon
the wood. There now lies Abraham's joy, Sarah's delight, and the
heir of the promise, all meek and reiigncd to the fatal stroke.
10 And Abraham stretched forth his hand, and took the knife to
slay his son. And now the trial being made and the end an-
swered, the order is countermanded.

11 And the angel of the Lord called unto him out of iieaven,
and said, x\brahani, Abraiiam. And he saitl, Here [am] I.
12 And he said. Lay not thine hand upon the lad, neither do thou
any thing unto him : for now I know that thou fearest God,
seeing thou hast not withheld thy son, thine only [sun] from me ;
thou hast given me the highest proof of thy faith and ,>/,-dirn,-e,

* Probably on Calvary, where Christ was afterwards crucifierl.

t No doubt Abvaliam had now informed liis son of the divine commrtnd ; Isaac
neiUier contradicted nor resisted; he was now near thirty ycar» oUI, aitl was
stronj; enoii£;li to have opposed, and yoiint; enou;;h to have fled h(nn his latlif r ;
yet the pious youth did neitlier ; but v^illin^Iy yjilded up hiniM>lf; wlnnin he
was a type of Christ, and a paUern for us.

VOL. I. H

ik

98 GENESIS. XXII.

and shoun to me, and to all others zcho shall hear of this, that
thou art a proper subject for my choicest benefits. 13 And Abra-
ham lifted up his eyes and looked, and behold, there zcas behind
[him] a ram, strayed from the rest of thefock, and directed hither
by God's providence, and he Zi'us caup;ht in a thicket by his horns :
and Abraliani, rcith great than/fulness and joy, went and took
the ram, and offered him up for a bumt-oft'ering, in the stead of
his son. 14 And Abraham called the name of that place Jeho-
vah-jireh, the Lord zcill see, or provide: as it is said [to] this day,
In the mount of the Loud it shall be seen. It became a pro-
verbial cipresdon, to signify, that in the greatest difficulties God
will take care of his servants.

15 And the angel of the Lord called unto Abraham out of
heaven the second time, aj'ter he had done offering the sacrifice,
l6 And said. By myself have 1 sworn, saith tlie Lord, for be-
cause thou hast done this tbing, and hast not withheld thy son,
thine only [son] ; 1 7 That in blessing I will bless thee, greatly and
abiuidantly bless thee, and in multiplying I will multiply thy seed,
Isaac's posterity, as the stars of the heaven, and as the sand which
[is] upon the sea shore ; and thy seed shall possess the gate of
his enemies; he shall have dominion over them*. 18 And in thy
seed, that is, Christ, shall all the nations of the earth be blessed :
because thou hast obeyed my voice. 19 So Abraham returned
unto his young men, and they rose up, and went together to
Beer-sheba, and Abraham dwelt at Beer-sheba.

£0 And it came to pass after these things, that it was told
Abraham, saying, Behold Milcah, she hath also borne children
unto thy brother Nahor-f: 21 Huz his first-born, and Buz his
brother, and Kemuel the father of Aram, 22 And Chesed, ami
Hazo, and Pildash, and Jidlaph, and Bethuel. 23 And Belhuel
begat Rebekah, who teas aj'terzcards Isaac's wife: these eight
Milcah did bear to Nahor, Abraham's brother, 24 And his
concubine jl, whose name [was] Reumah, she bare also Tebali,
and Gaham, and Thahash, and Maachah.

* This was fulfilled as to the temporal part, in the time of Joshua, David, &c.,
but especially and spiritually in the Messinh. Ps. viii. 9. Dan. ii. 44, 45. i Cor.
XV. 57. Col. li. l6.

t This genealogy is added here to introduce Rebekah.

t Concubines were not full and complete wives, not being solemnly lietiothed,
nor sharing in the government of the family, but subject to the lawful wives, and
therefore called servants, chap, xxxii. 'i'J.

GENESIS. XXII. 99

REFLECTIONS.

1. We leain from the example of Abialiani, who gave up his
son, his only son whom he loved, to be willing to give up our
dearest comforts to God. He gave him to be sacrificed; yea,
himself was willing to sacrifice him with his own hands, when
he thought it to be the will of the Lord. Thus should we give
up our comforts to God, from whom we have received them.
Parents should resign their children to the disposal of heaven ;
give up their sw/);jose^ interest to their true interest; always ob-
serve the will of God, and he will bring good out of evil. Let
us maintain a full persuasion of the justice and mercy of God,
that we may not scruple to give up our dearest comforts to his
disposal ; and if he is pleased to take our friends or children
away, by the severest strokes, let us say, as Eli did, It is the
Lord, let him do what seemeth him good; 1 Sam. iii. 18. And
our Lord requires us to be ready to make the same surrender as
Abraham did, Luke xiv. 26., If auy man come to me, and hate
not (be not willing to abandon) his father and mother, and u-ife
and children, and brethren and sisters, yea, and his ozcn life also,
he cannot be my disciple. We must daily say, Lord, here am I,
what wouldst thou have me to do? It signifies nothing to
oppose the divine will ; IVho hath hardened himself against God
and prospered'? But God is well pleased, when we humbly
submit to his appointment, and say, without reserve, Thy nnll be
done. He can make up the want of those comforts which he
takes away, by giving us cheerful hope that they are removed to
a better world ; by affording us peace and pleasure in our own
spirits ; and improving our graces by it. Abraham intended to
offer his son, and God promised that his seed should be mul-
tiplied as the stars of heaven, or the sands upon the sea short-.
Whatever we part with for God and Christ, we shall be no
losers by, at least we shall be none in the end. Perhaps Abra-
ham was too fond of Isaac, and therefore he made him undergo
this severe trial. If our lives are bound up in the lives ot our
children or friends, God may take them away. If this should be
the case, let us still say, with the pious Sluiuanm.ite, w^o, when
she was asked, Is it uell ? answered. It is Kcll ; well, for God doth
it; he hath wise ends in doing it, and great good shall come out

H 2

100 GENESIS. XXIf.

of it; and therefore, not as we will, hut as thou wilt. This will
have a great tendency to remove our doubts and fears ; it will
give us a proof of our own sincerity, and be a strong testimony
that we fear God, and love him.

2. Let us imitate Abraham in his prudence and readiness in
this affair ; his prudence, in leaving the young men behind ; in
not telling Isaac or Sarah ; his readiness, in not consulting flesh
and blood. Abraham, take nvic thij son ; x\braham rose up early
and took his son. \\ ho but Abraham could have forborne to
remonstrate and plead upon such an occasion? — 'Lord,' miglit
he have said, ' must I lo>e my child, lose him almost as soon as
1 have received him ? Didst thou give him only to tantalize thy
servant? Kemeniber, gracious God, the 7iame he bears; — How
shall he answer its cheering import: — Hozo shall he be the
source of satisfaction to his parents, and the father of many
nations, if thou takest him away in the morning of his days ?
If sin lieth at the door, let me expiate the guilt ; let thousands
of rams, every bullock in my stall, bleed on thy altar; — my
wealth, blessed Lord, and all my goods, are nothing in com-
parison with my Isaac : command me to be stripped of all my
possesbions, and beg my bread, and 1 will bless thy holy name ;
only let my child, my dear child, be spared. — Or, if nothing
will avert thy indignation but human blood, let my death be the
sacrifice ; upon me be the vengeance. I am old and grey
headed ; the best of my days are past, and , the best of my
services are done ; if this tottering wall tumble, there will be
little or no cause for regret ; but the pillar of my house, the
foundation of my hope, if he be snatched from me, how shall
1 support life, or what good will my life do me ? O ini) son,
mi/ son, would to God I might die for thee. — If it must be
a blooming youth in the prime of his strength, be pleased to
fetch it from some fruitful family ; there are those w ho have
many, while I have but this one little lamb, the solace of my
soul, and the stay of my declining years ; and shall this be
taken away, while all those are left ? — Or, if the decree cannot
be reversed, if it must be the fruit of my body, O that it might
be Ishmael, the son of my hand-maid ! Yet my heart bleeds
at the thought of his untimely death? — but as for Isaac, the
son of my beloved spouse, the son of my old age, the crown
of my labours, 1 shall never survive such a loss ! — Yet, if he
must die, and there is no remedy, — may not some common
distemper loosen the cords of life, and let him down gently

GENESIS. XXII. 101

' into the grave ; may not his fond motiier and mvself seal his
' closing eyes, and soften his dying pangs by our tender offices f'
— " No, Abraham, thy son must be sacrificed on the altar." —

* Well, if all must be executed,' (he miglit say) ' God grant that
' these eyes may never behold the dismal tragedy ; if my Isaac
' must be bound hand and foot for the slaughter, if he must

* receive the steel into his bosom, and welter in liis innocent

* blood. Heaven forbid that I should behold so dismal a spec-

* tacle !' — "Alas! Abraham, this mitigation cannot be granted;
" thy own hand must point the deadly weapon at his breast, and
" urge its way through the shushing veins and shivering flesh, till
" it be plunged in the throbbing heart ; the father, the father
" must be the e.xecutioner." — * Unheard of action ! How can

* I answer it to the wife of my bosom, the mother f)f the lovely

* youth.? — How can I justify it to the world? — Will they not

* take up a taunting proverb, and say, at every turn, There goes

* the man, the monster, that imbrued his hand in his own son's

* blood; this is he that pretends to piety, and yet could kill his

* own son in cold blood ; kill a good, a duteous son, an only

* child.' Thus Abraham might naturally have pleaded ; but,
astonishing to tell, he made no reply, he said nothing of all this;
but quietly and patiently submitted. Through all the three
days' journey, every moment fire and blood presented themselves
to his view. Isaac's conversation increased his grief; yet it was
the divine command; he resolved therefore to obey, however
contrary it was to tlesh and blood. This was the father of the

faithful, this the friend of God.— Go ye, and do likcxcise. Make
haste to obey every conwnand of the Lord your God. Beware
of every thing that would prevent your following him fully. The
greatest resignation appears in giving up those comforts that are
most valuable, and which we are ready to think ourselves mi-
serable without. Abraham breaks through all objections,— so
should we. Let us be willing to deny ourselves, to suffer per-
secution, to give up every idol, the favour of friends, or fortune,
or good name ; give up any thing, yea, every thing that would
hinder us in the way and works of God. Here show your
courage, vour resolution, }Our faith, your sincerity. Be prudent,
like Abraham, and steady herein, and be assured God will be
gracious to you. In the mount of ditjiadn/ shall the Lord be
seen: our extremity is God's opportunity. God's voice was
never so sweet to Abraham as now ; his love is never so welcome
as when it comes after submission to his will ; an.l whenever this

102 GENESIS. XXII.

is the case, God zoill not forget our labours of love, but amply and
eternally reward them.

2. Let us learn, like Isaac, to be willing to die when and how
God pleases. God is the sovereign of life and death, and may
remove his creatures to another world, when and by what means
he will ; and as to his faithful servants, he will certainly do it in
the best manner. On a conviction of God's over-ruling pro-
vidence, and disposing all events, of life and death, let us, ray
christian friends, trust in him, and leave it to him to order the
time, manner, and circumstances of our removal. While we live,
let us live to the Lord. May our lives be devoted to God, and
spent in a holy, humble, and useful manner; then death will be
comfortable, comfortable whenever it comes, and however it
comes. When we die, we shall die by the hand of God ; die, as
it were, on Pisgah's top, from whence we may see the heavenly
world, the glories of which are so great, that it is worth while to
submit to, yea to rejoice in, the sharpest pangs of death that
open a way to it, remembering, as Abraham and Isaac believed,
that we shall rise again. Though absent from the body for a
while, yet we shall receive it again, improved and beautified ;
when we shall have no more of these painful exercises, no more
trials of our faith and obedience.

4. Let us adore the love of God, in not sparing his only Son,
but giving him up for us. Here is much of Christ in this
chapter. Nozv, says the angel, / kuozi) that thou fearest God;
and may we not see here an evident proof of the love of God
towards us, that he hath not spared his own Son, but given him
up to death for us all. The sufferings of Christ are represented
as the act of God ; it pleased the Lord to bruise him for us, and
to lay on him the iniquity of us all. Sinners were doomed to be
sacrificed, to be slain, and made miserable for ever, but God
\vjX\\ provided a Lamb for a burnt-offering; the contrivance is
his own; no angelic spirit could have done it; infinite wisdom
alone could contrive it ; infinite love alone could execute it.
Abraham received remarkable favours from God, though he had
been guilty of many transgressions against him ; he w as therefore
bound m gratitude to give up his son at his command, at least to
bear it patiently, as a punishment for his sin. But God was
under no obligations to us; and yet he says. Awake, O sword,
against my Shepherd, and against the Man that is my fellow, saith
the Lord of hosts. Jesus, like Isaac, made no reply, but said,
Lo I cuiiic to do thy will, O nti/ God. Like Isaac he was bound

GENESIS. XXIII. 103

before he was sacrificed, and like him cheerfully subiniited to the
fatal stroke, expressing no reluctance. He made his soul an
offering for sin, and died, the just for the unjust. Herein is love,
not that we loved God, but that he loved us, and gave up his only
Son to be a sacrifice for us, &c. The mount on which Isaac was
to have been sacrificed was Moriah, probably the very spot of
ground on which Christ was crucified ; at least it was very near it:
and no doubt this connnand to Abraham was designed, annmg
other important reasons, to be typical of this great event. Let
us admire and adore the love of God, that he gave his dear, his
well-beloved and only Son, the most pure and innocent being, to
become a sacrifice for our sins. Thanks be unto God for his un-
speakable gift ! Let this love greatly affect our minds; and espe-
cially at those seasons when Christ is set forth as rrucifcd before
us ; when we see him bleeding and dying in the room and for the
sake of sinners. Was Abraham's love so great and remarkable,
the wonder of the church and a pleasing spectacle to angels .''
What is the love of God to us then, and how should it fill our
souls with the highest raptures and transports of joy !

CHAPTER XXIII.

An account of Sarah's age and death; of Abraliain's purchasing a bu-
rying-placc ; and Sarah's funeral ; v.hich circumstances, thoush of
small imi)ortancc in themselves, were of great conseciuiiice, as they
fixed Abraham and his posterity to the promisetl land, and by this he
took possession of it.

1 And Sarah was an hundred and seven and twenty years
old: [these were] the years of the life of Sarah*. 2 And
Sarah died in Kirjath-arba; the same [is] Hebron in the land
of Canaan t: and Abraham came to mourn for Sarah i;j her
tent, and to weep for her ; to make a public lamentatiou, as was
common upon such occasions.

3 And Abraham stood up from before his dead, and spake
unto the sons of Hcth, the governors or elders of the lliltites,
sayint', 4 I [am] a stranger and a sojourner with you : give me a

* She is the only woman whose age is recorded in scripture.
t When they removed there ij uncertain.

lot GENESIS. XXIII.

possession of a bmying-place with you, that I may bury my dead
out of my sight. 5 And the children of Heth answered Abra-
ham, saying unto him, G Hear us, my lord; thou [art] a mighty
prince amongst us, a prince of God, a person of great power or
estate, and a favourite of heaven ; in the choice of our sepulchres
bury thy dead ; none of us shall withhold from thee his sepulchre,
but that thou mayest bury thy dead. 7 And Abraham stood up,
and bowed himself to the people of the land, [even] to the children
of Heih, the governors of the people*. 8 And he communed with
them, saying, If it be your mind that I should bury my dead out
of my sight, hear me, and entreat for me to Ephron the son of
Zohar; 9 That he may give me the cave of INIachpelah, or, the
double cave, w hich he hath, which [is] in the end of his field ; for as
much money as it is worth he shall give it me, for a possession of
a burying-place amongst you. And Ephron dwelt, or sat amongst
the children of Heth. And Ephron the Hittite answered Abra-
ham in the audience of the children of Heth, [even] of all that
went in at the gates of his city, saying, 1 1 Nay, my lord, hear me:
the field give I thee, and the cave that [is] therein, I give it thee ;
in the presence of the sons of my people give I it thee : bury thy
dead. This was indeed a generous offer. 12 And Abraham bowed
down himself before tlie people of the land, in return for this civi-
litr/ which was shoicn him. 13 And he spake unto Ephron in the
audience of the people of the land, saying, But if thou [wilt give
it], if thou he the possessor of the land, and will part with it, I pray
ihce hear me : I will give thee rr.oney for the field : take [it] of me,
and I will bury my dead there. 14 And Ephron answered Abra-
hanj, saying unto him, 15 My lord, liearkcn unto me : the land
[is worth] onlj/ four hundred shekels of silverf ; what [is] that
betwixt me and thee ? it is a present hardly icorth your acceptance ;
bury therefore thy dead. l6 And Abraham hearkened unto
Ephron, and being perfectly satisfied zcith the terms, Abraham
weighed to Ephron the silver, which he had named in the audi-
ence of the sons of Heth, four hundred shekels of silver, current
[money] with the merchant. 1? And the field of Ephron, which
[was] in Machpelah, which [wae] before Mamrc, the field and the
cave which [was] therein, and all the trees that [were] in the field,
that [were] in all the borders, or fences, round about, were made
sure 18 Unto Abraham for a possession in the presence of the

• Religion not only allows, bill requires ci\ility, and tbose gestures uliicli cx-
jre s It.

t About fort;.-fivc pound* otour nv,>iu'yi suiiic bay only IWLiily-tivc pounds.

GENESIS. XXllI. 105

children of Heth, before all that went in at the gate of his city;
Ephron accepted the monexj in the sight of these witnesses; and thus
the f eld zcas made over to Abraham and his posterity.

19 And after this, Abraham buried Sarah his wife in the cave
of the field of Machpelah, before Mamre : the same [is] Hebron
in the land of Canaan*. 20 And the field and the cave that [is]
therein were made sure unto Abraham, for a possession of a bury-
ing-place, by the sons of Heth.

REFLECTIONS.

1. How awful a change does death make in our dearest com-
forts. Sarah, the mother of the faithful must die. Though
Abraham and she lived happy together for many years, death parts
them. Sarah appears to have been beautiful, and it is very un-
common for beauty to last to so great an age ; but she at last dies,
and so must all her daughters. Let them be solicitous, then, to
secure those inward beauties of the mind, which shall live, nut
only when age withers their countenances, but when death shall
destroy their bodies. Abraham is obliged to say, Bury my dead
out of my sight. When those, who once delighted our eyes, be-
come ghastly and loathsome, we shall be glad to remove them to
the land of darkness. We may lawfully mourn over them, and
indeed ought to do so ; and be humbled for sin, that brought
death into the world, which changes the loveliest pieces of human
nature into loathsomeness and corruption. Let us rejoice in the
prospect of life and immortality by Christ Jesus; when these vile
bodies shall be changed, this corruptible shall put on incorruption,
this mortal immortality, and death shall be swalloiccd up of life.

2. Observe how amiable civility and generosity appear. To re-
fuse the common forms of civility, is no part of religion, but shows
a great deal of pride ; if they have no great meaning, there is no
harm in them. Abraham was a man of distinguished graviry and
piety, a friend of God, and the father of the faithful, yet he used
the greatest respect to others. A rude, clownish behaviour, is as
inconsistent with the gospel as with conmion decency. Abra-
ham's behaviour might shame many Christians ; yea the children
of Heth teach the sons of God good manners. The generosity
of Abraham is remarkable, who would not take the advantage of

• Several of Abraham's dtscendants desired afterward^ to be buried there, to
iutimate their foith in Uie future possession of the laud of Canaan.

106 GENESIS. XXIV.

a sudden generous offer, but is willing to pay a full equivalent :
lot us be ready to serve and oblige, but never impose upon those
that are friendly and generous, nor show a niggardly, selfish dis-
position, which is a dishonour to religion, and detrimental to our
comforts and interests. May we practise these amiable virtues,
as we desire to partake of Abraham's blessing.

3. How different was the manner in which Abraham took pos-
session of the earthly and the heavenly Canaan ! God gave him
the whole land for a possession, but the time was not yet come ;
therefore, without any distrust of the divine promise or renuncia-
tion of his right, he buys a parcel for his present necessity. In
the earthly Canaan, his first possession was a burying-place, in
which his beloved wife was deposited ; and it was the only spot
of it that ever was in his own actual possession. Into the hea-
venly Canaan, he entered as a triumphant spirit, and partook of
the entertainment that God has there provided for those that love
him. There is a grave at the end of every earthly possession ; and
we must soon follow our friends whom we have laid in the dust.
Let us then be looking to, and preparing for, that better country,
that is, the heavenly one ; whence, not only sorrow and sighing,
but even death itself, shall be for ever banished. There all good
men shall sit down zeith Abraham, Isaac, and Jacob, in the king-
dom of their heavenly Father, and go out no more.

CHAP. XXIV. 1—28.

In this chapter are some farther particulars about Abraham's family, and
the settlement of Isaac ; which teach us, that if we acknowledge; God
in all our ways, he will direct our paths.

1 And Abraham was old [and] well stricken in age, an hundred
and forty years old: and the Lord had blessed Abraham in all
things. 2. And Abraham said unto his eldest servant of his
house, Eliezer of Damascus, (ch. xv. 2.), that ruled over all that
he had. Put, 1 pray thee, thy hand under my thigh, in token of
subjection, and as a promise of faithful service. 3 And I will make
thee swear by the Lord, the God of heaven and the God of the
earth, that thou shall not take a wife unto my son, not persuade him
to take a wife, of the daughters of the Canaanites amongst whom

GENESIS. XXIV. 107

J dwell, because they are a cursed race, (ch. ix. 25.), ami devoted
to destruction. 4 But thou shalt go unto my country, Mesopotamia
and to my kindred, to my brother Nahor, zcho has many cliildren,
and, though among idolaters, they zeorship the true God, (ch. xxxi.
53.), and take a wife unto my son Isaac from thence. 5 And the
servant, 7vho zcas a pious, prudent man, and desirous to know the
obligation of his oath, said unto him, Peradventure the woman
will not be willing to follow me unto this land : must I therefore
needs bring thy son again unto the land from whence thou earnest ?
must Isaac go and dwell there'? 6 And Abraham, warmly pro-
testing against that, said unto him, Beware thou, that thou brin^
not my son thither again ; he must by no means settle there; hoicever,
I have authority to say, 7 The Lord God of heaven which took
me from my father's house, and from the land of mv kindred,
and which spake unto me, and that sware unto me, saying, Unto
thy seed will I give this land ; he shall send his angel before thee,
and thou shalt take a wife unto my son from thence ; thy journey
shall he prosperous, and thou shalt succeed in the business. 8 And
if the woman will not be willing to follow thee, then thou shalt be
clear from the obligation of this my oath, only bring not my son
thither again. 9 And the servant put his hand under the thigh of
Abraham his master, and sware to him concerning that matter.

10 And the servant took ten camils, of the camels of his master,
and departed, for all the goods of his master [were] in his hand :
and he arose, and went to Mesopotamia, unto the city of Nahor,
that is Haran where Nahor lived, (ch. xxviii. 10. xxix. 4.). 1 1 And
he made his camels to kneel down without the city, by a well of
water, at the time of the evening, [even], the time that women go
out to draw [water.]

12 And he said, O Lord God of my master Abraham, I pray
thee send me good speed this day, and show kindness unto my
master Abraham, in providing a zcife for Isaac, and making thy
choice plain to me; and in order to this, 13 Behold, I stand [here]
by the well of water, and the daughters of the men of the city
come out to draw water: 14 And let it come to pass, that the
damsel to whom I shall say. Let down thy pitcher, I pray thee,
that I may drink ; and she shall say. Drink, and I will give thy
camels drink also: [let the same be] she [that] thou hast appointed
for thy servant Isaac ; and thereby shall I know that thou hast
showed kindness unto my master. This he desired, not out of pre-
sumption or distrust, but by a secret instinct of God's Spirit ; and
justly concluding, that one who zcas diligent and industrious in

108 GENESIS. XXIV.

drawing water, and affable and kind to strangers, tvould make
Isaac a good wife.

And God heard his prayer : 15 And it came to pass before
he had done speaking, that behold, Rebekah cauie out, who m as
born to Bethuel, son of Milcah, the wife of Nahor, Abraham's
brother, with her pitchtr upon her shoulder. l6 And the damsel
[was] very fair to look upon, a virgin, neither had any man known
her: and she went down to the well, and filled her pitcher, and
came up. 17 And the servant, Eliezer, ran to meet her, and said.
Let me, I pray thee, drink a little water of thy pitcher. 13 And
she, seeing by his attendants and camels that he teas a j)erson of
eminence, addressed him with respect, and sa'i^, Drink, my lord:
and she hasted and let down her pitcher upon her hand, and gave
him drink. 19 And when she had done giving him drink, she said,
in the 7nost obliging manner, I will draw [water] for thy camels
also, until they have done drinking. 20 And she hasted and
emptied her pitcher in the trough, and ran again unto the well to
draw [water], and drew for all his camels. 21 And the man
wondering at her, to see how all things succeeded according to his
desire, held his peace, to wit, to mark every circumstance, and con-
sider closely, whether the Lord had made his journey prosperous
or not.

22 And it came to pass as the camels had done drinking, that
the man took a golden c-Ax-vm^, or jewel for the forehead, of half a
shekel weight, and two bracelets for her hands, of ten [shekels]
weight of gold, in value about eighteen pounds fve shillings of our
money; 23 And said, Whose daughter [art] thou? Tell me, 1 pray
thee : is there room [in] thy father's house for us to lodge in ?
24 And she said unto him, 1 [am] the daughter of Bethuel, the
son of Milcah, which she bare unto Nahor. 25 She said more-
over unto him. We have both straw and provender enough, and
room to lodge in. 26 And the man bowed down his head, and
worshipped the Loud ; seeing that she %vas all he could zcishfor,
fair and healthy, humhie and diligent, courteous and obliging, he
concluded that his prayer was heard, 27 And he said. Blessed [be]
the Lord God of my master Abraham, who hath not left desti-
tute my master of his merry and his truth: 1 [being] in the way,
the l.oKn h d me to the house of my master's brethren. 28 And
the damsel ran, and told [them of] her mother's house these
thing's.

GENESIS. XXIV. 109

REFLECTIONS.

1 . It ?s a great part of parental kindness and duty, to settle
their children with suitable companions in life. This was a very
important affair, and lay much upon Abraham's thoughts. He
recommended the care of it to a faithful servant, in a very solemn
marnier. He chose to match his son in a family wlio had the
fear of God. So great a man as Abraham might, no doubt, have
had a rich wife for his son, among some noble family of the Ca-
naanites, but he knew that thci/ were sinners before the Lord, and
doomed to destruction, and he was fearful lest they bliouid be a
snare to the soul of his child. Is it not strange that so maiiv pa-
rents in these days should make the welfare of the soul the least
concern to be regarded, in disposing of their children I that they
should mind every thing but the one thing needful ? The only in-
quiry with many, is, whether a man or woman be rich ? not whe-
ther they fear God and work righteousness ; — not whether they
have the amiable virtues which Rebekah discovered? When we
hear persons speaking of the marriage of their neighbours, the
only thing said, is, that they have such and such fortunes, and are
in such circumstances. Ah! when will parents be wise for the
souls of their children, and seek alliances for them with those who
will help and forward them in the way to heaven? If all parents
would lay it down as a maxim, to consent to no proposal for their
children, but in behalf of those, who, as tar as tluy can judge,
are truly serious and holy, the world would soon be mended, and
the risinnf generation, in most fan)ilies, would be a seed to serve
the Lord. An alliance with those of our own sentiments in reli-
gious matters, is most likely to be comfortable and agreeable : but
1 do not see how it is possible those alliances should be so, where
one party is going to heaven, and the other to hell.

2. Let us learn in all our ways to acknowledge Goil, and submit
to his guidance and direction: so Abraham and his servant did.
May we set the Lord always before us, and seek wisdom from
him; especially let us do it, when entering upon new nlations,
and the most important concerns of life ; then we shall be likely
to have God's blessing; and he will send his angel before us, and
make our way prosperous. We, like Abraham, slu)uld learn from
former experience, to trust in him ; we should plead his pronnses

110 GENESIS. XXIV.

as a ground of that trust, and have our eyes ever towards the Lord,
who hath the hearts of all men in his hand, and knows who and
what is best for us. We learn also, that his providence extends
to the most minute events, and it will be our wisdom in all our
affairs to follow it. So Rebekah did. Hers was far from being
a rash and hasty resolution. How long she staid with her pa-
rents, after she had agreed to the proposal, is uncertain ; but Pro-
vidence so remarkably pointed out her way, that it would have
been impiety to have delayed. If we desire to follow God fully y
and do his zcill, we may hope that he will make the path of duty
plain before our face, and lead us in the way in which zee should go.
3. Let us accustom ourselves to ejaculatory prayer, and lifting
up our hearts to God. Abraham's servant did so several times.
It is a good thing to keep God always in our thoughts, and in
every instance in which we receive mercy from his hand, to dart
forth a grateful ascription of praise to him, who deals bountifully
with us. This will prepare us to receive further mercy; and we
may hope that God will make our journey through life prosperous.
Thus are we to pray without ceasing, and in every thing to give
thanks.

CHAP. XXIV. 29, to the end.

29 And Rebekah had a brother, and his name [was] Laban:
and Laban ran out unto the man, unto the well. 30 And it came
to pass, when he saw the ear-ring and bracelets upon his sister's
hands, and when he heard the words of Rebekah his sister, saying,
Thus spake the man unto me ; that he came unto the man, and
behold, he stood by the camels at the well. 31 And he said, Come
in, thou blessed of the Lord, R'/iom God halh so eminently fa-
voured and blessed, wherefore standest thou without? for 1 have
prepared the house and room for the camels. 32 And the man
came into the house: and he ungirded his camels, and gave straw
and provender for the camels, and water to wash his feet, and the
men's feet that [were] with him ;for in those hot countries they went
either barefoot, or with sandals only. 33 And there was set [meat]
before him to eat : but he said, I will not eat until I have told
mine errand. And he said. Speak on.

GENESIS. XXIV. Ill

34 And he said, I [am] Abraham's servant. 35 AmltheLoRD
hath blessed my master greatly, and he is become great : and he
hath given him flocks and lierds, and silver, and gold, and men-
servants, and maid-servants, and camels, and asses. 3() And
Sarah my master's wife bare a son to my master when she was
old by a supernatural work of God: and therefore something ex-
traordinary may be expected from him: and unto him hath he
given, by promise, all that he hath. 37 And my master made me
swear, saying, Thou shalt not take a wife to my son of the daugh-
ters of the Caiiaanites, in whose land I dwell: 38 But thou shalt
go unto my father's house, and to my kindred, and take a wife
unto my son, 39 And 1 said unto my master, Peradventure the
woman will not follow me. 40 And he said unto me, The Loiti*
before whom I walk, will send his angel with thee, and prosper
thy way; and thou shalt take a wife for my son of my kindred,
and of my father's house. 41 Then shalt thou be clear from
[this] my oath, when thou comest to my kindred ; and if they give
not thee [one], thou shalt be clear from my oath, and uhatever
might be the consequence of the violation thereof 42 And 1 came
this day unto the well, and said, O Lord God of my master
Abraham, if now thou do prosper my way which I go: 43 Be-
hold, I stand by the well of water; and it shall C(;me to pass,
that when the virgin cometh forth to draw [water], and I say to her.
Give me, I pray thee, a little water of thy pitcher to drink; 44 And
she say to me, Both, drink thou, and I will also draw for Ihy
camels, [let] the same [be] the woman whom the Lord hath
appointed out for my master's son. 45 And before I had done
speaking in mine heart, behold, Rebekah came forth with her
pitcher on her shoulder; and she went down unto the well, and
drew [water]: and I said unto her. Let me drink. I pray thee.
46 And she made haste, and let down her pitcher from her
[shoulder], and said, Drink; and I will give thy camels drink also:
so I drank, and she made the camels drink also. 47 And I asked
her, and said, Whose daughter [art] thou? And she said, The
daughter of Bethuel, Nahor's son, whom Milcah hare unto him :
and I put the ear-ruig upon her tace, and the bracelets upon her
hands. 4S And I bowed down my head, and worshipped the
Lord, and blessed the Loun God of my master Abraham,
which had led me in the right way to take my master's broiher's
daughter mito his son. 49 And now if yc will deal kindly ami
truly with my master, show true kindness and real friendship in
giving your daughter to his sou, tell me : and if not, t»-ll uie :

112 GENESIS. XXIV.

that I may turn to the right hand, or to the left, and seek a wife
for him elsewhere.

50 Then Laban and Bethuel answered, and said, The thing
proceedeth from the Lord : we cannot speak unto thee bad or
good, any thing which may hinder ihy design ; hut do fnllif ac-
quiesce in this strange providence. 51 Behold llebekah [is] before
thee, take [her], and go, and let her be thy master's son's wife, as
the Lord hath spoken, that is, directed by his providence, as zee
plainly perceive by the zchole of this business. 52 And it came to
pass, that when Abraham's servant heard their words, he wor-
shipped the Lord, [bowing himself] to the earth, and praising
him for having thus inclined their hearts. 53 And the servant
brought forth jewels of silver, and jeuels of gold, and raiment,
and gave [them] to llebekah : he gave also to her brother and to
her mother precious things, as a proof of his master's wealth and
generosity, and in return for their civilittj to him. 54 And they
did eat and drink, he and the men that [were] with him, and tar-
ried all night: and they rose up in the morning, and he said. Send
me away unto my master, oo And her brother and her mother
said. Let the damsel abide M'ith us [a few] days, at the least ten ;
after that she shall go. 56 And he said unto them. Hinder me
not, seeing the Lo r d hath prospered my way : send me away,
that I may go to my master. 57 And they said, We w ill call the
damsel, and inquire at her mouth. 58 And they called llebekah,
and said unto her. Wilt thou go wilh tliis man ? And she having
an high opinioii of the piety of Abrahanis Jamih/, from lohat she
had seen in his servant, said, I will go. 59 And they sent away
Rebekah their sister, and her nurse, and Abraham's servant, and
his men. 60 And they blessed Rebekah, and said unto her,
Thou [art] our sister, be thou [the mother] of thousands of mil-
lions, and let thy seed possess the gate of those which hate them.
Probably El/ezer had told them there was such a promise made to
Abraham and his seed, and here the i/ turn it into a prayer and a
blessing. 61 And Rebekah arose, and her damsels, and they rode
upon the camels, and followed the man : and the servant took
Rebekah, and went his way.

62 And Isaac came from the way of the well Lahai-roi ; for he
dwelt in the south country. 63 And Isaac went out to meditate,
or pray, in the field at the eventide, to converse rcith God and
himsef by pious thoughts and ejaculations, and fervent prayer : and
he lilted up his eyes, and saw, and behold the camels [were]
coming. 6i And Rebekah lift up her eyes, and when she saw

GENESIS. XXIV. 11.}

Isaac, she lighted oflf the camel, (ij For she [had] said imiu the
servant, What man [is] this that walketh in the field to meet us :
And the servant [had] said. It [is] my master : therefore she toot
a veil and covered herself. 66 And the servant told Isaac all things
that he had done. 6? And Isaac bronght her into his motlier
Sarah's tent, and took Rebekah, and bj/ (he wlanuili/ of mairiage
she became his wife ; and he loved her : and Isaac was comforted
after his mother's [death,] which was about three years before, and
for which he still grieved. This was very suitable to Isaac's cha-
racter, who seems to have been as blameless a person as tmi/ we
read of.

REFLECTIOXS.

1. We see what great blessings good servants are to a fainllv :
and servants may here see what they ought to be. Abraham was
so well convinced of Eliezer's piety and fidelity, that he trusted
liim with this most important concern, for he was old and could
not go on the business himself. Here is a good example to
servants. This man was eminent for piety, he abounded in
prayer and devotion, called upon God in every step he took, and
praised him for every mercy he received. He was much ac-
quainted with the methods of Providence ; joined with pleasure,
undoubtedly, in the religious exercises of Abraham's family, and
carried his religion with him wherever he went. lie ileluered
his master's orders with all fidelity and diligence, and with a great
deal of prudence and caution; he did his business with despatch;
he minded it more than his meat or drink; he would not cat till he
had told his errand. He regaidcd his master's profit and comfort,
more than his own pleasure. He knew his master would be
anxious to know what success he met with, and that aflairs wanted
him at home ; he w as therefore in haste to return, lift servants
learn from this example, first, to serve their Master in heaven, by
prayer and devotion, and to show all good fidelity to thtir masters
on earth, by being diligent in their business and not trifling over
their work, or staying unneces«;arily on their errands. Lot ihem
all remember that they have a Master in heaven, to whom they
are accountable for that part of their behaviour which their earthl\
masters cannot see. Thus they will adorn the religion they pro-
fess and be a credit and comfort to those families where they live.

VOL. I. I

114. GENESIS. XXV.

If you desire to have such servants, do as Abraham did ; command
your children and household to keep the way of the Lord, and to do
justice and judgment.

2. Let us be excited by the example of Isaac, to give ourselves
to prayer and meditation. Isaac did not go into the lield to amuse
himself, but to converse with God and his own heart. Like him,
let us often retire from the world, and leave its company and
cares behind us. Let us examine our hearts ; set God before us ;
and remember in our private walks and chambers, that we are not
alone, for God is with us. Let our walks in the fields be im-
proved to such purposes ; there we see the beauties of creation,
and the goodness of God. After the business of the day, it is
delightful to refresh ourselves with pious meditations, and to take
a review of God's goodness and dealings with us. "^Ihus we shall
be likely to meet with mercies and comforts in our walks, as Isaac
did ; and shall be training up for that world, where they neither
marry nor are given in marriage.

CHAP. XXV. 1—18.

The alterations in families of distinction is much taken notice of, and is
the common topic of conversation. Here are several particulars
relating to Abraham's family worthy of our attention ; namely, his
second marriage ; the distribution of his goods ; his death and burial ;
and some account of the descendants of Ishmael.

] 1 HEN again, after Sarah's death and Isaac's marriage, Abra-
ham,wanting a companion in his old age, took a wife, called a con-
cubine, and her name [was] Keturah. She was horn in his house,
and perhaps the chief of his maid servants. 2 And she bare him
six sons, namely, Zimran, and Jokshan, and Medan, and Midian*,
and Ishbak, and Shuahf. 3 And Jokshan begat Sheba, and
Dedan. And the sons of Dedan were Asshurim, Letushim, and
Leummim. 4 And the sons of Midian zoere five; Epah, and

* The father of the Midianites, of whom we read, chap, xxxvi. 35. Isa. x. '26.

t Thete children settled in Arabia and Syria, and became the heads of families
or tribes. .lob probably descended tVom some of them, as RiUiad seems to have
done from Xhiirtli.

GENESIS. XXV. 115

Epher, aud Hanoch, and Abidali, and Eldaali. All ihese [were]
the children of K<Uurah*.

5 And Abraham gave all that he had unto Isaac, as being his
only heir, and the child cf promise. 6 But unto the sons ot"
Hagar and Ketiirahf, the concubines whitli Abraham had,
Abraham gave gifts, money and goods, and sent them away from
Isaac his son, while he yet lived, eastward, unto the east country J,
that they might not interfere with him or claim the land.

7 And these [are] the days of the years of Abraham's life
vi'hich he lived, an hundred threescore and fifteen years ; his latter
days were spent in silence and peace. 8 Then Abraham ga\e up
the ghost, yielded his spirit calmly and cheerj'ul/i/ to Cod, and
died in a good old age, that is, in an hoi if old age, free from the
calamities and injirmities that often attend that period, an old
man and full [of years §,] and was gathered to his people, to his
pious ancestors in the other world. 9 And his sons Isaac and
Ishmael buried him in the cave of Machpelah, in the field of
Ephron the son of Zohar the Hittite, which [is] before MaiMre||;
10 The field which Abraham purchased of the sons of Ileth :
there was Abraham buried, and Saraii his wife.

11 And it came to pass after the death of Abraham, that God
blessed his son Isaac, appli/ing and cunjinning to him the pro-
mises made to Abraham : and Isaac dwelt by the well Lahai-roi :
near the place ivhere the Lord appeared to Hagar when she fed
from Sarah.

12 Now these [are] the generations of Ishmael, Abraham's
son, whom Hagar the Egyptian, Sarah's handmaid, bare unto
Abraham. 13 And these [are] the names of the S()ns of Ishmael,
by their names, according to their generations : the first-born oi
Ishmael, Nebajoth^; and Kedar**, and Adb«el, and Mibsam,
14 Aud Mishma, and Dumah, from whom came the Idumeans,
and Massa, 15 Iladar, and Tema,/rom whom Eliphaz, Job's
friend, came, Jetur, Naphish, and Kedetnah. Hi These fare] the

* Wc read atu-rwaril^ of the live kiugs of Miilian; lo lliat probably a small
kingdom rose from each of these.

t T liough Sarah was (load wlun ho married Kotiirah.yrt it seem$ Uie wa« bot •
half wife, because her chililreii did not inherit.

♦ That is, Arabia, wliicli lav east of Canaan. Heme Ibcy arc someCimo*
caUed children of the east. All ibr rest wiu stiven to Isaac, ajtreeably lo the war-
riage settlement with Kebekali.

§ Full of days. Samar. I'en.

II Ishmael seems to haNC ha.i a irreat respect for his falher. an-i ^eM.aj.s oKiu
saw him; and uow at least, if not befoie, Is;i«r and bo were rcconeded.
f Hence Arabia is often called bv the an( ients, Nabata-a.
** Another part of Arabia. Hen. e we read o( dwelling in the tent, of Keda, .

i t

116 GENESIS. XXV.

sons of Islimael, and these [are] their names, by their towns and
by their castles ; twelve princes according to their nations*.
17 And these [are] the years of the life of Ishmael, an hundred
and thirty and seven years : and he gave up the ghost and died,
and was gathered unto his people. 18 And they, Ishmael's sons,
dwelt from Havilah unto Sluir, that [is] before Egypt, as thou
goest toward Assyria, almost across the north part of Arabia :
[and] he died in the presence of all his brethren. The original
is, he fell, that is, his lot fell in the midst of his brethren, as the
angel foretold to Hagar.

REFLECTIONS.

1. The death of Abraham may convince us of a future stale.
He was an eminently pious and good man; a friend of God, and
his peculiar favourite ; and, according to our Lord's reasoning,
the covenant made with him extended to spiritual and eternal
blessings. When God promised that he would be a God to
Abraham, it intimated, that he was to live for ever in a future
state ; and that both soul and body were to be happy there. We
can never thhik that so good a man as Abraham was lost in the
cave ; no ; his desire to be buried there, spoke his hope and ex-
pectation, not only that his seed should possess the earthly Ca-
naan, but that he should possess an heavenly one. So Paul in-
terprets it, of seeking a better country, that is, an heavenly. The
faith of this patriarch was remarkable ; he looked to things unseen
and eternal ; and firmly believed that God had provided for him
a better city. His removal from this world, after so many ap-
pearances of God to him and for him,\after the covenant so firmly
established, and so many promises made ; lead us to conclude,
that he went to dwell with God, in that state where all his pious
servants shall be happy with him, and \Wiere he was gathered to
his own people. Let us firmly believe in aifuture state, which is
so much more clearly revealed in the goM)el, and give all dili-
gence to prepare for it. It is called Abrahark^s bosom, because he
was so intimate a friend of the Most High, ana therefore admitted
to peculiar nearness to God; and our Lord tells us, that many
shall come from the east and the west, from the north and the

* Twelve heads of houses or tribes •, and they continued so till near four liiindred
years after Christ. Thus the promise made to Hagar, that her seed should not be
uumbered/or multitude, was fulfilled.

GENESIS. XXV. 117

south, and sit down with Abraham, Isaac, and Jacob, in the
kingdom of their heavenly Father.

2. We learn that there is very little in worldly grandeur. Isaac
lived obscurely in tents, a solitary pastoral life, and vet was the
friend of God and the heir of heaven ; while Ishniael had a large
and spacious country, numerous descendants, towns and castles,
and his sons were all princes. One would be ready to conclude,
surely this is the heir of the promise. But when we judge by
appearance, we generally judge falsely; not many wise, not many
noble and mighty are called. It is so now : the best men often
fare worst as to temporal things. It was so formerlv, under a
more equal providence ; no wonder it should be so now, when we
are called to live by faith and not by sight; and are to wait for
our good things till hereafter. While Ishmacl was so great, and
made such a figure among the nations, Isaac and his family were
little, and lived retired and obscure; but yet, to him were the best
blessings promised ; in his seed was the covenant established ;
while Ishmacl, with all his wealth and power, was a stranger to
the covenant of promise. I'hus many, even now, have their
riches and honours, w hile they are enemies of God and children of
disobedience. On the contrary, holy souls, who live in retire-
ment, in order that they may converse with God and their own
hearts, have most ease and comfort ; and the thoughts of having
God for their God, is a noble source of joy, and a spring of un-
utterable delight. Shall we then foolishly choose or wish for our
portion to be among the princes and lords of the earth, and envy
their grandeur and power, w hen we see that they are happiest who
want these things? Shall we seek to be rich and great, when so
many better biesshigs are promised to us ? Let us not act so stupid
apart; but seek Jirst the kingdom of God and his righlcousness,
and other things, all other important blessings, shall be added to
us: that like Isaac we may dwell comfortably in the communion
of God's church and people, and be preparing for the heavenly
Canaan, where Isaac has his residence, and all the holy people of
old their eternal dwelling.

^

iI8 GENESIS. XXV

CHAP. XXV. 19, to the end.

Contains an account of the birth and character of Isaac's sons; and of
Esau selling his birth-right to Jacob.

19 .tV-ND these [are] the generations of Isaac, Abraham's son:
Abraham begat Isaac. 20 And Isaac ^vas forty years old when
he took Rebekah to wife, the daughter of Bethuel the Syrian
of Padan-aram, the sister to Laban the Syrian.

21 And Isaac entreated, prayed fervently and continually, for
near ticenty years together, to the Lord for his wife, because she
[was] barren : and the Lord was entreated of him, and Rebekah
his wife conceived. 22 And the children, in an unusual and
painful manner, struggled together within her, a presage of the
enmity which zcould subsist between their posterity : and she said,
If [it be] so, why [am] I thus r If God hath answered oxir
prayers, zchy am 1 in danger of death ? ichy did I conceive if I
cannot be delivered! 23 i^nd she went to inquire of the Lord,
by solemn prayer, and other acts of devotion. And the Lord
said unto her, Two heads of nations [are] in thy womb, two
children different in their bodily constitution, in their temper of
mind, in their course of action, and the practice of religion, and
two manner of people shall be separated from thy bowels, the
Edomites and the Israelites: and [the one] people shall be
stronger than [the other] people, the Edomites shall be stronger
than the Israelites for a time, but afterzcards it shall be othericise :
and the elder shall serve the younger. This was fulfilled in
David's time, when the descendants of Esau were conquered.

24 And when her days to be delivered were fulfilled, behold,
[there were] twins in her womb. 25 And the first came out red,
all over like an hairy garment, a strong, fuU-groivn child: and
they called his name Esau, which signijies perfected, being of a
more strong and perfect natural constitution, than other children
usually are ; and hairy, like a 7nan full grown. 26 And after
that came his brother out, and his hand took hold on Esau's
heel, as if he would draw him back, that he might be born frst ;
and his name was called Jacob, which signifies a supplatiter ; a
divine presage of cchat zcould (fterwaids come to pass: and Isaac
[was] threescore years old when she bare them.

GENESIS. XXV. 110

27 And the bovs grew : and Esau was a cnnnuig hunter a
man of the field, spetiding most of his time abroad in the fields in
hunting and the like exercises, and Jacob [was] a plain man
dwelling in tents ; keeping at home, and minding household affairs,
and the herds and flocks of his father. 28 And Isaac loved Esau
because he did eat of [his] venison, and considered the presents
he brought him as tokens of respect : but Rebekah loved Jacob,
because of his more mild and gentle temper, his piety, and the
divine prediction concerning him. 29 And Jacob sod pottage,
had prepared some rich broth or soup : and Esau came from the
field, and be [was] faint, beifig fatigued with his exercise.
SO And Esau said to Jacob, Feed me, I pray thee, with that
same red [pottage] * ; for I [am] faint : therefore was his name
called Edom, that is, red. 31 And Jacob, taking advantage of
his brothers nicety and hasty temper, said, Sell me this ilay
speedily zcithout delay, thy birth-right f. 32 And Esau said,
Behold, 1 [am] at the point to die, always in danger of mi/ life,
and what profit shall this birth-right do me ichen I am dcud^ 1
care nothing for it. 33 And Jacob said, Swear to me this day ;
and he, being a profane man, and not regarding an oath, sware
unto him : and he sold his birth-right unto Jacob J. 34 Then
Jacob gave Esau bread and pottage of lentiles ; and he did eat
and drink, and rose up, and went his way, zrithout shotciiisr any
remorse or sorroio for his profane bargain, for his ingratitude to
God, or the injury he had done himself and all his posteriti/ : pre-
ferring the present and momentary satisfaction of his appetite,
before his father's blessing, and all the privileges of the birth-
right : thus Esau despised [his] birth-right.

* Perhaps it was tinctineil red by saffron, or some oilier lierl)s or spices ; and
so of an agreeable flavour and smell. Feed me with that red red, for I am faint.
The word red is repeated in the original; which sliows his extreme f.iinliiess, and
the impatience of liis appetite. — Ed.

t Several privileges attended this, as lor instance, a double portion of tJie
father's jroods ; greater authority and dignity in the family ; and probably some
spiritual blessings, particularly the conducting of religious services, aud instruct-
ing the younger branches of it.

t In the whole of this, Jacob was highly to blame, and did not act that plain
and honourable part he ouaht to have done; he took an inifair advantage, and
hurried on an unfair bargain.

liO GENESIS. XXV.

REFLECTIONS.

1. Lkt us seek the blessing and counsel of God in all our
affairs. These good men of old were men of prayer, who lived
near to God, and conversed much with him. Let us emulate
their piety, and, in every time of difficulty, seek the Lord; so
Isaac did, for his wife, and Kith her, as the word might be ren-
dered. God is capable of giving those blessings which seem
most unlikely. Let us pray in faith ; waiting for the accomplish-
ment of our desire, though it should be long delayed. God
promised Isaac a numerous offspring, yet he prayed. God's
promises are designed to encourage, and not to supersede our
prayers ; for this will I be sought unto, to do it for them, snith the
Lord. Isaac prayed for near twenty years, before he was
answered. Thus men onght alzcays to pray and not to fainty
being assured that God will at length be the rewarder of all
them that diligently seek him. Let us thus ask that we may
receive, and seek that we may find, in every affair of doubt and
uncertainty. Let us inquire of the Lord, as Rebekah did ; and
though we have no Shekinah, or visible appearance of God
among us, and though dreams and visions are not to be expected,
yet by his secret inffuences God can show us the path of life,
and lead us in the right way to a city of habitation. If in all
our ways we acknozcledge him, he will direct our paths. He hath
astonishing and unexpected methods in the course of his pro-
vidence to show us our duty : let us wait therefore on him con-
tinually. This will be a present ease and satisfaction to the
mind, amidst ten thousand uneasy struggles, and is the likeliest
way to have success. Let the success that Isaac found in his
prayer, and the answer Rebekah received to her inquiry, teach us
to be careful for nothing; that is, not to be immoderately anxious
about any event, but by prayer and thanksgiving make knorvn our
requests unto God.

2. Let us learn from the example of Esau, not to indulge
sensual appetites and passions, and despise our spiritual birth-
right. This is Paul's reflection in Heb. xii. 16., lest there be any
fornicator, or profane person among you, who, like K^au, for one
morsel of meat sold his birth-right. We are God's rational
rrcatures, formed for himself and born for eternal glory : that

GENESIS. XXV. 121

spiritual birth-right is ours, if we do not miss of it through our
own folly. Let us be thankful that we are made capable of
being happy ; have rational faculties, and immortal natures. Let
us praise God that we are distinguished from the heathen
nations, in having an assurance of a future eternal world ; and
that so many spiritual blessings are promised us in our way to it.
May we guard against every thing that would alienate our minds
from it, and make us despise the favour of God's covenant ; or
think lightly of his blessings, and esteem them not worth having.
God will justly be displeased if we do so ; he will not suffer
them to be despised with impunity. Let us especially guard
against fleshly lusts ; all degrees of sensuality, and })articularly
such a love of meat and drink, as would unfit us for communion
with God, and the pleasures of devotion. This many may
indulge, who are not called drunkards or gluttons. What a
wretched figure does Esau make ! And how do we pity his
folly, who for a meal of meat would sell his birth-right, his
worldly goods, his authority, and his father's blessing. i\nd are
not those greater fools, who sacrifice their souls for such things?
Yet, alas ! how many, like him, are always studying how to
indulge their appetites ; eager after every thing that is new, and
grateful to their taste ; and are ready to faint and die if their
appetite be not indulged ! What an unmanly temper is this !
What a contemptible figure do such persons make in the eyes
of all serious and thinking men! What a wretched thing is it
for christians to make a god of their belly, sell their claim to
eternal happiness, and sacrifice their precious souls to please
their palates! What a dreadful bargain do they make! Esau,
if he had possessed but a little patience and self-denial, might
have had his hunger satisfied, and kept his birth-right. So we
may moderately use the good things of life, and our spiritual
interest not be in danger by it : but if men will make provision
for the flesh, run on to excess, and destroy their reason, then
when their passions are strong, they will do any thing ; blas-
pheme God, injure their neighbours, and sport away their souls;
and their case will be the same as Esau's ; they, if they do not
repent immediately, may find no place for repentance hereafter ;
nor will God accept them; but, according to his threatenings,
exclude all such shameless persons from the kingdom of heaven,
as he did Esau from the earthly Canaan. Let us therefore be
upon our guard, knowing that we are in a corrupt body, and
easily led astray ; surrounded with bad examples, and exposed to

122 GENESIS. XXVI.

the solicitations of the evil one, who takes advantage of all our
hasty passions, to hurry us on to sin and ruin. Let us deny our-
selves, keep under our bodies, and be spiritually-minded ; never
resign spiritual blessings and eternal glory, for any of the ac-
commodations and delights of this world. Better, a thousand
times better, to die by hunger or thirst, than to go down to de-
struction, where there is not a crumb of comfort, or a drop of
ease. If we habituate ourselves to a steady course of sobriety
and heavenly-mindedness, God will delight to bless us; he will
fulfil the promise of his covenant to us here, and at length give
us a place in the church of the Jirst-horn that are ztritten in
heaven.

CHAPTER XXVI.

We have here Isaac's departure to (Jerar on account of the famine ; his
denying his wife, and the reproof for it; the envy and contention of
the Philistines at his prosperity; the covenant between him and Abi-
melech ; and the marriage of his eldest son, Esau.

1 xVND there was a famine in the land, besides the first famine
that was in the days of Abraham. Though a good land, ijet it
was turned into barrenness 6y the wickedness of those who dwell
therein. And Isaac went unto Abimelech king of the Philistines,
not the same Abimelech mentioned before, but his son or successor,
unto Gerar, where Isaac was born.

'i And the Lord appeared unto him, and said, Go not down into
Egypt where Abraham went ; but dwell in the land which I shall
tell thee of. Thus God was pleased to direct his steps, and also
to renew the promise made to Abraham, saying, 3 Sojourn in this
land, and I will be with thee, and will bless thee : for unto thee
and unto thy seed I will give all these countries, and I will perform
the oath which I svvare unto Abraham thy father. 4 And I will
make thy seed to multiply as the stars of heaven, and will give
unto thy seed all these countries : and in thy seed shall all the
nations of the earth be blessed, for this reason, 5 Because that
Abraham obeyed ray voice, and kept my charge, my command-
njeuts, my statutes, and my laws *.

•+ It must jiive hish ficlijihl to Isaac to hear liLs lathtr iJiiis lionoiiiably jjien-
tioned, aud il was i poweri'ul motive to him to go aotl do likewise.

GENESIS. XXVI. 123

6 And Isaac dwelt in Gerar. 7 And the men of the place
asked [him] of his wife ; and he said, She [is] my sister : for he
feared to say, [She is] my wife ; lest [said he,] the men of the
place should kill me for Rebekah, because she [was] fair to look
upon. Thus he fell into the same snare and sin that Abraham
did. 8 And it came to pass when he had been there a long
time, that Abimelech king of the Philistines looked out at a
window, and saw, and behold, Isaac [was] sporting with Rebekah
his wife, using some familiarity which he thought a man of Isaac s
gravity and goodness would not take with his sister. Q And Abi-
melech called Isaac, and said, Behold of a surety she [is] thy
wife: and how saidst thou, She [is] my sister? And Isaac said
unto him, Because I said. Lest I die for her. 10 And Abi-
melech said. What [is] this thou hast done unto us? one of the
people might lightly have lien with thy wife, and thou shouldest
have brought guiltiness upon us *. 11 And Abimelech charged
all [his] people saying, He that toucheth, or hurteth, this man or
his wife, shall surely be put to death.

12 Then Isaac sowed in some part of that land, which he pro-
bably had hired, and received in the same year an hundred fold,
and the Lord blessed him. 13 And the man waxed great, and
went forward, and grew until he became very great. 14 For he
had possession of flocks, and possession of herds, and great store
of servants for managing his husbandry. And the Philistines
envied him. 15 For all the wells which his father's servants had
digged, in the days of Abraham his father, the Philistines, con-
trary to their covenant and oath, (ch. xxi. SO, 31.), had stopped
them, and tilled them with earth, because they envied Isaac.
16 And Abimelech said unto Isaac, Go from us: for thou art
much mightier than we, and this may breed contentions, and be
attended with dangerous consequences. 17 And Isaac, without
resistance and for peace sake, gave tip his lands and departed
thence, and pitched his tent in the valley of Gerar, and dwelt
there.

18 And Isaac digged again the wells of water, which they
had digged in the days of Abraham his fatlierf; for the Phi-
listines had stopped them after the death of Abraham : and he
called their names after the names by which his father had called
them, out of respect to his father's memory. 19 And Isaac's

* Such an enornious crime did the PiiiHstines think adultery to be, that he ex-
pected God would have punished all his country for it.

t This he had a right to do by agreement, and there he was sure to find water.

124 GENESIS. XXVI.

servants digged in the valley, and found there a well of springing
water. 20 And the herdnien of Gerar did strive with Isaac's
herdmen, saying, the water [is] ours : and he called the name of
the well Esek, that is, contention, because they strove with him.
21 And they digged another well and strove for that also: and
he called the name of it Sitnah, that is, hatred. 22 And he
removed from thence, and digged another well, and for that they
strove not : and he called the name of it Rehoboth, that is, room;
and he said, For now the Lord hath made room for us, and we
shall be fruitful in the land.

23 And after some time, the famine being ended, and being
afraid of the Fhilistines, he went up from thence to Beer-sheba.
24 And the Lord appeared unto him the same night, and said,
I [am] the God of Abraham thy father : fear not these Philistines,
or any mischief by them, for I [am] with thee, and will bless thee,
and multiply thy seed for my servant Abraham's sake, and fur the
sake of the covenant made zcith him. 25 And he builded an altar
there, and called upon the name of the Loud, and pitched his
tent there : and there Isaac's servants dissed a well.

26 Then Abimelech went to him from Gerar, and Ahuzzath
one of his friends, and Phichol*, the chief captain of his army.
27 And Isaac said unto them, Wherefore come ye to me, seeing
ye hate me, and have sent me away from you ? 28 And they
said, We saw certainly that the Lord was with thee: and we
said. Let there be now an oath betwixt us, [even] betwixt us and
thee, and let us make a covenant with thee ; 29 That thou wilt
do us no hurt, as we have not touched thee, and as we have done
unto thee nothing but good, and have sent thee away in peace :
thou [art] now the blessed of the Lord, and since God hath
blessed thee so abundantly, thou oughtest not to remember the
small unkindness shozced thee. 30 iVnd he made them a feast,
and they did eat and drink. 31 And they rose up betimes in the
morning, and sware one to another: and Isaac sent them away,
and they departed from him in peace. 32 And it came to pass
the same day, that Isaac's servants came, and told him concern-
ing the well which they had digged, and said unto him. We have
found water. S3 And he called it Shebah, that is, an oath:
therefore the name of the city [is] Beer-sheba, that is, the well of
the oath, unto this day.

34 And Esau was forty years old when he took to Mifc Judith

• This was probably a general name for Hic chief officei ol thf ainiy.

GENESIS. XXVI. 1-25

the daughter of Beeii the Hittite, and Bashemath the daughter
of £lon the Hittiu^, both of them Canaanites, 35 Which were a
grief of mind unto Isaac and to Rebekah, being contrary to the
command of his father, mother, and grandfather.

REFLECTIONS.

1. How comfortable is it to converse with God, as the God
of our fathers ! It was so to Isaac ; undoubtedly he was glad to
be heir to so good a man, and to have the promise, made to
Abraham, renewed to him and his seed. As we desire the God
of our fathers to bless us, let us see to it that we walk in their
steps. Know thou the God of thy fathers, and serve him icith a
perfect heart and a unlUng mind. As our God, let us praise
him; as our fathers' God, let us exalt him.

2. We are in danger of imitating the failings of good men who
are near and dear to us. Affection for them, and regard to their
memory, lessen their faults in our esteem. There was a mean-
ness even in Isaac's conduct. The appearance of God twice
for his father, should have taught him to act better ; but he falls
into the same error. We have need to be watchful in following
the example even of good men, lest we adopt their miscarriages :
we should follow them no further than they followed Christ ;
and only in that which is good.

3. Adultery is a great crime, and brings guilt upon a nation.
It is baseness and injustice both to God and man. It was con-
demned by heathen nations ; by the law of the Jews such were
to be put to death ; so they were by the Saxon law ; and it is
strange it should not be so now. Profane persons may think
and speak lightly of it, but such God will judge ; and they that
do such things shall not inherit the kingdom of God.

4. Let us seek the blessing of the Lord that maketh rich.
Isaac occupied other people's land, and the Lord blessed him.
On that we shoidd all depend. Let those whose labour is in
the field, and who cultivate the land, look up to God for a
blessing on the seed they sow, and pray the God of nature to
prosper their labour. Let ministers also look to God to prosper
the seed of the word, that it may not return void, but bring forth
abundant fruit to the glory of God, and the eternal advantage of
men's souls. Neither is he that soweth or planteth any thing, nor
he that natereth, but God that givefh the increase.

120 GENESIS. XXVI.

5. It is God that maketh room for us in every agreeable settle-
ment, V. 22, After difficulties and straits God will bring us into
a large place, and make our way prosperous. Let us see his
hand and adore his goodness. He fixes our stations and makes
our endeavours successful, let him therefore have all the praise.
We shall be likely to find it so, if we study a peaceful, contented
spirit, and give up our interest for the sake of peace. To pro-
mote this, let us carry a sense of his presence wherever we go ;
build an altar, and call upon his name, in those settlements
which Providence allots us. If we set the Lord always before
us, we shall not be moved.

6. The imprudent and sinful behaviour of children is a great
grief to pious parents; especially when they join themselves to
irreligious families, and are unequally yoked with unbelievers.
Esau's conduct imbittered Isaac's comfort, notwithstanding all
his prosperity. A foolish son is a heaviness to his father. Let
those wicked children who are a grief of mind to their pious
parents, and are bringing down their grey heirs with sorrow to
the grave, know and consider, that God remembers their grief,
will reckon with those who are the authors of it, and inflict a
heavy punishment upon them, unless they repent of so ungrateful
and abominable a conduct. Let parents inure their children to
acts of self-denial and mortification ; and carefully restrain tliem
from the appearance of evil, as the most likely way to keep them
from such practices as would be a grief to their parents ; and
incline them to those which would make them growing: comforts
to their parents and friends, and ornaments to religion. Mi/ son,
says Solomon, if tliou be wise, my heart sJmll rejoice, even mine.

GENESIS. XXVIT. 127

CHAPTER XXVII.

We have before this been informed of the struggles between Esau and
Jacob, here we have a further account of them. Isaac intended to
bless Esau; Rebekah contrives to prevent it; the blessing is con-
ferred on Jacob ; Esau laments it in vain ; and discovers great en-
mity to his brother.

1 And it came to pass that when Isaac was an hundred and
thirty-seven years old, and his eyes were dim, so that he could
not see, he called Esau his eldest son, and said unto him. My
son: and he said unto him, Behold, [here am] I. 2 And he
said. Behold now, I am old, I know not the day of my death ;
how soon I may die, I expect it every day. 3 Now therefore
take, I pray thee, thy weapons, thy quiver and thy bow, and go
out to the field, and take me [some] venison. 4 And make me
savoury meat, such as I love ; and bring [it] to me, that I may
eat, and be refreshed and strengthened; that my soul may bless
thee before I die ; bestoiv my solemn, extraordhmry, and propheti-
cal blessing, whereby I declare and constitute thee my heir ap-
parent of all the blessings bestowed by God upon me and my
fathers. Isaac, out of his fond affection to Esau endeavours to
entail the blessing upon him ; but God, by Rebekah's means, dis-
appoints his purpose. 5 And Rebekah heard when Isaac spake
to Esau his son : and Esau went to the field to hunt [for] venison,
[and] to bring [it.]

6 And Rebekah spake unto Jacob her son, saying, Behold, 1
heard thy father speak unto Esau thy brother, saying, 7 Bring
me venison, and make me savoury meat, that I may eat, and
bless thee before the Lord, that is, in his presence and by his
authority, before ray death. 8 Now therefore, my son, obey my
voice, according to that which I command thee. 9 Go now to
the flock, and fetch me from thence two good kids of the goats ;
and I will make them savoury meat for thy father, such as he loveth.
10 And thou shalt bring [it] to thy father, that he may eat, and
that he may bless thee before his death, according as God hath pro-
mised. 11 And Jacob said to Rebekah his mother, Behold Esau
my brother [is] an hairy man, and I [am] a smooth man. 12 My
father peradventure will feel me, and 1 shall seem to him as a

123 GENESIS. XXVII.

deceiver ; and I shall bring a curse upon me, and not a blessing.
13 And his mother said unto him, Upon me [be] thy curse, my
so: only obey my voice, and go fetch me [them*.] 14 And he
■went, and t'etched, and brought [them] to his mother : and his
mother made savoury meat, such as his father loved. 15 And
Rebekah took goodly raiment of her eldest son Esau, which
[were] with her in the house, and put them upon Jacob her
younger son. Some say the sacerdotal garments; probably they
ivere some rich perfumed garments, that were made for Esau, as
the eldest son. l6 And she put the skins of the kids of the goats
upon his hands, and upon the smooth of his neck. 17 And she
gave the savoury meat, and the bread which she had prepared,
into the hand of her son Jacob.

18 And he came unto his father, and said. My father: And
he said. Here [am] I; who [art] thou, my son? 19 And Jacob
said unto his father, I [am] Esau thy first-born, I have done
according as thou badestme, (this was a doivnright lie, arid cannot
be vindicated :) arise, 1 pray thee, sit and eat of my venison, that
thy soul may bless me. 20 And Isaac said unto his son, How^
[is it] that thou hast found [it] so quickly, my son r And he
said. Because the Lord thy God brought [it] to me. Strange
that he should introduce the name of God, but one lie generally
dratos on another. 21 And Isaac said unto Jacob, Come near,
I pray thee, that I may feel thee, my son, whether thou [be] my
very son Esau, or not. 22 And Jacob went near unto Isaac his
father, and he felt him ; and said, The voice [is] Jacob's voice,
but the hands [are] the hands of Esau. 23 And he discerned
him not, because his hands were hairy, as his brother Esau's
hands: so he blessed him. 24 And he said, [Art] thou my very
son Esau? And he said I [am.] 25 And he said, Bring [it]
near to me ; and I will eat of my son's venison, that my soul may
bless thee. And he brought [it] near to him, and he did eat :
and he brought him wine, and he drank. 2(j And his father Isaac
said unto him, Come near now, and kiss me, my son ; this was
a mark of that special favour and affection wherewith he bestowed
the blessing. 27 And he came near, and kissed him : and he
smelted the smell of his raiment, and blessed him, and said, See,

. * Her design was iindoubtetily good, being under the direction of a divine
oracle (cli. xxv. 23- )> but she took a wrong metliod to accomplish it : it was im-
posing upon Isaac, it was teaciiiug Jacob to he, and might have brought a curse
upon him, had tlie cheat been discovered. Slie ought to have informed Isaac of
her appretiension of the design of the oracle, and prayed God to direct him rijfht
in the matter.

GENESIS. XXVII. WJ

the smell of my son [is] as the smell of a field which the Loud
hath blessed. 28 Therefore God give thee, or, he will give thee
(it is both a prayer and a "promise) of the dew of heaven, and the
fatness of the earth, and plenty of coni and wine. These tem-
poral blessings were more frequently promised and bestotved under
the Old Testament, and were types of spiritual blessings. 29 Let
people serve thee, and nations bow do\\ n to thee ; be lord over
thy brethren, and let thy mother's sons bow down to thee, hereby
confirming to him the right of the first-born: Cursed [be] every
one that curseth thee, and blessed [be] he that blesseth thee.

30 And it came to pass, as soon as Isaac had made an end of
blessing Jacob, and Jacob was yet scarce gone out from the pre-
sence of Isaac his father, that Esau his brother came in from his
hunting. 31 And he also had dressed his venison and made
savoury meat, and brought it unto his father ; and said unto his
father, Let my father arise, and eat of his soil's venison, that thy
soul may bless me. 32 And Isaac his father said unto him.
Who [art] thou.? And he said, I [am] thy son, thy first-born
Esau. 33 And Isaac trembled very exceedingly, and said.
Who? where [is] he that hath taken venison, and brought [it]
me, and I have eaten of all before thou camest, and have blessed
him ? yea [and] however I might zoish the contrary, I fnd my
mind so much under a divine impulse, that I must confirm what
I have done, and he shall be blessed ; God will ratify and es-
tablish it.

34 And when Esau heard the words of his father, he cried
with a great and exceeding bitter cry, and said nnto his father.
Bless me, [even] me also, O my father: but he found ?io place
for repentance in Isaac, though he sought it earnestly zcith tears.
35 And he said. Thy brother came with subtilty, and hath taken
away thy blessing ; that which by birth-right belongs to thee, and
tohich I had fully resolved to bestow upon thee. 36 And he said.
Is not he rightly named Jacob .? that is, a supplant er ; for he hath
supplanted me these two times : he took away my birth-right (a
false accusation, for he himself despised it, and sold it) and behold,
now he hath taken away my blessing. And he said. Hast thou
not reserved a blessing for me? 37 And Isaac answered and
said unto Esau, Behold, I have made him thy lord, and all his
brethren have I given to him for servants ; and with corn and
wine have 1 sustained him ; and what shall I do now unto thee,
my son ? / have no other blessing, comparatively, to bestow upon
thee. 38 And Esau said unto his father, Hast thou but one

VOL. /. K

130 GENESIS. XXVII.

blessing, my father? bless nie [even] me also, O my father.
39 And Esau lifted up his voice, and wept. And Isaac his
father answered, and said unto him, Behold, thy dwelling shall
be the fatness of the earth, and of the dew of heaven from above ;
in a country competently fruitful, and refreshed with convenient
dews and showers^'. 40 And by thy eword shalt thou live, by
violence, rapine, and war, and shalt serve thy brother t; audit
shall come to pass, when thou shalt have the dominion, not over
the Israeliles, for ue never read of this; but ichen thou shalt gain
strength, it shall come to pass, that thou shalt break his yoke from
off thy neck '\..

41 And Esau hated Jacob, because of the blessing wherewith
his father blessed him : and Esau said in his heart, The days of
mourning for my father are at hand, according to the course of
nature (yet he lived forty four years after;) then will 1 slay my
brother Jacob.

42 And these words of Esau her elder son were told to Re-
bekah : and she sent and called Jacob her younger son, and said
unto him. Behold, thy brother Esau, as touching thee, dolh com-
fort himself et!7(f//. thoughts of revenge, [purposing] to kill thee, and
by that cruel tncans he hopes to recover his birth-right again.
43 Now therefore, my sou, obey my voice : and arise, flee thou
to Laban my brother, to Harau. 44 And tarry with him a few
days, which pioved to be above twenty years, (ch. xxxi. 38.), until
thy brother's fury turn away ; 45 Until thy brother's anger turn
away from thee, and he forget [that] which thou hast done to
him: then 1 will send, and fetch thee froui thence. NV'hy should
I be deprived also of you both in one day ? One by murder, the
other by the ha)id of justice, or by some remarkable stroke of diviiie
vengeance. 46 Ami Kebekah said to Isaac, I am weary of my
life, becau!>e of the daughters of Heth : if Jacob take a wife of
the daughters of Hedi, such as these [which are] of the daughters
of the land, what good shall my life do uie ? Therefore let us
send hiui to fetch a wife from his own kindred, as Abraham did.
This teas a plausible excuse to send him away: and Isaac fell in
with the proposal, as is related in the next chapter.

* Mount Seir was such a place. Josliua xxiv. 4.

t Tiiis was fulfilled in the time of David. See i' Sam. viii. i4.

i This was done in the days of Joram, as we read, 2 Kings viii. 16, to, ii,,
when the Ednmile> rtbelird Am\ threw off the yoke.

GENESIS. XXVII. 131

REFLECTIONS.

i. There is but little reason to wisli for a very advanced age.
Isaac's life was a burden to him, though, no doubt, he enjoyed
the pleasures of meditation and devotion. He lived above forty
years after he was almost blind. It often happens in advanced
age for those that look out of the windozos to be darkened. Let
young persons therefore, be admonished to remember their
Creator in the days of their youth, before the evil days come, and
the years draw nigh, when they shall say, we have no pleasure in
them. Improve the benefit of sight in reading God's word,
treasure it up in your mind, and thereby get wisdom and understand-
ing. Let aged christians set tlieir house in order, like Isaac, v. 2.,
make their wills, and settle tlieir affairs. This thought, we know
not the day of our death, should quicken us all, that whatever our
hands find to do, we may do it with all our might ; for time is
uncertain, and the Son of Man may come at an hour when we
think not. Let us thank God for a better world, where we shall
no more labour under the infirmities of age, and where the eyes
that see shall no more be dim. Isa. xxxii. 3.

2. See the wisdom of God in carrying on his own gracious
purposes. He can overrule the misguided passions of men to
perfect his own schemes, as in the case of Isaac, who contrary
to his partial affection for Esau, was led to confer, and afterwards
to confirm, the blessing on Jacob. The means by which it was
obtained on the part of Jacob cannot be vindicated. This how-
ever is no objection against the credibility of the fact itself, which
was undoubtedly under the divine direction, for it is said, By

faith Isaac blessed Jacob and Esau concerning things to come.
Heb. xi. 20.

3. How unaccountably does God dispose of his favours !
This is Paul's reflection from this story; Rom. xi. l6., // is
not of him that willeth, or of him that runneth, but of God that
showeth mercy. Esau was willing, and ran ; but God knew him
to be a profane man, and gave the blessing to Jacob. In all this
he doeth according to his own will, and acts with unerring wis-
dom even when his dispensations are darkest : this is a good
reason why we should submit to his determinations : there are
many devices in the heart of man, but the counsel of the Lord,
that shall stand.

K 2

13-2 GENESIS. XXVIII.

4. Let us be careful not to despise the blessing, lest it be too
late to obtain it. This is another reflection of Paul's in Heb. xii.
16, 17, for (speaking of profane Esau, he says) i/e know how that
afterward, when he would have inherited the blessing, he was re-
jected : for he found no place of repentance, though he sought it
carefully zcith tears. Those who sacrifice their interest in God,
their religion and conscience, for worldly things, judge themselves
unworthy of spiritual blessings, and shall never possess them.
Esau Avept when it was too late, and so will sinners hereafter ;
they w ill cry with an exceeding bitter cry, but there is no blessing
for them; they will know how to value it when it is too late.
To-daif, therefore, //' ye will hear his voice, harden not your
hearts^ hut seek the Lord while he may be found, and call upon
him while he is near.

5. Let us guard against those malignant passions that are so
ready to rise in our breasts. What a horrid figure does Esau
make ! what a strange composition of hatred to his brother, and
affection to his aged father! It was not a sudden passion only,
but rank malice in his heart ; he hoped for his father's death, like
a wicked son; and this only kept him from imbruing his hand
immediately in his brother's blood. Let us keep a guard upon
our souls, and rule our own spirits ; and learn to be content and
easy under the disappointments of life. If others prosper more
than we, it is God's appointment; and it is highly wicked to
quarrel with him. We learn from the whole, that those who
despise and inidervalue spiritual blessings, lay a foundation for
bitter disappointment, remorse, and vexation. Look diligently,
therefore, lest any fail of the grace of God.

CHAPTER XXYIII.

Gives an account <>t Jacob's joinnoy, vision, and vow.

1 xTlND Isaac called Jacob, and blessed him, purposedly, and
designedly^ and in faith now Cnufrr/ied that blessing to him, which
before he had given him unknowingly; and hereby God conjirms
Jacob's faith agai/tsl doubts and fears, and comforts him against
future troubles that might befall him, and Isaa€ charged him, ao^

GENESIS. XXVIII. 133

said unto him, Thou shalt not lake a wife of the daughters of
Canaan. 2 Arise, go to Padan-aram, to the house of Bethuel thy
mother's father; and take thee a wife from thence of the daughters
of Laban thy mother's brother. 3 And God almighty bless thee,
and niake thee fruitful, and multiply thee, that thou mayest be a
multitude of people. 4 And give thee the blessing of Abraham,
to thee and to thy seed with thee, that is, the land of Canaan, a
numerous of. spring, and that the Messiah may spring from them;
that thou mayest inherit the land wherein thou art at present a
stranger, not being yet possessed of it; but \\'\\\c\i God gave unto
Abraham. Thus God conjirms the settlement to him exclusive of
Esau. 5 And Isaac sent away Jacob, alone, that Esau might not
suspect him; and he went to Padan-aram unto Laban, son of Be-
thuel, the Syrian, the brother of Rebekah, Jacob's and Esau's
mother.

6 When Esau saw that Isaac had blessed Jacob, and sent him
away to Padan-aram, to take him a wife from thence ; and that as
he bless-ed him, he gave him a charge, saying. Thou shalt not take
a wife of the daughters of Canaan : 7 And that Jacob obeyed his
father and his mother, and was gone to Padan-aram; 8 And Esau
seeing that the daughters of Canaan pleased not Isaac bis father;
9 Then went Esau unto the family o/Tshmael, and took unto the
wives which he had, Mahalath the daughter of Ishraael Abra-
ham's son, the sister of Nebajoth, to be his wife. This he did in
hope of ingratiating himnelf with his father; but it teas quite too
laie, and but a partial amendment ; for his hatred to Jacob and
his prof aneness still continued.

10 And Jacob took with him his staff, and such small provisions
as he could carry : to have taken more would have increased his
brother's hatred and envi/ ; and he went out from Beer-sheba, and
went toward Haran , 1 1 And he lighted upon a certain place*,
and he tarried there all night, because the sun was set : and he
took of the stones of that place, and put [them for] his pillows,
and lay down in that place to sleep. He had a cold lodging and
a hard pillow, but a comfortable night, for God appeared to him
there in a vision ; 12 And he dreamed, and behold a ladder set
upon the earth, and the top of it reached to heaven, to represent
to Jacob the providence of God; who, though he dwells in
heaven, extends his government and care to the earth, and all who
dwell thereon, and behold, the angels of God ascending and

* A shady spot where were almond trees, between tliirty and forty mile? from
the place where he set out, and Hbout eight miles from Jerusalem.

13t GENESIS. XXVIII.

<lescending on it*. 13 And behold, the glory of the Lord stood
above it, appeared at the top of the ladder, and a voice said, I
[an)] the Lord God of Abraham thy father, and the God of
Isaac : the land whereon thou licst, to thee will I gire it, and to
thy seed. 14 And thy seed shall be as the dust of the earth; and
thou shalt spread abroad to the west, and to the east, and to the
north, and to the south : and in thee and in thy seed shall all the
families of the earth be blessed. 15 And behold, I [am] with
thee, and will keep thee in all [places] whither thou goest,
and will bring thee again into this land : for I will not leave
thee, until I have done [that] which I have spoken to thee of.
TJms God covfirmed his promises to Jacob, assurhig him of defence,
provision, protection, and a happy settlement at length in that
land, together with all spiritual blessings.

l6 And Jacob awaked out of his sleep, and he said. Surely
the Lord is in this place, by these tokens of his special and gra-
cious presence, and the revelation of his mind and zcill to me, and I
knew [it] not, / little expected such revelations here. 17 And he
was afraid, struck zcith a reverent fear of' the majesty of God, in
respect of his own vileness and nmvorthiness, and he said, How
dreadful, or auful, [is] this place ! this [is] none other but the
house of God, the habitation where he dwells, with all his glo-
rious attendants, and this [is] the gate of heaven, that leads to his
high and holy courts. l8 And Jacob rose up early in the morn-
ing, and took the stone that he had put [for] his pillows; and set
it up [for] a pillar, as a monument for the remembrance of God's
appearing to him, and poured oil upon the top of it, as a thank^
offering to God. 19 And he called the name of that place
Beth-el, that is, the house of God : but the name of that city near
to which this pillar was set up, [was called] Luz at the first, that is,
almond, or the city of almond trees,

20 And Jacob vowed a vow, entered into a solemn religious
promise or obligation, saying, If God will be with nie, and will
keep me in this way that I go^ and will give me bread to
eat, and raiment to put on; 21 So that I come again to my father's
house in peace, that is, when God shall have done according to his
promise (v. \5.) which I firmly believe he will perform ; then shall
the Lord be my God, owned by me as the author of my welfare

'* To show that God makes use of them as ministering spirits, to execute his
orders, and do his pleasure. That they are all active, all under the direction of
infinite wisdom, who will give them a particular charge concerning his servants.
How snitahle and encouraging a representation was this to Jacob, when flying for
his life and destitute of all thingsl

GENESIS. XXVIII. 135

andsahatiou, and tvorshipped in my family as such. 22 And this
stone, which I have set [for] a pillar, shall be God's house ; a
place for his worship, where I ivill build an altar and offer sacri-

Jices: and of all that thou shalt give me. I will surely give the
tenth unto thee,yb/' the maintenance of God^s ivorship, and other

pious uses.

REFLECTIONS.

1. It is a great mercy to have religious parents, to recommend
-us to the blessing of God ; to pray for us and with us ; these
prayers should be highly valued by us, for God values them.
The children of God's servants should rejoice in their privileges,
and improve them ; and above all be thankful for Jesus Christ,
who ever liveth to inakc intercession for us.

2. Let us adore the providence of God, as exercised by his
angels ; and beg of him to give them charge concerning us ; that
we may have their guardian care and protection in all our motions.
This must have been a great comfort to Jacob, and confirm his
faith and hope, and confidence in God and his providence. The
great God hath legions of angels at his command ; and they
are all ministering spirits, sent forth to minister to the heirs of sal-
vation. How cheerfully may good men go on in the way of duty,
when they have such protectors ! The ladder is still fixed, and
by faith we may see the angels ascending and descending to re-
ceive orders from God, and execute his will. Though God's
throne of glory is in heaven, and he keeps his brightest court there,
his providence extends to this world, and not a sparroiv falls to
the ground loithout his notice. He feeds the ravens when they
cry, and the lions when they roar ; he clothes the grass and the
lilies; and will he not much more take care of his servants.'' Let
them exercise faith in his protecting providence, when, like Jacob,
they are exposed to difficulties and dangers: when going on jour-
neys; when entering on new settlements, or relations in life; when
leaving old friends, and going to strange places, or families, or bu-
siness ; for he hath said, / will give my angels charge concerning
thee ; and I will never leave thee nor forsake thee. Let us rejoice
in this, and bless God, who causeth his angels to encamp around
us, and be our defence in this world; and at length will conduct
us in our last remove, and carry us to Abraham's bosom, to join
their innumerable company there, together with the spirits of all
just men made perfect. Once more,

ISG GENESIS. XXIX.

3. When God hath shown us mercy, let us renew our vows to
serve him; so Jacob did. By religious vows we give glory to
God, and own our dependance upon him ; and we lay a bond upon
our own souls in all our leligious engagements, to excite and
quicken our obedience to him. Let us imitate Jacob's faith and
gratitude. God had promised to be with him, and provide for
him ; Jacob lays hold on this promise, and says, Seeing God will
do thus with me, I will love and serve and honour him. Let us
imitate his modesty and moderation ; though heir to great things,
yet he only asks food and raiment. Nature is content with little,
and grace with less. Agur's wish was, Feed mo with food conve-
nient for me. Let us imitate his piety in what he desired, that God
would be with him and keep him ; and also in what he designed,
that he would acknowledge tlic Lord as his God, build an altar
for his worship, and give him the tenth of all that he had. Thus
let all the mercies we receive, be improved as additional obliga-
tions to walk closely with God, as our God; and when we receive
extraordinary mercies from him, let us study to show some signal
instance of gratitude and obedience to him ; so shall the God of
Jacob be our God for ever and ever, and our guide even unto
death.

CHAPTER XXIX.

Contains anaccount of Jacob's arrival at the place appointed ; his mar-
riage there ; and how the promise began to be fulfilled, that God
would make of him a great nation.

1 J. HEN Jacob went on his journey, or lifted up his feet with
great cheerfulness and vigour, (as icell he might after such a vision),
and came into the land of the people of the east, to Mesopotamia,
where Laban dwelt. 2 And he looked, and behold, a well in the
iield, and, lo, there [were] three flocks of sheep lying by it ; for
out of that well they watered the flocks, and a great stone [was]
upon the well's mouth, to preserve it siceet and secure. 3 And
thither were all the flocks gathered : and they rolled the stone
from the well's mouth and watered the sheep, and put the stone
again upon the well's mouth in his place. 4 And Jacob, believ-
ing that t/ici/ were of the same employment as himself, respectfully
said unto them, My brethren, whence [be] ye r And they said,

GENESIS. XXIX. 1S7

Of Haraii [are] we. 5 And he said unto iheni, Know ye Laban
the son ofNahor? 6 And they said, We know [him.] And he
said unto them, [Is] he well? And they said, [He is] well: and
behold Rachel his daughter cometh with the sheep. 7 And he
began to talk with them about their occupation, and the best zca>/ of
managing their Jiock, and said, Lo, [it is] yet high day, neither [is
it] time that the cattle should be gathered together; water ye
the sheep, and go [and] feed [them.] 8 And they said, We
cannot, until all the flocks be gathered together, and [till] they
roll the stone from the well's mouth, for u'e have made an
agreement to wait for one another ; and zvhen all are gathered
together then we will water the sheep.

9 And while he yet spake with them, Rachel came with her
father's sheep; for she kept them. This tvasformerli/ reckoned a
noble employment, as their chief wealth lay in cattle. Rachel
probably had shepherds under her, but she presided, and looked well
to her flock. 10 And it came to pass, when Jacob saw Rachel
the daughter of Laban his mother's brother, and the sheep of
Laban his mother's brother ; that Jacob went near, and as an
introduction to further acquaintance, he rolled the stone from
the well's mouth, and watered the flock of Laban his mother's
brother, that is, assisted in doing it. 1 1 And Jacob kissed Ra-
chel, and lifted up his voice and wept; he shed tears of joy, to
think of the kind providence that had attended him in his journey,
and that he had happili/ met with such an agreeable relation at the
end oj'it. 12 And Jacob told Rachel that he [was] her father's
brother, or kinsman, that is, sister's son, and that he [was] Rebekah's
son: and she ran and told her father. 13 And it came to pass,
when Laban heard the tidings of Jacob his sister's son, that he
ran to meet him, and embraced him, and kissed him, and brought
him to his house, and thus gave him the most kind reception ; though
he might be surprised to see him come alone, and not attended as
his father's servant was; but Jacob opened his heart to his kinsman,
and he told Laban all these things, about his journey and the
cause of it, and what he had seen in the way, and the reason he had
to hope j or the divine protection and blessing. 1 4 And Laban said
to him, Surely thou [art] my bone and my flesh, my near kinsman
and nephew : and he abode with him the space of a month ; aj'ter
which he agreed to take care of Laban' s sheep and cattle.

15 And Laban said unto Jacob, Because thou [art] my bro-
ther, or kinsman, shouldest thou therefore serve me for nought ?
this would be unreasonable, lei us therefore come to some agreement,

138 GENESIS. XXIX.

and tell me what [shall] thy wages [ber] 16 And Laban had two
daughters : the name of the elder [was] Leah, and the name of
the younger [was] Rachel. 17 Leah [was] tender-eyed, but Ra-
chel was beauliful and well-favoured. 18 And Jacob loved Ra-
chel ; and it was the cnstoin in those dm/s to purchase zoives, but
Jacob, having nothing to give, said, 1 will serve thee seven years
for Rachel thy younger daughter. 19 And Laban said, [It is]
better that 1 give her to thee, than that I shouhl give her to
another man : abide with me; aji ambiguous and craj'lif answer, in-
tended to make Jacob think that he consented, but serving onli/ to
hide his real design. 20 And Jacob served seven years for Rachel;
and his affection for his cousin was so great, that they seemed
unto him [but] a few days, for the love he had to her.

21 And Jacob said imto Laban, Give [me] my wife, for my
days '<i\e iuM^WeA, the seven years service agreed upon, i\\?ii 1 may
go in unto her, and make her my wife by marriage, as she hath al-
readi/ been bi/ contract. 22 And Laban seendnghf consented to
this ; and as these marriages zcere done public/i/ before proper wit-
nesses, so he gathered together all the men of the place, and made
a feast. 23 And it came to pass in the evening, that he took
Leah his daughter, and brought her to him : and he went in
unto her ; and she being veiled and in the dark, he could not dis-
cern thefraud. 24. And Laban gave unto his daughter Leah,
Zilpah his maid, [for] an handmaid, or bond-tooman. 25 And it
came to pass that in the morning, behold it [was] Leah! What
a grievous disappointment zoas this! What a shameful return of
Laban for Jacob's faithful services ! What a foolish thing in Leah!
for what happiness could she expect in such a connexion ; and zchat
injustice to Rachel, as well as Jacob! He was juslly provoked, and
he said to Laban, What [is] this thou hast done unto me .' did not
I serve with thee for Rachel? Wherefore then hast thou beguiled
me? 26 And Laban said. It must not be so done in our country,
to give the younger before the lirst-born. This was a sorry an-
swer ; probably there was no such custom ; if there was, he ought
to have been told of it before. He adds, 27 Fulfil her week, keep
the week of feasting for thy marriage with Leah, and so corfirm
the marriage with her, and we will give thee this also, for the ser-
vice which thou shalt serve with me yet seven other years. This
was quite a new contract , and a very unjust demand; but Jacob
was obliged to comply zcith it, as he coidd not think of leaving Ra-
chel, or putting away Leah.

28 And Jacob did so, and fulfilled her week : and at the end of

GENESIS. XXIX. 139

that loeek he gave him Rachel his daughter to wife also, on con-
dition that he served him seven ycaj-s longer. 29 And Laban gave
to Rachel his daughter Bilhah his handmaid to be her maid.
30 And he went in also nnto Rachel, and he loved also Rachel
more than Leah, and served witii him yet seven other years.

31 And when the Lord saw that Leah [was] comparatively
hated, and Rachel preferred before her (hi/ uhich she zi'as punished
for consenting with her father to the sin) that he opened her womb:
but Rachel [was] barren. 32 And Leah conceived and bare a
son^ and she called his name Reuben, that is, see a son, or, behold
hotc God. hath given me now a son in my affliction : for she said,
Surely the Loud hath looked upon my affliction; now therefore
my husband will love me. 33 And she conceived again, and bare
a son; and said. Because the Loud hath heard that I [was]
hated, he hath therefore given me this [son] also : and she called
his name Simeon, that is, hearing, because God heard her prayer.
34 And she conceived again, and bare a son,- and said. Now this
time will my husband be joined unto me, in more sincere and fer-
vent affection, because 1 have borne him three sons : therefore
was his name called Levi, that is, joined. 35 And she conceived
again, and bare a son ; and she said, Now will 1 praise the Lord
openly, in a solemn manner, therefore she called his name Judah,
that is, praise, viuA after this s/?e left q/T bearingybr awhile, for
she had other children afterivards, as ivc shall see in the next
chapter.

REFLECTIONS.

1. When we have enjoyed communion with God, and have'
been favoured with his blessings, we may go on cheerfully. The
design of God's favour is to make us active in his service, that we
may lift up our feet in the way to heaven. When he hath en-
larged our heart, we should run in the way of his commandments ;
when he hath put spiritual strength into us, that strength should
be employed in making advances heavenward. When we, like
Jacob, have devoted ourselves to God, and have reason to hope
he hath accepted us, we may still, as the pious eunuch when he
was baptized. Acts viii. 39-, go on our way rejoicing; though diffi-
culties and dangers are before us, we may lift up our feet, having
God with us ; being surrounded with angels ; having his Spirit for
our guide, and his promises for our cordial. We are to run with

140 GENESIS. XXIX.

patience the race that is set before us, and thus, by being strong
in faith, we are to give glory to God.

2. VV'e liave in Jacob a good example of civilitv, and a readiness
to do good offices, and the happy consequences of it. Courteous
civility is commendable even to strangers ; it gains a man esteem
and makes way for him. Had not Jacob spoken civilly to those
shepherds, he might not have known ins relations, or have been
so welcome to them. Jacob was a plain man, and yet he knew
how to treat others in an obliging manner. On his tongue was
the law of kindness; this made his abode in that country more
agreeable, and kept up a good understanding between him and
his brother shepherds. Probably he met with respect and
kindness from them. So we should learn to be courteous, to serve
one another in love, and to treat even strangers with civility and
respect, knowing that it is agreeable to them, may be very useful
to us, and is indeed y)//^7/?'w^ the law of Christ.

3. God sometimes shows his people their former sins in those
afflictions that he causes to befall them, Jacob had craftily ob-
tained his father's blessing, and beguiled and supplanted his bro-
ther, and here he is beguiled and supplanted by Laban in a
very tender instanee. This probably brought his own sin to re-
membrance, and would make his disappointment more grievous.
Such methods God is pleased sometimes to take, in order to
lead men to repentance; with what measure they mete, it is mea-
sured to them again. There is much wisdom in this, as it humbles
then), renews their repentance for sin, which they had perhaps for-
gotten, and makes them more cautious and watchful for the time
to come. Jacob could not but own, as Adoiubezek afterwards
did, when he lost his thumbs and toes, that the Lord was righteous
in so requiting him. It is well if, amidst the afflictions of life, we
can appeal to God concerning our integrity, and have not former
sins brought to our remembrance, to increase the trouble and
double the grief. Innocence is a good support under disap-
pointment.

4. Let us cherish the love of God, as that which will make his
service most easy and delightful to us, v. 20. This is the great
commanding passion that regulates and governs the rest ; if this
be rightly fixed, and rises high, apparently difficult things will be
easy. Jacob regarded not the heat by day, nor the frost by night,
nor so long servitude, to have an agreeable relative : and shall we
think A few years too much to employ in the service of God, when
attended with so much present pleasure, and such an agreeable

GENESIS. XXIX. 141

prospect of being completely happy for ever? and may rest as-
sured, that when the service is over, and we rest from our labours,
we shall not be, like Jacob, disappointed, and forced to begin
again, but shall be put in the full possession of that which is the
great object of our desire and pursuit. We do not, we shall not,
serve God for nought. Let us cultivate love to him, and delight
in him ; that will make even difficulties pleasant, and teach us to
glory in tribulation. If we had sincere love to God, we should
never say, Jfhat a weariness is it to serve him^^ when will the
sabbath be gone, and his service be over ? It is in vain for men to
pretend to love God, when their hearts are not with him, and
when they do not take pleasure in his service. If we love him, we
shall call the sabbath a delight, the holy of the Lord and honour-
able, and it will be honoured by us ; and we shall not scruple to
break through difficulties to serve and obey him. As he is the
most worthy object of our love and desire, if our affections are
suitably raised, we shall be glad of any method to show our love
and respect. In like manner should we cherish a kind and bene-
volent afll'ection to our fellow-creatures, as the only foundation for
kind and benevolent words and actions. If devotion and charity
freeze at the heart, the life will be destitute of the fruits of them.
Earnest longings after the enjoyment of God's favour and friend-
ship, and the prospect of likeness to him in a better world, will
make us steady and constant in his service. This will be the best
remedy against the evils of life ; none of these things ivill then
move us, neither shall we count our lives dear unto us, so that we
may finish our course with joy. If the love of God be shed
abroad in our hearts, through the Holy Spirit given unto us, we
shall esteem the afflictions of the present life light, and not
worthy to be compared with the glory that shall be revealed in us.
The Lord direct our hearts, therefore, into the love of God, and
into the patient waiting for of Christ Jesus ; for eye hath rud seen,
nor ear heard, nor hath it entered into the heart of man to conceive^
those things which God hath prepared for them that love him.

142 GENESIS. XXX.

CHAPTER XXX.

Gives an account of the incrcasu of Jacob's family and sul)stance.

1 xtLND when Rachel saw that she bare Jacob no cliildren,
Rachel envied her sister; and said unto Jacob, Give me chi'uhen,
or else 1 die, with griej' (ind vexatio)i. 2 And Jacob's anger was
kindled against Raciiel his beloved wife, and he tnade a very grave
and pious repl^, and said, [Am] 1 in God's stead, who hath with-
held from thee the fruit of the womb? It is his prerogative to give
children. But so desirous zcas Rachel to have children of her own,
3 And so impatient, that she said. Behold my maid Bilhah, go in
unto her,; and she shall bear upon my knees, or lap, that I may
also have children by lier, that may be brought up and nursed by
me as my oicn. 4 And she gave him Bilhah her handmaid to wife,
or as a concubine: and Jacob, overcome by her constant import U'
nity, complied, and went in unto her.

5 And Bilhah conceived, and bare Jacob a son. 6 And Ra-r
chel said, God hath judged me, given sentence on my side against
Leah, and hath also heard my voice, and hath given me a son ;
therefore called she his name Dan, that is, Judging. 7 And Bil-
hah Rachel's maid conceived again, and bare Jacob a second son.
8 And Rachel said. With great wrestlings have I wrestled with
my sister, and I have prevailed, / and my sister have striven for
children, and I have gotten my wish at length beyond my sister's
expectation ; and she called his name Naphtali, that is, my
wrestling.

9 When Leah saw that she had left bearing, she took Zilpah
her maid, and gave her Jacob to wife. 10 And Zilpah Leah's
maid bare Jacob a son. 1 1 And Leah said, a troop comelh, /
shall have more children still; and she called his name Gad, that
is, a troop, or company. 12 And Zilpah Leah's maid bare Jacob a
second son. And Leah said, Happy am I, for the daughters will
call me blessed : and she called his name Asher, that is, happy.

14 And Reuben, Leah's eldest son, went in the days of wheat
harvest, and found mandrakes in the field, probably lilies of a
beautiful colour, and brought them unto his mother Leah. Then
Rachel said to Leah, Give me, I pray thee, of thy son's man-

GENESIS. XXX. 143

drakes. 16 And slie said unto her, [Is it] a small nmtter that
thou hast taken my husband f tliat is, his affection from me, so
that lie estrangeth himself from mij bed through thy means, and
would^st thou take away ray sou's mandrakes also ? And Rachel
said, Therefore he shall lie with thee to-uight for thy son's man-
drakes. 16 And Jacob came out of the field in the evenino- and
Leah went out to meet him, and said, Thou must come in unto
me, for surely 1 have hired thee with my son's mandrakes. And
he lay with her that night*.

17 And God hearkened unto Leah, to her earnest prayers, and
she conceived, and bare Jacob the fifth son. 18 And Leah said,
God hath given me mine hire, because 1 have given my maiden
to my husband : and she called liis name Issachar, that is, an hire,
or wages. 19 And Leah conceived again, mid bare Jacob the
sixth son. 20 And Leah said, God hath endued me [with] a
good dowry ; now will my husband dwell with me, because I have
borne him six sons : and she called his name Zebulun, that is,
dwelling. 21 And afterwards she bare a daughter, and called
her name Dinah, that is, judgment, as if she had now got the better
of Rachel.

22 And God rcould 7iot su(Jh- Leah to triumph, therefore re-
membered Rachel, and God hearkened to her, and opened her
womb. 23 And she conceived and bare a son ; and said, God
hath taken away my reproach, that is, my barrenness. 24 And
she called his name Joseph, that is, adding, and said, the Lord
shall add to me another son.

25 And it came to pass, when Rachel had borne Joseph, and
the second seven years' service wasful/illed, that Jacob said unto
Laban, Send me away, that 1 may go unto mine own place, and
to my country. Give [me] ujy wives and my children, for whom
I have served thee, and let me go : for thou knowest my service
which I have done thee. 27 And Laban said unto him, I pray
thee, if I have found favour in thine eyes, [tarry : for] I have
learned by experience, that the Loud hath blessed me for thy
sake.. 28 And he said. Appoint me thy wages, and I will give
[it.] 29 And he said unto him, Thou knowes^ how 1 have served

* The reason of this contention between Jacob's wives for his company, was
the earnest desire they hiid to fulfil the promise made to Abraham, that his seed
should be as the stars of heaven for multitude, and that in one seed of his, that is, the
Messiah, all the nations of the earth should b£ blessed. It would have been below the
dignity of such a sacred history as this, to relate such tliint;s, if there had not been
something of great consideration in them ; and that it was on a religious account,
seems plain from r. 17.

144 GENESIS. XXX.

thee, and how thy cattle was with me. 30 For [it was] little
which thou hadst before I [came,] and it is [now] increased unto
a multitude, and the Lord hath blessed thee since my coming:
and now when shall I provide for mine own house also? And he
said, What shall I give thee ? And Jacob said. Thou shalt not
give me any thing, any certain tvages, or stinted hire, hut only
what Cod's providence shall allot me; if thou wilt do this thing for
me, I will again feed [and] keep thy flock. 32 1 will pass through
all thy flock to-day, removing from thence all the speckled and
spotted cattle, and all the brown cattle among the sheep, and the
spotted and speckled among the goats, all these shall be removed
and sent to a distance; and from this time all [of such] colours or
marks as I have described, that shall be born of the zvhite dams under
my care, shall be my hire. 33 So shall my righteousness answer
for me in time to come; my just dealing shall be niade evident by
the very colour of the cattle, and when it shall come for my hire
before thy face : every one that [is] not speckled and spotted
amongst the goats, and brown amongst the sheep, that shall be
accounted stolen with me. 34 And Laban said, Behold, I would
it might be according to thy word ; because naturally cattle bring
forth young ones like themselves. 35 And he, that is, Laban, re-
moved that day the he-goats that were ring-straked, had rings of
different colours round their legs or bodies, and spotted, and all the
she-goats that were speckled and spotted, [and] every one that
had [some] white in it, and all the brown among the sheep, and
gave [them] into the hand of his sons. 36 And he set three days'
journey betwixt himself and Jacob: and Jacob fed the rest of
Laban's flocks.

37 And Jacob took hitn rods of groen poplar, and of the hazel
and chestnut-tree; and pilled white strakes in them, and made
the white appear, which [was] in the rods. 38 And he set the rods
which he had pilled before the flocks in the gutters in the Avater-
ing troughs, when the flocks came to drink ; that they should con-
ceive when they came to drink. 39 And the flocks conceived
before the rods, and brought forth cattle ring-straked, speckled,
and spotted*. 40 And Jacob did separate all the lambs, which
were thus brought forth spotted, and set the faces of the flocks of
Laban, which were zthite or brown, toward the ring-straked, and
all the brown in the flock of Laban, that hy looking on the party-
eoloured at tJie time when they coupled, they might bring forth the

* Tlioii;;!) tilt; fttcdcti) ofitnapinatioii in tinie of conception Hiay be vcrj j;rcai,
} et tbtre was a special providence in this, as a recompense foi liis ao;e labour..

GENESIS. XXX. 145

like: and he put his own flocks by themselves; and put them
not unto Laban's cattle, lest by looking on them they should bring
forth single-coloured. 41 And it came to pass, whensoever the
stronger cattle did conceive, that Jacob laid the rods before the
eyes of the cattle in the gutters, that they might conceive among
the rods, and be ring-straked. 40. But when the cattle were feeble,
as in the autumn (for the cattle bred twice a year) he put [them]
not in : so the feebler were Laban's, and the stronger Jacob's.
43 And by these three stratagems, or contrivances, and the blessing
of God upon him, the man increased exceedingly, and had much
cattle, and maid-servants, and men-servants, | and camels and
asses.

REFLECTIONS.

1 . Let us guard against envy. What a wretched figure does
Rachel here make ! She was grieved and vexed at the prosperity
of her sister, till she almost fretted herself to death. Envy is the
rottenness of the bones, destroys all health and self-enjoyment ;
and often occasions great differences between near relations. It
is also a sin against God, who makes men to differ. Let us check
the first beginning of so baleful a passion. To envy the prospe-
rity of others is foolish and wicked, and makes us our own tor-
mentors. Envy not sinners, therefore, but be in the fear of the
Lord all the day long.

2. Let us regard God as the author of all the pleasing and
calamitous events of life. Children are an heritage of the Lord ;
his hand is to be owned in all our mercies; it is he also who with-
holds any mercy from us, and he has a right to do it, for we have
forfeited all. He may do what he will with his own; on his bles-
sing we constantly depend for the most common enjoyments :
Shall we receive good from the hand of the Lord, and shall zee not
receive eu/Zand affliction also^ When he withholds or takes away
children, as well as when he gives them, it becomes us to say. The
Lord gate, and the Lord taketh away, blessed be the name of the
Lord.

3. See the fatal and natural consequence of polygamy. Into
how many snares and vexations was Jacob led by the scandalous
disputes of his wives, his father in law's debates, and his own im-
prudent conduct ! and what a wretched life must that man have,
who is perpetually vexed with such competitors ! This is designed

VOL. I. L

140 GENESIS. XXXI.

to show us what an evil thing polygamy is, and the wisdom of that
divine institution, which enjoins that one man and one woman
only should be joined together. And to prevent all those jea-
lousies, vexations, and quarrels (things of such ill report) the
apostle commands, 1 Cor. vii. 2., Let every man have his own
tdj'e, and let every woman have her own husband.

4. It is desirable to be such in our respective stations, as that
God may bless others for our sakes. Laban owns he was blessed
not for his own sake, but for Jacob's — Good men are a blessing
to families where their lot is cast. Such should all servants be,
and such servants shuuld be highly esteemed and prized : the
wicked may sometimes be blessed, for the sake of their pious re-
lations. In whatever stations of life Providence tixes us, let us
behave well in them, and fill them up wiih honour and integrity ;
that we may, in this way, be a blessing to all those that are related
to us, and have the comfort of being serviceable to them as well
as others. To obtam the blessing of God on otliers, is the best
service we can do them ; and to be instrumental in this, will be a
foundation for the greatest satisfaction. Jacob, for whose sake
Laban was blessed, was remarkably blessed himself; he had been
just and industrious in Laban's service, and God made his own
aflfairs prosperous. It is the blessing of God alone that can make
rich, and addeth no sorrow with it.

CHAPTER XXXI.

Jacob having spent several years in Laban's service, begins to be weary,
and to think of returning home. We have in this chapter his in-
tention to depart, and the reason of it. He begins iiis Journey;
Laban pursues him, and expostulates with him on his flight; Jacob's
wise and admirable reply ; and their happy agreement and friendly
parting: in all of which we see much of the hand and providence of
God.

1 And he, that is, Jacob, heard the words of Laban's sons, arAo
began to quarrel with, and represent, him as a thief] saying, Jacob
hath taken away all that [was] our lather's; and of [that] which
[was] our father's hath he gotten all this glory, or wealth. 2 And
Jacob beheld the countenance of Laban, and behold, it [was]

GENESIS. XXXI. 147

not toward him as before ; he could not conceal his hatred. This
made Jacob's situation veri/ uneasy ; but he could not determine to
leave it, till God commanded him.

3 And the Lokd said unto Jacob, perhapx in a dream, Returu
unto the land of thy fathers, and to thy kindred, and I will be
with thee, and deal zcell rtith thee. 4 And Jacob sent and called
Rachel and Leah to the field unto his flock, 5 And said unto
them, I see your father's countenance, that it [is] not toward me
as before : but the God of my father, whom he worshipped, and
zoith whom my forefathers zcere in covenant, hath been with me,
to bid me depart. 6 And ye know that with all my power I
have served your father, as became a faithful servant to do.
7 And your father hath deceived me, and dealt very unjustly by
me, for he hath changed niy wages ten times; but God suffered
hini not to hurl me. 8 If he said thus, The speckled shall be
thy wages ; then all the cattle bear speckled : and if he said thus,
The ring-straked shall be thy hire ; then bare all the cattle ring-
slraked. 9 ihus God hath taken away the cattle of your father,
and given [them] to me ; it zms 7io fraud (f mine, but the hand of
God, which he shozced me in a vision. 10 And, or For, it came
to pass at the time that the cattle conceived, that 1 lifted up mine
eyes, and saw in a dream, and behold the rams which leaped upon
the cattle [were] ring-straked, speckled and grisled : Whereby I
zcas taught that the breeding of the cattle in that manner, zeas by
the providence of God. 11 And the angel of God spake unto
me in a dream, [saying,] Jacob: and I said. Here [am] I.
12 And he said. Lift up now thine eyes, and see, all the rams
which leap upon the cattle [are] ring-straked, speckled, and
grisled : For 1 have seen all that Laban doeth unto thee. 13 I
[am] the God of Beth-el, that appeared unto thee there, where
thou anointedst the pillar, [and] where thou vowedst a vow unto
me: now arise, get thee out from this land, and return unto the
land of thy kindred. 14 And Rachel and Leah answered, and
said unto him, [Is there] yet any portion or inheritance, am/ hope
of benefit, for us in our father's house? 15 Are we not counted
of him strangers ? dealt mth as strangers rather than children,
for he hath sold us to thee for fourteen years' service, and hath
quite devoured also, wholly converted to his own use, our money,
that which in equity zeas due to us for our portions, and for our
husbaiid's service. l6 For all the riches wiiich God hath taken
from our father, that [is] ours, and our children's : now then

L S

148 GENESIS. XXXI.

whatsoever God hath said unto thee, do, and zee consent to go
with thee.

17 Then Jacob rose up, and set his sons and his wives upon
camels. 18 And he carried away all his cattle, and all his goods
which he had gotten, the cattle of his getting, which he had
gotten in Padaii-arani ; for to go to Isaac his father in the land
of Canaan. This Jacob had a right to do, for he took only what
were his own. 19 And he contrived to do it while Laban went
to shear his sheep, and zcas therefore at a distance: and Kachel
had stolen the images that [were] her father's *. 20 And Jacob
stole away unawares to Laban the Syrian, in that he told him
not that he tied ; he went ivithout his knowledge, consent, or good
will. 21 So he fled with all that he had, and he rose up, and
passed over the river Euphrates, and set his face [toward] the
mount Gilead, which joins to nioiuit Lebanon.

22 And it was told Laban on the third day, that Jacob waj
fled. 23 And he took his brethren with him, collected all his
servants and relations, and pursued after him seven days' journey,
intending to strip him of evert/ thing, and perhaps make him a slave
during his whole life; and they overtook him in the mount Gilead.
24 And God came to Laban the Syrian in a dream by night, and
said unto him, Take heed that thou speak not to Jacob either
good or bad, neither threatenings nor reproaches. 25 Then
Laban overtook Jacob. Now Jacob had pitched his tent in the
mount: and Laban with his brethren pitched in the mount of
Gilead. 26 And Laban said to Jacob, What hast thou done,
that thou hast stolen away unawares to ine, and carried away my
daughters as captives [taken] with the sword? He speaks as if
they had been taken aicay by force, whereas they were willing to
go, as appears from v. l6., it icas therefore a slanderous accusa-
tio7i. 27 Wherefore didst thou tlce away secretly, and steal
away from me? and didst not tell me, that I might have sent
thee away with mirth and with songs, with tabret, and with
harp? 28 And hast not suffered me to kiss mv sons and my
daugliters ; he pretends love, but hatred was in his heart, and
Jacob kneio him well: thou hast now tlone foolishly in [so] doing.

• The Terapllim or Housthold Gods, like the Laves aud Penates of the
Romans ; |irol)ably little iniaf^cs in the shape of men, to uliom these idolatrous
people prajcd, and of whom they asked counsel about secret tilings- Rachel
perhaps had still a superstitious regard for these ; or she nii;;ht fear that her fatlier,
by consulting them, would iind which way they were gone; or it might be to
cunvincc him of his folly, that she took them away.

GENESIS. XXXI. 149

29 It is in the power of my hand to do you hurt, mid it was
his intention to do it ; but the God of your father spake unto me
yesternight, saying, Take thou heed that thou speak not to Jacob
either good or bad. 30 And now [though] thou wouldest needs
be gone, because thou sore longedst after thy father's house ;
[yet] wherefore hast thou stolen my gods l precious gods that
could be stolen !

31 And Jacob protesting his innocence in that, and in every
other, particular, answered his slanderous suggestions, and said to
Laban, Because I was afraid : for I said, Peradventure thou
wouldest take by force thy daughters from me, therefore I went
sec ret 1 1/ away : 32 but With whomsoever thou findest thy gods,
let him not live : before our brethren discern thou what [is] thine
with me, and take [it] to thee : for Jacob knew not that Kachel
had stolen them. 33 And Laban went into Jacob's tent, and
into Leah's tent, and into the two maid-servants' tents ; but he
foiuid [them] not. Then went he out of Leah's tent, and en-
tered into Rachel's tent. 34 Now Rachel had taken the images,
and put them in the camel's furniture, and sat upon them : and
Laban searched all the tent but found [them] not. 35 And she
said to her father, Let it not displease my lord that I cannot ^vith
decency rise up before thee in my present situation: for the
custom of women [is] upon me, and he searched but found not
the images.

36 And Jacob was wroth, and chode with Laban ; it was now
his turn to expostulate, and he does it in a very zcise, spirited,
and admirable manner: and Jacob answered and said to Laban,
What [is] my trespass r what [is] my sin, that thou hast so hotly
pursued after me? 37 Whereas thou hast searched all my stutf',
what hast thou found of all thy household stuff? set [it] here
before my brethren and thy brethren, that they may judge betwixt
us both. 38 This twenty years [have] 1 [been] with thee; thy
ewes and thy she-goats have not cast their young, partly by
reason of my care and diligence in ordering them, but principally
from God's blessing upon thee for my sake; and the rams of thy
flock have 1 not eaten. 39 That which was torn [of beasts,]
1 brought not unto thee, I bare the loss of it ; of my hand didst
thou require it, [whether] stolen by day, or stolen by night.

40 [Thus] I was, in the day the drought consumed me, and the
frost by night ; and my sleep departed from mine eyes.

41 Thus have I been twenty years in thy house; I served thee
fourteen years for thy two daughters, and six years for thy

150 GENESIS. XXXI.

cattle: and thou hast changed my wages ten times*. 42 Ex-
cept the God of my father, the God of Abraham, and the fear
of Isaac, the God whom Isaac worshipped zcith reverence and fear,
had been ^vith me, surely thou hadst sent me away now empty ;
but God hath seen mine affliction and the labour of my hands,
and rebuked [thee] yesternight.

43 And Laban answered, and said unto Jacob, [These]
daughters [are] my daughters, and [these] children [are] my
children, and [these] cattle [are] my cattle, and all that thou
seest [is] mine : surely this teas false, but he endeavours to put
on the appearance of tenderness, and says, What can I do this
day unto these my daughters, or unto their children which they
have borne ? how should I be able to go about to hurt them, seeing
they are my ownjiesh and blood? 44 Now therefore come thou,
let us make a covenant, I and thou ; and let it be for a witness
between me and thee. 45 And Jacob consented and took a
stone, or a heap of stones, and set it up [for] a pillar, as a monu-
ment of the covenant. 46 And Jacob said unto his brethren.
Gather stones ; and they took stones and made an heap ; and
they did eat there upon the heap. 47 And Laban called it
Jegar-sahadutha, but Jacob called it Galeedi*. 48 And Laban
said. This heap [is] a witness, a memorial which may be alleged
in after times as a witness, between me and thee this day.
Therefore was the name of it called Galeed : 49 And Mizpah ;
that is, a beacon, or watch-tower, for he said. The Loud watch
between me and thee, when we are absent one from another.

50 Now this was the covenant. If tiiou shalt afflict my daughters,
or if thou shalt take [other] wives besides my daughters, no man
[is] with us; see, God [is] witness betwixt me and thee.

51 And Laban said to Jacob, Behold this heap, and behold
[this] pillar, which I have cast betwixt nie and thee. 52 This
heap [be] witness, and [this] pillar [be] witness, that I will not
pass over this heap to thee, and that thou shalt not pass over
this heap and this pillar unto me, for harm. 53 The God of
Abraham thy father, and the God of Nalior my father, the God
their father, judge betwixt us. And Jacob swear by the fear of

* Dr. Keiinicott supposes that Jacob lived in Haian forty years, viz., fourteen
years in Laban's house, a covenant servant for Hacliel and Leali : twenty years in
Laban's neighbourhood, as a friend ; and six years in Laban's house a covenant
servant for cattle. Remaiiks, p. 27 — 33.

t Both tiiesc words, Jegar-sahadutha and Galeed, are of the same signification,
that is, the luap of witness ; only Laban spake in the Stjrian and Jacob in the

Hebrew tongue.

GENESIS. XXXI. 151

his father Isaac, the God whom Isaac feared, and before whom
he rcaJked. 54 Then Jacob killed beasts, and offered sacrifice
upon the mount, and called his brethren to eat bread : and they
did eat bread, and tarried all night in the mount. 55 And early
in the morning Laban rose up and kissed his sons and his
daughters, and blessed them, wished them all happi7iess and pros-
perity: and Laban departed and returned unto his place. Thus
God overruled his crnel designs, and they parted in peace.

REFLECTIONS.

1. What a happy thing is it to have God's blessing ! The earth
is the Lord's, and the fulness thereof: the beasts of the forest are his,
and the cattle upon a thousand hills; he is the great God of
nature and providence. He can make rich, notwiihstauding the
oppression of the wicked ; when men deal cunningly he is above
them; he can easily control the spirits of men, and turn foes
into friends ; and make all those affairs terminate well, that
appear dark and gloomy. Worldly prosperity and success is
agreeable when the hand of God is seen in it ; it is his blessing
that maketh rich and happy.

2. Here is a good lesson for servants and masters. Servants
may see what they should be, and masters what they should not
be. Jacob was a faithful servant, and minded his master's busi-
ness amidst h.eat and cold. Thus servants should take as much
care of their master's goods as if they were their own. Jacob
was content with his homely fare, with what his master allowed
him, without plundering from the flock : a gocjd example to
servants, to be content with their provisions, and not take what
they know is not designed for them. Amidst all his hardships,
and the unkind and unjust treatment he met with from Laban, he
was careful of every thing : so ought all servants to be. Masters
may here see what they should not be : they should not be hard
and unreasonable ; but give good and faithful servants encourage-
ment and suitable rewards : they should not be made to suffer,
as Jacob was, for what they cannot help. They should, as Paul
observes, give servants tvhat is just and equal; and servants should
show all good jidelity.

3. Let us remember God, as the God of our fathers. When
entering into covenant with God or man, this should be an en-
gagement to us to be faithful, '* !t is our father's God by whom

152 GENESIS. XXXII.

we swear." Let us exalt and honour him by fidehty. This is
an encouragement to us : his kindness, and care, and fidelity to
them, should excite us to fear him, and walk before him all the
days of our life.

4. Let us maintain a constant regard to the omniscience of
God, to secure us in our duty to our fellow-creatures : so both
Laban and Jacob did. We all stand related to the same God,
and therefore we should love as brethren, show a peaceful and
candid spirit, be willing to agree when differences arise. God is
witness between us ; he sees and knows whether we are faithful
to our promise or not; that we do not go beyond or defraud one
another. Let us set the Lord ahcays before its, and sanctify him
in our hearts, as Isaac and Jacob did, and make hi in our fear;
then shall we be quiet from the fear of evil, and be preserved
from wicked and unreasonable men.

CHAPTER XXXII.

Jacob being now on his return to Canaan, we arc here informed of some
remarkable providences which he met with in his way.

1 And Jacob went on his way and the angels of God met
him, in some visible and glorious appearance, to comfort him
arrainst the danger by Esau. 2 And when Jacob saw them he
said, on account of their number, order, and poicer, and their at-
tendance on the divine presence, This [is] God's host : and he
called the name of that place Mahanaim, that is, tico hosts or
camps, probabhj one before and the other behind hint ; but they
soon disappeared, zchich much discouraged him.

3 And Jacob sent messengers before him to Esau his brother,
unto the land of Seir, the country of Edom, not as if the whole
of Edom was Esau's, but to Seir, a part <f it zchich he had pro-
bably conquered, according to the blessing of his father (ch. xxvii.
40.), By thy sword shall thou live. 4 And he commanded them,
saying. Thus shall ye speak unto my lord Esau; he uses this re-
spectful term to mollfy his resentment , Thy servant Jacob saith
thus, 1 have sojourned with Laban, and stayed there until now,
as a stranger and an exile; 5 And am noio returning hoyne, but
not to be a burden to my relations, for 1 have oxen, and asses,

GENESIS. XXXII. 153

flocks, and men-servants, and women-servants : and I have sent
to tell my lord, that I may find grace in thy sight.

6 i\nd the messengers returned to Jacob, saying, We came to
thy brother Esau, and also he cometh to meet thee, and four
hundred men with him ; j)i'ohabli/ zeith an intention to destroi/ his
brother, and possess his substance; so Jacob thought, for 7 Then
Jacob was greatly afraid, and distressed : and he divided the
people that [was] with him, and the flocks, and herds, and the
camels, into two bands. 8 And said, If Esau come to the one
company, and smite it, then the other company which is left
shall escape; thus he made the best preparation he could, and
then betook himself to prayer.

9 And Jacob said, O God of my father Abraham, and God
of my father Isaac, the Lord which saidst unto me. Return
unto thy country, and to thy kindred, and I will deal well with
thee; 10 I am not worthy of, or I am less than, the least of all
the mercies, and of all the truth, which thou hast showed unto
thy servant, in making and performing thj/ gracious promises : for
with my staffs I passed over this Jordan, a poor exile, alone, on
foot, and having nothing, and now I am become two bands.
11 Deliver me, I pray thee, from the hand of my brother, from
the hand of Esau : for I fear him, lest he will come and smite
me, [and] the mother with the children : thus he expressed his
four and his danger, and then pleads the divine promise. 12 And
thou saidst, I will surely do thee good, and make thy seed as the
sand of the sea, which cannot be numbered for multitude; and
wilt thou not perform thy ztcord^

13 And he lodged there that same night; and took of that
which came to his hand, ivhich he had to give, a present for Esau
his brother ; as he prays and trusts in God, so he uses means.
14 Two hundred she goats, and twenty he goats, two hundred
ewes, and twenty rams. 15 Thirty milch camels with their
colts, forty kiue and ten bulls, twenty she asses and ten foals;
a noble present. Jive hundred and eighty head of cattle! iG And
he delivered [them] into the hand of his servants, every drove by
themselves ; and said unto his servants. Pass over before me,
and put a space betwixt drove and drove, lo mitigate his dis-
pleasure by degrees, every new drove, every nezo speech from the
servant, zcould tend to soften his anger. 17 And he commanded
the foremost, saying, V\ hen Esau my brother meeteth thee, and
-asketh thee, saying, Whose [art] thou r and whither goest thou ?
and whose [arc] these before thee r 18 Then thou shall say.

154^ GENESIS. XXXII.

[They be] thy servant Jacob's; it [is] a present sent unto my
lord Esau : and behold also lie [is] behind us, 19 And so com-
manded he the second and the third, anfl ail that followed the
droves, saying, On this manner shall ye speak unto Esau, when
ye find iiim. 20 And say ye moreover, Bthold, thy servant Jacob
[is] behind us: for he said, I will appease him with the present
that goeth before me, and afterward 1 will see his face ; Perad-
venture he will accept of me. 21 So went the present over
before him : and himself lodged that night in the company.
22 And he rose up that night, and took his two wives, and his
two women-servants, and his eleven sons, and Dinah his daughter,
and passed over the ford Jabbok. 23 And he took them, and
sent them over the brook, and sent over that he had.

24 And Jacob was left alone, he slai/ed behind the company in
some retired place to prai/ and spend the Tt/iole night in devotion :
and there wrestled a man with him, prohahlij an angel of God,
until the breaking of the day. 25 And when he saw that he pre-
vailed not against him, he touched the hollow of his thigh : and
the hollow of Jacob's thigh was out of joint, as he wrestled with
him, tJie hip bone slipt out of its socket. This xoas designed to show
how easily the divine messenger could have conquered him though he
suff^ered him to prevail. 26 And he said, Let me go, for the day
breaketh ; this he speaks to show the prevalency of Jacob's prayers
with God, and also to quicken and encourage him to persist in his
conflict: and he said, 1 will not let thee go, except thou bless me
with protection in this time of danger. 27 And he said unto him,
What [is] thy name ? and he said, Jacob. 28 And he said. Thy
name shall be called no more Jacob, but Israel, that is, a prince
of God; for as a prince hast thou power with God />// thy earnest
prayers, and with men, Esau and Laban, and hast prevailed, and
shalt still prevail, of which this present conflict is an emblem, to en-
courage thy faith and hope in God. 29 And Jacob, encouraged
by all this goodness, asked [him,] and said, Tell [me,] I pray
thee, thy name, that I may retain a gratful remembrance of thee,
and make hononraJde mention of thy name to others : but the angel
zcaved an ai.swcr to this, and he said, Wherefore [is] it, [that] thou
dost ask after my name, to hnoic that icill be cf no use to thee, and
as he teas departing, he blessed him there; granted his request and
confrnied his former promises. 30 And Jacob called the name of
the place Peniel, that is, the face of God : for 1 have seen God
face to face, 7iot his divine essence, but in a more manifest , familiar,
and friendly manner than in common visions, and my life is pre-

GENESIS. XXXII. 155

served from Emu who threatened it, hy the divine promise and
assurance of help.

31 And as he passed over Penuel the sun rose upon him, and
he halted upon his thigh. 32 Therefore the children of Israel, to
perpetuate the memory of this honour done to Jacob, eat not [of]
the sinew which shrunk, which [is] upon the hollow of the thigh,
and Jixes the thigh bone in the socket, unto this day : because he
touched the hollow of Jacob's thigh, in the sinew that shrank.

REFLECTIONS.

1. Let us be thankful for the care of angels, who are God's
host. The angels of the Lord encamp about them that fear him.
Though they are not seen visibly, yet good men see them by
faith ; and God gives his angels charge concerning them, to keep
them in all their ways. No doubt there are many kind offices
which we receive from them, \vhen we know it not; and they
often preserve us from danger, and bear us up, lest we dash our
foot against a stone. We may cheerfully go out to the duties of
life, while under their care ; and should daily bless God who
sends his angels as ministering spirits, to minister to the heirs of
salvation.

2. Let us learn to make prayer our refuge in every time of
difficulty. Call upon me in the day of trouble, saith God, and I
will hear and deliver thee, and thou shalt glorify me. Jacob's ex-
perience contiims the truth and the advantage of this. Is any
man afflicted? let him pray. Jacob sought the Lord, and he
heard him, and saved him from that which he feared. This eases
the mind, supports his spirit, and secures deliverance. For God
hath never said to the seed of Jacob, Seek ye my face in vain.

3. In prayer let us acknowledge our unworthiness, and plead
the divine favour towards us. v. 10. This temper is requisite in
order to our being accepted. We are not worthy of the least
blessing, much less of the great things we are seeking after. The
best of us have need daily to make this acknowledgment; and
this is the frame, above ail others, that prepares us to receive
divine mercy. For God resisteth the proud, and giveth grace to
the humble. With this man loill he dwell, zcho is humble, and of
a contrite spirit, and zcho trembles at his zcord. We should also
recollect his past goodness ; he hath begun already to show us
great kindness. I jet us bless the Lord, and forget not any of his

156 GENESIS. XXXII.

benefits. Let us plead also his promises, that he will still do us
good; for faithful is he zcho hath promised, uho also will do it.
These are at once a direction, and an encouragement to our
prayers.

4. Learn holy importunity in prayer to God. The prophet
alludes to this story, Hos. xii. 4., Yea, he hod porcer over the angel,
and prevailed : he wept and made supplication unto him : he found
him in Beth-el, and there he spake tvith us. It is great condes-
cension in God to represent tilings in this view. Let us learn to
continue instant in prayer; to pray witliout ceasing; our Re-
deemer himself used strong cries and tears. We see that the
effectual fervent prayer (fa righteous mati availeth much; this is
an encouragement to come boldly to the throne of grace, to seek
mercy, and grace to help in every time of need. Let us then, as
the prophet exhorts, stir up ourselves to take hold on Cod. The
best way to be delivered from wicked and unreasonable men, is
to be earnest with God in prayer; keep not silence, give him no
rest, till he come and bless us.

5. Prudence and devotion should always go together. Prudent
precaution should always be added to the prayers we offer in
difficulties and emergencies ; to ask success without this, is
mockery. We should contrive our affairs prudently ; he zcise as
serpents, and liarmlas as doves. Learn, especially in time of
danger, to walk circumspectly ; remember, a soft anszcer turneth
anmi/ wrath, and a present maketh room for him that offereth it.
We must be willing to purchase peace at a dear rate, and be
sensible of its value, or we cannot expect God will give it. In
all such cases wisdom is profitable to direct. God will help us
in the way of prudence and diligence; watchfulness and prayer
should always be joined together, '^i'luis we shall find, as the
next chapter plainly proves, thatzchen a manszcai/s please the Lord,
he can make even his enemies to be at peace zcith him.

GENESIS. XXXIII. 157

CHAPTER XXXIII.

Jacob was now returning over the brook to his family and flock, to see
what God would do for him in the affair of Esau his brother ; and
here we have their friendly meeting, their brotherly converse, and
their amicable parting.

1 And Jacob lifted up his eyes, and looked, and behold, Esau
came, and with him four hundred men. And he divided the chil-
dren unto Leah, and unto Rachel, and unto the two handmaids.

2 And he put the handmaids and their children foremost, and
Leah and her children after, and Rachel and Joseph hindermost,
resening the dearest to the safest place. 3 And he passed over
before them, exposing himself to hazard for the safety of his fa-
mily; and bowed himself to the ground seven times, in token of
his subjection ; until he came near to his brother, trusting in God
that he should be delivered from him. 4 And Esau ran to meet
him, and God having changed his heart he embraced him', and with
the most tender affection fell on his neck, and kissed him : and
they wept, Jacob for joy, and Esau perhaps for shame to think of
his ill design, andhozo God had overruled it. 5 And he lifted up
his eyes, and saw the women and the children ; and he said. Who
[are] those with thee ? And he said. The children which God hath
graciously given thy servant*. This was a serious and pious reply :
he axons God's hand in them, esteems them a favour, aiid that it
was a mercy to have so large a family. 6 Then the handmaidens
came near, they and their children, and they bowed themselves.
7. And Leah also with her children came near, and bowed them-
selves : and after came Joseph near and Rachel, and they bowed
themselves, all paid their respects to Esau. 8 And he said. What
[meanest] thou by all this drove, which I met? the servants had
told him before ; but he asks the question that he might civilly
refuse the present. And he, that is, Jacob, said, [Tiiese are] to
find grace in the sight of my lord. 9 And Esau, unzcilling to
rob him, said, I have enough ; my brother, keep that thou hast
unto thyself, / neither need nor desire them. 10 And Jacob said.
Nay, I pray thee, if now I have found grace in thy sight, if thou

* Xenophon represents Cyras 33 saying, when he was dying, TTie children
which the Gods have given me.

158 GENESIS. XXXIII.

art fully reconciled, then receive my present at my hand : for
therefore I liave seen thy face as ihougli 1 had seen the face of
God, and thou wast pleased willi nic ; thy nwetiiig me in this
peaceable manner, is very comfortable and refreshing; and an
evident token cf God's favour to me. 1 1 Take, I pray thee, my
blessing that is brought to thee, this gift, which, as I received it
from God, so I heartily give it tcith my blessing and prayer, that
God zcould abundantly bless it to tlue; because God hath dealt
graciously with me, and because I have enough, and to spare: and
he urged him, and he took [it.] 12 And he, tliatis Esau,s^\l^, Let
us take our journey, and let us go to mij habitation, where I may
requite thy kindness, and I will go before tliee. IJ And he said
unto him, My lord knoweth that the children [are] tender, and
the flocks and herds with young [are] with me ; and if men should
overdrive them one day, all the flock will die. 14 Let my lord,
I pray thee, pass over before his servant : and I will lead on
softly, according as the cattle that goeth before me, and the
children be able to endure; until I come unto my lord, unto
Seir. It is probable he and his familij went thereto pay his brother
a visit, though it is not mentioned aftemards. 15 And Esau said,
Let me now leave with thee [some] of the folk that [are] with me,
to be thy guard. And he said, What needeth it, / have train
enough ; God's host are uith me and zcill protect me : Let me
find grace in the sight of my lord, let me have thy leave to go alone.
16 So Esau returned that day on his way unto Seir.

17. And Jacob journeyed to Succoth, and built him an house,
or tent, and made booths for his cattle : therefore the name of the
place is called Succoth, that is, booths.

18 And Jacob came to Shalcm a city of Shechem, which [is]
in the land of Canaan, when he came fiom Padan-aram^ Maf is,
he came safe and sound, so the Hebrezcs luuhrstand Shalem; his
halting was cured, and he zcas preserved from all evil in his journey
from Padan-aram to Shechem, or Sychem, in the land of Ca-
naan; and he pitched his tent before the cny,for the convenience
of his family and flocks. 19 And because it was the laud of pio-
mise, and the time of possession was not yet come ; therefore he
bought a parcel of a field, a little parcel of ground, where he had
spread his tent, at the hand of the children, or subjects of Hamor,
Shechem's father*, for an hundred pieces of moneyt. 20 And

* He only of Hamor's sons is mentioned, hccause Ii,e was more honourable tlian
the rest of his brethren, (eh. xxxiv. ig.), andso, I'robably might transact this affair
witli Jacob, the rest consenting thereto.

t The orignal is Lamba ; but it seems to have been money with the figure of a

GENESIS. XXXIIl. 159

he erected there, for a thanksgiving, an altar, and called it
El-eluhe-lsrael, that is, to God the God of Israel, ztlw had de-
livered him from Laban and Esau, and given him a new name.
It was here Abraham built his first altar to God.

REFLECTIONS.

1. See the benefit of humility and submission. These two
brothers happily met. If Jacob had entertained some false
notion of honour, and that it was beneath him to stoop, how sad
would have been the consequence ! Peace is so valuable a bles-
sing, that a great deal should be parted with, or borne, to secure
it. J'he meek shall inherit the earth, and delight themselves in
abundance of j)eace. Behold, hoio good and how pleasant a thing
it is for brethren to dzcell together in vnitij ! Had Jacob been
obstinate, he and his wife and children might have been destroyed,
and his cattle carried away ; and the whole story have been a
melancholy tragedy. Submission was the wisest way in such a
case ; it recovered the lost affection of his brother, and secured
his own safety and peace. This is a temper which tiie gospel
requires, 1 Pet. \.5., ijea, all of t/ou be subject one to another, and
be clothed with humility ; for God resist eth the proud, and giveth
grace to the humble.

2. We see that the hearts of all men are in God's hand, and
he can easily change them. His secret influences can quell the
most turbulent, and soften the most obdurate, hearts ; can turn
the bitterest enemies into kind friends. It is good to make him
our trust, who ruleth the spirits of the mighty, and restrains the
fury of the oppressor.

3. How happy is a good man in the divine favour. Jacob ac-
knowledged that he had all those good things, because God had
blessed him ; his con»forts had a peculiar relish and sweetness, as
coming from the divine favour. He refuses the guard of Esau,
because God was with him, and his angels encamped round him,
Happy is he that makcth the Lord his trust, for he shall not be
nfiaid in the day of evil.

4. Let ministers and parents learn prudence and tenderness
from the example of Jacob before us. The weakness of reason

lamb stampeil upon it. The Athenian money was called an Ox, for the like
reason. So we used to call some coins an Angel or a Jacobus, because those figures
were upon them.

160 GENESIS. XXXIV.

and age is to be considered : no heavy tasks in religious services
should be laid on youth ; they must be led as they are able to
bear it; no doubtful disputations are to be taught them^ but the
plain things of the gospel, uhich are milk for babes. Ministers
nmst look well to their flock, and consider the circumstances and
capacities of their hearers, that they may lead them on with pru-
dence and caution. A greater than Jacob hath set us a pattern,
even the Lord Jesus Christ, who fed his Jlock tike a shepherd ;
carried the lambs in his arms, and gently led those that rcere
with young: thus let us feed and treat his lambs.

5. Let us not be ashamed to own our obligations to God, and
the relation in which we stand to him. When Jacob was asked,
Who are these? he humbly and piously replied, The children zchich
God hatJi graciously given thy servant; he was not ashamed to
own this. Children are an heritage from the Lord. When we
mention that, let it be to the glory of God, and as his gift. Thus
let us acknowledge the loving-kindness of the Lord. Jacob also
ascribes his success to God. God hath dealt graciously with me,
given me more than I desire ; through his blessmg I have gotten
wealth, and hate enough and to spare. And when he came to his
settlement, he set up an altar to the God of Israel. Thus in all
our ways let us acknowledge him ; and ascribe all our comforts
and success to him. Let his worship be our daily business ; let
us never be ashamed of the Lord as our God; but render hearty
love and grateful obedience to him, who hath dealt bountifully
with us.

CHAPTER XXXIV.

In the formcv chapter wc find Jacob peaceably sittlcd in the land of
Canaan ; but lie was born to trouble more than common ; and here
evil comes upon hira out of his own house, and the children of his
own bowels prove as thorns in his side.

1 And Dinah the oidy daughter of Leah, [which] she bare
unto Jacob, a fine and favourite child, about ffteen years of age,
went out to see the daughters of the land, at a time when there
was a great feast iti the city of Shechem, as Josephus tells us. And
when Shechem the son of Hamor the liivite, prince of the coun-

GEXESIS. X'XXIV. 161

try, saw her, he took lier, and lay with her, and defiled her. He
do Jiot Jiud there teas anif force in the cane; but she being from
under her parents' eye, in bad company, and the zcay of lemplalion ,
was easily seduced. 3 And his soul clave unto Dinah the
daughter of Jacob, and he loved the damsel, and spake kindly
unto the damsel, spake to her heart, perhaps zcon her affections.

4 And Shechem spake unto his father Hamor, s:iyin<i-, Get me
this damsel to wife. 5 And Jacob heard, )to douht icith great
grief and concern, that he had defiled Dinah his daughter, (now
his sons were with his cattle in the field :) and Jacob held his
peace until they were come, that he might coirndt toith them zchat
to do. 6 And Hamor the father of Shechem went out unto
Jacob to commune M'ith him, and make a proposal of marriage
between Shechem and Dinah and other branches of the family.
7 And the sons of Jacob came out of the field when they heard
[it,] and the men weie grieved, and they were very wroth : be-
cause he had wrought folly in Israel, in lying with Jacob's
daughter, a base, foolish, and sinful deed, zchich teas an insult on
Israel, and on the good patriarch, and which thing ought not to
be done in a family consecrated to God, and zchich duty, decency,
and hospitality forbade. 8 And Hamor communed with them,
saying, The soul of my son Shechem longeth for your daughter :
I pray you give her him to wife. 9 And make ye marriages with
us, [and] give your daughters unto us, and take our daughters
unto you. 10 And ye shall dwell with us : and the land shall
be before you ; dwell and trade therein, and get you possessions
therein. 11 And Shechem seconded the proposal, o??tZ said unto
her father Jacob, and unto her brethren, Let me find grace in
your eyes, grant me this request : and what ye shall say unto me I
will give. 12 Ask me never so much dowry ^or her portion, and
gift for reparation of the zcrong done her, and as a testimony of my
respect to you, and kindness to her, and I will give according as
ye shall say unto me : but give me the damsel to wife.

13 And the sons of Jacob answered Shechem and Hamor his
father deceitfully, and said, or seemed to consent, though they never
intended to give her in marriage to Shechem, because he had
defiled Dinah their sister. 14 And they said unto them, We
cannot do this thing, to give our sister to one that is uncircum-
cised ; for that [were] a reproach unto us. They pretend honour,
and conscience, and a regard to religion, while they zcere dealing
deceitfully, 15 But in this will we consent unto you : if ye will
be as we [be,] that every male of you be circumcised, 16 Then

VOL. I. M

162 GENESIS. XXXIV.

will we give our daughters unto you, and we will take your
daughters to us, and we will dwell with you, and we will become
one people. 17 But if ve will not hearken unto us, to be cir-
cumcised; then will we take our daughter, and we will be gone.
It zcas exceeding uroiig in itself to offer this sign of God's covenant
to the Canaanites; but abominable to do itzcith an ill design, and
Kith a lie in their mouths. 18 And their words pleased Hanior,
and Shccheui, Hamor's son. 19 And the young man, out of love
to Dinah, deferred not to do the thing, because he had delight in
Jacob's daughter: and he [was] more honourable than all the
house of his father, and greatlj/ esteemed both by his oicn family
and country, which was the reason he prevailed so much with them
in so strange a request.

20 And Hamor and Shechem his son came unto the gate of
their city, and communed with the men of their city, saying,
21 These men [are] peaceable with us, therefore let them dwell
in the land and trade therein ; for the land, behold, [it is] large
enough for them, and a great deal of it i'i uncultivated: let us
take their daughters to us for wives, and let us give them our
daughters. Thus many pretend to speak for the public interest,
when they aim only at their own private advantage. 22 Only
herein will the men consent unto us, for to dwell with us, to be
one people, if every male among us be circumcised, as they [are]
circumcised ; only let us comply in this one. thing, and we shall have
great advantage; for 23 [Shall] not their cattle, and their sub-
stance, and every beast of theirs [be] ours, by commerce, mar-
riage,&ic.t only let us consent unto them, and they will dwell with
us. 24 And unto Hamor and unto Shechem his son hearkened
all that went out of the gate of his city, all zcere prevailed upon,
either out of love to their young prince, or from the hope of ad-
vantage: and every male was circumcised, all that went out of
the gate of his city; which being done zcithout knozi ledge and
faith, was a profanation of God's ordinance ; for zchich they were
justly punished.

25 And it came to pass on the third day, when they were sore
and unable to defend thenn^elves, that two of the sons of Jacob,
Simeon and Levi, Dinah's brethren, got together a band of men,
probably all the servants who were trained in the house, and they
took each man his sword, and came upon the city ho\d\y, perhaps
in the night, and breaking open the house of shechem, slew all the
males. 26 And they slew Hamor and Shechem his son with the
Mige of the sword, and took Dinah out of Shechem's house,

GENESIS. XXXIV. 163

and went out. 27 And The sons of Jacob, Simeon and Levi
with their attendants, came upon the slain and spoiled the city,
because they had defiled their sister ; one of them had done so, and
the others did 7iot censure him for it. 28 They took their sheep
and their oxen, and their asses, and that which [was] in the city,
and that which [was] in the field. 29 And all their wealth, and
all their little ones and their wives took they captive, and spoiled
even all that [was] in the house, in every hou<e ; chiejiy Shechem'Sf
where Dinah was. They might have taken her withont all these ;
hut they regarded the spoil, and basely murdered the men to se-
cure it.

SO And Jacob said to Simeon and Levi, Ye have troubled me,
not only discomposed my mind, but entangled my affairs, and ex-
posed me to imminent danger, to make nje to stink, or render me
odious, among the inhabitants of the land, amongst the Canaanites,
and the Perizzites : and I [being] few in number, they shall gather
themselves together against me, and slay me, and 1 shall be
destroyed, I and my house. To which they make this saucy an-
siver; 31 And they said, Should he deal with our sister, as with an
harlot? No, he ought not: but was this a good reason for all this
baseness and cruelty ? Had open war been declared, it would hate
altered the case ; but it teas done by treachery under the cloak of
religion. It is likely Jacob sent back the tvomen and children,
and the spoils. We read vo more of Dinah : some rabbies say,
she tvas afterwards Job's wife. Hoioever her story teaches us the
following lessons : —

REFLECTIONS.

1 See the fatal consequence of u\igoverned appetites and pas-
sions. A vain curiosity betrayed Dinah into this snare ; and was
the source of all these dreadfid calamities. She was an only
daughter, thought it was melancholy to stay at home, and there-
fore she went to this festival or ball to divert herself. Observe
what sad consequences pride and vanity produce ; some light or
indecent behaviour perhaps betrayed her. This story, yea daily
experience, shows the reasonableness of Paul's advice, that young
women should be chaste, keepers at home. They that will indulge
themselves in the gaieties of the age, run into the way of temp-
tation, and generally mourn at the last, repent it all their days, and
prove a grief of heart to all their pious friends. Shechem's fiery

M «

lOi GENESIS. XXXIV.

passions overcame him ; he saw, and look her. It is good for all,
especially young men, to make a covenant with their eyes.
Whence come wars and fightings, dealji and damnation ? but from
unbridled lusts. We have need to pray, that God would keep
us, and to watch also, that we enter not into temptation.

2. How abominable is it to niake religion an instrument of de-
ceiving and injuring those, who trust to us on account of it.
God is never more dishonoured than when this is the case. Hy-
pocrisy in all cases is detestable; but when it is made an instru-
ment to destroy and ruin others, it dishonours God as much as
possible, and brings the most aggravated guilt on our own souls.
These young apostates had God in their mouths, and Satan in
their hearts; they cloak their bloody design under the pretence of
religion : God's name was blasphemed by tiiem. What must the
heathen think of the God of Abraham, and of his covenant? and
how would they curse the sacrament that sealed it! It is a sad
thing indeed when religion is make a cloak of covetousness,
cruelty, and maliciousness; such persons God will judge and
severely punish.

3. The best education may not be successful to form the minds
and manners of those who have enjoyed it. Would one have
expected so detestable a conduct from the sons of good Jacob ?
They were devoted to God, instructed and admonished, had good
examples, and the prayers of their father; yet they proved a
scandal to religion, and a trouble and grief to their aged parents.
Thus children of God's covenant, and of God's people, some-
times prove children that cause shame, that are a trouble and
reproach to them that bore them and brought them up. But
there will be a terrible reckoning for those children another day,
who bring a disgrace on religion, and give grief and sorrow to
their pious relations and friends. One of the Apocryphal writers
says, Judith ix. 2., that God gave Simeon a szcord to take vengeance
of' the strangers; but Jacob thought otherwise, and expressed his
abhorrence of this fact with his dying breath, ch. xlix. 5, 6, 7.,
Simeon and Levi are brethren, instruments of cruelti/ are in their
habitations : O my soul, come not thou into their secret ; unto their
assembly, mine honour ^ be not thou united : cursed be their anger,

for it was fierce; and their wrath for it zcas cruel : 1 zvill divide
them in Jacob, and scatter them in Israel.

GENESIS. XXXV. 165

CHAPTER XXXV.

Jacob having been greatly distressed on account of the murder of the
Shechemitcs, by which his stay in that country was rendered painful
and dangerous, God sends him to Beth-el, about thirty miles south of
Shechem, where he builds an altar : after which we have an account
of the death of Rachel and Isaac.

1 And God said unto Jacob, Arise, go up to Beth-el, and dwell
there, and make there an altar unto God, that appeared unto thee
when thou fleddest from the face of Esau thy brother ; there offer
sacrifice, and pai/ thij vozo zvith thanksgiving for t hi/ former deli-
verance, and strengthen th^ faith againd thy present fears ; for as
thou wast delivered from that danger, so shalt thou be from this.

2 Then Jacob said unto his household, and to all that [were] with
him. Put away the strange gods that [are] among you, either' the
Teraphim stolen from Lahan, or some images taken out of Shechem,
and be clean, and change your garments, out of reverence for that
God, before zchom you are to appear. 3 And let us arise, and
go up to Beth-el; and I will make there an altar unto God, who
answered me in the day of my distress, and was with me in the
way which i went. 4 And they gave unto Jacob all the strange
gods which [were] in their hand ; and [ail their] ear-rings, idola-
trous jewels and superstitious marks, which [were] in their ears ;
and Jacob hid them under the oak* which [was] by Shechem.
5 And they journeyed: and the terror of God was upon the cities
that [were] round about them, and they did not pursue after the
sons of Jacob. Had it not been for this miraculous terror oji their
minds, they miaht easily have gathered together, pursued, and de-
stroyed them all.

6 So Jacob came safe to Luz, which [is] in the land of Ca-
naan, (that [is] Beth cl,) he and all the people that [were] with
him. 7 And he built there an altar, and called the place El-beth-
el, that is, the God of Bethel : because there God appeared unto
him, when he fled from the face of his brother. Before he callea

* The oak was often dedicated to false gods. This miaht be the place wherH
such superstitions had been practised ; and here he made a grave for those images
which had been employed in this idolatry.

166 GENESIS. XXXV.

it Beth-el; now, upon God's rcnezt'ing his grace unto him, he added
the name of God to it.

8 But Deborah, Rcbekah's nurse, died ; she was a pious, pru-
dent zc'oman, and after the death of Rebekah, came to live in Jacob's

familt/; where she was much loanted, much respected, and at her
death greatly lamented: and she was buried beneath Beth-el, under
an oak : and the name of it was called AUon-bacluith, that is,
the oak ofzceepiiig. The Jews say, Rebekah had sent her to fetch
Jacob from Laban's house, as she had promised to do, zchen it was
proper for him to return.

9 And God appeared unto Jacob again, when he came out of
Padan-aram ; and blessed him. This is the seventh time that God
revealed himself unto Jacub in a special manner. 10 And God said
unto him, Thy name [is] Jacob : thy name shall not be called any
more Jacob, but Israel shall be thy name; and he called his name
Israel. God confrms the change of his name, to assure him, that as
he prevailed over Esau, so note he should prevail over those of whom
he teas ajy aid. 11 And God said unto him, I [am] God Al-
mighty, therefore able to fulfil all my promises ; be fruitful and
multiply; a nation and a company of nations shall be of thee;
hereby confrming and enlarging the promise made, ch. xvii. 5.
xxviii. 3., and kings shall come out of thy loins, tribes for number
and power, erpial to so mam/ nations. 12 And the land which I
gave Abraham and Isaac, to thee 1 will give it, and to thy seed
after thee will I give the land. 13 And God, that is, the divine
majesty, or shekiiiah, went up from him in the place where he
talked with him.

14 And Jacob set up a pillar in the place where he talked with
him, [even] a pillar of stone, either the old pillar or one like it :
and he poured a drink-oftermg thereon, and he poured oil ihcreon.
15 And Jacob called the name of the place where God spake
with him, Beth-el. Thus he did according to his vow ihirfi/ years
before.

l6 And they journeyed from Beth-cl : ami there was but a
little way to come to Kphrath, or Jieth-lchcm : and Rachel tra-
vailed, and she had hard labour. 17 And it came to pass when
she was in hard labour, thai the midwife said unto her to encou-
rage her, Fear not; thou slialt have tliis sou also. 18 And it
came to pass after the child was born, and as her soul was in de-
parting (for she died) that she called his name Ben-oni, that is, the
son of my sorroic ; but his father called him Benyam\n,that is, the
son oj the right hand, for he shall always be near and dear to me,

GENESIS. XXXV. 167

as mif right hand. 19 And Rachel died, and was buried in the
way near to Ephrath ; which [is] Beth-lehem, where Christ luas
born, and the infants xcere slain. 20 And Jacob set a pillar
upon her grave: that [is] the pillar of Rachel's grave unto this
day, that is, to the time Moses wrote this account, and long offer,
to the da i/s of Samuel, (1 Sam. x. 2.)- 21 And Israel journeyed and
spread his tent beyond the tower of Edar, or the tozeer of the
Jiock tvhere there was excellent pasture.

22 And it came to pass when Israel dwelt in that land, that
Reuben went and lay with Bilhjih his father's concubine : this
was an horrid incest ; he thought to have kept it secret, as a thing he
had cause to be ashamed of: and Israel heard [it] zcithjust indig-
nation, and 710 doubt reproved him for it, and abandoned Bilhah.
Jacob remembered it when he came to bless Reuben, and he lost his
birth-right for it. Now the sons of Jacob were twelve, which
were the heads of the twelve tribes of Israel. 23 The sons of
Leah were six; Reuben Jacob's first-born, and Simeon, and Levi,
and Judah, and Issachar, and Zebulun. 24 The sons of Rachel
were two ; Joseph and Benjamin. 23 And the sons of Bilhah,
Rachel's handmaid were two; Dan and Naphtali. 26 And the
sons of Zilpah, Leah's handmaid, were two; Gad and Asher.
These [are] the sons of Jacob, which were born to him in Padan-
aram, all except Benjamin.

27 And Jacob came unto Isaac his father unto Mamre, unto
the city of Arbah, which [is] Hebron, where Abraham and Isaac
sojourned. No doubt he often visited him before, but now came
to dwell near him, to assist and comfort him in his old age.

28 And the days of Isaac w ere an hundred and fourscore years ;
five years longer than Abraham. 29 And Isaac gave up tijc

ghost and died, and was gathered unto his people, [being] old and
full of days : he was one of the most perfect characters in holy writ ;
he was blameless, except in dem/ing his wife ; he was a peaceable,
devotional man; of a siveet temper, and his heart was much in
heaven. And his sons Esau and Jacob buried him in the cave of'
Machpelah, and probably on this occasion their friendship was
more perfectly established.

108 GENESIS. XXXV.

REFLECTIONS,

1. God remembers those solemns vous by which we are de-
voted to him, and therefore we should not forget them : he put
Jacob in minil of liis. Let us ever be mindful of our covenant ;
let no time wear out a sense of our obligation to perform our
vows ; let us not defer or delay to pay them, when it is in our
power; but ever remember our solemn engagements, and act
suitably to them. It is better not vow, than to vow, and not pay.

2. It is necessary to prepare for the solemnities of divine wor-
ship, by putting away sin from our hearts and houses. The
strange gods must be put away ; every thing that stands in com-
petition with God's honour, glory, and worihip. ^aah i/e,niake
ye clean, put azvaij the evil of i/our doings; put them all away;
harbour no sin, no lust; wliat have we to do any more with idols?
If we would appear comfortably before God, let us cleanse our-
selves from all our j)oilulions. Masters of families should be so-
licitous about this, and not sufiVr sin upon those who are under
their care : they should put away iniquity from their tabernacles,
or else their strvite will not be acceptable. Ij' I regard ini-
quity in ini/ heart, the Lord will not hear me. Be ije separate,
and touch not the unclean thing, and I icill receive j/ou, suitk the
Lord.

3. See how easily God awes the minds of men: he brought
terror on the minds of the inhabitants of Canaan. This is a great
security and mercy to his people, that he has access to the hearts
of all men. How cheerfully may we trust God in the way of
duty, who can make even our enemies to be at peace with us,
and so influence their minds, that they shall do us no haim.

4. There is respect due to worth, even m the lowest stations of
life. Deborah died very much lamented ; she was a prudent, re-
litrious woman, and well beloved in the family. Virtue is no less
virtue for being in a low station, though vice in a high one is more
aggravated. A regard is due to old and faithful servants; they
are such blessings to a family, that ihey ought to be respected,
and, if possible, comfortably provided for. God deals so with
his faithful servants ; and so shoidd we by ours.

[). How often are we mistaken in our desires ! Give n/e children,
or 1 die, >/a)s Rachel: God granted her request, and she died

GENESIS. XXXVI. 169

We often wish for those things which would prove our greatest
detriment. When Jacob's other wives left off bearing, her being
with child filled her with complacency and satisfaction; and per-
haps she now looked on them with some degree of pride and
contempt. God often punishes irregular passions, by granting
men their wishes, and giving them up to their own hearts* lusts.
Let our desires be under the conduct of reason and religion.
Let us cultivate submission to the will of God ; which will mo-
derate and regulate them. Very excellent is the advice of David,
Delight thyself also in the Lord, and he ivill give thee the desires
of thine heart ; trust also in him, and he will bring it to pass.

CHAPTER XXXVI.

Contains an account of Ksau and his posterity, to show the accomplish-
ment of the promises, ch. x\ii. I7. xxv. 23. xxvii. 39, 40., and to
remind' the Israelites, that the Edomites were their brethren.

1 l\ OVV these [are] the generations of Esau, who [is] Edom.

2 Esau took, his wives, other wives than those before mentioned,
ch. xxvi. 34., of the daughters of Canaan ; Adah the daughter of
Elon the Hittite, and Aholibamah the daughter of Anah the
daughter of Zibeon the Hivite; 3 And Bashemath Ishmael's
daughter, sister of Nebajoth. 4 And Adah bare to Esau, Ehphaz :
and Bashemath bare Reuel. 5 And Aholibamah bare Jeush, and
Jaalam, and Korah: these [are] the sons of Esau, which were
born unto him in the land of Canaan.

6 And Esau took his wives and his sons and his daughters,
and all the persons of his house, and his cattle, and all his beasts,
and all his substance, whirh came to him on the death of his father
Isaac, and that which he had got in the land of Canaan ; and
went into the country, the landof Seir, from the face of his brother
Jacob. 7 For their riches were more than that they might dwell
together : and the land wherein they were strangers, could not
bear them, because of their cattle. 8 Thus dwelt Esau in mount
Seir : Esau [is] Rdom.

9 And these [are] the generations of Esau the father of the
Edomites, in mount Seir. 10 These [are] the names of Esau's
sons ; Eliphaz the son of .Vdah the wife of Esau, Ileucl the son of

170 GENE^iy. XXXVI.

Bashcmalli the wile of I''sau. 1 I And the sons of" Eliphaz were
Teman, Omar, Zcpho, and Gatam, and Kenaz. 12 And Timua
was concubine to Eliphaz Esau's son ; and she bare to Eliphaz
Araalek : these [were] tlie sons of Adah Esau's \\ife. 1.'3 And
these [are] the sons of Keuel ; Nahalh, and Zeral), Shamniah,
and Mizzah : these were the sons of Basheniath Esau's wile.
14 And these were the sons of Aholibamah, the daughter of
Anah, the daughter of Zibeon Esau's wife : and she bare to Esau,
Jeush and Jaalam, and Korah.

15 These [were] dukes of the sons of Esau, princes or heads
of their several fa Diilies and principalulcs: tlie sons of Eliphaz the
first-born [son] of Esau : duke Teman, duke Zepho, duke Kenaz,
iG Duke Korah, duke Gatam, [and] duke Anialek : these [are]
the dukes [that came] of Eliphaz, in tlie hind of Edoni : these
[were] the sons of Adah. 17 And these [are] the sons of Reuel
Esau's son ; duke Nahath, duke Zcrah, duke Shainmah, duke
iVlizzah. These [are] the dukes [that came] of Ileuel, in the
land of Edom : these [are] the sons of Bashemath Esau's wife.
18 And these [are] the sons of Aholibamah Esau's wife; duke
Jeush, duke Jaalam, duke Korah : these [were] the dukes [that
came] of Aholibamah the daughter of Anah Esau's wife. 19 These
[are] the sons of Esau, who [is] Edom, and these [are] their
dukes.

20 These [are] the sons of Seir the Hori(e, w ho iniiabited the
land; Lotan, and Shobal, and Zibeon, and Anah, 21 And Di-
shon, and Ezer, and Dishan ; these [are] the dukes of the Horites,
the children of Seir in the land of Edon). 22 And the children
of Lotan, were Hori, and Henum : and Lotan's sister [was]
Timna. 23 And the children of Shobal [were] these; Alvan,
and Maiiahath, and Ebal, Shepho, and Guam. 24 And these
[are] the children of Zibeon ; both Ajah, and Anah : this [was
that] xVnah that found the nmles* in the wilderness, as he fed
the asses of Zibeon his father. 23 And the children of Anah
[were] these ; Dishon, and Aholibamah the daughter of Anah.
2() And these [are] the children of Dishon; Henulan, and Esh-
ban, and Tthran, and Cheran. 2? The children of Ezer [are]
these; Bilhan, and Zaavan, and Achan. 28 The children of
Dishan [are] these; Uz, and Aran. 29 These [are] the dukes
[that came] of the Horites ; duke Lotan, duke Shobal, duke Zi-
beon, duke Anah, 30 Duke Dishon, duke Ezer, duke Dishan :

'^ Or rallici a :;ii;:mtic race of people called i'-inhna J)eul. ii. 10. , \\\\\n\\ lliit
Anah touii<l, ilmi i>. cncounUred or lell uiicxpcitedly.— Jin.

GENESIS. XXXVI. 171

these [are] the dukes [that came] of Hori, among their dukes in
the land of Seir.

31 And these [are] the kings tliat reigned in the land of Edom,
before there reigned any king over the children of Israel. 32 And
13ela the son of Beor reigned in Edoin : and the name of his
city [was] Dinhabah. 33 And Bela died, and Jobab the son of
Zerah of Bozrah reigned in his stead. 34 And Jobab died, and
Husham of the land of Temani reigned in his stead. 35 And
Husham died, and Hadad the son of Bedad, who smote Midian
in the field of Moab, reigned in his stead : and the name of his
city [was] Avith. 36 And Hadad died, and Samlah of Masrekah
reigned in his stead. 37 And Samlah died, and Saul of Rehoboth
[by] the river reigned in his stead. 38 And Saul died, and Baal-
hanan the son of Achbor reigned in his stead. 39 And Baal-
hanan the son of Achbor died, and Hadar reigned in his stead:
and the name of his city [was] Pau ; and his wife's name [was]
Mehetabel, the daughter of Matred, the daughter of Mezahab.

40 And these [are] the names of the dukes [that came] of
Esau, according to their families, after their places, by their
names; duke Timnah, duke Alvah, duke Jethelh, 41 Duke
Aholibamah, duke Elah, duke Pinon, 42 Duke Kenaz, duke
Teman, duke Mibzar, 43 Duke Magdiel, duke Irani : these
[be] the dukes of Edom, according to their habitations, in the
land of their possession ; he [is] Esau the father of the Edo-
mites.

172 GENESIS. XXXV II.

CHAPTER XXXVII.

We are now enloring on the history of Joseph, who was a most amiable
and excellent character : I believe, says a good writer, it is impossible
for any one in the world to read the history of Joseph, as related by
the sacred historian, without being prepossessed in favour of that
great man. The occurrences of his life are so peculiar ; the extra-
ordinary providences that attended him, arc so remarkable ; the mo-
deration and equity of his conduct, are so apparent through the
whole of his behaviour ; that no person of humanity can help sharing
with him in his misfortunes, taking pleasure in his prosperity, and
admiring the life and character of a person who seemed to be the
favourite both of God and man. Most of the remainder of this book
is taken up with his history. This chapter gives an account of his
brethren's great hatred to him ; their infamous design to murder him ;
their selling him as a slave ; and the behaviour of his father, when
he was told of his death.

1 i\.ND Jacob dwelt in the land wherein liis father was a
stranger, in the hind of Canaan. 2 These [are] the generations
of Jacob, the events or occurrences that hefel Jiim and his family :
Joseph [being] seventeen years old, was feeding the flock with
his brethren, and the lad [was] with the sons of Bilhah, and with
the sons of Zilpuh his father's wives : and Joseph brought unto
his father their evil report ; the report of their Kicked conduct and
conversation, or ill usage of him ; this loas one cause of their hatred
of him. 3 Now Israel loved Joseph more than all his children,
because he [was] the son of his old age*, the son of his dcareU
wife, whom she bore after long barrenness. Benjamin indeed vas
younger, Out being onli/ four years old, he had not so engaged hi'>
father's affection : and he made him a coat of [many] colours ; a
rich striped garment, such as distinguished him fro/n the rest of his
brethren; being a mark of his father's favour, and of his giving
him the birth-right, ivhich Reuben had forfeited. 4 And when
his brethren saw that their father loved liini more than all his

* Tlic Jcwisli wrilrrs would render it, IJe was the son of the Elders, their d's.
ciple. The Chaldee paniplirase says. He was a wise and prudent child ; showed
marks of piety and i:o dness betimes ; and iMrlled the rest in wisdom .ind iin-
dcistaiidina;.

GENESIS. XXXVII. 173

brethren, they hated him, and couM not speak peaceably unto
him, all their zcords and actions were ill-natured and chmlish.

5 And n'hat^ conjirmed their hatred of him was, that Joseph
dreamed a dream, which probably he did not understand atfirsty
and he, nith an honest simpUcity^ told [it] his brethren : and they
hated him yet the more. 6 And he said unto them. Hear, 1 pray
you, this dream which I have dreamed. 7 For behold, we
[were] binding sheaves in the field, and lo, my sheaf arose, and
also stood upright ; and behold, your sheaves stood round about,
and made obeisance to my sheaf. 8 And his brethren said unto
him, Shalt thou indeed reign over us ? or shall thou indeed have
dominion over us ? and they hated him yet the more for his dreams
and for his words.

9 And he dreamed yet another dream, and told it his brethren,
and said. Behold, 1 have dreamed a dream more, and behold, the
sun and the moon, and the eleven stars made obeisance to me.
10 And he told [it] to his father, and to his brethren: and his
i2Li\\er, partly through ignorance, and partly in policy to abate the
hatred of his brethren, rebuked him, and said unto him. What
[is] this dream that thou hast dreamed ? Shall I and thy mother
and thy brethren indeed come to bow down ourselves to thee, to
the earth ? 1 1 And his brethren envied him : but his father
observed the saying : it made a deep impression on his mind, and
he laid it up in his heart, being thus doubled, and so very re-
markable.

12 And his brethren went to feed their father's flock in She-
cheni, about twenty miles of. 13 And Israel said unto Joseph,
Do not thy brethren feed [the tiock] in Shechem ? I fear lest
some evil should come to them from the inhabitants, because of their
murder of the Shecliemites ; conje, and I will send thee unto them,
to see how they are. And he said unto him, Here [am] I, ready
to obey your commands. 14 And he said unto him. Go, I pray
thee, see whether it be well with thy brethren, and well with the
flocks; and bring me word again. So he sent him out of the
vale of Hebron, and he came to Shechem. 15 And a certain
man found him, and behold, [he was] wandering in the field : and
the man asked him, saying. What seekest thou? l6 And he
said, I seek my brethren : tell me, I pray thee, where they feed
[their flocks.] 17 And the man said, They are departed hence:
for I heard them say. Let us go to Dothan. And Joseph went
after his; brethren, and found them in Dothan.

18 A,nd when thev 5aw hint afar off^, even before he came near

171 GENESIS. XXX VII.

unto them, they conspired against him to slay him. IQ And
they said one to another, Hehold, tliis dreamer conieth. 20 Come
now, therefore, let us slay him, and <:ast him into some pit that is
digged to Iio/d rain-rvater ; and we will say, Some evil beast hath
devoured him ; and we shall see what will become of his dreams*.
21 And Reuben heard [it,] and he, to make some amends for the
injury he had done his father, and to regain his favour, delivered
him out of their hands ; and said. Let us not kill him. G2 And
Reuben saifl unto them, Shed no blood, [but] cast him into this
pit that [is] in the wilderness, and lay no hand upon him ; that
he might rid him out of their hands, to deliver him to his father
again.

23 And it came to pass when Joseph was come unto his
brethren, that they stript Joseph out of his coat, [his] coat of
[many] colours that [was] on him. 24 And they took him, and
cast him into a pit: though, as we are told (ch. xliii. 21.), he be-
sought them zcifh great anguish of soul not to do it ; and the pit
[was] empty, [there was] no water in it. 25 And they sat down
to eat bread, to feast on the provisions, zchich, it is probable, he
had brought thent, ivhile he rvas starving in the pit (see Amos vi.6.):
and they lifted up their eyes and looked, and behold, a company
of Jshmaelites came from Gilead, with their camels bearing
spicery, and balm, and myrrh, going to carry [it] down to Egypt'l*.
26 And Judah said unto his brethren. What profit [is it] if we
slay our brother, or suffer him to perish in the pit, and conceal
his blood ? 27 Come, and let us sell him to the Ishmaelites, and
thus make some monei/ of him, and let not our hand be upon
him; for he [is] oui- brother, and our flesh: and his brethren
were content. 28 l^hen there passed by Midianites, merchant-
men; and they, that is, Joseph's brethren, drew and lift up Joseph
out of the pit, and sold Joseph to the Ishmaelites for twenty
[pieces] of silver, about forty shillings of our money : and they
brought Joseph into Egypt.

29 And Keuben, who it seems teas absent at the time this was
done, returned unto the pit, probably to deliver Joseph out of it,
and send him home ; and behold, Joseph [was] not in the pit : and
he rent his clothes, and thus expressed his grief ayid coruern,

* It is a lainentahle and surprising liiins:, that there should be siicii wretciies in
Jacob's family ; and such treachery, ingratitude, cruelty, and inliuniauity, among
this good old patriarch's children !

t A caravan of Ishmaelites and Midiiinites used to travel together, for fear of
robbers or wild beasts.

GENESIS. XXXVII. 175

because being the eldest brother his father would expect that he
should have taken care of him; atuljor this neglect would treat him
more severely, on account of his former crime. 30 And he re-
turned unto liis brethren, and said, The child [is] not in the land
of the living; and I, whither sliall 1 go? His brethren then told
him the story, and he consented to the cheat intended to be put on
his father.

31 And they took Joseph's coat, and killed a kid of the goats,
and dipped the coat in the blood. And they sent the coat of
[many] colours, probably first by a messenger, and then they them-
selves came, and they brought [it] to their father ; and said. This
have we found : know now whether it [be] thy son's coat or
no; not our brother's, but thy son's, thy favourite's coat'i SS And
he knew it, and said, [It is] my son's coat ; an evil beast hath de-
voured him : Joseph is without doubt rent in pieces. 34 And
Jacob rent his clothes, and put sackcloth upon his loins, and
mourned for his son many days. 35 And all his sons and all his
daughters, Diiiah and his sons' tcives, rose up to comfort him ; but
he refused to be comforted ; and he said, For I will go down
into the grave unto my son mourning: thus his father* went
for him.

36 And the Midianites sold him into Egypt unto Fotiphar,
an officer of Pharaoh's, [and] captain or chief commander of the
king's guard. Thus, as Stephen observes (Acts vii. 9, 10.), God
was zcith him and delivered him out of all his afflictions.

REFLECTIONS.

1. It is dangerous for parents to manifest too great partiality
to their children. Jacob's fondness for Joseph caused him a
great deal of grief, and exposed his son to imminent danger. Al-
lowances ought to be made for merit ; where there is any thinor
serious and pious, it ought to be cherished, encouraged, and
rewarded: but this should be done prudently; for the spirit even
of children lusteth to envy. The difference should not be too
remarkable between one and another. This is one instance in
which Paul's advice may be applied; Fathers, provoke not your
children to anger, lest they be discouraged.

* That is, as some imagine, and I tliink very probable. Thus Isaac, Jacob's
fatlier, wept for the loss of liis grandson ; he was alive at tliis time, and no doubt
bore his part in the melancholy aflBiction of the family.

176 GENESIS. XXXVII.

2. How hateful and dangerous a passion is envy. It bad like
to have cost this amiable youth his life, as well as his liberty, if
God had not interposed. It led his brethren to a most deliberate
and malicious design, that shocks human nature. What a dia-
bolical spirit is this ! and how careful should we be to guard
against it. It destroys all the bonds of natural affection, and
makes persons deaf to all pity and humanity. JVho, says Solomon,
is able so stand before envy? When we see others more beloved
and applauded than ourselves, more rich and healthful, easy and
comfortable, let us guard our minds ; check and suppress the first
risings of an envious disposition, which tends to so much mis-
chief; and ever remember, that envy is one of those wretched
tempers, which excludes from the kingdom of heaven.

3. Inordinate passions are their own punishment. Jacob's
fondness for Joseph was a source of bitterness and anxiety. It
was near twenty years after this before he heard of him. A mind
which is not under the influence of strong passions, is likely
to be most at ease. The nearer creature comforts are to us, the
faster root they take in our hearts, and the removal of them, or
the fear of that removal, is the more grievous. It is our duty,
and will be our wisdom, to have relatives and other comforts, as
though we had them not; that is, not to be over fond of them,
but expect trouble and changes. The greater our love, the greater
will be our grief.

4. See how secretly the providence of God works to bring
about its own purposes, and in how mysterious a manner ! This
was the beginning of the whole scheme of the Jewish Q^conomy.
Observe on how many circumstances it depended; on Reuben's
interposition — on Judah's proposal — on the merchants coming by
at that time — on his being sold into Egypt, to one of Pharaoh's
officers ! In all this we see the finger of God. There are many
devices in the heart of man, but the counsel of the Lord, that shall
stand. This is a key to many circumstances in the course of our
lives, which may seem trifling in themselves, but on which great
and important events depend.

5. Much of our sorrow for our departed friends arises from
ignorance and mistake. Jacob's sorrow is an emblem of ours :
he saw the garment torn, and concluded he was destroyed. We
see the body, which is but the soul's clothing, torn and breathless,
and we conclude the soul is lost, at least we too often act as if it
was ; the rent of the body only serves to let out the soul. Thus,
like Jacob, we often perplex ourselves with supposing things to

GENESIS. XXXVlir. 177

be niiicli worse than they aie. If we could but be undeceived, if
we did but know things right, we should act quite otherwise. We
mourn our departed friends, because their bodies are torn and left
behind, when, like Joseph, they are gone to reign and to be ten
thousand times happier than ihey could be with us. To give way
to immoderate sorrow for our departed friends, is dishonourable
to God and religion, and shows our ignorance or forgetfulness.
So Paul, in 1 Thess. iv. 13, 14., I would not have you igiioranf,
hretliren, concerning them which are asleep, that ye sorrow 7iot even
as others zc/io have no hope. For if we believe that Jesus died,
and rose again, even so them also who sleep in Jesus will God bring
with him. Jacob's over-affectionate love to Joseph, and his im-
moderate grief, when he supposed him dead, teaches us as the
apostle advises, to rejoice as though ice rejoiced not, and to tvecp
as though we wept not, and to use all our comforts so as not
to over-value or abuse thetii, since they are continually passing
away.

CHAPTER XXXVIII.

Ill the middle of Joseph's story, we find here related, some particulars
of Jiidah's family; his marriage; the doatli of his sons; his incest
with Tamar ; his confusion at its discovery; and the birth of twin
sons, in whom his family was built up *.

1 And it came to pass at that time, that Judah went down
from his brethren, having quarrelled with them about sellintr
Joseph, and turned in to a certain Adullamite, whose name [was]
Hirah; a Canaanite of little religion, but perhaps as much as
himself. 2 And Judah saw there a daughter of a certain Ca-
naanite, whose name [was] Shuah ; and he took her to tcife,
contrary to his J'athcr's consent, (ch. xxiv. 3.), and went in unto
her. 3 And she conceived and bare a son ; and he called his
name Er. 4 And she conceived again, and bare a son; and she
called his name Onan. 5 And she yet again conceived and bare
a son ; and called his name Shelah : and he was at Chezib, when
she bare him.

G And Judah took a wife for Er his first-born, whose name

* As tliis chapter interrupts the liistoiy of Joseph, the reading of it niav be
oinitteii in famihes.

VOL. I. N

ITS GENESIS. XXXVIII.

[was] Tainar, a tall, beautiful person, like a palm-tree, as the
word sign ijies. 7 And Er, Juclah's first-born, was wicked in the
sight of the Lord, and the Lord slew liim, in some extraor-
dinary and remarkahli- matmer. 8 And Judah said unto Onan,
Go in unto thy brother's wife, and marry her, according to that
levitical law, made afterrcards (Deut. xxv. 5.), and raise up seed
to tliy brother; beget a child which mat/ bear thi) brother f. name, and
have his inheritance. In this case, the eldest child was looked upon
as the brother's, all the rest would be considered as his cnvn. 9 And
Onan knew that the seed, the Jirst -born {Deut. \\\. G.) should
not be his : and it came to pass, when he went in unto his
brother's wife, that he spilled it on the ground, lest that he
should give seed to his brother. This zcas a wicked action,
springing from an envious and obstinate temper, and God zcas
pleased severely/ to punish it. 10 And the thing which he did,
displeased the Lord: wherefore he slew him also, struck him
dead in an artful manner. Let self-polluting sinners hear and
fear, and do no more zcickedli/. 11 I'hen said Judah to Tarnar
his daughter-in-law, Remain a widow at thy father's house, till
Shelah my son be grown : for he said. Lest peradventure he die
also as his brethren [did :] and Tamar went and dwelt in her
father's house.

12 And in process of time, the daughter of Shuah Judah's
wife died: and Judah was comforted, and went up unto his
sheep-shearers to Timnath, he and his friend Hirah the Adulla-
mite. 13 And it was told Tamar, saying. Behold thy father-in-
law goeth up to Timnath, to shear his sheep. 14 And she put
her widow's garment off from her, and covered her with a vail,
and wrapped herself, and sat in an open place, whicli [is] by the
way to Timnath : for she saw that Shelah was grown, and she
was not given unto him to wife. Her intention probabli/ was
to catch Shelah, ichorn she expected Judah would bring with him.
15 When Judah saw her, he thought her [to be] an harlot;
because she had covered her face. So harlots ivere used to do,
not having then learned to glory in their shame. l6 And he
turned unto her by the way, and said. Go to, 1 pray thee, let
me come in imto thee (for he knew not that she [was] his
daughter-in-law:) and she said. What wilt thou give me, that
thou mayest come in unto me? 17 And he said, I will send
[thee] a kid from the flock : and she said, Wilt thou give [me]
a pledge, till thou send [itr] 18 And he said, W hat pledge
shall I give thee? And she said, Thy signet, and thy bracelets,

GENESIS. XXXVIII. 179

perhaps a cloak or a girdle of small value, and thy staff that [is]
in thine hand : and he gave [it] her, and came in unto her, and
she conceived by him. IQ And she arose and went away, and
laid by her vail from her, and put on the garments of her widow-
hood. 20 And Judah sent the kid by the hand of his friend the
Adullamite, to receive [his] pledge from the woman's hand ;
but he found her not. 21 Then he asked the men of that place,
saying, Where [is] the harlot that [was] openly by the way-side?
And they said, There was no harlot in this [place]. 22 And he
returned to Judah and said, 1 cannot lind her; and also the
men of the place said, [that] there was no harlot in this [place].
23 And Judah said. Let her take [it] to her lest we be ashamed :
behold, I sent this kid, and thou hast not found her. 24 And
it came to pass about three months after, that it was told Judah,
saying, Tamar thy daughter-in-law hath played the harlot ; and
also behold, she [is] with child by whoredom : and Judah said.
Bring her forth that she rtiay be tried, and ij' found guilty, zchen
she is delivered, let her be burnt ; let her be put to death accord-
ing to the law of God and of nations. 25 When she [was]
brought forth to be tried for her adultery (for she was betrothed
to Shelah and considered as his zcife) she sent to her father-in-law,
saying, By the man whose these [are, am] I with child : and she
said. Discern, I pray thee, whose [are] these, the signet, and
bracelets, and staff. 26 And Judah acknowledged [them,] and
said. She hath been more righteous than I ; she has more reason
to accuse me, than I her ; since I have been the cause of her sin ;
because that I gave her not to Shelah my son : and he knew her
again no more ; he was ashamed of his sin, and did not repeat it ;
and probably was not married after this, as we read of no other
children of his.

27 And it came to pass in the time of her travail, that behold
tv\ ins [were] in her womb, and she had hard labour, as a punish-
ment of her sin. 28 And it came to pass when she travailed, that
[the one] put out [his] hand : and the niidwife took and bound
upon his hand a scarlet thread, saying. This came out first, and
shall be considered as the first-born. 29 And it came to pass as
he drew back his hand, that behold, his brother came out ; and
she said, How hast thou broken forth ? [this] breach [be] upon
thee : therefore his name was called Pharez, that is, a breach.
30 And afterward came out his brother that had the scarlet
thread upon his hand ; and his name was called Zarah, he ariseth
or Cometh forth again : some commentators have laboured to find

N a

180 GENESIS. XXXVIII.

an extraordinary mystery in the birth of these children, as relating
to the J exes and Gentiles; bid I think loithout any solid foun- '
dation.

REFLECTIONS.

1. God is highly dispkasetl with the sins of young people.
Neither Er nor Onan, could be much above sixteen, yet they
were severely punished. Youth has no license to act at random.
Some sins are called tricks of youth, and therefore are looked
upon as small matters, but they are not so in God's esteem.
When men are capable of discerning good and evil, God
expects that they act wisely, and he will punish them here or
hereafter if they do not. God sometimes takes them away in
his wrath, and thus makes them awful warnings to others.
Therefore young men are exhorted to be sober-minded, and to Jiee
youthful lusts, which war against the estate and reputation, the
body and 50///.

2. How does lust besot the mind, and bring shame on those
who indulge it ! What scandalous stories are these ! Such as
Josephus, the Jewish historian, was ashamed to mention, as
bringing a disgrace on the father of his nation. Lust robs a
man of liis bracelet and stuff, his ornament and defence, and
leaves men in a weak, infamous state. What a wretched figure
does this patriarch make, when going in, as he supposed, to an
harlot! ft should make us all careful to mortify the deeds of
the body, and keep ourselves pure.

3. How many dread shame more than sin ; the tongues of men
more than the eyes of God ! Lest we be ashamed, has a greater
influence with many, than lest toe be damned; so unaccountable
is the folly of this world. But how unworthy is this of the
character of one of God's people ! Seneca, an heathen, could
say, * Though all men should be ignorant of the evil I do, and

* I knew the Gods would forgive me, yet for the filthiness there

* is in sin, I would not commit it.' Fear of shame may preserve
from some sins, but the fear of God is the only preservative
from all sin.

4. How ready are we to censure our own faults when we
observe them in others ! Judah pronounced a very severe sen-
tence on Tamar. Let us take heed that wherein we judge
others, we do not at the same time condenm ourselves. Our
Lord's advice is, First take the beam out of thine own eye, and
then thou wilt see clearly to fake the mnfc out of thy brother's eye.

GENESIS. XXXIX. 181

CHAPTER XXXIX.

We have before us a remarkable story of Joseph's chastity and integrity,
and his overcoming one of the most formidable temptations that ever
youth was attacked with; a deliverance, says one of the ancients, as
astonishing and remarkable, as that of the three children in the fiery
furnace. We have in this chapter his advancement, his glorious
conquest of a strong temptation ; his false accusation and imprison-
ment ; and God's gracious appearance for him.

1 And Joseph was brought down to Egypt: and Potiphar
an officer of Pharaoh, captain of the guard toho attended the
khify's person ichen he went abroad, and who had the charge of the
state pruon, an Egyptian, bought him of the hands of the Ish-
maelites, which had brought him down thither : into his family
Joseph was taken, and God blessed him. 2 And the Lord was
with Josepli, and he was a prosperous man ; God was with him,
blessing and prospering all he took in hand: and he was in the
house of his master the Egyptian, and he applied himself pa-
tiently and faithfully to that loiv estate ivherein God's providence
had placed him. 3 And his; master saw that the Lord [was]
with him, and that the Lord made all that he did to prosper
in his huiid, ichich probably was not the case before .Joseph came
into his family. 4 And Joseph found grace in his sight, teas no
longer treated by him as a slave ; and he served him, attended his
person, and, after some time, he made him overseer over his house,
and all [tliat] he had he put into his hand, he became steicard of his
household, and superintended all his affairs. 5 And it came to
pass from the lime [that] he had made him overseer in his house,
and overall tiiat he had, that the Lor. d blessed the Egyptian's
house for Joseph's sake : and the blessing of the Lord was upon
all that he had, in the house, and in the field ; every thing suc-
ceeded the better for Joseph's having a hand in them. 6 And he
left all that he had in Joseph's hand ; and he knew not ouglit he
had, save the bread which lie did eat; every thing zc'os trusted to
Joseph's management. Thus zcas the master happy in an excellent
servant, and the servant happy in a kind and friendly master.
But in this changing itate, the most pleasttig situation may be
rendered uncomfortable, yea, dangerous. And Joseph was [a]

182 GENESIS. XXXIX.

goodl) [peisoii,] and well-favoured, a beautiful youth, nbvnt
twenty-seven years of age.

7 And zcltoi Joseph teas in these flourishing circumstances, an
unexpected truuhle came upon him, for it came to pass after these
things, that his master's wife cast her eves upon Joseph, and
became a lezcd te/npter to him; and fur^etting her sex, her duty,
and station, and hating lost all principles of virtue and honour,
zeith an impudent face she said to him. Lie with me. Who can
hear such a proposal ivithout iyidignation ! It is probable she had
tried some other methods to allure him, before her passion rose so
high: but Jinding them disregarded, she became more urgent.
Joseph was young and prosperous, and stood high in his master s
favour : it would have been much fur his interest to have obliged

L • • • . . .

nis mistress; it nas at his peril to rejuse; he had continued im-
portunity and convenient seasons; 8 But by divine assistance he
overcame this strong temptation and refused, and held fast his
integrity ; nevertheless he showed so much respect to his mistress
as to reason zvith, and did not Jly in her face and reproach, her :
he suggests many arguments zchy he could not comply, and said
unto his master's wife, Behold, my master wotteth not what [is]
with me in the house, and he hath committed all that he hath
to my hand : 9 [There is] none greater in this house than I ;
neither hath he kept back any thing from me, but thee, because
thou [art] his wife : how then can I do this great « ickedness,
and sin against God*, ivho has been so good to me, and zcho sees
and knows all my secret thoughts and actions, horc can I do it ?
He speaks of it as an impossible thing. One zcould have thought
so much virtue would have abashed and confounded this abandoned
seducer, but she haunted him still. 10 And it came to pass as
she spake to Joseph day by day, that he hearkened not unto her,
to lie by her, [or] to be with her. He resolutely and zvisely
shunned her discourse and company, till tired with his refusals

* He argues, 1 . from gralitiule to liis master ; He liatli aiJvaiiccd me so much
above my expectation, and showed me so iiiucli generosity, that I should be a
monster of ingralitiuic if I was to abuse him in this matter. Shall I, a stranger
and a slave, put infimy upon my master, and do him irrtparabie mischief.'
^2. lie argues ii<.>m his fidelity; My master kuoweth not what is in the iiouse,
he hath connnitted all to ine, except thyself, and shall I prove a traitor and
deceive him ? Shall I be guilty of the basest treachery and uiifiiillifniness, by
invadiiij^ bis bed, and breaking the sacred matrimonial tie? Hut then comes the
•■hief argument, ;i. How shall I do this great wickcdncsf. and sin against God?
His virtue was founded on reli:;iou, and tiiis made it steadfast and unmoveable.
Ti'his interrogation speaks the greatest detestation of the vice to which he was
Boliciled, How can I sin against my master ; against thee ; against my aged father
and my brethren ; against my own body an<l soul? Hut, above all, How can I sin
ligainst t'Od r

GENESIS. XXXIX. IS3

she resolved to succeed or ruin him. 1 1 And it came t<i pass
about tliis time, that [Joseph] went into the house to do his
business; and [there was] none of the men of the house there
within, being go)ie to a feast, as Josephus tells us. 12 And .Joseph
coming in to settle his accounts, she caught him by his garmenl,
saying. Lie with me : and he thought it to no purpose to reason
any more, and not being willing to struggle with her, left his
garment in her hand, and fled, and got him out, Jled as for
his life, for his soul. 13 And it came to pass when she saw
that lie had left his garment in her hand, and was fled forth, that
her lust turned to rage, so 14 That she called unto the men of her
house, made an uproar, and forged a most notorious falsehood,
and spake unto them when they came, saying, See, he hath
brought in an Hebrew unto us to mock us, to abuse us, and so
cause us to be disgraced: he came in unto me to lie with me, and
I cried with a loud voice. 15 And it came to pass when he
heard that I lifted up my voice and cried, that he left his garment
with me, and fled, and got him out. \6 And she laid up his gar-
ment by her, until his lord came home. 17 And she spake unto
him according to these words, saying, The Hebrew servant
which thou hast brought unto us, came in unto me to mock me.
18 And it came to pass, as 1 lilted up my voice and cried, that
he left his garment with me and fled out. This story ztas very un-
likely to be true; her having his garmenl, rather shoived that she
solicited him, than he her; had he attempted to force her, he might
easily have secured his garment. 19 And it came to pass, when
his master heard the words of his wife, which she spake unto him,
saying, After this manner did thy servant to me, that his wrath
was kindled. 20 And Joseph's master took him, perhaps with-
out hearing his apology, or at least to save appearances, and his
xcifes credit, and put him into the prison, or dungeon, a place
where the king's prisoners [were] bound : and he was there in the
prison, in irons, as the Psalmist felJs us, (Psalm cv. 18.), " Whose
feet they hurt with fetters; he was laid in iron.''

21 But the Lord was with Joseph, and showed him mercy,
and gave him favour in the sight of the keeper of the prison, that
is, the under-kceper, to zchom he probably told his story. 22 And
the keeper of the prison being convinced of his innocence and inte-
grity, committed to Joseph's hand all the prisoners that [were]
in the prison ; and whatsoever they did there, he was the doer
[of it,] that is, it tens done by his direction and order. 23 The keeper

184 GENESIS. XXXIX.

of the piison luokcd not to any thing [tliat was] under iii? liaiid ;
because the Lord was with him: and [that] uliich he did, the
LoHD made [it] to prosper. So true zccre Jacob's zcords (ch. xlix.
23, 24), The archers have i^orelij grieved him, and shot at him, and
hated him: but his bozc abode in strength; and the arms of his
hands zcere made strong, by the hands of the mighty God of Jacob.

REFLECTIONS.

1. How happy is it for a man to enjoy tlie blessing of God
upon his afi'aiis! Joseph's brethren sold him, and left him in great
distress, but the Lord Mas with him ; and no wonder, then, that
he was a prosperous man. He was separated from his fiiends,
but not deprived of the presence of God ; though removed from
his earthly father, his heavenly Father was near liim still ; the
blessing of God came upon the head of him who was separated
from his brethren. Those who desire prosperity should secure
the favour of God, make him their father and friend, and carry
with them, wherever they go, a sense of his presence and friendship,
and do nothing to forfeit that favour. 7'hen, as the Psalmist says,
they shal/ be like a tree planted bi/ the rivers of zcater ; their Icnf
also shall not wither, and zchatsoever they do, it shall prosper.

2. To have good servants is to be considered as an instance of
the kind providence of God : and those who are so, should be es-
teemed and valued. God made Joseph a good servant, and gave
him grace, or favour, in the eyes of his master ; and he advaiiced
him, took him to be his own servant, and chief steward. It is a
great satisfaction to masters and mistresses, to have those about
them, in whose prudence and integrity they can confide. Poti-
phar trusted all to Joseph ; whereas masters in general are obliged
to be the chief servants in a fanii'y, and the work often falls hea-
viest upon them. Good servants are a blessing to the family
where they dwell, and families may sometimes be blessed for their
sake. I'oti})!iar was blessed for Joseph's sake, and Laban for
Jacob's sake. Such should be highly prized and esteemed, not
only as servants, but as brethren in the Lord ; all kindness and
encouragement should be shown to ihem, to rewaid their fidelity ;
and, though perhaps they may not be altogether so suitable in
other respects, if they fear God, and arc faithful to their trust,
they should be esteemed very highly in love.

GENESIS. XXXIX. 185

3. Mow infainous and \vretclied is that mind which is aban-
doned to the irregularity of passion ! What a wretched figure does
this audacious woman make ! Her name is buried in oblivion and
forgetfuhiess, but her character remains as a reproach to the fa-
mily and nation to which she belonged. Her headstrong passions
hurried her along to break through all the bonds of decency,
modesty and fidelity ; her conscience was seared and unim-
j,ressed. When this unclean spirit gets possession of human
nature, it is hard to dispossess him. How careful therefore should
men and women be to guard against the least approach to such
sins, to check all unclean and sensual thoughts. How careful
should they be to make a covenant with their eyes, and keep a
rule over their own spirits, that they may not be as this wretched
creature was, like a city without any defence, acting a disagreeable,
shameful and scandalous part, and adding one degree of horrible
wickedness to another. Let every one learn to possess his vessel
in sanctiflcation and honour ; neither using filthiness, or foolish
talking, or jesting, which are not convenient. How suitable is
the apostle's advice, keep thyself pure ; and how much need have
we to pray. Lord, create in us a clean heart, and renew a right
spirit within us.

4. The fear of God is the most excellent preservative from sin.
The omniscience and universal government of God, made Joseph
resist this violent temptation so boldly. He considered it not
only as a sin against his master, but against God. Thus Nehe-
miah, speaking of the wickedness of his predecessors, adds. So
did nut I, because of the fear of GOD. Ihe fear of men, or
shame, or natural decency and modesty, may keep men and women
from sin in some circumstances, and on some occasions ; but real
religion is an universal preservative from sin; it gives a divine
sanction to social dulies, anil all the strictest branches of personal
virtue. It is a good thing, then, that the heart be well established
with grace, which will keep us from those snares which are most
artfully laid. iJy the fear of the Lord men depart from evil ; and
happy is he thatfeareth always.

5. What an amiable and lovely character is this of Joseph, and
how fit a model for young men to imitate. Paul commands Ti-
mothy to fee youthful lusts, and Titus, to exhort young men to he
sober-minded. Joseph was stripped of his coat, but not of his virtue;
that he carried along with him. Satan tried him by such a tempta-
tion, as is peculiarly suitable to those whose blood is warm, and
their constitution vijrorous ; but he resisted him steadfast in the

186 GENESIS. XXXIX.

faith. He lookeil upon uncleanness, and especially adultery, as a
jTiost enormous crime ; he did not esteem it, as too many in these
days aflfect to do, as a liglit matter, a trick of youth ; as a thing that
by right should not have been a sin, as some have profanely talked ;
but was struck with horror at the thoughts of it, and chose rather
to expose himself to the hatred and resentment of an imperious,
lustful, and revengeful woman, than sin against his master and his
God. The example of some great men, and the generality of our
modern plays, are eminently calculated to corrupt the minds of
youth ; the debauchery of their heroes, and their men of resolu-
tion and bravery have a wretched influence on young minds. There
was every circumstance in Joseph's temptation, that could render
the sin pleasant and profitable ; but, through divine grace, he
overcame it. He is the only hero, who can resist temptation.
My son, if sinners entice thee, consent thou not ; and in order to this,
be strong in the grace that is in Christ Jesus, and jepel every
temptation with this reply, Hot!) can I do this great wickedness and
sin against God?

6. If we would avoid sin, we must keep out of the way of
temptation. Joseph did so ; he kept out of the sight and company
of his mistress, he would not sit with her, or be near her. This
lovely youth might have argued and reasoned ever so long, but
probably he would have been overcome, if he had not avoided
the tempter. Thus must we do, if we would be safe. So Solo-
mon advises, Go not near the door of her house, that is, the strange
woman, the harlot; avoid every occasion of sin; mind your own
proper business; idleness is an inlet to this and every other sin.
Do not stand parleying with temptation, but give it a short and
sharp repulse ; Get thee behind me, Satan. He that parleys is
half won. Get out of harm's way. To pray. Lord, lead us not
into temptation, and yet to run into it, is an abominable mockery
of God. Watch and pray, that ye enter not into temptation.

7. How liable is innocence to be injured by false accusations!
Joseph seemed to be justly condemned, when for his eminent
virtue he was cast into prison. It is easy for men to raise and
spread a spiteful story, to ruin the reputation and comfort of the
person injured, as long as he lives. What devilish malice must it
be to charge persons in any circumstances, and especially persons
of worth and eminence, with such vices as bring a wound, and a
dishonour, and a reproach, which perhaps can never be wipecioff.
A malicious tongue is set on fire of hell, and the wisest and best of
men have often been injured by it, and have had no remedy but an

GENESIS. XXXIX. 187

nppeal lo llie heart-searching God. Those who are most clear
and untainted, may yet be exposed to hard speeches and unjust
reproaches. So Joseph was ; so Chist himself was; but God
will at length bring forth the righteousness of his servants as the
noon-day : and those who have reviled and slandered others, shall
feel the most bitter remorse, in this world probably, but certainly
in another, when characters unjustly aspersed, shall be cleared up ;
and Jesus, who bore the contradiction of sinners against himself,
shall plead the cause of his injured servants; and to those who
have been slandered and oppressed, he shall give eternal rest.

8. How cheerfully may innocence repose itself on God, under
all the injuries it suffers. God distinguished Joseph by his favour
and blessing, in the prison, as well as in Potiphar's house. From
his having the favour of the keeper of the prison, one would think
that Potiphar supposed it to be a suspicious affair, and therefore
he was not so highly incensed against Joseph. Perhaps he knew
something of his wife's character; though for the sake of his own,
as well as hers, he still kept him in prison ; but God was with
him there. To the vpright there ariseth fight in darkness and dun-
geons; the gates of the prison could not shut out God's favour
and blessing. He raised him up friends during his continement,
and made his bondage comfortable. So will God do for all his
oppressed servants. This instance should encourage those who
suffer wrongfully, to bear it patiently; this, says the Apostle
Veter, is praise-zeorthy, if a man for conscience towards God en-
dnreth grief, suffering xcrongfnUy. To conclude with the words
of one of the Apocryphal writers : Joseph, that righteous man,
zms sold, but wisdom, that is, the wise God, forsook him not, but
delivered him from sin ; ruent down with him into the pit, and left
him not in bonds, till he brought him the sceptre of the kingdom,
and power against those that oppressed him: as for them that had
accused him, he showed them to be liars, but gave unto him per-
petual glory. Wisdom, X. 13, 14.

1S8 GENESIS. XL.

CHAPTER XL.

We proceed in Joseph's story, whom we left in prison, and have here
the imprisonment of two of Pharaoh's servants ; their dreams, and
Joseph's interpretati(m of them ; and the accomplishment of Joseph's
prediction concerning them.

1 And it came to pass after these things, [that] the butler, or
cup-bearer, of the king of Egypt and [his] baker had oftended
their lord the king of Egypt. 2 And Pharaoh was wroth against
two [of] his gre<7^ officers, against the chief of the butlers, and
against the chief of the bakers. What their crime was, is uncertain;
some think a couspiracy to take aKai/ the king's life by poison.
S And he j>ut them in ward in the house of Potiphar the captain
of the guard, into the prison, the place where Joseph [was] bound,
or, had been bound, for he tvas now at liberty, and made overseer
of the prisoners. 4 And the captain of the guard charged Joseph
with them, bei)ig told by the under-keeper cf his fdelity and care,
and probably believii/g his innocence, though he still kept him in
prison, and he served them, that is, waited and attended upon
them; and they continued a season in ward.

5 And they dreamed a dream both of them, each man his
dream in one night, each man according to the interpretation of
his dream, that is, a dream zc'/iich zcas significant of something to
come, tvhich did also co7ne to pass according to the interpretation
given thereof, (ch. xli. liL), the butler and the baker of the king of
Egypt, which [were] bound in the prison. And Joseph came in
unto them in the morning, and looked upon them, and behold
they [were] sad ; because they perceived the diea7n zcas sent from
God to betoken something future, and they understood not the
meaning of it. 7 And he asked Pharaoh's officers that [were]
with him in the ward of his lord's house, saying. Wherefore look
ye [so] sadly to-day ?

8 And they said unto him, We have dreamed a dreani ; and
[there is] no interpreter of it, there is no magician or soothsayer
that zee can appli/ to in our present confinement. And Joseph said
unto them, [Do] not interpretations of dreams [belong] to God,
and not to such persons as those? tell me [them] I piay you, J'or J

GENESIS. XL. 189

fear and serve him, and douht not hut he ivill hear m^j prayers, and
reveal this matter to me. Probabh/ he had a strong impn/se on his
mind, zchich led. him to say so. 9 And the chief butler told his
dream to Joseph, and said unto him. In my dream, behold, a vine
[was] before me: 10 And in the vine [were] three branches : and
it [was] as though it budded, [and] her blossoms shot forth ; and
the clusters thereof brought forth ripe grapes. 1 1 And Pharaoh's
cup [was] in n)y hand : and I took the grapes, and pressed them
into Pharaoh's cup, and I gave the cup into Pharaoh's hand.

I'iJ And Joseph said unto him, This [is] the interpretation of
it : the three branches [are] three days, that is, signify three days.
13 Yet within three days shall Pharaoh lift up thine head, that
is, bring thee to trial, and at that time restore thee unto thy place :
and thou shalt deliver Pharaoh's cup into his hand, after the
former manner when thou wast his butler. 14 But think on me
when It shall be well with thee, and show kindness, I pray thee,
unto me : and make mention of me unto Pharaoh, and bring me
out of this house. Joseph, ihongh patient in adversity, yet uses
all good means to procnre his liberty. 15 For indeed I was stolen
away out of the land of the Hebrews : and here also have I done
nothing that they should put me into the dum^eon. This modest
and decent request, is admired by the critics as one of the finest
passages of antiquity. The request is made in the strongest manner.,
with the tenderest motive, and has every thing in it that could affect
a generous, grateful, and compassionate breast ; and as the butler
knew the misery of confinement, Joseph therefore hoped he would
takepity upon him.

\6 When the chief baker saw that the interpretation was
good ; he said unto Joseph, I also [was] in my dream, and be-
hold, [I hud] three white baskets on my head. 17 And in the
uppermost basket [there was] of all manner of bake-meats for
Pharaoh ; and the birds did eat them out of the basket upon
my head.

18 And Joseph answered, and said, This [is] the interpretation
thereof, the tliree baskets [are] or signify three days. 19 Yet
within three days shall Pharaoh lift up thy head from off thee,
shall bring thee to trial, and takFthy ofiicefrom thee, and cut off
thy head, and shall hang thee on a tree ; and the birds shall eat
thy flesh from off" thee.

20 And it came to pass the third day, [which was] Pharaoh's
birth-day, that he made a feast unto all his servants : and he lifted
up the head of the chief butler, and of the chief baker among his

190 GENE>SIS. XL.

servants ; he reckoned with (hern, /nought them to trial before all
his queers. £1 And he restored the chief butler unto his butler-
ship again ; finding him innocent, and he gave the cup int6
Pharaoh's hand. 22 But he hanged the chief baker, zohom he
found guilty, as Joseph had interpreted to them.

23 Yet did not the chief butler remember J oseph, but, courtier-
like, forgat him, neglected him and his desire : but God remem-
bered, and at length delivered him.

REFLECTIONS.

1. Observe how gradually the providence of God wrought
for Joseph ; in bringing those men to prison, in filling their heads
with significant dreams, and so ordering it, that the butler should
tell his dream first. Had the baker began, the interpretation
would have been so dismal, that probably the butler would have
concealed his. In these circumstances we may see, and should
own, the hand of God, in which are the hearts of all men, and
who can turn them as he pleases.

2. We may learn humanity to sufferers from the conduct of
Joseph to these prisoners. They were put under his care, and
he treated them with sympathy and kindness. He did not think
the crimes with which they were severally charged, a sufficient
ground for using them severely and roughly ; he ministered unto
them, and compassionately inquired about their grief. It is the
duty of all to be pitiful and courteous; to be kindlij affect ioned one
towards another, even to those who have been guilty of great
offences. It is a part of christian compassion to inquire into the
cause of the sorrow of others, that we may do kind services for
them ; at least speak comfortable words to them ; thus are we to
bear one another's burdens.

3. Let us humbly refer to God all those gifts with which we
are favoured. Do not interpretations belong to God ^ Joseph
was desirous that God might have the glory of this gift of fore-
seeing things to come ; all things come of God, ordinary as well
as extraordinary, and he should have the praise. '^Ihe reasoning
of the apostle will hold good with regard to every advantage and
accomplishment; Who niaketh ihee to dijfer, and zchat is there
that thou hast not received? Wherefore then shouldest thou boast?

4. I^et us be careful not to indulge ourselves in passionate
complaints of injuries received, r. 13. Here is no complaint of

GENESIS. XL. 191

his mistress, n.) luore than of the cruelty of his brethren; he only
asserts his own innocence, which was necessary for his deliverance.
It is the glory of a man to pass by a transgression. When men are
obliged to vindicate themselves, they think they have a right to
speak evil of others, and represent those who have injured them
in the blackest light. But we see, in the conduct of Joseph,
how much more agreeable and fitting it is, to prove our innocence
without upbraiding others. Let us learn to forgive and forget,
forbearing one another, and forgiving one another, even as God for
Christ's sake hath forgiven ns.

5. We learn fidelity in delivering the most awful messages,
when a man's welfare is concerned. Joseph told the baker
plainly his terrible doom, and perhaps instructed him in the know-
ledge of the true God, and the nature of religion, and urged him
to improve the little time he had left. This gives a good hint to
ministers, to tpeak the Lord's word faithfully, and deliver their
message with seriousness and fidelity ; especially to those who
are near the grave. Because they see them in an oppressed
state, and for fear of disobliging their friends, and the like, they
are often too negligent in this instance ; but it is a cruel kindness,
and they are accessary to the blood and ruin of their souls, if they
neglect to give tiiem fair and faithful warning.

6. Learn to avoid ingratitude, which appears so odious in the
butler, who forgat Joseph. Joseph had served him in prison,
sympathized with him, brought him good tidings, and done him
jnany khid offices ; yet he was unmindful of his sufferings, or his
kindness. When advanced in Pharaoh's court, and surrounded
with all the delicacies and pomp of it, he forgets his fellow-suf-
ferer. It is probably in alhision to this, that the prophet,
speaking of the obduracy and insensibility of the people, says,
Amos vi. 6., They drink wine in bowls, and anoint themselves with
the chief of ointments, but they are not grieved for the affliction
of Joseph. Let us abhor this character, and not think it strange
if we should meet with such treatment. Especially let us abhor
ingratitude to God, who hath done so much for us, and laid us
under such strong obligations to remember and serve him. Let
us ever be mindful of his goodness ; study by holy and obedient
lives, to show forth his praise, who hath sent his own Sou from
heaven, to proclaim liberty to the captives, the opening of the
prison to them that are bound, and to bring our feet into a large
place.

192 GENESIS. XLI.

CHAPTER XLI.

It is the observation of an inspired writer, that many are the afflictions
of the righteous, but the Lord delivereth him out of ihem all. This
is illustrated in the history of Joseph, particularly in this chapter ;
where are related Pharaoh's remarkable dreams ; Joseph's interpre-
tation of them ; his advancement to a place of great trust and power,
and his prudent management of it.

1 And it came lo pass at the end of two full years after the
butler's restoration, that Pharaoh dreametl, and behold, he stood
by the river Nile, on the rise ofnhich in the spring, the frtiit fulness
of the next year depended, there being no rain in that country.
■2 And behold, there came up out of the river seven well-favoured
kine, and fat-fleshed; and they fed in a meadow. 3 And behold,
seven other kine came up after them out of the river; ill-favoured,
and lean-fleshed ; and stood by the [other] kine upon the brink
of the river, feeding on the rushes that greza on its banks, and not
in meadows as the former did. This also shoics that the river did
not then overflow its banks, and consequently there must be a famine
in the land. 4 And the ill-favoured and Ican-fleshed kine did
eat up the seven well-favoured and fat kine. So Pharaoh awoke.
5 And he slept and dreamed a second time : and behold, seven
cars of corn came up upon one stalk, rank and good. 6 And be-
hold, seven thin ears, and blasted with the east-wind sprung up
after them. 7 And the seven thin ears devoured the seven rank
and full ears : and Pharaoh awoke, and behold, [it was] a
dream ; a divine, supernatural dream, sent immediately by God,
and intimated that both the grazing and arable land would then
fail. 8 And it came to pass in the morning that his spirit was
troubled ; and he sent and called for all the magicians of Egvpt,
and all the wise men, or philosophers, thereof: and Pharaoh told
them his dream ; but [there was] none that could interpret them
unto Pharaoh. It is a wonder they did not fnd something to salify
his mind, but God restrained their spirits.

9 Then spake the chief butler unto Pharaoh, saying, I do re-
member my faults this day, ;m/ ingratitude to Joseph and breach
oj promise. 10 Pharaoh was wroth with his servants, and put
me in ward in the captain of the guard's house, [both] mc, and the

GENESIS. XLI. 198

chief baker 1 1 And we dreamed a dream in one night, I and
he : we dreamed each man according to the interpretation of his
dream, (See ch. xl. 5.) 12 And [there was] there with us a
young man, an Hebrew, servant to the captain of the guard ;
and we told him, and he interpreted to us our dreams : to each
man according to his dream he did interpret. 13 And it came to
pass, as he interpreted to us, so it was : me he restored unto mine
office, and him he hanged.

14 Then Pharaoh sent and called Joseph, and they brought
him hastily out of the dungeon, that is, out of the prison-house, a
part being put for the whole of it. Here he had let his hair grow,
and zcore the habit of mourning ; hit it zcas not decent to appear
before the king in this manner, and therefore he shaved [himself,]
and changed his raiment, and came in unto Pharaoh. 15 And
Pharaoh said unto Joseph, I have dreamed a dream, and [there is]
none can interpret it: and 1 have heard say of thee, [that] thou
canst understand a dream to interpret it. \6 And Joseph an-
swered Pharaoh, saying, [It is] not in me, / cannot do it of
myself: the interpretation of dreams belongs to God, who shall
give Pharaoh an answer of peace. Such an answer as may portend
happiness, prosperiti/, and all good to thee, and as may quiet thy
troubled mind. This he wished, and perhaps foresaw. No doubt
Joseph's mind was greatly impressed with these things : perhaps he
now began to see the 7neaning of his ozcn dreams, and how Pro-
vidence was gradually working for their accomplishment. 17 And
Pharaoh said unto Joseph, In my dream, behold, I stood upon
the bank of the river. 18 And behold, there came up out of the
river, seven kine, fat-fleshed and well-favoured ; and they fed in a
meadow. 19 And behold, seven other kine came up after them,
poor and very ill-favoured, and lean-fleshed, such as I never saw
in all the land of Egypt for badness. 20 And the lean and the
ill-favoured kine did eat up the first seven fat kine. 21 And
when they had eaten them up, it could not be known that they
had eaten them ; but they [were] still ill-favoured, as at the
beginning. So I awoke. 22 And I saw in my dream, and
behold, seven ears came up in one stalk, full and good. 23 And
behold, seven ears, withered, thin, [and] blasted with the east-
wind, sprung up after them. 24 And the thin ears devoured the
seven good ears : and I told [this] unto the magicians; but [theje
was] none that could declare [it] unto me.

25 And Joseph said unto Pharaoh, The dream of Pharaoh
[is] one in signijication, that is, both dreams signify the same

VOL. I. O

\m GENESIS. XLI.

thino : God hath showed Pliaiaoh what he fisl about to do.
26 The seven good kme [are] seven years; and the seven good
ears [are] seven years ; the dream [is] one. '27 And the seven
thin and ill-favoured kiue that came up after them, [are] seven
vears \ and the seven empty ears blasted wilh the east-wind, shall
be seven years of famine. 28 This [is] the thing which I have
spoken unto Pharaoh : What God [is] about to do, he showeth
unto Pharaoh. '29 Behold, there come seven years of great
plenty throughout all the land of Egypt, 30 And there shall
arise after them seven years of famine, and all the plenty shall be
forgotten in the land of Egypt: tJiere shall be no remains of
former plenty ; their present misery shall make them forget it ; and
the famine, shall consume the land. 31 And the plenty shall not be
known in the land, by reason of that famine following : for it [shall
be] very grievous. 32 And for that the dream was doubled unto
Pharaoh twice ; [it is] because the thing [is] established by God,
and God will shortly bring it to pass ; is both certain and near.
Upon this Joseph, under the influence of that Spirit hy which he had
interpreted the dream, gives this wise and prudent advice ; 33 Now
therefore let Pharaoh look out a man discreet and wise, and set
him over the land of Egypt. 34 Let Pharaoh do [this,] and let
him appoint officers over the land, and take up the fifth part of
the land of Egypt, in the seven plenteous years*. 35 And let
them gather all the food of those good years that come, and lay
up corn under the hand of Pharaoh, according to Pharaoh's
appointment, and let them keep food in the cities. 3Q And
that food shall be for store to the land, against the seven years of
famine which shall be in the land of Egypt; that the land perish
not through the famine. 37 And the thing was good in the eyes
of Pharaoh, and in the eyes of all his servants. Hating trnli/
interpreted the butler s dream, and his interpretation of this being
so natural and likely, greatly affected the king's mind, and the
minds of his courtiers.

38 And Pharaoh said unto his servants. Can we find [such an
one] as this [is,] a man in whom the Spirit of God [is?] such
prudence, as God by his Spirit hath bestowed on this man in such
a singular manner ^^ 39 And Pharaoh said unto Joseph, Foras-
much as God hath showed thee all this, given thee this extraor-

* If it be asked. Why no more than a fifth part? It may be replied, That a
tenth was the usual tax of the kin;;, tills year it mipht be douI)le the quantity of
former ye.irs, because of the i;reat plenty. He miglit also purchase a fifth part
besides Uie tax ; and all this, in a plcutifnl year, would be equal to a whole crop
in a common season.

GENESIS. XLL 195

dinary gift of foreseeing and foretelling things to come, and of
givincr such prudent advice for the future, [there is] none so discreet
and wise as thou [art.] 40 Thou shall be over my house, and
according unto thy word shall all my people be ruled : only in
the throne will I be greater than thou. 41 And Pharaoh said
unto Joseph, See, I have set thee over all the land of Egypt.
42 And Pharaoh took off his ring from his hand, and put it upon
Joseph's hand, and arrayed him in vestures of line linen, and put a
gold chain, an ensigjt of honour, about his neck. 43 And he
made him to ride in the second chariot which he had ; and they
cried before him, Bow the knee : the Hebreio word signifies the
king^s father or tender father, kind saviour of the people ; or perhaps
it was a common phrase, as " God save the king" is with vs: and
he made him [ruler] over all the land of Egypt. 44 And Pharaoh
said unto Joseph, I [am] Pharaoh, and without thee shall no man
lift up his hand or foot in all the land of Egypt ; that is, as sure
OS I am king, so sure without thy advice and authority, shall no
man do any thing in point of government. 45 And Pharaoh called
Joseph's name Zapnath-paaneah ; 7nost commentators say it means
a revealer of secrets, but Jerome, soys, it means the saviour of the
country. It is common to this day for eastern kings to give names
to their favourites, significant of some service they have done, or
some honour conferred upon them*. And he gave him to wife
Aseuath the daughter of Poti-pherah, priest, or prince of On, a city
afterwards called Heliopolis, where %vas a famous temple dedicated
to the sun: and Joseph went out over [all] the land of Egypft.
46 And Joseph [was] thirty years old when he stood before
Pharaoh king of Egypt ; and Joseph went out from the presence
of Pharaoh, and went throughout all the land of Egypt. 47 And
in the seven plenteous years the earth brought forth by handfuls.
48 And he gathered up all the food of the seven years, which
were in the land of Egypt, the fifth part (v. 34.) of all manner of

* See De la Valle's Travels to the East.

t A late infamous writer endeavours to sully the character of Joseph, and to
prove him ambitious, tyrannical, and oppressive ; and says, that Pharaoh divested
liimselfof all regal authority, and put the whole military force of the kingdom
into Joseph's hands, and gave him the nomination to all places of power and
trust. But these tilings are evidently false, for Pharaoh says, in v. 40., In tJte throne
will I be grcaler than thou ; he rode only in tlic second chariot. The assertion,
that he had tlie military forces under his command, is founded on a marginal
reading, v. 40., at thy word shall all my people be armed ; but in most other places
(some critics say in all) it signifies to kiss, or pay civil respect, as in Psahn ii. 12.,
Ajss the Son, &c. And that he was empowered to nominate whom he pleased to
places of trust, is equally groundless, for he had not power to raise his brethren
when they came, or to send for his father, witliout Pliaraoh's command. See
chap, xlv. 19.

O 2

196 GENESIS. XLI.

eatable things, und laid up thr food in the cities . tlie food of
the field which [was] round about every city, laid he up in
the same. 49 And Joseph gathered corn as the sand of the sea,
very much, until he left numbering the measures: for [it was]
without number.

50 And unto Joseph were born two sons, before the years of
famine came; which Asenath, the daughter of Poti-pherah,
priest, or prince of On, bare unto him, 51 And Joseph called the
name of the first-born Manasseh, that is, J'urgettiiig : for God,
[said he,] hath made me forget all my toil, hath expelled all sor-
rowful remembrance of it, by my present comfort and glory, and all
my father's house, that is, all my sufferings therefrom my brethren.
52 And the name of the second called he Ephraim, that is, fruit-
ful: for God hath caused me to be fruitful in the land of my
affliction.

53 And the seven years of plenteousness that was in the land
of Egypt, were ended. 54 And the seven years of dearth began
to come, according as Joseph had said : and the dearth was in all
lands; but in all the land of Egypt there was bread. 55 And
when all the land of Egypt was famished, or pinched zcith famine,
the people cried to Pharaoh, as to their king and common father,
for bread: and Pharaoh said unto all the Egyptians, Go unto
Joseph ; what he saith to you, do. 56 And the famine was over
all the face of the earth: and Joseph opened all the store-houses,
and sold unto the Egyptians ; and the famine \vaxed sore in the
, land of Egypt. 57 And all countries came into Egypt to Joseph
for to buy [corn,] because that the famine was [so] sore in all
lands. 'No doubt this business rcas managed mth great prudence
and compassion, corn teas sold at a reasonable price, and the people
were not oppressed, though the king was enriched.

REFLECTIONS.

1. We see how easily God can trouble and confound the
spirits of men, even of princes. Pharaoh's dreams troubled
him; so did Nebuchadnezzar's and Belshazzar's, of which we
read in the Book of Daniel. How easily can he scare men
with dreams and visions on their bed. As we have reason to
believe that this extraordinary method of communicating con-
victions and knowledge is ceased, let us not be anxious about
these things, but keep close to God's written word. I do not

GENESIS. XLI. 197

say, that God never communicates admonitions tins way, but we
have no reason to expect it. In the multitude of dreams, says
Solomon, Eccles. v. 7', there are divers vanities; but fear thou
God.

2. See how easily God can deliver his people, and turn their
captivity into triumph and joy. "^I'his Joseph little expected,
after a delay of two full years. Deliverances are often nearest
when least expected ; and when most unlikely they are most sea-
sonable and welcome. * Behold, (says Bishop Hall) one hour

* has changed his fetters, into a chain of gold ; — his prison gar-

* ments, into robes of fine linen ; — 'his stocks, into a chariot, and

* his gaol, into a palace ; — Potiphar's slave, to be his master's

* lord ; — and the noise of his chains, into the acclamation of the
' people, Boz0 the kneeJ The Lord knoiveth how to deliver the
godly out of all their tribulations : and those who suffer for well-
doing, and commit the keeping of their souls to him, shall at
length be advanced to all the dignity and glory of heavenly beings.

3. See the influence of God on the spirits of men ; in Joseph
thus interpreting the dreams, and in Pharaoh and his courtiers
falling in with his advice. God inclines men to do those things
that answer the schemes and purposes of his providence. Let
us reverence and adore him, who orders all things according to
the purposes of his oion will, and is wondetful in counsel, and ex-
cellent in working, or in contrivances.

4. Let us learn from such interpositions of Providence as these,
to commit our ways to the Lord, and trust in him for deliverance,
till the happy time shall come, when he will make us forget all
our sorrows. They were significant names which Joseph gave
his children. God sends us such comforts as make us forget our
sorrows, and remember our troubles no more. The afflictions of
God's people are designed to make them fruitful. Let us bear
with patience what he lays on us, and tvait all the days of our
appointed time, till our change comes. God's providence may be
working for us though we cannot perceive it; and those light
afflictions which are but for a moment, may be working put for us
afar more exceeding, and an eternal, weight of glory.

198 GENESIS. XLII.

CHAPTER XLII.

Jacob sends his sons into Egypt to buy corn ; their treatment by their
brother there, and return to their father with an account of it. It
may appear strange that Jacob never heard of his son's advancement,
and that Joseph never sent to his father, or paid him a visit when he
went through the land, and was within forty or fifty miles of the place
where Jacob lived ; but undoubtedly the hand of Providence was in
it; and Joseph, who had the gift from God of interpreting dreams,
might so far understand his own, as to wait till his brethren bowed
themselves before him ; and if Jacob and his family heard of such an
extraordinary person in Pharaoh's court, they would not have known
his new name.

1 iMOW when Jacob saw, or heard from some of his neighbours,
who had been there, tliat there was corn in Egypt, Jacob said
unto his sons, Why do ye look one upon another ? sit still, and
do nothing in this time of distress ? 2 And he said. Behold, I
have heard that there is corn in Egypt : get you down thither,
and buy for us from thence ; that we may live, and not die. 3 And
Joseph's ten brethren went down to buy corn in Egypt. 4 But
Benjamin, Joseph's brother, Jacob's dearest child hy his beloved
zcife Rachel, Jacob sent not with his brethren : for he said, Lest
peradventure mischief befal him. 5 And the sons of Israel came
to buy [corn] among those that came : for the famine was in the
land of Canaan.

6 And Josepli [was] the governor, or sultan, over the land,
[and] he [it was] that, by his officers, sold to all the people of the
land : but the names of all the purchasers might be brought to him,
especially foreigners, that he might keep a zcatchful eye over them :
and Joseph's brethren came, and bowed down themselves before
him, [with] their faces to the earth, and thus fulfilled his dream.
7 And Joseph saw his brethren, and he knew them, but made
iiimself strange unto them, and spake roughly unto them ; and he
said unto them. Whence come yer And they said. From the land
of Canaan to buy food*. 8 And Joseph knew his bjethren, but

* He deals thus with tlioni, tliat he mij^lit bring tlicm to make a full relation of
the inostnt state of tiicir family; to humble tlicm tlie better with the rcnieni^
brauce of their former siiisj to enliance their joy mIicu the truth of things should

GENESIS. XLII. 199

tliey know not him, being much altered in his counlenauce, statin c
and apparel, and speaking to them by an interpreter. 9 And Jo.
seph remembered the dreams which he dreamed of them, so as to
observe their accomplishment, and said unto them, Ye [are] spies,
this he speaks onli/ by zcay of trial and discovery, as if he had said,
One may zoell suspect you to be such, if you cannot clear yourselves ;
to see the nakedness of the hind ye are come, where the countri/
lies most open and exposed to danger. 10 And they said unto him,
Nay, my lord, but to buy food are thy servants come. 1 1 We
[are] all one man's sons, and it is not likely one man would expose
all his sons at once to so dangerous an employment; we [are] true
[men,] thy servants are no spies. 12 And he said unto them,
Nay, but to see the nakedness of the land ye are come, that is,
its weakness, and where you may best attack it. 13 And they
said, Thy servants [are] twelve brethren, the sons of one man in
the land of Canaan ; and behold, the youngest [is] this day with
our father, and one [is] not. 14 And Joseph said unto them.
That [is it] that i spake unto you, saying, Ye [are] spies ; this
confirms my saying : it is not likely a father should serul ten sons on
such an errand, and keep only one at home. 15 Hereby ye shall
be proved : by the life of Pharaoh, as sure as Pharaoh lives, yc
shall not go forth hence, except your youngest brother come hi-
ther. Send one of you, and let him fetch your brother, and yo
shall be kept in prison, that your words may be proved, whether
[there be any] truth in you : or else by the life of Pharaoh surely
ye [are] spies. They might have brought any young man and
called him their brother ; and it is probable Joseph supposed theij
had really made away with him. 17 And he put them altogether
into ward, three days : that their ozcn sin might be brought to re-
membrance. 18 And Joseph said unto them the third day, This
do, and live : [for] I fear God, and icould not do an inhuman ac-
tion. 19 If ye [be] true [men,] let one of your brethren be bound
in the house of your prison : go ye, carry corn for the famine of
your houses. 20 But bring your youngest brother unto me ; so
shall your words be verified, and ye shall not die. And they did
so, or promised and resolved to do so.

21 And they said one to another while in Joseph's presence,
little thinking that he undentood their liebreic language, W'q [arc]
verily guilty concerning our brother, in that we saw the anguish

be discovered ; and t!ie more fully to manifest tlip acron'.plislnnent of his diciiDi.s,
wbtii, beiiiiv under his power, tiiey should in an !ii:nible manner sue to him for
Uieir libertv.

SOO GENESIS. XLII.

of his soul, when he besought us; and we would not hear: there-
fore is this distress come upon us. fVe sold our brother Joseph
for a slave, and uuzc xce ourselves are captives ; zee ziould not hear
his cry, and now our cry zcill not be heard: this brought their sin
to their remembrance. 22 And Reuben answered them, saying,
Spake 1 not unto you, saying, Do not sin against the child, and ye
would not hear ■ this shuivs that they sold him unknoum to Reuben :
therefore behold also, his blood is required; we shall now be pu-
nished for his death. 23 And they knew not that Joseph under-
stood [them ;] for he spake unto tlicm by an interpreter. The
interpreter might noiv be zeithdraivn, or attending only to one of
them, while Joseph heard the discourse of the rest. 24 And he
turned himself about from them, and wept ; and returned to them
again, and communed with them, and took from them Simeon,
and bound them before their eyes ; who by this seems to have had
the greatest hand in Joseph's trouble; or being by nature bold and
jierce, Joseph thought he might be most likely to hinder Benjamin
from coming.

25 Then Joseph commanded to fill their sacks with corn, and
to restore every man's money into his sack, and to give them pro-
vision for the way : and thus did he unto them. 26 And they
laded their asses with the corn and departed thence. 2? And as
one of them opened his sack to give his ass provender in the
inn, he espied his money : for behold it [was] in his sack's mouth.
28 And he said unto his brethren. My money is restored; and
lo, [it is] even in my sack : and their heart failed [them,] and
they were afraid, they thought it could not be designed as a kind-
ness, but must be intended as a foundation for a quarrel: how-
ever, they acknowledge the hand and justice of God in it, saying
one to another. What [is] this [that] God hath done unto us ? Is
it not a just punishment J'or our sin against our brother?

29 And they came unto Jacob their father, unto the land of
Canaan, and told him all that befel unto them, saying, 30 The
man [who is] the lord, or governor, of the land spake roughly to
us, and took us for spies of the country. 31 And we said unto
him. We [are] true [men ;] we are no spies. 32 We [be] twelve
brethren, sons of our fathei : one [is] not, and the youngest [is]
this day with our father in the land of Canaan. 33 And the man,
tiie lord of the country, said unto us, Hereby shall I know that ye
[are] true men ; leave one of your brethren [here] with me, and
take [food for] the famine of your households, and be gone.
■ 34 And briuic vour vouuijest brother unlo me : then shall I know

GENESIS. XLH. 201

that ye [are] no spies, [but] that ye [are] true [men : so] will 1
dehver you your brother, and ye shall traffic in the land.

35 And it came to pass as they emptied their sacks, that
behold, every man's bundle of money [was] in his sack : and
Mhen [both] they and their father saw the bundles of money,
they were afraid; their fear returned zcith more violence, having
more time to think of the matter; and their wise, experienced

father suggesting inany things to them, zehich might deeply affect
both himself and them : he probably imagined they had behaved
themselves ill and brought the money azcay craftily. 36 And Ja-
cob their father seemed to think they zsere only in fault, and said
unto them, Me have ye bereaved [of my children*,] Joseph [is]
not and Simeon [is] not, and ye will take Benjamin [away :] all
these things are against me ; this renewed stroke upon my former
sorrozcs is very grievous, and greatly afflicts me. 37 And Reuben
spake unto his father, saying, Slay my two sons, or tzco of my sons,

for he had four, (ch. xlvi. Q.), if I bring him not to thee : deliver
him into my hand, and I will bring him to thee again. This was
a rash and foolish proposal ; but it was only intended to express his

full belief that the man zeould release Simeon, and to persuade him
to let Benjamin go, ivhichfor the present he refuses. 38 And he
said, My son shall not go down with you : for his brother is dead,
and he is left alone of Rachel's children; if mischief befall him by
the way in which ye go, then shall ye bring down my grey hairs
with sorrow to the grave.

REFLECTIONS.

1. The fear of God, wherever it prevails, will promote a sense
of humanity, v. 18. Joseph durst do no wrong — -no, nor deal un-
kindly with those who had injured him, because he feared God — ■
the almighty, all-knowing, and mercifid God. Though Joseph was
a great man, he was sensible there was one infinitely greater than
he, to whom he was accountable, and whom he ought to reverence.
This is the best principle for social duties to be discharged by;
reverence for God will make us deal honestly and tenderly; it will
guard us against all rigour and severity. It was a strange and

* Of my chililrcn. '\i \w\. m the ori;;iiial, and spoils tlic boanfy of llic sentnicc.
The expression is elliptical ; J\1c yc luivc hcrvwi'd ; then perhaps followed a sigh
or aroan.

202 GENESIS. XLII.

absurd speech of a great man, that he was " the friend of God,
but the enemy of mankind." The best way to incline us to do
justly, and love mercy, is, to zcalk humbly ivith God, and Ik' in his
fear all the day long.

2. See the force of conscience : it brought to the mind of
Joseph's brethren, those crimes that were committed twenty
years before ; their conscience immediately struck upon this ;
they remembered their faults that day. Conscience brings old
sins to a new reckoning ; though it seems to be asleep, it records
faithfully, and will be a fearful accuser another day. Let us
guard against sin, for it may be very bitter many months, yea
many years, after it is committed and forgotten. Reuben had
this satisfaction, that he did not consent to this wicked act; it
will be comfortable, amidst the calamities we may suffer with
others, to think we had no hand in the guilt. Herein, then, let
us exercise ourselves, to maintain a conscience void of offence to-
zcards God and man.

3. See the usefulness of affliction in bringing our sins to re-
membrance. These men perhaps never thought much of Joseph
before, nor were much concerned about what became of him ;
but now they think of his case, with deep sorrow and repentance.
God will write bitter things against us, to bring our sin to re-
membrance, and humble us for it. Afflictions, in this view, are a
great mercy, and it is God's common method of dealing with
men: see Job xxxvi. 8 — 10., And if they be bound in fetters,
and be holden in cords of affiiction ; then he shoicelh them their
work; and their transgressions, that they have exceeded. He
openeth also their ear to discipline, and commandeth that they
return from iniquity. Let us, therefore, patiently bear God's
rebukes, and consider wlierefore he contendeth zcilh ns; and re-
solve, that wherein we have done iniquity, we will do so no more.

4. How ready are we to draw rash conclusions, as Jacob did,
who said. All these things are against 7ne, when all were for him,
and working together for his good. We are ready to conclude,
when we lose our wealth or fame, our health or friends, all this
is against us; but God intends it for our good. To judge by
passion, or affection, is the way to judge wrong: Jacob's grief
darkened his mind, and overwhelmed his faith. We are in great
danger of forming a wrong judgment of the divine dispensations,
especially of those which are a source of grief and sorrow :
Jacob was happily disappointed. Let us learn to judge nothing
before the time, I>ut patiently wait till the mystery of Providence

GENESIS. XLIII. 203

is opened ; and then we shall see the truth of Paul's observation,
that all things zoork together for good to them that love God, and
are the called according to his purpose.

CHAPTER XLIII.

Jacob's sons are forced to go a second time into Egypt ; Benjamin goes
with them ; their conversation with Joseph's steward ; and the kind
entertainment they receive from their brother.

1 And the famine [was] sore in the land ; a still greater

scarcifi/ prevailed. 2 And it came to pass when they had eaten

up the corn which they had brought out of Egypt, their father

said unto them, Go again, buy us a little {ood, just enough for

the present, hoping next year to have a plentiful crop. 3 And

Judah, who probably had more interest with his father than

Reuben or Levi, spake unto him, saying. The man did solemnly

protest unto us, saying, Ye shall not see my face, except your

brother [be] with you. 4 If thou wilt send our brother with us,

we will go down and buy thee food. 5 But if thou wilt not send

[him,] we will not go down, we cannot go zaithout breach of our

promise, nor zsithout danger : for the man said unto us. Ye shall

not see my face except your brother [be] with you. 6 And

Israel said. Wherefore dealt ye [so] ill with me, [as] to tell the

man whether ye had yet a brother ? 7 And they said, The man

asked us straitly of our state, and of our kindred, saying, [Is]

your father yet alive? have ye [another] brother.'' And we told

him according to the tenor of these words : gave him such

anszeers as these questions required. Could we certainly know

that he would say. Bring your brother down? 8 And Judah

said unto Israel his fiUlier, Send the lad with me, so called because

he teas the youngest, though now above thirty years old, and we

will arise and go ; that we may live and not die, both we, and

thou, [and] also our little ones. 9 1 ^vill be surety for him;

of my hand shalt thou require him, / %oill do all I can to secure

him, and rather suffer any thing than lose him. ff I bring him

not unto thee, and set him before thee, then let me bear the

blame for ever, and lie under thy displeasure. 10 For except

we had lingered, surely now we had returned this second time.

20* GENESIS. XLIII.

1 1 And their fallier Israel, ichen he saw there n^as ho help, but he
must risk (171 uncertain danger, or be accessary to the certain ruin
of his famihf^ consents, and said unto them, If [it must be] so
now, do this ; take of the best fruits in the land in your vessels,
and carry down the man a present, a little balm, and a little
honey, spices, and myrrh, nuts, and almonds*; having found,
in the case of Esau, that a gift pacifieth anger. 12 And take
double money in your hand, as corn maij now be grozcn dearer,
and the money that was brought again in the mouth of your
sacks, carry [it] again in your hand ; peradventure it [was] an
oversight, either in you or the receiver of the money, and it must
therefore he restored. 13 Take also your brother, and arise, go
again unto the man. 14 And God Almighty give you mercy
before the man, that he may send away your other brother, and
Benjamin : if I be bereaved [of my children,] I am bereaved,
God's will he done : I commit the issue wholly to him.

\5 And the men took that present, and they took double
money in their hand, and Benjamin ; and rose up, and went
down to Egypt, and stood before Joseph, at the place zchere he
gave audience, or sold corn. \6 And when Joseph saw Benjamin
with them, he said privately to the ruler of his house, Bring
[these] men home, and slay and make ready : for [these] men
shall dine with me at noon. In those hot countries it was ne-
cessary to dress their meat irnmediately after it was hilled.
17 And the man did as Joseph bade: and the man brought the
men into Joseph's house. 18 And the men were afraid, because
they were brought into Joseph's house, and they said. Because of
the money that was returned in our sacks at the hrst time, are we
brought in ; that he may seek occasion against us, and fall upon
us, and take us for bond-men, and our asses. Conscience accused
them, ami they thought they should be taken up for cheats, and
made slaves of; therefore I hey begin eagerly to make their apology.

19 And they came near to the steward of Joseph's house, and
they communed with him at the door of the house. 20 And
said, O sir, we came indeed down at the first time to buy food.
21 And it came to pass when we came to the inn, that we opened
our sacks, and behold, [every] man's money [was] in the mouth
of his sack, our money in full weight : and we have brought it
again in our hand. 22 And otiier money have we brought down
in our hands to buy food : we cannot tell who put our money m

■<■ Most probahly lln- iiisfarliio l)u^^, wliidi wcic reckoned a jrieat daiiily. and
were pc'ciiliar to Jmica ami Syria.

GENESIS. XLITI. 205

our sacks. The ateivard makes a zcise and religious answer;
23 And he said. Peace [be] to you; fear not: your God, and
the God of your father, hath given you treasure in your sacks :
this shows that Joseph had instructed him in the knoivledge of
God: I had your money, and no harm shall come to you on that
account. And, as a further proof of his kind design^ he, by
Joseph's order, brought Simeon out unto them. 24 And the
man brought the men into Joseph's house, and gave [them] water,
and they washed their feet, and he gave their asses provender.

25 And they made ready the present against Joseph came at
noon : for they heard that they shouhi eat bread there. 26 And
when Joseph came home, they brought him the present which
[was] in their hand into the house, and bowed themselves to him
to the earth.

27 And he asked them of [their] welfare, and said, [Is] your
father well, the old man of whom ye spake? [Is] he yet alive?

28 And they answered. Thy servant our father [is] in good health,
he [is] yet alive : and they bowed down their heads, and made
obeisance. Thus Joseph's dream was repeatedly accomplished.

29 And he lifted up his eyes, and saw his brother Benjamin, his
mother's son, observed him more narrowly than atfrst, and said,
[Is] this your younger brother, of whom ye spake unto me?
And he said, God be gracious unto thee, my son. A kind and
tender appellation, by which an elder or superior addressed a
younger or inferior. 30 And Joseph made haste; for his
bowels did yearn upon his brother : and he sought [where] to
weep, and he entered into [his] chamber, and wept there.

31 And he washed his face, and went out, and refrained him-
self, and said, Set on bread. 32 And they set on a table for
him by himself, as viceroy, and for them by themselves, and for
the Egyptians, which did eat with him, by themselves : because
the Egyptians might not eat bread with the Hebrews ; for that
[is] an abomination unto the Egyptians, because the Hebreios did
eat sheep and goats, which the Egyptians worshipped, (Exod. viii.
26.) So And they sat before him, the first-born according to his
birth-right, and the youngest according to his youth : and the
men marvelled one at another, that he, who had before used them
so roughly, should nozo treat them so kindly, and place them ac-
cording to their several ages ; this was an extraordinary circum-
stance, and might well illustrate what he afterwards said to them
about his divining, if that zeere the sense of those words. 34 And he
took [and sent] messes unto them from before him, dishes from

20G GENESIS. XLIII.

?iis own table; but Benjamin's mess was five times so much as
any of theirs*. Joseph intended hcrehij to diuw Betijauiin pe-
culiar ajj'cctioii, oud see xchetlicr Ids brethren rvoidd envi/ him on
the occasion. And they drank and were merry with him. So
kind and generous a reception made them for a luhile forget their
hardships and sorrows.

REFLECTIONS.

1. We hence see the extreme force of necessity, and what
reason we have to be thankful for the comfortable provisions of
life. Jacob's was a rich and wealthy family, but sore famine
made him travel far for provisions. The good man put off the
evil day, and protracted the time of sending Benjamin as long as
possible ; but the famine being heavy, he was forced at last to
comply. Skin for skin, and all that a man hath, zcill he give for
his life. Let us bless God that this is not our case ; we are fed
zcith the f nest of the toheat ; — God spreads our table and fills our
cup; — he giveth us all things richly to enjoj/ ; — and has not broke
our staff of bread. Let us then serve him cheerfully in the use
of all the good things which he giveth us.

2. We see in the conduct of Jacob, an example of the strictest
honesty. He sends his sons with the money again, v. 12., he
does not boast of the bargain, is not glad of the mistake in his
favour, but is willing to make restitution ; he would not take
advantage of the hurry of selling the corn, to escape without
paying : a mistake is no payment. Let us learn then to restore
what comes to us by the mistakes of our brethren, and in every
mstance deal, not only honestly, but honourably, for God sees it.
To take advantage of the ignorance of our brethren, or to keep
what does not by right belong to us, though we did not come by
it fraudulently, are each contrary to strict honesty, and to the
rule of doing to others as we woidd have them do to us.

3. Learn to depend on God for the success of the best-con-
certed measures. Jacob says, Take double money, and a present,
and your brother ; and then adds, God Almighty give you mercy
before the man ; he knew the access God has to the hearts of men,
he can easily turn them, as he did Esau's ; he therefore looked
up to him, and followed his sons with many an earnest prayer.

* A favourite guest was always distinj;uislie(I by one of the lara;est ami best.
Thus Hunier mentions settiu<j a cijiue before a stranger, in token of respect.

GENESIS. XLIII. 207

Tims prudence and piety should always go together; in all thy
zcays acknozcledge God, ami he will direct thy paths. When we
want favour and mercy from men, let our eyes be up towards the
Lord, for he can influence them which way he pleaseth.

4. Let us resign ourselves and our dearest comforts to God's
disposal. Israel's, in v. 14., was not the language of passion or
despair, but of sober reason, and humble submission to God ;
like Esther, If I perish, I perish; I must submit to the provi-
dence of God ; not dispute his superior will, but compose myself
under it. Thus whatever afflictions come, let us be resigned to
them, and bear them patiently. When God takes away our
comforts, let our language be, It is the Lord, let him do what
seemeth (food in his sis^ht.

5. See how suspicious guilt makes men: no sooner were
Joseph's brethren brought to his house, than they suspected
some ill design, and that he was seeking an occasion of mischief
against them, or to roll himself upon them, as the original is; to
employ his power and government to crush them. What an
uneasy thing is it, to have fear when no man pursueth ! Theij fear
Inhere no fear is; every thing appears gloomy and dark; but to
the npright there ariseth light in darkness. The best preservative
from groundless fear, and unreasonable suspicion, is to keep a
good conscience.

6. We see what a great advantage it is to serve in a religious
family. Joseph's steward, by acquaintance with his master, was
brought to an acquaintance with the true God, the God of the
Hebrews. Masters should teach their servants the knowledge
of God, and lead them to fear and reverence him. Servants
should choose such families where they may have opportunities
of knowing God ; and those who are favoured with such oppor-
tunities, should carefully improve them ; mention the name of
God with the highest reverence ; and never be ashamed to own
their acquaintance with him, and obligations to him.

7. How necessary is it, that the greatest of men should learn
and practise the government of their passions, if they desire to
appear either with honour or comfort. Joseph prudently with-
drew when his affections began to warm, and refrained himself.
That heart is in a wretched condition that is a slave to passion,
and has never yet obtained the government of itself. Let us
learn to keep our hearts with all diligence, that we may be calm
and sedate, and not hurried away by torrents of passion ; for he
that hath no rule over his own spirit, is like a citi/ that is broken
down, and icithout zvalls. Prov. xxv. 28.

-208 GENESIS. XLIV.

CHAPTER XLIV.

Joseph's brethren were merry with him, and little expected to be in
those circumstances in which this chapter finds them ; but it was his
policy, in order to detain and try his brethren.

1 And he commanded the steward of his house saying, Fill
the men's sacks [with food,] as much as they can carry, and put
every man's money in his sack's mouth. 2 And put my cup, the
large valuable cup I drink out of, even the silver cup that is em-
bossed, or zcrought, as the original is, in the sack's mouth of the
youngest, and his corn-money : and he did according to the word
that Joseph had spoken. Hereby Joseph meant to try his
brethren's affection to Benjamin, and to their father, a7ul tchether
they zcould assist him in his extremity. 3 As soon as the morning
was light, the men were sent away, they and their asses. 4 [And]
when they were gone out of the city, [and] not [yet] far off,
Joseph said unto his steward. Up, follow after the men; and
when thou dost overtake them, say unto them. Wherefore have
ye rewarded evil for good ? He chargeth them with ingratitude,
and then with theft : [Is] not this cup which ye have taken, [it] in
which my lord drinketh ; and whereby indeed he divineth .^ The
margin renders it maketh trial ; he left this cup in your way to try
your honesty i ye have done evil in so doing. It ivas wicked to
steal it, and foolish to attempt it, because my master would soofi
miss it, and easily conjecture where it was gone.

6 And he overtook them, and he spake unto them these same
words. 7 And they said unto him. Wherefore saith my lord
these words ^ God forbid that thy servants should do according
to this thing. Thus they vindicate themselves ivith eagerness, and
urge the J'ormer proof of their honesty; 8 Behold, the money
which we found in our sacks' mouths, we brought again unto thee
out of the land of Canaan ; how then should we steal out of thy
lord's .house silver or gold? 9 With whomsoever of thy servants
it be found, both let him die, and we also will be my lord's
bondmen, This was honestly, but not jnudently said. 10 And he
said, Now also [let] it [be] according unto your words : he with
whom it is found shall be niy servant, and ye shall be blameless,

GENESIS. XLIV. 209

free from punishment, and at liberty to return home unmolested.

1 1 Then they speedily took down every man his sack to the

ground, and opened every man his sack. 12 And he searched,

[and] began at the eldest, and left at the youngest : and the cup was

found in Benjamin's sack. 13 Then they rent their clothes, and

laded every man his ass, and returned to the city; thinking that

Joseph being a man of generosity and humanity, ziould forgive

Benjamin, when he saw another brother willing to become his slave.

14 And Judah and his brethren came to Joseph's house, for

he [was] yet there, and they fell before him on the ground,

15 And Joseph said unto them; What deed [is] this that ye

have done ? wot ye not that such a man as 1 can certainly divine

or make trial? That I who foretold this famine, could not easily

find out such a cheat? l6 And Judah beginning abruptly, said.

What shall we say unto my lord ? what shall we speak r or how

shall we clear ourselves ? A)id after a pause, added, God hath

found out the iniquity of thy servants, of one of us, though the

rest be free; behold, we [are] my lord's servants, both we, and

[he] also with whom the cup is found ; we are all in thy hands to

do with us as seemeth good in thy sight. 17 And he said, God

forbid that I should do so : [but] the man in whose hand the cup

is found, he shall be my servant ; and as for you, get you up,

without ani/ prejudice to your persons or goods, in peace unto your

father. He might say this to try Benjamin's temper, and how he

would bear such an afiiction, as well as his brethren's aff^ection to

him and to hisj'ather.

18 Then Judah came near unto him, being particularly con-
cerned because he had undertaken for Benjamin, and said, O my
lord, let thy servant, I pray thee, speak a word in my lord's ears,
and let not thine anger burn against thy servant : for thou [art]
even as Pharaoh, in his room and stead, whose displeasure there-
fore is equally to be feared. 19 My lord asked his servants,
saying. Have ye a father or a brother ? 20 And we said unto
my lord, we have a father, an old man, and a child of his old age,
a little one, the youngest ; and his brother is dead, torn to pieces,
and he alone is left of his mother Rachel, and his father loveth
him. Joseph would perceive by this account what a lie they had
told their J'ather concerning him. 21 And thou saidst unto thy
servants, Bring him down unto me, that I may set mine eyes upon
him, or, show him favour. 22 And we said unto my lord. The
lad cannot leave his father : for [if] he should leave his father,
[his father] would die. 23 And thou saidst unto thy servants,
VOL. I. P

210 GENESIS. XLIV.

Except your youngest brother come down with you, ye shall see
my face no more. 24 And it came to pass, when we came up
unlo thy servant my father, we told him the words of my lord.

25 And our father said, Go again, [and] buy us a little food.

26 And we said. We cannot go down: if our youngest brother
be with us, then we will go down ; for we may not see the man's
face, except our youngest brother [be] with us. 27 And thy
servant my father said unto us, ye know that Rachel my wife bare
me two [sons.] 28 And the one went out from me, and I said,
Surely he is torn in pieces, and I saw him not since. 29 And
if ye take this also from me, and mischief befall him, ye shall
bring down my grey hairs with sorrow to the grave. 30 Now
therefore when I come to thy servant my father, and the lad [be]
not with us ; seeing that his life is bound up in the lad's life,
that his life and his all depends upon the welfare of the lad, 31 It
shall come to pass when he seeth that the lad [is] not [with us,]
that he will die : and thy servants shall bring down the grey hairs
of thy servant our father with sorrow to the grave. 32 For thy
servant became surety for the lad unto my father, saying, If I
bring him not unto thee, then I shall bear the blame to my father
for ever. SS Now therefore, 1 pray thee, let thy servant abide
instead of the lad, a bondman to my lord ; and let the lad go up
with his brethren. 34 For how shall I go up to my father, and
the lad [be] not with me ? Lest pcradventure I shall see the evil
that shall come on my father. Thus Judah urges the grief it
rcould be to the old man — offers to be Joseph's slave instead of
Benjamin, as he could do him more service — and pleads the insup-
portable distress that his aged father zioiild suffer, if Benjamin
did not return with his brethren*.

REFLECTIONS.

]. God sometimes brings his people into the greatest distress,
when deliverance is nearest. So here : they had given up ali,

* This address must undoubtedly have affected a stranger, more especially
Joseph, and produced that effect of which the next chapter i;ives an account.
It is impossible to read it without perceiving it full of tlio nio-t nalinal eloquence,
and extremely well adapted to excite Joseph's compassion. It is remarkable he
does notacknowledjEie tlic crime, for that would have reticcted on IJenjamin, nor
does he deny it, which would have reflected on Joseph's justice, hut labours to
move liis pity, and that in lanirnage that no art or impostor could have imitated,
but seems plainly suggested by that Spirit which giveth speech and wisdom
to men.

GENESIS. XLIV. 211

thought there was no hope ; — but the time of favour was come.
In the mount of diflRculty God is seen. See how good it is to
hope, and quietl}/ tvait for the salvation of God.

2. It is good to acknowledge our iniquity, when the afflicting
hand of God is upon us : as Joseph's brethren did, v. 16. Af-
flictions are designed to bring our sin to remembrance, and engage
us to consider it, and be humble for it; the fruit of affliction is
to take azeai/ sin. Let us acknowledge our guilt in such circum-
stances, and pray, like Job, Shozv me wherefore thou contendest
with me; — loherein I have done iniquity, I will do so no more.

3. See here an example of filial tenderness. Judah chose
rather to be a slave all his days, than go home, and see the evil
that would come upon his aged father. Children should learn
to love their parents, to be tender of their comforts, and do
nothing to grieve them. Those are very wicked children who
are a grief to their father, and heaviness to their mother ; they
can never sufficiently repay their tenderness and care towards
them, and therefore should labour to make their cares easy, and
their burdens light, and especially should give them the high sa-
tisfaction of seeing them walking in truth.

4. We should not despair of the reformation even of those
whose characters are the worst. Judah had been a scandal to
Jacob's family, but here he seems greatly reformed, full of hu-
mility, tenderness, and compassion, and regard to his promise.
Young men oftentimes grow wiser as they grow older ; and God
makes use of afflictions to humble and reform them. Let us not
give up all hopes even of the worst, but labour to make them
better, and God may, in his good time, add his blessing to our
constant endeavours.

5. We see how happy it is to maintain a circumspect regard to
truth. This gave them so much confidence in what they said to
the steward, and in their plea before Joseph. If our hearts
condemn us not, then have we confidence both towards God
and man. Integrity and uprightness, if maintained, will preserve
us ; let us therefore labour to secure these for our rejoicing, and
in simplicity and godly sincerity to have our conversation in the
world.

P 2

212 GENESIS. XLV.

CHAPTER XLV.

Solomon observes, Prov. xxv. 25., " As cold water to a thirsty soul, so
is good news from a far country." This observation is illustrated by
the tidings that Jacob and his sons received of Joseph. The last
chapter closed with Judah's speech, in ihis, we have the effect of it;
it touched Joseph's heart, and put an end to all the sufferings of his
brethren.

1 JL HEN Joseph could not refrain himself before all them that
stood by him ; and he cried, Cause every man to go out from me :
and there stood no man with him, while Joseph made himselr
known unto his brethren : that so he might conceal his brethren s
fault, and not render himself contemptible to the Egyptians by
his excessive tears, and familiar and affectionate converse with his
brethren. 2 And he wept aloud : and the Egyptians and the
house of Pharaoh heard. Some ivho were near overheard him, and
carried the intelligence to Pharaoh's court. And Joseph unable
to contain himself any longer, said unto his brethren, i [am]
Joseph ; this must strike them with astonishment. Wonder, doubt,
reverence, Joy, fear, hope, and guilt, (says Bishop Hall J all must
strike them at once. Joseph adds, Doth my father yet live, can I
believe the account you have given me'^ and his brethren could
not answer him, they stood with paleness and silence before him,
looking on him, and each other : for they were troubled, or ter-
rified, at his presence, through a sense of guilt, fear of punishment,
and the strangeness of the event. 4 And Joseph, to raise their
courage, said unto his brethren, Come near to me, 1 pray you,
with cheerfulness and co) faience: and they came near: and he
said, I [am] Joseph your brother, whom ye sold into Egypt. He
mentions this, not to upbraid them, but to assure them that it teas
he, and that he still oicned the relation, notwithstanding his dignity
and their wickedness. He then takes the kindest method to re-
move their fears, by leading them to observe the wisdom and good-
ness of Providence in this event. 5 Now therefore be not grieved,
nor angry with yourselves, that ye sold me hither : for God did
send me before you to preserve life ; both your lives, and the lives
of all the people in this and the neighbouring countries. 6 For

GENESIS. XLV. 213

these two years [hath] the famine [been] in the land : and yet
[there are] five years, in the which [there shall] neither [be]
earing nor harvest, ploughing or tillage. 7 And God sent me
before you, to preserve you a posterity in the earth, and to save
your lives by a great deliverance, brought about by a zeonderful
and extraordinary ivork of Providence. 8 So now [it was] not so
much you [that] sent me hither, but God, ivho turned it to good ;
and he hath* made me a father to Pharaoh, and lord of all his
house, and ruler throughout all the land of Egypt ; his principal
counsellor of state, to guide his affairs with a fatherly care, and to
have the authority, respect, and power of a father with him.
9 Haste ye, and go up to my fatlier, and say unto him. Thus
saith thy son Joseph, God hath made me lord of all Egypt ;
come down unto me, tarry not. 10 And thou shall dwell in the
land of Goshen, and thou shalt be near unto me, thou, and thy
children, and thy children's children, and thy flocks and thy
herds, and all that thou hast*. 11 And there will 1 nourish
thee, for yet [there are] five years of famine, lest thou, and thy
household, and all that thou hast, come to poverty. 12 And be-
hold your eyes see, and the eyes of my brother Benjamin, that
[it is] my mouth that speaketh unto you, in your own language,
and not by an interpreter. 13 And ye shall tell my father of all
my glory in Egypt, and of all that ye have seen, and ye shall haste
and bring down my father hither.

14 And he fell upon his brother Benjamin's neck, and wept;
and Benjamin wept upon his neck. 15 Moreover, he kissed all his
brethren, and wept upon them : and after that, his brethren talked
with \\\m freely and familiarly, being encouraged by his hindness;
they acknowledged their guilt, and told him ivhat had happened
since he loas absent from the family.

l6 And the fame thereof was heard in Pharaoh's house, saying,
Joseph's brethren are come : and it pleased Pharaoh well, and his
servants. He was a generous prince, and glad of an opportunity
to express his afectionj'or so wise and pious a minister, by shozcnng
respect to his family. 17 And Pharaoh said unto Joseph, Say
unto thy brethren. This do ye ; lade your beasts and go, get
you unto the land of Canaan. 18 And take your father, and
your households, and come unto me : and 1 will give you the

* Goshen lay near to Canaan, on the north-east part of Egypt. It was a rich
land, good for feedhig cattle, a proper distance from the court, where they would
not be 80 likely to be corrupted, and might more easily return when the famine
was ended.

2l4f GENESIS. XLV.

good of the land of Egypt, and ye shall eat the fat of the land,
the choicest produce of it. 19 Now thou art commanded, this do
ye; take you wagons out of the land of Egypt for your little
ones, and for your wives, and bring your father, and come.
20 Also regard not your stuff at home : for the good of all the
land of Egypt [is] yours.

21 And the children of Israel did so: and Joseph gave them
wagons, according to tiie commandment of Pharaoh, and gave
them provision for the way. 22 To all of them he gave each man
changes of raiment, two or three upper garments, nezv and hand-
some, that they mi<iht make a good appearance; but to Benjamin
he gave three hundred [pieces] of silver, about thirty-seven pounds
of our money, and five changes of raiment. 23 And to his father
he sent after this [manner ;] money, and change of raiment, and
provisions for his Journey, namely, ten asses laden with the good
things of Egypt, and ten she-asses laden with corn and bread and
meat for his father by the way. 24 So he sent his brethren away,
and they departed : and he said unto them. See that ye fall not
out by the way, about your dealing with me; as I forgive you, so
do ye to one anolher.

25 And they went up out of Egypt, and came into the land of
Canaan unto Jacob their father, 26 And told him, saying, Joseph
[is] yet alive, and he [is] governor over all the land of Egypt.
And Jacob's heart fainted, for he believed them not, and was
quite overcome between hope, and doubt, and fear, and excessive
joy. 27 And they told him all the words of Joseph, which he
had said unto them: and when he saw the wagons which Joseph
had sent to carry him, the spirit of Jacob their father revived. To
see Simeon and Benjamin return with a stock of provisions, made
it a day of great joy to the good old man, especially when he heard
that Jo.eph, zchom he thought had been dead twenty years, was
alive, and governor of Egypt. 28 And Israel said, [it is] enough;
Joseph my son [is] yet alive : I will go and see him before I die.
/ have lived long enough, and shall be happy enough if I live to see
him but once again, and then I shall be willing to die whenever
God pleases.

REFLECTIONS.

1. How amiable do generosity and forgiveness appear. Had
we hear»l of Joseph putting any of his brethren to death, or se-

GENESIS. XLV. 215

verelj upbraiding them with their conduct, it would have spoiled
the pleasure which the story of his exaltation gives us; but he
Kindly forgave them ; and in this he was a type of Christ, who
forgave those that betrayed and murdered him. "^Fhe best way
of revenging an injury, is to use the offender as well as we can,
and put him out of countenance by our kindness; this is true
greatness of spirit. The shame that this generosity brought upon
them, was a sufficient punishment. Let us act thus, for so the
gospel directs ; If thhie enemi/ hunger, feed him ; overcome evil
with good. Thus forgive men their treipasscs, and you may hope
that Gud will forgive you your trespasses.

2. How unsearchable are the dispensations of Providence, in
turning evil into goud, and over-ruling even the sins of his crea-
tures, for the good of his people, and the benefit of the world.
Thus he did in the case of Herod and Pilate, as well as in the
instance before us. There is in Providence a wheel within a
wheel; and, however mysterious, all is directed by infinite wisdom
and goodness ; all is wisely conducted to a merciful end. Who
would have thought, if they had seen Joseph in the pit, that it
was he who should deliver Egypt and Israel! Who, that had seen
Jacob's grief when he saw the bloody coat, would have thought
that it should be exchanged for transports of joy! God is indeed
wonderful in counsel, and excellent in contrivances. Let us own
and adore his wisdom and grace, when we see them thus mani-
fested ; and learn not to be rash in our judgment of things, but
wait the issue. We shall often discover the wisdom and goodness
of God in various instances now; and hereafter, all the mys-
tery sliall be cleared up, and we shall find, that all his zcays
arc mercif and truth to them that fear him.

o. How careful should we be to maintain mutual peace !
Joseph's advice was proper for his brethren, and for all of us.
See that ye fall not out by the loay. The arguments that should
have influenced them, are applicable to us; we are brethren by
nature, friendship, and religion — belong to the same family of
God's Israel — we are going to our Father's house — in our way
we are exposed to many enemies and dangers — if we go in peace,
we shall find the way secure and pleasant — if not, we shall bring
a reproach on our profession, and become the scorn of our ene-
mies. Besides, we are all guilty, therefore all to blame, and have
no reason to accuse one another. O how pleasant a thing is it,
for brethren to dwell together in unity ! Let us cultivate peace,
and recommend it to others. Let us avoid the beginning of con-

216 GENESIS. XLVI.

tentiou, and labour to make up differences as soon as possible ; as
the brethren of Christ, against whom we have rebelled, and by and
through whom we hope to be forgiven. Let us /ore owe another, as
he hath loved us — and hold the unity of the spirit in the bond of
peace.

4. How willing should the true christian be to go to his hea-
venly Father's house! Jacob was glad to hear that Joseph was
alive, and governor of Egypt, and said, // is enough, I zcill surely
go and see him before I die. He knew he should have a most
kind reception, and all good things there. Thus let us long to
be above, in that better country, where our dearest friends dwell
•^where every good thing is to be had. We have many attractives
to draw us there — regard not the stuff that must be left behind —
the good of the land is before us. While here, let us not seek
great things for ourselves, and let us use what we have, as not
abusing it. The good of all the heavenly country is ours; let us,
therefore, sit loose to earthly things, and be willing to leave
them. Did Jacob rejoice to go out of the land of promise; to a
foreign, strange land, for Joseph's sake ? How glad then should
we be, to leave this strange land, to go to the heavenly Canaan,
to a glorious inheritance in that better and lightsome Goshen,
which is full of all durable riches, and divine delights ! To dwell
with all our best friends, and Jesus our best beloved, and be for
ever with each other and the Lord ! The holy soul may, with
humble resignation, say. Why are the chariots that are sent to
fetch me, so long in coming? why tarry the wheels of his
chariots?

CHAPTER XLVL

The apostle says, concerning the patriarchs, that they were pilgrims
and strangers ; they were driven from place to place, and had no con-
tinuing city. This was remarkably the case with Jacob. We have
here his journey to Egypt, and his interview with his beloved son
Joseph.

1 And Israel took his journey with all that he had, and came
to Beer-sheba, thirty-two miles from Hebron, and, as it had been
a place of devotion for Abraham and Isaac, there he also offered
sacrifices unto the God of his father Isaac, was thankful for God's

GENESIS. XLVI. 217

kindness to Isaac and to himself, and sought his protection and
blessing on his journey to see Joseph. 2 And God spake unto
Israel in the visions of the night, in a dream, and said, Jacob,
Jacob, the name was repeated as a token of affection, and a note of
attention: and he said. Here [am] I. 3 And he said, I [am] God,
the God of thy father : fear not to go down into Egypt* ; for I
will there make of thee a great nation. He had now but seventy
souls belonging to him ; but soon his seed became as the stars of
heaven for multitude. I will go down with thee into Egypt; and
I will also surely bring thee up [again :] that is, thy bones, or ra-
ther in thy posterity ; and Joseph shall put his hand upon thine
eyes ; he shall outlive thee, and close thine eyes, as the last office of
respect and friendship.

5 And Jacob rose up from Beer-sheba, and went cheerfully
on his journey : and the sons of Israel carried Jacob their father,
and their little ones, and their wives, in the wagons which Pha-
raoh had sent to carry him : 6 And they took their cattle and
their goods which they had gotten in the land of Canaan, and
came into Egypt, Jacob and all his seed with him: they brought
these things with them, that they might not be chargeable, and that
none might reproach them zeith coming empty. 7 His sons and his
sons' sons with him, his daughters, and his sons' daughters, and
all his seed brought he with him into Egypt.

8 And these [are] the names of the children of Israel which
came into Egypt, most of whom we afterzoards read of, as heads of
large families or tribes: Jacob and his sons: Reuben, Jacob's first-
born. 9 And the sons of Reuben ; Hanoch, and Phallu, and
Hezron, and Carmi. 10 And the sons of Simeon; Jemuel, and
Jamin, and Chad, of zehom lue never read any more, and Jachin,
and Zohar, and Shaul the son of a Canaanitish woman. 1 1 And
the sons of Levi: Gershon, Kohath, the grandfather of Moses and
Aaron, and Merari. 12 And the sons of Judah; Er, and Onan,
and Shelah, and Pharez, and Zerah : but Er and Onan died iu
the land of Canaan. And the sons of Pharez were Hezron, and
Hamul. Pharez noas very young, not above ff teen, when he went
into Egi/pt; perhaps these sons were born afterzcards. 13 And
the sons of Issachar ; Tola, who was so fruitful, that in the days
of David {\ Chron. vii. 2.) twenty-two thousand six hundred valiant

* He had many fears ; he was an old man, it was a long journey ; Isaac was for-
bidden to go there iu the time of famine ; it was a kind of forsaking the holy land,
and he was fearful of idolatry, and what the consequences might piove to his
children and posteiily.

218 GENESIS. XLVI.

menivere descended from him, and Phuvah, andJob, and Shimron.

14 And the sons of Zebulun; Sered, and Elon, and Jahleel.

15 These [be] the sons of Leah, which she bare unto Jacob in
Padan-aram, with his daughter Dinah : all the souls of his sons
and his daughters, [were] thirty and three : counting Jacob him-
self for one, and excluding Er and Onan who zcere dead, as Leak
herself also zcas. l6 And the sons of Gad ; Ziphion, and Haggai,
Shuni, and Ezbon, Eri, and Arodi, and Areli. 17 And the sons
of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah
their sister: and the sons of Beriah; Heber, and Malchiel.

18 These [are] the sons of Zilpah, whom Laban gave to Leah
his daughter : and these she bare unto Jacob [even] sixteen souls.

19 The sons of Rachel, Jacob's wife 5 Joseph and Benjamin.

20 And unto Joseph in the land of Egypt were born Mauasseh
and Ephraim, which Asenath the daughter of Poti-pherah, priest,
or prince, of On, bare unto him. 21 And the sons of Benjamin
[were] Beliih, and ]5echer, and Ashbel, Gera, and Naaman, Ehi,
and Rosh, Muppim, and Iluppim, and Ard. 22 These [are] the
sons of Rachel, which were born to Jacob : all the souls [were]
fourteen. 23 And the sons of Dan;Hushin. 24 x\ud the sons
of Naphtali : Jahzeel, and Guni, and Jezer, and Shiilem. 25 These
[are] the sons of Bilhah, which Laban gave unto Rachel his
dau<'hter, and she bare these unto Jacob : all the souls [were]
seven. 26' All the souls that came with Jacob into Egypt, which
came out of his loins, besides Jacob's sons' wives, all the souls
[were] threescore and six ; so mamj they zcere, excluding Jacob
their common parent, and Joseph and his two sons, who were there
before; tohich four being included, 7nake up the number ofseventi/.
27 And the sons of Joseph which were borne him in Egypt,
[were] two souls : all the souls of the house of Jacob, which
came into Egypt, [were] threescore and ten*.

23 And he sent Judali before him unto Josejjh, to direct his
face unto Goshen, to meet him in a convenient place there ; and
they came into the land of Goshen. 29 And Joseph showed
great respect to his father, and honoured him before all the people,
and made ready his chariot, and w ent up to meet Israel his father
to Goshen; and presented himself unto him, as subjects do before
a prince; and he fell on his neck, and wept on his neck a good

* Stephen, in Acts vii., says tliey were seventy-five souls. Tlie ditrercm e may
"be tliiis HLConnti!(i for ; Moses only mentions Jacob's immedi.ite (loscendnnt^,
and not Ills sons' wives, witliont wliicli they weic not so many ; t/iat j',"!, eleven
brethren and a sister, fifty-two grand-cliildVen, and the eleven wives of the bre-
thren, made seventy-five.

GENESIS. XLVI. 219

while, and this filled the good old man zcith joi) and triumph.
SO And Israel said unto Joseph, Now let me die, since 1 have
seen thy face, because thou [art] yet alive. Since Joseph xcas
alive and happy, all his wishes seemed accomplished at once, and
he teas zcilling to die when God pleased; nevertheless God spared
him seventeen years after this. Joseph then jyroceeds to direct his
father and brethren hoio to behave before Pharaoh.

31 And Joseph said unto his brethren, and unto his father's
house, 1 will go up and show Pharaoh, and say unto him, My
brethren, and my father's house, which [were] in the land of Ca-
naan, ar^ come unto me : 32 And the men [are] shepherds, for their
trade hath been to feed cattle; and they have brought their Hocks
and their herds, and all that they have. 33 And it shall come to
pass when Pharaoh shall call you, and shall say. What [is] your
occupation r 34 That ye shall say, Thy servants' trade hath been
about cattle, from our youth even until now, both we, [and] also
our fathers: that ye may dwell in the land of Goshen, a place fit
for your occupation, and at a distancefrom Pharaoh and his court :
for every shepherd [is] an abomination unto the Egyptians, espe-
ciallj/ the Israelitish shepherds, because thej/ lived by selling those
cattlefor slaughter, which the Egyptians held sacred; particularly
the ox and the cozv, ichich the Egyptians worshipped as emblems
of Osiris and Isis*.

REFLECTIONS.

1. Let us acknowledge God in all our journeys and removes.
The patriarchs walked with God; so Jacob did here, in this im-
portant affair. The heathen never set out on a journey, without
offering sacrifices to their deities. It is good in all our ways to
acknowledge God, to beg his protection and blessing; it is that
which maketh men rich and prosperous. A horse, or any carriage,
is but a vain thing to trust to for safety. Let us have our eyes
ever towards the Lord; he can make our journey safe and suc-
cessful. It is an old saying, that ' prayer and provender hinder
no man.'

2. Let the thought that comforted Jacob, when going down to
Egypt, comfort us when going down to the grave, v. 4. We may

* The great Ali Bey, governor of Egypt, who died but a very few years ago,
was in soai« respects a sccohcI Joseph. — See Savaky's Letters on Egypt, Vol. II.
Let. 11.

220 GENESIS. XLVI.

go with fear and trembling, but we have God's promise to rest
upon, that he will not suffer his servants to perish in the grave ; but
will surely bring us up again. Let us rejoice in this thought,
and be willing to go where God would have us, since he will go
with us. Yea, says David, though I zi;alk through the vallej/ of
the shadoic of death, 1 will fear no evil, for thy rod and thy staff
shall comfort me.

3. How comfortable will be the interview of good men in
heaven ! It was agreeable to Jacob to see Joseph again ; what
congratulations and joy were there on this occasion ! But how
much more excellent will the meeting of parents and children,
and friends be, in that better world ! There will be no weeping,
even for joy — all will be tranquillity and peace — harmony and
eternal friendship. What an happy meeting will that be! An
heathen philosopher could say, ' Let us make haste to our hea-
' venly country ; there are our fathers, and there are all our friends.'
Should not the christian then say so ; bless God for the prospect
of meeting them there, and cultivate sincere affection and friend-
ship one towards another, that we may relish the heavenly
country .''

4. It is a great instance of friendship, to keep those that we love
out of the way of temptation. Joseph was desirous that his bre-
thren should abide in their calling, and remain in Goshen ; he
did not desire to prefer them at court, to put them in places of
trust and power, and raise them above the station in w hich they
were brought up, and for which they were best qualified; but to
keep them to the innocent life of shepherds, that they might not
be corrupted by the vices and idolatry of the Egyptian court ; that
they might not forget Canaan, but be desirous of returning to it,
and keep together while they were absent from it. Parents will
do right and well, to choose such settlements in life for their chil-
dr<n, where they will be most free from temptation, and those
occupations in which they will be in least danger of being cor-
rupted ; if those are not so profitable, yet they are much to be
prefer.^ed by all, except those who think this world better than
the other. Let us learn to watch over one another, as Joseph
did over his brethren ; and labour to keep all around us, espe-
cially our relations, from those stations and circumstances which
would be injurious to their virtue, and make them forget their
heavenly country. Let us thus watch over others as well as our-
selves, and pray also that we enter not into temptation.

GENESIS. XLVII. 221

CHAPTER XLVII.

It is promised to good men, in Psalm xxxvii. 19.» " That in the days of
famine they shall be satisfied ;" this was the case here, Joseph presents
his father and brethren to Pharaoh ; they are provided for, while the
famine greatly prevails. We have an 'account of Joseph's prudent
management at this time ; and his promise to his father concerning
his funeral.

1 IHEN Joseph came and told Pharaoh, and said, My father
and my brethren, and their flocks, and their herds, and all that
they have, are come out of the land of Canaan ; and behold, they
[are] in the land of Goshen. Though prime minister, he came to
know Pharaoh's pleasure. 2 And he took some of his brethren,
[even] five men, and presented them unto Pharaoh. Some say
the meanest of them, lest Pharaoh should have emploi/ed them at
court or in the army. 3 And Pharaoh said unto his brethren,
What [is] your occupation? And they said unto Pharaoh, Thy
servants [are] shepherds, both we [and] also our fathers ; our an-
cestors have ah&ays been used to this employment. 4 They said
moreover unto Pharaoh, For to sojourn in the land are we come
during the famine : for thy servants have no pasture for their
flocks, for the famine [is] sore in the land of Canaan: now there-
fore we pray thee, let thy servants dwell in the land of Goshen.

5 And Pharaoh spake unto Joseph, saying, Tiiy father and thy
brethren are come unto thee : 6 The land of Egypt [is] before
thee ; in the best of the land make thy father and brethren to
dwell, in the land of Goshen let them dwell : and if thou knowest
[any] men of activity among them, then make them rulers over
my cattle. This teas the highest preferment that their business and
their resolution of continuing in it would permit.

7 And Joseph brought in Jacob his father, and set him before
Pharaoh: and Jacob blessed Pharaoh, saluted him, praying for
his tcelfarc, and giving him thanks for his bounty. 8 And Pha-
raoh said unto Jacob, How old [art] thou? in the original, How
many are the days of the years of thij life'^ 9 And Jacob said unto
Pharaoh, The days of the years of my pilgrimage, of my wander-
ing life, [are] an hundred and thirty years : few and evil have the
days of the years of my life heeu, full nf labour and toil, trouble

222 GENESIS. XLVII.

(wd xexatiou, more than my fathers had, and / liave not attained
unto the days of the years ol the life of iny fathers in the days of
their pilgrimage*. 10 And Jacob blessed Pharaoh, and went
out from before Pharaoh; took his leave, commending him to God.

11 And Joseph placed his father and his brethren, and gave
them a possession in the land of Egypt, in the best of the land, in
the laud of Ranieses, as Pharaoh had commanded. 12 And Jo-
sepli nourished his father, and his brethren, and all his father's
household M'ith bread, according to [their] families.

13 And [there was] no bread in all the land : for the famine
[was] very sore, so that the land of Egypt, and [all] the land of
Canaan fainted by reason of the famine. 14 And Joseph ga-
thered up all the money that was found in the land of Egypt, and
in the land of Canaan, for the corn which they bought: and Jo-
seph brought the money into Pharaoh's house. 15 And when
money failed in the land of Egypt, and in the land of Canaan, all
the Egyptians came unto Joseph, and said. Give us bread : for
why should we die in thy presence.'' for the money faileth.
16 And Joseph said, Give your cattle; and I will give you
for your cattle, if money fail. 17 And they brought their
cattle unto Joseph : and Joseph gave them bread [in exchange]
for horses, and for the flocks, and for the cattle of the
herds, and for the asses; and he fed them with bread, for
all their cattle, for that year, which zcas the sixth year of the
famine. 18 When that year was ended, they came unto him the
second year of their great extremity, and the seventh year of the
famine^ and said unto him. We will not hide [it] from my lord,
how that our money is spent, my lord also hath our herds of
cattle ; there is not ought left in the sight of my lord, but our
bodies, and our lands. 1 9 Wherefore shall we die before thine eyes,
both we and our land ? the land is said to die, when it becomes de-
solate for want of tillage; buy us and our land for bread, and we
and our land will be servants unto Pharaoh : and give [us] seed,
that we may live and not die, that the laud be not desolatef .
20 And Joseph bought all the land of Egypt for Pharaoh ; for
the Egyptians sold every man his field, because the famine pre-

* Abraham livctl one liiimlred and sevonty-five years, and Is;<ac- one Inuuliedaiid
eighty. He liad reason indeed to s;iy, his days were few iind evil ; he had cala-
mities in al>niidance, hi Reuben, and Simeon, and Levi ; in Jiidah and Dinah ; in
Kr and Onan ; P.enjaniin and Joscpii : what with tlie wickedness of some, and the
calamities of otlicrs, his was a most afflicted family, and it is a wonder iii- heart was
not broken. Surely the title of YVie God of Jacob, must have in it, principally,
a view to a future state!

t Some have wondered they did not mutiny before lliis tinu; : but yariisons in
the cilies and guanls over the pranaiies, might prevent it.

GENESIS. XLVII. 223

vailed over them : so the land became Pharaoh's. 21 And as
for the people, he removed them to cities from [one] end of the
borders of Egypt even to the [other] end thereof, he remored t/iem
to the nearest cities zchere there ivas corn laid up ; which was an
act of prudence, compassion, and generosity. 22 Only the land
of the priests, or princes, bought he not: for the priests had a
portion [assigned them] of Pharaoh, a decree of Pharaoh that it
should be so, and did eat their portion which Pharaoh gave them •
wherefore they sold not their lands. Thei/ were princes, conn-
sellors, and chief magistrates, as well as priests, and had a settled
stipend from the crotvn.

23 Then Joseph said unto the people, Behold, I have bouo-ht
you this day, and your land for Pharaoh : lo, [here is] seed for you
and ye shall sow the laud. 24 And it shall come to pass in the
increase, that ye shall give the fifth [part] unto Pharaoh, and four
parts shall be your own, for seed of the field, and for your food,
and for them of your households, and for food for your little
ones. He dealt mercifully luith them, yet faithfully for his
lord*. 25 And they said, Thou hast saved our lives: let us
find grace in the sight of my lord, and we will be Pharaoh's
servants; farmers and tenants. Q.6 And Joseph made it a law
over the land of Egypt unto this day, [that] Pharaoh should have
the fifth [part;] except the land of the priests, or princes, only,
[which] became not Pharaoh's +,

27 And Israel dwelt in the land of Egypt in the country of
Goshen; and they had possessions therein, and grew and mul-
tiplied exceedingly, according to that promise, (ch. xlvi. 3.).

28 And Jacob lived in the land of Egypt seventeen years : so
the days of the years of his life, or the whole age of Jacob, was
an hundred forty and seven years. 29 And the time drew- nigh
that Israel must die : and he called his son Joseph, and said unto

* Joseph liath been reflected upon as acting a base part in buying; the land, and
enslaving tlie people ; but Joseph only acted as tiie minister of Pliaraoh, and by
his direction; lie could not give the corn away; it was reasonable the crowu
should have some advantage ; only a fifth part was laid up by the king's orders ;
particular persons might store great quantities for themselves ; if they used it too
freely, or sold it to strangers for an extravagant price, they only were to blame ;
they knew how long the f.unine was to last, and were fairly forewarned. — It was
great kindness in Joseph to take their cattle, or they would have perished ; — and
as to their lands, they were but tenants to the crown before this, as tliey were
miller an arbitrary government ; and, whatever we may tl.ink, they acknow-
ledged it iis a great kindness. — See Chandler's Answer to Morgan.

t Thus he gave them their lands airain, only reserved a fifth part of tl'.e produce
for Pharaoh ; he laid on the land a tax of four shillings in the pound. They were
tlius exempted from arbitrary impositions, and se;;ured in the full possession of
their land;<, on paying a reasonahle tax, as niuch as we in Britain are at this day.

224. GENESIS. XLVII.

him, If now I have found grace in thy sight, put, I pray thee,
thy hand under my thigh, as a testimony/ of subjection and
obedience, and deal kindly and truly witli me, show me true kind-
ness, and bury me not, I pray thee, in Egypt. 30 But I will lie
with my fathers, and thou shall carry me out of Egypt, and bury
me in their burying-place, in token of his assurance that God in
due time toould bring back his posterity, and settle them in Canaan ;
and as a sign of his expectation and desire of the heavenly inheri-
tance, whereof Canaan ivas a type. And he said, I will do as
thou hast said. 31 And he said. Swear unto me: and he sware
unto him. And Israel, zcho probably was now sitting up in his
bed, or on the side of it, bowed himself upon the bed's head, or
upon the top of his staff, and worshipped God with thankfulness
for his promises, and for this present mercy.

REFLECTIONS.

1. It is an instructive view of human life which this patriarch
gives us : we are strangers and travellers; not at home. To this
the apostle refers, Heb. xi. 1 3. All his life was a pilgrimage, as
well as the time since he left Egypt. So is our life ; our stay is
short; we are going to another state and world, and we have
many inconveniences in our journey. Let us consider life in this
view, and not act as if we were to continue here always, nor
expect too much in the way. Let us often think of changing
our habitations, bless God for what he hath done for us hitherto,
and rejoice that there remaineth a rest for the people of God
hereafter.

2. Let Christians show kindness at home. Joseph is a good
example to filial piety ; he was tender of his aged father, nou-
rished him, sware to him that he would do as he desired him,
and was very kind to all his brethren. Children, learn hence,
to honour your father and another; do not forsake them when
they are infirm and old ; love your brethren, and be ready to do
all the good you can for them. Thus you will imitate Joseph,
and likewise the blessed Jesus ; and at last have a place with
Abraham, Isaac, and Jacob, in the kingdom of your heavenly
Father.

3. See what a terrible thing famine is, and let it teach us to be
thankful for our daily bread. Skin for skin, yea, all that a man
hath, zci/l he give for his life; his money, his cattU^, his land;

GENESIS. XLVIII. 225

he will part with all, €ven liberty itself, to save life. Let us be
thankful this is not our case, that we are not reduced to this
extremity. God gives ns all things richly to oijoi/. Let us im-
prove our money, our cattle, our land, for that God who feeds
and clothes us, and blesses us with all spiritual blessings in Christ
Jesus. Let us rejoice, that we live under such a government,
where our liberties and properties are secure; and employ all
our mercies for him, to whose care and goodness we owe them.

CHAPTER XLVIII.

Joseph visiteth his father; Jacob repeatcth the promise; and prophc-
sicth their return to Canaan.

1 And it came to pass after these things, that some [one] told
Joseph, a messenger brought him tidings, saying, Behold, thy
father [is] sick : and Joseph hasted to see him ; and he took with
him his two sons, Manasseh and Ephraim, that they anight hear
his dying advice, and share in his blessing. 9. And [one] told
Jacob, and said, Behold, thy son Joseph cometh unto thee : and
Israel strengthened himself, and sat upon the bed : the hope of
seeing Joseph and his sons, revived him and gave him fresh spirits.
3 And Jacob said unto Joseph, God Almighty appeared unto
me at Luz in the land of Canaan, and blessed me, 4 And said
unto me. Behold, I will make thee fruitful, and multiply thee, and
I will make of thee a multitude of people, and will give this land
to thy seed after thee [for] an everlasting possession. Thus he
recites God's appearances for him, and promises to him. 5 And
now thy two sons, Ephraim and Manasseh, which were born
unto thee in the land of Egypt, before I came unto thee into
Egypt, [are] mine, / own and adopt them as if they zcere mine ;
as Reuben and Simeon, they shall be mine, they shall he par-
ticular tribes, and have an equal share of my present estate, and
future inheritance, with their brethren. 6 And thy issue which
thou begettest after them, shall be thine, [and] shall be called
after the name of their brethren in their inheritance : or, if thou
hast any more children hereafter, they shall be counted as the
children of Ephraim or Manasseh, and belong to one of those
tribes, and not be heads of tribes themselves. 7 And as for me,

VOL I Q

226 GENESIS. XLYIII.

when I came from Padan, Rachel died by me in the land of
Canaan, in the way, when yet [there was] but a little way to
come unto Ephrath : and I buried her there in the way of
Ephrath, the same [is] Beth-lehem : as if he had said, And now,
my son, this reminds me of Rachel, thy dear mother, ivho died
immediately after the promise of God to multiply my seed, and
yet I see it fulfilled in the children God hath given to thee.

8 And Israel beheld Joseph's sons, and said, Who [are] these ?
9 And Joseph said unto his father, They [are] my sons, whom
God hath given me in this [place.] And he said. Bring them,
1 pray thee, unto me, and 1 will bless them*. 10 Now the eyes
of Israel were dim for age, [so that] he could not see: and he
brought them near unto him ; and he kissed them, and embraced
them. 1 1 And Israel said unto Joseph, I had not thought to
see thy face : and lo, God hath showed me also thy seed ; he
hath outdone all my expectations. 12 And Joseph brought them
out from between his knees, removed them from the embraces of
his father, and set them orderly before him, to receive his blessing,
and he bowed himself with his face to the earth, in reverence and
than! fulness for the honour and affection showed to him and his.
13 And Joseph took them both, Ephraim in his right hand to-
wards Israel's left hand, and Manasseh in his left hand towards
Israel's right hand, and brought [them] near unto him. 14 And
Israel stretched out his right hand, and laid it upon Ephraim's
head, who [was] the younger, and yet should have the pre-eminence,
and his left hand upon Manasseh's head : guiding his hands wit-
tingly, prudently, or by divine direction; for Manasseh [was] the
first-born. 15 And he blessed Joseph in his children, and said,
God, before whom my fathers, Abraham and Isaac did walk, or
behaved themselves in a holy and acceptable maimer, the God
which fed me all my life long unto this day, ever since I had a
being, l6 The Angel which redeemed me from all evil, bless
the lads ; and let my name be named on them, let them be called
the children of Jacob, or Israel, that they mai/ remember the
country and family to which they belong, and the name of my
fathers Abraham and Isaac : and let them grow into a multitude
in the midst of the earth. 17 And when Joseph saw that his
father laid his right hand upon the head of Ephraim, it displeased
him, because of his great affection for Manasseh his eldest son:

* Paul says, Heb. xi. 21., By faith Jacob when he was a di/ing, blessed both the
so«4 f/Josfpft, with a paternal, patriarchal, aiMl pioplieliral blessing, in the name
and by the Spirit of God; praying for, and foreteiling those blessings which God
trould confer upon them.

GENESIS. XLVni. 227

and he held up his father's hand, to remove it from Ephraim's
head unto Manasseh's head. 18 And Joseph said unto his
father, Not so, my father: for this [is] the first-born; put thy
right hand upon his head. IQ And his father refused, and said,
1 know [it,] my son, I know [it :] these two holy prophets dijfered
iti judgment, not about the substance, but the circumstance of the
dicssing ; they disagreed about the ceremony only : and Jacob said.
He also shall become a people, and he also shall be great: but
truly his younger brother shall be greater than he, and his seed
shall become a multitude of nations, greater in number of pos-
terity, and power, and dignit if ; for of him came Joshua the con-
queror of Canaan, and Jeroboam king of Israel ; zvhereupon that
kingdom is frequently called by the name of Ephraim. GO And
he blessed them that day, saying. In thee shall Israel bless, when
the Israelites bless or zcish prosperity one to another, thet/ shall
take thee for an example or pattern, saying, God make thee as
Ephraim, and as Manasseh : and he set Ephraim before Ma-
nasseh.

£1 And Israel said unto Joseph, Behold, I die; but God
shall be with you, and bring you again unto the land of your
fathers. 22 Moreover, I have given to thee one portion above
thy brethren, which I took out of the hand of the Amorite with
my sword and with my bow. / do noio prophetically give, and
God will really and actucdlij give, to thy son Ephraim, or his
posterity, that parcel of land which I bought of Hamor (ch. xxxiii.
19-) ; for though the whole land was given to him and his posterity,
yet this was his by a special civil right, which being seized upon
by the inhabitants of the land after I had bought it, I drove them
out of it again *.

REFLECTIONS.

1. AoED and dying saints should thankfully commemorate
the goodness of God to them. They should enter into parti-
culars, and keep a catalogue of the most remarkable events; so
did Jacob, David, and many others. Aged christians should bear
testimony to the truth and goodness of the Lord, to the pleasures

* This afterwards became the inheritance of Joseph (Josli. xxiv. 32.). It is
mentioned in the New Testament, (John iv. 3.)> as a parcel of ground wliich
Jacob gave. Here Christ conversed with the woman of Samaria. There is a
tine close in tiie neigiiboiirhood of Shechem to this day, which Maundrell supposes
to be the same which is here laid to have been given to Joseph.

Q i

228 GENESIS. XLVIII.

of religion, and the comfort of God's ways, and take occasion
from thence, to encourage others to walk in them, and thus show
God' a strength to this generation, and his power and glory to those
zvho may come after them.

2. How desirous should christian parents be to put their
children in the way of God's blessing, and engage the prayers of
eminent saints for them ! Jacob's pravei s and blessing were worth
more to the sons of Joseph, than all the wealth and power that
he could bestow upon them in the land of Egypt. What passed
on this occasion, made a lasting impression on the minds of
these youths. The effectual fervent prayer of a righteous man
availeth much. Young persons, in the present degenerate day,
have need of all possible helps and encouragements in the way
of religion ; let the prayers and instructions of christian friends
and ministers, especially let the blessing of God, which is ne-
cessary to make young persons sober and virtuous, be highly
valued and carefully sought : let us look on those as our best
friends, who do any thing to make our children wise and good.

3. We see that the blessing of God is not bestowed according
to the natural affection of parents and friends. God's gifts differ
from ours ; and sometimes he highly favours and distinguishes
those, whom we think are most unlikely, and for whom we are
least desirous, of his favours. 'He does not act by the order of
nature, he sees farther than we do, and acts accordingly. There
are many instances in which the younger is preferred to the elder;
his gifts and grace are free.

4. When our friends are taken away, the presence of the
living God is indeed comfortable ; and is never more so than
then. He will never leave nor forsake us ; he can make up all
our losses. Though others depart, and leave us alone, if God
be with us, we need not fear ; he can do for us whatever our
best friends could, yea, and infinitely more than they could do ;
his presence and blessing can attend us in those circumstances,
in which they could not possibly help or comfort us : and ere
long, if we are faithful, he will take us to himself, bring us to the
land where our pious fathers are gone. Let us, therefore,
strengthen and encourage ourselves in the Lord our God, from
henceforth, and for ever. Amen.

GENESIS. XLIX. 2-21)

CHAP. XLIX. 1—18.

Cyrus said, ' That the souls of men at the point of death became pro-
phetic' This ancient opinion never was universally true : yet Jacob
in this chapter prophesies in a most sublime and lofty style, when
nature was sinking and dying. The words of dying parents generally
leave a strong impression on the mind. Having received blessings
from his father, he now divides them among his children.

1 xTlND Jacob called unto his sons, and said, Gather your-
selves together, that I may tell you [that] which shall befall you
in the last days ; what shall happen to you and your posteriti/ in
future tunes. 2 Gather yourselves together, and hear, ye sons of
Jacob : and hearken unto Israel your father.

3 Reuben, thou [art] iny first-born, my might, and the be-
ginning of my strength, begotten in the prime and vigour of my
days, the excellency of dignity, and the excellency of power. It
tvas thy due, to have had the precedency both iti dignity and power,
but thou hast forfeited it, and art noio 4 Unstable as water, without
self-government, a man of no resolution ; thou shalt not excel,
never come to any eminency either in number, valour, or any extra-
ordinari/ achievement, because thou wentest up to thy father's
bed: then defiledst ihou [it;] then Jacob, as with indignation at
the fact, turns his speech from Reuben to his brethren, and shows
hoiv just cause there was to pro/tounce this sentence against him,
and says. He went up to my couch, tJiis my frst-born son, scan-
daloudy defiled his father s bed; he shall not excel. And so it
came to pass. There never was am/ eminent person of that tribe:
they were oppressed by their enemies, and never made any figure.

5 Simeon and Levi [are] brethren ; not only by nature, but
likewise in manners ; and also confederates in the same zcicked
design, instruments of cruelty, or cruel zceapons, [are in] their
habitations, their bloody suords still remain to bear witness against
them. 6 O my soul, come not thou into their secret, or, thou
earnest not into their secret, 1 protest ivith' my dying breath, I
knew nothing of it, neither in word or thought consented to it ;
unto their assembly mine honour be not thou united, let not
my honour or good name be bound up with theirs, ivhosc zcicked-

230 GENESIS. XLIX.

ness I abhor ; for in llieir anger lliev slew a man, that is, Shechem,
and in their self-will, 7iot in a sudden paasion, but upon a zcilfuland
settled resolution, and deliberation, ihey digged down a wall. The
zcalh of the house trhere Dinah zcas, or, as the margin reads it.
They houghed oxen, that is, drove away the oxen and cattle of the
Shechemitcs. 7 Cursed [be] their anger, for [it was] fierce ; and
their wrath for it was cruel*, violent and outrageous; therefore
the divine purpose is this, I will divide them in Jacob, and scatter
them in Israel, that is, disperse them and their posteriti/, among the
children of Jacob or Israel f.

8 Judah, thou [art he] whom thy brethren shall praise, thy
tribe shall be famous for the royal dignity belonging to it, and the
Messiah's coming out of it, (Heb. vii. 14. 1 Chron. v. 2.), zchich
shall be matter of great praise and honour to thee; thy hand [shall
be] in the neck of thine enemies, thou shalt attack thetn szcord in
hand, and utterly destroy their power : thy father's children shall
bow down before thee. This zcas fulfilled in David and Solomon,
who governed all the tnelve tribes. T'henfollozcs a beautiful coni-
parison ; 9 Judah [is] a lion's whelp, zcho zcalks about with a
stately air zchen he goes from devouring the prey, my son, thou art
gone up : he stooped down, he couched as a lion Zjpho sometimes
lies doziDn, and even sleeps over his prey, conscious of his own strength
and /'earless of any foe, so shall thou be great, and secure in thy
victories; and as an old lion, one full grown and fierce. Mho shall
rouse him up? No)ie of his enemies shall dare to provoke him: or
at least nut without ruin to themselves : this is a beauliful srada-
tion, zchich intimates the increase of his pozcer. Then folloivs the
great promise of the Messiah from him. 10 The sceptre, the
walking-staff, or rod, the emblem of authority, shall not depart
from Judah, r.or a lawgiver from between his feet, from his pos-
terity, until Shiloh come, //'// the promised Messiah shall be sent.
It shall be a distinct tribe, judged by itsozcn lazes, and not dispersed
till Christ shall come ; and unto him [shall] the gathering of the
people [be;] some of all natioiss, both Jezcs and Gentiles, shall
yield obedience to Christ, acknoivledging him for their Lord and
Saviour. 1 1 Binding his foal unto the vine, and his ass's colt

* Dr. Keiiiiicolt transhites these verses thus : v. 5, their very contracts arc in-
stiumoils of liuleiicc. t:^6, For in tlieir anser tliey slew the men, and in tlieir
self-will tlicy di'stroijctl the princes, r. 7, {.■|irsed be'tlieir anger, for it was fierce;
and their co>ifedtincij, (or it was cruel.

+ Tills accordinL'ly came to pi?s, and thoy had cities in every one of the
Irihcs; though this was afterwards turned iiitu a blessing. Sec DciU. xxxiii.
e, 10.

GENESIS. XLIX. 231

unto the choice vine; he washed his gaimeuts in wine, and his
clothes in the blood of grapes ; his portion of land in Canaan
shall abound zmth vines and fat pastures, insomuch that wine and
milk shall be as ple)itiful and common, in a manner as water.
12 His eyes [shall be] red with wine, and his teeth white with
milk ; his eyes shall be brighter than wine, and his teeth whiter
than milk; all the people shall be healthful and cheerful, through
the abundance they shall possess.

13 Zebulun shall dwell at the haven of the sea; here is an
allusion to his name, xvhich signifes divelling, the situation of the
twelve tribes being determined by lots, makes these predictions the
more remarkable : and he [shall be] for an haven of ships; and
his border [shall be] unto Zidon. Their coasts were so situated as
to he fit for easy and ordinary commerce zcith the Sidonians.

14 Issachar [is] a strong ass*, couching down between two
burdens. His posterity should be of great strength, but small
courage: and therefore should patiently submit to any taxes laid
upon them by their neighbours. 15 And he saw that rest [was]
good, and the land that [it was] pleasant; he shall delight in peace
and cultivating the earth : and accordingly he bowed his shoulder
to bear, and became a servant unto tribute; instead of opposing
the Canaanites, they actually became tributary to them.

l6 Dan shall judge his people, as one of the tribes of Israel.
An allusion to his name, ch. xxx. 6., he has absolute power tvithin
himself to rule and govern, though the son of a concubine; as other
tribes have, descended from free women. 17 Dan shall be a
serpent by the way ; an adder in the path ; that biteth the horse-
heels, so that his rider, shall fall backward t- Then Jacob, finding
himself ready to faint, breaks out into this ejaculation, 18 I have
waited for thy salvation, O Lord;};, or, I am waiting for thy sal-
vation, for the happiness of a future state and world; I am ready
and willing to die tchen thou pleasest.

* Tiie asses of that country were larger than ours ; princes and great men used
to ride upon them.

t A person sliould arise out of that tribe who, thoush no danger sliall he appre-
hended, yet he sliall be like a serpent, or red adder, lyin;^ in the dust, which may
be trod upon unawares, and shall bite the horse and throw the rider. This was
fulfilled in Samson destroying the Philistines when bhnd, and in the disposition
of this tribe to manage their wars ratiier by cunning and craft, than open hostili-
ties. See Judges xviii. 27.

J The Chaldee says, For the salvation of the king, the Messiah.

232 ^ GENESIS. XLIX.

REFLECTIONS.

1. Let us guard against that unstable temper, which was the
cause of Reuben's sin, and the loss of his privileges. Let us
labour after steadfastness of soul, that we may not waver to and
fro, and be easily impressed and seduced by temptation ; that our
hearts may be fixed for God and religion ; that we may be stead-
fast and uumoveable ; that nothing may turn us aside from it. If
we lose the excellency of virtue and piety, no other excellency
will be of any avail to us.

G. Let us abhor cruelty of all kinds; especially under the mask
of religion. Jacob remembered Simeon and Levi. Moses also
leaves a mark of infamy on his great grandfather. We see to
what a length the irregular workings of anger and resentment may
carry us, and what a lasting blot they may leave on our names.
Let us guard against self-will and obstinacy, running hastily to
execute revengeful and wicked purposes. It is cursed anger,
especially when religion is brought in and made the pretence for
it. What innumerable evils and miseries arise from anger and
revenge; Be angry and sin not; let us restrain its workings, and
guard our own spirits; make no friendship with furious men, avoid
their company ; and let all those who hate and destroy one an-
other, be our abhorrence. O nuj soul, come not thou into their
secret, unto their assembly, mine honour, be 7wt thou united.

3. Let us be thankful that Shiloh is come, and that we are
gathered to him. .lacob, at this distance of time, and on his
dying bed, saz0 his day, and zcas glad; it was his support and
comfort. In the fullness of time he was manifested ; the promised
seed was born before the sceptre departed from Judah, or a law-
giver from between his feet. By him the people were gathered
together, united in a new, a glorious, a christian church ; and
through the riches of divine grace we are gathered into it.
7'hough by nature we belong to the wild olive, to the Gentile
world, yet by grace we are united to the true vine ; and all the
children of God that were scattered abroad, are gathered together,
and are one in Christ Jesus. Many patriarchs, kings and pro-
phets desired to see this day, but were not so highly favoured.
Let us be thankful for our privileges and improve them well, that
we may be a holy nation, a peculiar people ; otherw isc, we may

GENESIS. XLIX. 233

fear that God will yet divide and scatter us, and the greater our
privileges have been, the sorer will be our punishment.

4. Let us adore the hand of God in all tiie blessings of our
situation. It is he who Jixes the hounds of our habitation; who
hath caused the lines to fall to us in pleasant places, and given 7(s
a goodly heritage, a fruitful country, where agriculture and navi-
gation are so happily united, and the blessings of Judah and Ze-
bulun are joined together. Let us serve the Lord with cheer-
fulness, in the abundance of all the good things we enjoy ; never
make them a bate to luxury, but use them so as not to abuse
them, and show our gratitude to God for them. We should be
thankful that God hath given to some a taste for navigation and
the sea, and to others for the labours and pleasures of a country
life ; that we have the produce of our own land in such abun-
dance, and the produce of other countries, and of foreign climes,
brought to our shores. God is to be owned and honoured in
all this.

5. Let us be thankful that God hath raised us up so many
judges, who have judged the people in equity, and formed wise
and good laws ; so many deliverers, who have rescued us from
tyranny, slavery, and sin, and overthrown those who would have
trampled upon us, saying to our souls. Bozo down that we viay go
over you : who have confounded our enemies amidst their most
sanguine prospects, and established our civil and religious
liberties.

6. Let us, like the good patriarch, be waiting for God's sal-
vation ; and thankful that we have so much clearer discoveries of
it than he had : it is a salvation worth waiting for. Aged chris-
tians, especially, should cultivate this temper ; they have seen
much of the goodness of God to them, and experienced his faith-
fulness and care. Trust him, then, in the last stages of your
journey ; and patiently zcait all the days of your appointed time,
till your gveat change shall come. Be assured God's time is the
best ; wait cheerfully for so glorious an event; it is the best frame
to be found in when your Lord comes ; and you will find it good
indeed, to hope and quielly wait for the salvation of God.

23i GENESLS. XLIX.

CHAP. XLIX. 19, to the end.

Jacob having recovered a little strength, and being revived, proceeds
to bless the other tribes.

19 VjAD, a troop shall overcome him : but he shall overcome
at the last*.

20 Out of Asher his bread [shall be] fat, and he shall yield
royal dainties. His corn land shall be very rich, and his bread
corn of the choicest sort, fit for princes. They dzcelt near mount
Carmel, tchich teas a very rich country.

21 Naphtali [is] a hind let loose: he giveth goodly words. Some
think this refers to his temper, that he should he amiable and gentle,
and his descendants remarkable for eloquence t.

22 Joseph, tvhose name signifcsfrnitful, [is] a fruitful bough,
[even] a fruitful bough by a well ; [whose] branches run over the
wall. His posterity spread themselves to a great distance; roe read
of the thousands of Manasseli, and ten thousands of Ephraim.
23 The archers have sorely grieved him, and shot [at him,] and
hated him. Mani/ set themselves against hiin; his brethren, mis-
tress, master, and PharaolCs courtiers, as the Rabhies say, and
endeavoured to ruin him. 24 But his bow abode in strength, he
stood against all, like a tough bow, which neither breaks, nor is
weakened by use ; his virtue teas strong and unconquerable, and the
arms of his hands were made strong, to drazo his boio and stand
his ground, by the hands of the mighty [God] of Jacob, zcho laid
his hand on Joseph's arm, while he was drawing the bow, and thus
enabled him to conquer: from thence, that is, from God, [is] the
shepherd, the stone of Israel. JVow God's power and providence
it was, that Joseph became the shepherd, to feed me and my family
in the famine. Or, the rock of Israel, to support us ; he was the

feeder and supporter of the whole family. 25 [Even] by, or from,

* Here is an allusion to his name, which signifies a troop ; many enemies shall
overcome liini ; the Annnonites ami Moabites did so. See Jer. xlix. 1. But he
xliaU overcome at the last. So he did under Jephtliaii, and kept possession of the
r.ounti-y till the captivity. 1 Chron. v. i8 — 2'i. Dent, xxxiii. 20.

t I lather think it means they shonld live in a large and plentiful country, be
lovers of liberty, like a hind let loose; and, being of a courteous, friendly dis-
position, should live m peace with their neighbours. Accordingly, ^^e read of
few wars among themselves or oppression iVom others.

GENESIS. XLIX. 235

the God of thy father who shall help thee, and by the Almighty,
who shall bless thee with blessings of heaven above, rain and
dezi) that shall make thy land fruitful, blessings of the deep that
lieth under, springs ofzcater, blessings of the breasts, and of the
womb, multitudes both of children and cattle, and those tvell nou-
rished. 26 The blessings of thy father have prevailed above the
blessings of my progenitors, / tenderly blessed thee when a child,
and prayed for thee, and now I have the pleasure to see my prayers
have been heard for thee, more than my father's for me, in the
extent of the blessings which are unto the utmost bound of the
everlasting hills; of large extent and long continuance, even unto
Bashan, and Tabor, and Hermon, and they shall be on the head
of Joseph, and on the crown of the head of him that was separate
from his brethren, wlicn he teas sold into Egypt, and afterwards
rvas there highly advanced to a singular degree of honour.

27 Benjamin shall ravin [as] a wolf, be strong,ferce, and war-
like: in the morning he shall devour the prey, and at night he
shall divide the spoil. This zeas the case at the beginning and end
of that tribe ; when ten zcere lost, this returned with Judah and
mingled zoith it.

28 All these [are] the twelve tribes of Israel, the state and con-
dition of the twelve tribes; and this [is it] that their father spake
unto them, and blessed them ; every one according to his bles*
sing he blessed them, icith such a blessing as God saw fit for
them, and his Spirit dictated to Jacob.

29 And he charged them, and said unto them, 1 am to be ga-
thered unto my people : bury me with my fathers, in the cave
that [is] in the lield of Ephron the Hittite. Hereby he designed
to withdrazo their minds from Egypt, and to fix them upon Canaan.
30 In the cave that [is] in the field of Machpelah, which [is]
before Mamre, in the land of Canaan, which Abraham bought
with the lield of Ephron the Hittite, for a possession of a bury-
ino-place. 31 There they buried Abraham and Sarah his wife,
there they buried Isaac and Rebekah his wife, and there I buried
Leah. 32. The purchase of the field and of the cave that [is]
therein, [was] from the children of lleth. S'3 And when Jacob
had made an end of commanding his sons, he gathered up his
feet into the bed, and yielded up the ghost, and was gathered
unto his pt;ople, to his pious ancestors in another zcorld. Thus
peaceful and happy teas ihe death of thix friend of God I

23(^ GENESIS. XLIX.

REFLECTIONS.

1. The lot of Gad is an emblem of Uie state ol true christians;
Gad, a troop shall overcome him: but he shall overcome at the last.
They are often overcome in this world, by afflictions and temp-
tations, but at length, they shall be conquerors, and more than
conquerors. It is an emblem of the state of the church ; it has
often been overcome and brought low, but not destroyed, and at
length it shall triumph gloriously, and vanquish all opposition.
Great is the truth, and will prevail ; even the gates of hell shall
not prevail against it.

2. Let us imitate the sweetness of disposition that is cele-
brated in Naphtali ; as a loving hind who giveth goodli/ words.
Good words are cheap; it is easy to behave with civility and
respect, and to secure the friendship of, and an interest in, those
around us. It is not in our power to do service to every body,
but we may use kind and respectful words to every one. The
poor may do this ; and if the rich will not add this to their other
gifts, they will signify little. On our tongue let there be the laiv
of kindness. Yet we should not be content with this, but love,
not in word or tongue onli/, but in deed and in truth.

3. Let us pray, that the power which strengthened Joseph
may also strengthen us under our difficulties and temptations.
The archers have shot at us; many are tempting us to sin; there
is a busy adversary who is shooting his fiery darts. Let us pray,
that the Lord would be our shield ; our strength is from him ; he
makes our bozo to abide in strength ; and the arms of our hands are
made stro)ig, bi/ the hand of the mighty God of Jacob. What an
amiable idea does this give us of divine assistance, and how
suitable a prayer is this for all christians, and ministers especially !
They draw the bow — God must put his hand on theirs, if they
desire success. They must aim right — but it is God alone that
can give tlieir words force and strength. Let us pray for this,
and remember, that our strength to bear afflictions, and to van-
quish temptations, is all from God. Lord, make thy strength
perfect in our weakness, and thi/ grace sulJicient for us.

4. In whatever instances we iind support or esteem, learn
from whence it proceeds, and to whom we arc to give the praise.
If we meet with those who are iVicnds, either to body or boid,

GENESIS. XLIX. 237

that feed the one or the other, on whose friendship or affection
we can build a sure foundation, learn from whence it proceeds
eyenfrom the mighty God of Jacob. This made Joseph stron^
against temptations ; gave him favour in the sight of men, and
prosperity in all that he set his iiand unto. Though the archers
shot at him, his lore abode in strength. This was especially true of
our Lord Jesus Christ ; the archers shot at him — the scribes and
pharisees, and Herod and Pilate ; — Satan tempted him, but he
overcame all. Now, he is the shepherd of his church; he feeds
his people with knowledge and understanding ; leads them in the
right way ; secures them from danger, and causes them to lie down
in green pastures. He is the foundation-stone; — the chief corner-
stone;— the support of the whole spiritual building: all this is
owing to the hand of the Lord that was with him. Let us ascribe
praise to God, who delivered his dear Son, and made him such
a blessing to the world ; thanks be to God for this unspeakable

gift'

5. Learn to adore the perfect knowledge of God, that points
out such a variety of events ; that foretells the condition of each
tribe so long before, and exactly corresponding with their cir-
cumstances, though determined afterwards by lot. Let us re-
verence and adore so wise and glorious a God, and the spirit of
prophecy which he gave to Jacob.

6. Let us choose our lot among God's people, that we may be
gathered to them at last. Jacob had followed the faith of Abraham
and Isaac, and others of the patriarchs — holy men that went
before him — and at death he was gathered to them, and joined to
their society. Let us also befoUoioers of them ^vho through faith
and jyatience inherit the promises. Let us join our souls to God,
and walk in his ways ; and at length we shall be joined to the ge-
neral assembly of the church of the first-born, and to the spirits of

just men made perfect ; to enjoy all those blessings, ichich God
hath prepared for them that love him.

238 GENESIS. L.

CHAPTER L.

This chapter gives an account of Jacob's funeral ; of the friendship re-
newed between Joseph and his brethren ; and of Joseph's death.

1 And Joseph, rcho exceeded his brethre?!, as in piety towards
God, so inJiUal affection and duty to his father, fell upon his
father's face, and wept upon him, and kissed him, and thus paid
his last respects to so pious aitd tender a parent. 2 And Joseph
commanded his servants the physicians to embahn his father* :
and the physicians embalmed Israel f. 3 And forty days \vere
fulfilled for him, for so are fulfdied the days of those which are
embalmed : and the Egyptians mourned for him threescore and
ten days, thirty days more than the forty for embabniug.

4 And when the days of his mourning were past, Joseph spake
unto the house of Pharaoh, saying. If now I have found grace in
your eyes, speak, I pray you, in the ears of PharaohJ, saying.
My father made me swear, saying, Lo, I die : in my grave which I
have digged for me, in the land of Canaan, there shall thou bury
rae. Now therefore let me go up, I pray thee, and bury my
father, and I will come again. 6 And Pharaoh said. Go up, and
bury thy father, according as he made thee swear.

7 And Joseph went up to bury his father: and with him went
up all, or many of the servants of Pharaoh, the elders of his
house, and all the elders of the land of Egypt, the considerable
persons of the king's household, and officers, civil and military, to
show respect to Joseph and Jacob. 8 And all the house of Joseph,
and his brethren, and his father's house : only their little ones,

* It was a piece of state to have physicians in the house, wlio performed tlie
necessary acts of surgery, and embalmed tiie dead.

t Tliis was done by wasliing the body with oil of cinnamon, myrrh, and other
rich spices, for forty days, and by putting some of these ingredients into the body.
It then lay in pickle, in nitre or salt-petre, till seventy days were completed
from the time they began their work ; and tlius the body would keep for many
centuries, as we know the mummies do. Thus Joseph complied witii tiie Egyp-
tian custom out of respect to his father, and to preserve the body for burial in
Canaan.

+ It was respectful to Pharaoh, not to go without his leave; and he set some
of the courtiers to ask for it ; because, as Herodotus tells us, it was rot permitted
for any in mourning to come into the presence of tiie prince ; therefore be desires
them to tell Pharaoh of his oath.

GENESIS. L. 239

and their flocks, and their herds, they left in the land of Goshen.
9 And there went up with him both chariots and horsemen, to be
a defence, and drive away the Canaanites, if they had taken pos-
session of the place; and it was a very great company, and a grand
procession. 10 And they came to the threshing-floor of Atad,
which [is] beyond Jordan, that is, from Egypt; and there they
mourned with a great and very sore lamentation : and he made a
mourning for his father seven days. 1 1 And when the inhabi-
tants of the land, the Canaanites, saw the mourning in the floor of
Atad, they said. This [is] a grievous mourning to the Egyptians :
wherefore the name of it was called Abel-mizraim, that is, the
mourning of the Egyptians, \v\\\ch.\\s] beyond Jordan. 12 And
his sons did unto him according as he commanded them. 13 For
his sons carried him into the land of Canaan, and buried him in
the cave of the field of Machpelah ; which Abraham bought with
the field for a possession of a burying-place, of Ephron the Hit-
tite, before Mamre.

14 And Joseph returned into Egypt, he and his brethren, and
all that went up with him to bury his father, after he had buried
his father.

15 And when Joseph's brethren saw that their father was dead,
they said, Joseph will peradventure hate us, and will certainly re-
quite us all the evil which we did unto him. They had no reason
to imagine this ; hut a guilty conscience causes fear, and is never

fully at rest. l6 And they sent [messengers] unto Joseph, saying,
Thy father did command before he died, saying; 17 So
shall ye say unto Joseph, Forgive, I pray thee now, the tres-
pass of thy brethren, and their sin ; for they did unto thee
evil* : and now we pray thee, forgive the trespass of the servants
of the God of thy father. This may he designed to intimate their
repentance, andshoiv they toere of the same religion with him. And
Joseph wept when they spake unto him, pitying their perplexity,
and grieving at their doubt of his good-will. 18 And his brethren
also went and fell down before his face: and they said, Behold,
we [be] thy servants. 19 And Joseph made a noble reply, and
said unto them. Fear not : for [am] I in the place of God to pu-
nish the injury done to me ? Ought I not rather to remember I am
mortal and accountable, and need forgiveness'? Am 1 tiot under
God (as others read it), under his eye, and subject to him ? 20 But

* This was probably a false story ; Jacob knew Joseph too well to suspect lie
would bear ill-will to his brethren, or he would have given the charge to Joseph,
and not to them.

21.0 GENESIS. L.

as for you, ye thought evil against me; [but] God meant it unto
good, to bring to pass, as [it is] this day, to save much people
ahve. 21 Now therefore fear ye not: I will nourish you, and
your little ones. And he comforted them, and spake kindly unto
them, mentioned their fault very gently, and promised them his fa-
vour and protection.

£2 And Joseph dwelt in Egypt, he, and his father's house :
and Joseph lived an hundred and ten years ; having been eighty
years governor of Egypt. 23 And Joseph saw Ephraim's chil-
dren, of the third [generation :] the children also of Machir, the
son of Manasseh, were brought up upon Joseph's knees. He
took pleasure, in their i) fancy, to let them sit on his lap, and dandle
them on his knees.

24 And Joseph, fnding his end drazo near, took a solemn fare-
well of, and said unto, his brethren, I die : and God will surely
visit you, and bring you out of this land, unto the land which he
sware to Abraham, to Isaac, and to Jacob. Thus he expressed
his faith in God's promise, and his full assurance that he would
accomplish it. 25 And Joseph took an oath of the children of
Israel, saying, God will surely visit you in some extraordinary man-
ner, and deliver you from this land, and ye shall carry up my bones
from hence*.

26 So Joseph died, [being] an hundred and ten years old : and
they embalmed him, and he was put in a coffin in Egypt. Thus
this Book concludes with the death of these eminent men. A. M.
2369.

REFLECTIONS.

1. We see that mourning and death invade the houses of the
most eminent saints, and the palaces of the greatest princes.
Neither piety nor grandeur can be secure from this ; there is no
discharge in this loar ; death makes no distinction, but comes to
all.

2. When eminent saints are taken away, the forms of mourning
are peculiarly proper, both on account of the loss which the
world sustains, and out of respect to the pious dead. It is fit that

* Accordingly, when they went out of Eir> i>t, we arc expressly tuKl they car-
ried Joseph's bones with them, as Stephen intimates they did the bones of the
other patriarchs. Acts vii. 16.

GENESIS. L. 241

we should lament the death of good men, and lay it to heart;
when the righteous perish, the excellent of the earth are taken
away. Decent funerals, according to persons' circumstances,
are very commendable. Thus devout men carried Stephen to
his burial, and made a great lamentation over him. The bodies
of the saints are under Christ's care ; he will watch over them,
and put honour upon them another day.

S. How restless does guilt make the mind ! After so many
years of kind and generous treatment, it is strange that Joseph's
brethren should suspect that any degree of resentment or revenge
was harboured in his breast. They knew they had done iniquity,
and therefore suspected him. See the importance and necessity
of keeping a good conscience ; fear and suspicion arise from a
guilty mind.

4. How beautiful does generosity and kindness appear !
Joseph was remarkable for this ; the belief of Providence led
him to it. He not only pardoned and excused his brethren, but
nourished them as his own children. He spoke kindly to them,
spoke to their hearts, removed their fears, and did not keep them
in suspense. We learn from so bright an example, to forgive
them that injure us. Let the remembrance of Joseph excite us
to this, that we he not overcome of evil, hut overcome evil with
good; thus let us he imitators of God as dear children, and walk
in love.

5. Let us labour and pray that we may die in faith, as Joseph
did. So the apostle says, Heb. xi. 22. By faith Joseph, when
he died, made mention of the departure of the children of Israel,
and gave commandment concerning his bones. Let us exercise
faith in God's promises, that it shall be as he hath declared ;
trust in his mercy and faithfulness, and quietly tcait for his sal-
vation.

6. When our pious friends are taken away, it is a very great sa-
tisfaction to think, that God will visit us, and fulfil all his gracious
promises. This hath often been the language of good men to
their survivors, / die, hut God will surely visit you, and bring you
out of this land, to the land he hath promised. Whatever friends
die, God lives ; though disappointed in our hopes from them, or
they are taken away from us, God will surely visit us; visit us
with the tokens of his presence and favour, and make up the
want of all earthly comforts ; visit us in our retirements and
solitude, and bring us out of this house of bondage, to the

VOL. I. R

24-2 GENESIS. L.

heavenly Canaan, to the land which he hath promised ; he will
bring us to that better country, which the patriarchs sought, even
an heavenly one. There we shall sit down with Abraham, IsaaCy
and Jacob, and Joseph, and other saints, that are gone before us
to the kingdom of God ; wherefore comfort one another with
these words.

THE SECOND BOOK OF MOSES,

CALLED

EXODUS.

INTRODUCTION.

We are now entering on the second Book of Moses, called Exodus,
that is, The going out, or, The departure. It contains the history
of the Israelites for the period of one hundred and forty-five years,
from the death of Joseph to the building of the Tabernacle ; including
an account of the increase and oppression of Israel in Egypt; of
Moses being sent to deliver them ; of the ten plagues; of their de-
liverance with a strong hand ; of their passing through the Red Sea,
and the destruction of Pharaoh and liis host there ; of their safe
conduct through the wilderness for forty years ; of the covenant
between God and them at Sinai; of his giving them laws and judg-
ments ; of his ordaining the priesthood ; and the erection of the Ta-
bernacle.

CHAPTER I.

Contains an account of the increase of the Israelites ; the oppression
they underwent ; and of the destruction of their children.

1 i\l OW these [are] the names of the children of Israel which
came into Egypt, to show the accomplishment of the promises, in
their great increase, every man and his household, that is, his
children and nephews, hut not servants, came with Jacob. 2 Reu-
ben, Simeon, Levi, and Judah, 3 Issachar, Zebulun, and Ben-
jamin, 4 Dan, and Naphtali, Gad, and Asher. 5 And all the
souls that came out of the loins of Jacob, were seventy souls :
for Joseph was in Egypt [already]. 6 And Joseph died, and all
his brethren, and all that generation. 7 And the children of Israel
were fruitful, and increased ^\i\x\M^^ni\y, like the fish of the sea,
and they multiplied, and waxed exceeding mighty, had strong and

Hz

2U EXODUS. I.

healthful children ; and the land was filled with them, so that in
two hundred and fifteen years, they amounted to six hundred thou-
sand men. Numb. xxvi. 51.

8 Now there arose up a new king over Egypt, of a different
race, or family*, which knew not Joseph, regarded not him, nor
any of his kindred, though he had deserved so well of the zchole
kingdojn. 9 And he said unto his people, Behold, the people of
the children of Israel [are] more and mightier than we, their
country is more populous, wealthy, and fruitful. Upon this he
called his counsellors, and said with violence, 10 Come on, let us
deal wisely t with them : lest they multiply, and it come to pass,
that when there falleth out any war, they join also unto our
enemies, and fight against us, as it is natural for people in such
circumstances to do, and [so] get them up out of the land, to
Canaan, which they are often talking about. 1 1 Therefore they
did set over them task-masters, to afflict them with their burdens.
And they built for Pharaoh, which teas a common name for all
the kings of Egypt, treasure-cities, Pithom and R aanises, s^rowg
fortified cities to lay up their stores in'i^. 12 But the more they
afflicted them, the more they multiplied and grew, through the
over-ruling providence and blessing of God. And they, that is,
the Egyptians, were grieved, through envy and fear, because of
the children of Israel. 13 And the Egyptians made the children
of Israel to serve with rigour. 14 And they made their lives
bitter with hard bondage, in mortar, and in brick, and in all
maimer of service in the field, building those cities, making brick,
digging trenches for rivers to convey the water through the land,
and all their service wherein they made them serve, [was] with
rigour, that they might reduce their numbers, and more easily keep
them in slavery \.

15 And the king of Egypt spake to the Hebrew midwives, the

* Probably one of the slicpherd kind's vlio came from Aiahia, according to
Manetho, as qiiottd l)y Josophiis, and who about this time invaded Egypt; or the
Horiies, whom the descendants of Esau drove out. D<ut. ii. m, 2-2.

t Or craftily, so Stephen, Acts vii. 19., The same dealt subtilbj uith our kindred,
&:c., or formed crafty and treacherous designs against them.

X The -st was cidlcd Tunis, and tlie latter thought to be Pelusium, which, in
Ezek. XXX, 15., is called the strenjith of Kfrypt, and by historians, the key of
Egypt. These were on tlie borders of Syria, which kept them from the en-
croachmcnts of their enemies on that side, and prevented the Israelites from re-
turuing buck to Canaan.

§ Well might Egypt be called an iron furnace, an honse of bondage ; but God
appointed all this as a punishment for their growing idolatry, to awaken their
desires to return to Canaan, and to make their national deliverance more re-
markable.

EXODUS. I. 245

midivives who attended the Hebrews, but were themselves JE,gyptians,
of which the name of the one [was] Shiphrah, and the name of the
other Puah : these zcere the chief, to whom, wo doubt, great rewards
were promised. Ifi And he said, When ye do the office of a mid-
wife to the Hebrew women, and see [them] upon the stools ; if
it [be] a son, then ye shall kill him, let him be strangled privatelj/,
but if it [be] a daughter, then she shall live*. 17 But the mid-
wives feared God, and did not as the king of Egypt commanded
them, it would have been the highest treachery and cruelty to have
done it ; but saved the men children alive. 18 And the king of
Egypt called for the midwives, and said unto them, Why have ye
done this thing, and saved the men children alive? 19 And the
midwives said unto Pharaoh, Because the Hebrew women [are]
not as the Egyptian women : for they [are] lively, and are de-
livered ere the midwives come in unto them. This teas no doubt
often the case, but not ahcaijs. 20 Therefore God dealt well with
the midwives : and the people multiplied, and waxed very mighty.
21 And it came to pass, because the midwives feared God, that
he made them houses ; God increased their families, and prospered
their aifairs.

22 And Pharaoh, f)iding this design ineffectual, breaks out
into open rage and violence, and charged all his people, saying,
Every son that is born ye shall take hi) force and cast into the
river, and every daughter ye shall save alive.

REFLECTIONS.

1. Learn hence how wisely God permits his churches to be
afflicted. He did thus to Israel, as a punishment for their idolatry,
and to excite their desires to depart from Egypt. Thus God
afflicts his people still, to punisii tuem for sin, to wean them
from this world of distress ; and makes it a house of bondage,
that they may long to go free, and not desire to live here always.
Be our afflictions ever so long, or ever to bitter, they are ap-
pointed to answer some very wise purpose.

2. See how powerfully he can preserve them amidst their af-
fliction, and strengthen them by it. Their enemies thought by
this means to weaken their strength, and lessen their numbers ;

* They preserved the females, who were in general more beautiful than the
Egyptians.

246 EXODUS. I.

but God increased them. Thus the enemies of the church, hke
the Egyptians, do but increase their own grief. Times of afflic-
tion and persecution, have been those times in which the church
has flourished most. The ordinances of worship are more con-
scientiously attended upon, and watchfuhiess and prayer more
seriously regarded. The faith and patience of God's servants
bring in others, so that the saying is true, * the blood of the
martyrs is the seed of the church.' Persecuting the church, is
but like casting manure upon the ground; it, for awhile, covers
the plants, and seems to destroy them, but it makes the earth
more fertile, and the plants more numerous and vigorous.

3. What an excellent principle is the fear of God, and what a
noble remedy against the fear of n)an ! The midwives feared
God, and therefore feared not the ivraik of the king. They
thought it was their duty rather to obey God, to keep to the rules
of justice, fidelity, and humanity, than to obey men. They
dared to disobey a bloody and tyrannical prince, rather than dis-
please God. The fear of man bringeth a snare, hut the fear of
God keeps from evil, even from doing evil privately; this the
midwives were commanded to do, though hid from the eye and
inspection of men. The fear of the Lord is the beginning of
wisdom ; a good understanding have all they that keep his com-
mandments.

4. How safe and happy are they in whom such principles
prevail! Pharaoh might be angry; but what did it signify, when
God favoured them and made their way prosperous? Some have
asserted that they were married to Israelites, and their families
built up by them, and made eminent in Israel ; but this is certain,
God rewarded their kindness to his people, and repaid their
compassion with prosperity. He that feareth the Lord, shall
not only be safe from fear of evil, but shall be rewarded with all
desirable good. Ofear the Lord then, all ye his saints, for there
is no want to them that fear him. The Egyptian midwives were
an instance of this truth; In every nation he that feareth God
and worketh righteousness, is accepted of him. Of this we may
be sure, that God's salvation is nigh unto them that fear him.
In the fear of the Lord is strong conjidence, and his children shall
have a place of refuge.

EXODUS. II. 24.7

CHAPTER II.

We are now entering on the history of Moses, the man of God, the
deliverer and lawgiver of Israel. In this chapter we have the occur-
rences of his infancy; his pious choice when grown up; his settlini^
for awhile in the land of Midian ; and God's gracious regard to the
afflictions of his people.

1 ixND there went a man of the house of Levi, Amram the son
of Kohath, (eh. vi. 20.), and took [to wife] Jochehed his kinswoman,
a daugiiter of Levi. 2 And the woman conceived, and bare a
son ; she had t(no children before this, Miriam and Aaron : and
when she saw him that he [was a] goodly [child,] she hid him
three months, in his father's house. Acts vii. 20. 3 And when
she could not longer hide him, when notice teas taken of it by the
Egyptians, and search was made for him, she took for him an ark,
or basket, of bulrushes, and daubed it with slime and with pitch,
and put the child therein ; and she laid [it] in the Hags by the
river's brink. No doubt her design was, to hide it there till the
search was over, and then fetch it back and preserve it. This, the
apostle tells us, was done in faith trusting in Providence to preserve
it. 4 And his sister, zcho was about tivelve years old, stood afar
off, to wit, or mark, what would be done to him.

5 And the daughter of Pharaoh* came down to wash [herself]
at the river, in a bathing place at the bottom of the king's gardens^
which came down to the river, and her maidens walked along by
the river's side: and when she saw the ark among the flags, she
sent her maid to fetch it. 6 And when she had opened [it,] she
saw the child : and behold, the babe wept. And she had com-
passion on him, and said, This [is one] of the Hebrews' children.
She might imagine this by the king^s edict, and be certain of it,
from his circutncision. Her maidens gathered around to look at
the babe, and his sister joined them. 7 Then said his sister to
Pharaoh's daughter, Shall I go, and call to thee a nurse of the
Hebrew women, that she may nurse the child for thee r 8 And
Pharaoh's daughter said to her. Go. And the maid went and

* Culled Tlicrmutis by Jesephus and Meris by others, who was iiiarried, but
had no children.

248 EXODUS. II.

called the child's mother. 9 And Pharaoh's daughter said unto
her, Take this child away, and nurse it for me, and I will give
[thee] thy wages. And the woman took the child and nursed it*.
10 And the child grew, and she brought him unto Pharaoh's
daughter, and he became her son. And she called his name
Moses, that is, drawn out : and she said, Because 1 drew him out
of the waterf.

1 1 And it came to pass in those days, when Moses was grown,
being forty years old, (Acts vii. 23.), that he went out unto his
brethren, with a full purpose to abandon the honours (f the court,
and join himself to the poor, oppressed people of God, and lend
them what help he could for their deliverance, and he looked on their
burdens, with grief and pity : and he spied an Egyptian smiting
an Hebrew, one of his brethren ; probably a task-master on the
point of killing an Israelite. 12 And he looked this way and that
way, and when he saw that [there was] no man, he slew the
Egyptian, he defended the oppressed, and knoiving the Israelites
could not have justice done them, he prudently hid him in the
saudj. 13 And when he went out the second day, behold, two
men of the Hebrews strove togetlier : and he said to him that did
the wrong. Wherefore smitest thou thy fellow ? and would have
reconciled matters betioeen them. 14 And he that did the wrong
(Acts vii. 27) said. Who made thee a prince and a judge over
us? intendest thou to kill me, as thou killedst the Egyptian^?
And Moses feared, and said, Surely this thing is known. 15 Now
when Pharaoh heard this thing, he sought to slay Moses : but

* It was a liappy circumstaure that lie was nursed by his own mother, as he
would be managed wilh tenderness; know his own parents; be broiiglit np in
the true religion ; have his ht'e secured through Pharaoh's daughter ; and sonic
wages and provision be made for the t.'.mily.

t Here is a great chasm in tiie history of Moses. His modesty forbade him
relating particulars ; but Stephen tells ns,(Acts vii. 22.), thai he was broujiht up at
court, and skilled in all the learning of the Egyptians ; such as arithmetic, geo-
metry, astronomy, and natural philosophj', and tlius fitted for his future station.
Stephen adds, that he was mighty in words and deeds ; an eloquent man, (though
not a good speaker) as his admirable compositions testify ; a wise counsellor ; and
some add, a mighty general ; with many other particulars of his early life, which
cannot be depended upon.

X Stephen says, (Acts vii. 26.), he supposed that the Israelites by this woidd have
known that he would deliver them. Probably he exhorted them to return to
Canaan, promised to lead them, and told them the time for their deliverance
was near ; but they understood not, therefore their captivity was prolonged.

§ This was an impertinent and ungrateful speech ; he upbraided him with that
for which he ought to have piaised him , and wliicli was a specimen of their ])ro-
mised deliverance ; and this refusal of Moses by otic, is imputed to all the rest of
the Israelites, fActs vii. 35.), and God, for tlieir unthankfulness, withdrew him for
forty years.

EXODUS. II. 249

Moses fled from the face of Pharaoh, and dwelt in the land of
Midian : and he sat down by a well.

16 Now the priest, or prince, of Midian, uho was a descen-
dant of Abraham, by Keturah, had seven daughters : and they
came and drew [water,] and filled the troughs to water their
father's flock ; this was the employ merit of persons of rank in those
days. 17 And the shepherds of' some neighbouring prince came
and drove them away, insisting that they would zcater their flocks
frst: but Moses stood up and helped them, and watered their
flock. 18 And when they came to Reuel their father, another
name for Jethro, or else his father, he said. How [is it that] ye
are come so soon to-day ? And they said. An Egyptian delivered
us out of the hand of the shepherds, and also drew [water] enough
for us, and watered the flock. 20 And he said unto his daughters.
And where [is] he ? why [is] it [that] ye have left the man ? Call
him, that he may eat bread: atid thei/ did so. 21 And Moses
was content to dwell with the man : thus he teas sheltered for the
present, and prepared for the greater services that tcere before him :
and he gave to Moses Zipporah his daughter. 22 And she bare
[him] a son, and he called his name Gershom : for he said, I
have been a stranger in a strange land *.

23 And it came to pass in process of time, after forty years
(Acts vii. 30.), that the king of Egypt died, and the children of
Israel sighed by reason of the bondage, and they cried ; and
their cry came up unto God, by reason of the bondage. Though
there was a new king, yet the old oppression continued, and their
sufferings were as sreat as ever. 24 And God heard their groan-
ing, took notice of their afflictions and burdens, and God remem-
bered his covenant with Abraham, with Isaac, and with Jacob.
25 And God looked upon the children of Israel icilh a kind and
compassionate regard, and determined to shew them mercy, and God
had respect unto [themt-]

REFLECTIONS.

1. See how much of Providence is to be observed in those
things which seem the result of chance. Providence appeared in
the birth of Moses, and in supporting him till he was three months

* The Syriac, Arabic, and Vulgate versions add here, She also bare another son to
Moses, and he called him Eliezer, saying, The God of myfuthtrs hath been my helper,
&c. Kenxicott.

t Or, according to the LXX, Jnd teas made knoion unto them.

250 EXODUS. II.

old, when he was better able to bear an abode in the aik; the same
wise Providence laid him in the river, just at the time when Pha-
raoh's daughter came ; she meant only to wash, but God intended
other things. It was a providential circumstance to find the child
weeping, to move her compassion. Had any other person come
there and seen the child, he, most probably, had been thrown into
the river, for to have rescued him would have been death. Let us
adore the wisdom of Providence, which is ivonderful in counsel,
and excel/oit in working.

2. On what minute accidents do the lives of men depend, yea,
the lives of some of the best of men 1 In how precarious a situa-
tion was Moses! A little longer delay, and he had famished, "or
been carried away with the tide, or stream of the river, or been de-
voured by the crocodiles. How muny narrow escapes had those
persons, whose names are so eminent in the Jewish and in the
Christian church! There are several instances in history, of most
surprising events attending the births of the most eminent per-
sonages ; in all which the wisdom and goodness of God is seen.
The mercies of our infancy should be thankfully acknowledged;
how many near escapes from death have we all had, though not in
so remarkable a manner as Moses; by the same Piovidencc
we were taken out of the womb, hung on our mothers' breasts,
and are preserved to this day.

3. Observe with pleasure, Moses choosing to suffer affliction
with God's people : it was a wise choice, which the apostle Paul
extols. There was every thing in Pharaoh's court, but religion,
to engage him; nothing among the Israelites, but religion, to tempt
him. He might have been serviceable to the Israelites at court,
but he knew they were God's people, and therefore he chose to
suffer with them. This choice we should make; we should form
alliances vvilh God's servants, and choose affliction rather than sin,
the reproach of Christ rather than the riches of Egi/pt, and should
have respect to the recompense ofreicard, that is, to the glory God
hath promised.

4. How shameful are any contentions among brethren, espe-
cially under afflictions. It is a sad thing for brethren to (juarrel,
especially when joined in one common affliction. This is too
often the case. The English exiles in Queen Mary's days, at
Trankfort, quarrelled about habits and ceremonies. Those who
were advocates for them, called the civil magistrate to interpose,
and would not rest till they had driven out their brethren. There
has often been great (pianels among suffereis, when persecuted

EXODUS. II. 251

by their brethren. Uncharitable contentions are a shame among
christians, and especially those who are under national discou-
ragements, though not under great oppressions. One would have
thought these troubles should have united the Israelites, but we
find they did not. Bishop Hall observes, ' had this Israelite
had a spark of good nature, he must have relented at Moses's re-
monstrance.' It is sad to vex one another, while vexed by a
common adversary. One would have thought they had blows
enough from the Egyptians. And thus, still is our great enemy
busy, and christians are too prone to contend with each other.
Let us avoid this, and remember that we are brethren, that we
are fellow-christians, fellow- servants, and fellow-sufferers. Let
brotherly love continue ; and leaving hatred and variance to the
Egyptians, let us foUozi) after peace with all men, and holiness,
without which no man shall see the Lord.

b. Those that are in the wrong are often most impatient of
reproof. What a surly answer was given to Moses. This lan-
guage (I fear) we often hear, or something like it, when we ad-
monish transgressors. Moses intended a kindness to both, and
to prevent the effect of the quarrel : but one of them could not
bear it, and he was the aggressor. Nay, had not the story men-
tioned this, we should have concluded it from his angry impatience,
which was a sign of guilt. 'Tis our duty to exhort and reprove:
but let us expect to meet with those who will be peevish and angry,
and question our authority, which indeed the law of God, and
the common principles of humanity, give us. Let us carefully
avoid this temper ourselves, and take reproof kindly. What
signifies who it is that reproves, and what his qualities are ? it
becomes us to consider what foundation there is for it : to call a
man impertinent, and bid him look at home, is not clearing our-
selves. Let the righteous smite us, and we should esteem it a
kiiidness; take it well, and make a good use of it, from whatever
hand it comes.

6. God has a gracious regard to his people under their heaviest
afflictions ; he hears their groanings, they affect his heart. He re-
members his covenant, and has respect to them. See how ten-
derly God concerns himself for his people; as a father pitieth his
children, so the Lord pitieth them that fear him: therefoie let us
be patient, and cast our care upon Him who carcthfor i(s.

252 EXODUS. III.

CHAPTER III.

Philo observes, that ' the feeding of sheep, is the best exercise and pre-
paration for a kingdom, and the general government of mankind.' We
find here, Moses was first a shepherd, and then raised to be a leader
and governor of God's people.

1 JaIOW Moses kept the flock, of Jetliro his fatlier-in-law, the
priest of Midian * : and he led the flock to the back or side of the
desert, and came to the mountain of God, so called because saucti-
Jied by God's appearing there iiozc, (v. 5.) and giving the law there
afterwards, [even] to Horeb+. 2 And the angel of the Loud,
that is, the Shekinah, appeared unto him in a flame of fire, out of
the midst of a bush;|: : and he looked, and behold, the bush burned
with fire, and the bush [was] net consumed. 2'his was sotne-
thing very unaccountable. 3 And Moses therefore said, 1 will now
turn aside, and see this great sight, why the bush is not burnt.
4 And when the Lord saw that he turned aside to see, God
called unto him out of the midst of the bush, and said, Moses,
Moses : calling him by name, must greatly add to his sur-
prise. And he said. Here [am] I. 5 And he said, Draw
not nigh hither, keep a respectful distance : put oft' thy shoes
from off thy feet, in token of reverence and humility^, for
the place whereon thou standest, [is] holy ground, made so bi/ the
special presence of God here. Thus he ivas excited to humility, re-
verence, and godly fear. 6 Moreover he said, I [am] the God of
thy father, the God of Abraham, the God of Isaac, and the God
oi i^icoh, engaged to them by covenant and promise ; zchich lam
now come to perform; and by this declaration he intimated, as
Christ observes, (Matt. xvii. 7-)> ^^'^^ if'^jij ^^'^'"^ ^'^PP^ ^" another
world, for God is not the God of the dead, but of the livi/ig. And

* This was not a mean employment, groat men ami princes were often engaged
in it, but it was mean for him who was bred at court, and heir to the crown of
Egypt.

t This mountain liad two tops, one called Horeh, the other Sinai. In tliis re-
tirement it is thought by some, that he wrote the books of Genesis and Job.

t A bramble, or thorn bush, which might have been easily consumed ; several
heathen writers ha\e mentioned this circumstance. See Patrick's Com. in loc.

^ It was customary for the Egyptians to do so in tlic presence of their princes
or great men, or when entering into the temples of their deities.

EXODUS. III. 253

Moses hid his face : for he was afraid to look upon God, his ei/es
were dazzled zeith the glory.

7 And the Lord said, I have surely seen the affliction of my
people which [are] in Egypt, diUgently observed, mid mercifully
regarded and pitied their misery, and have heard their cry by rea-
son of their task-masters ; for I know their sorrows ; 8 And I am
come down to deliver them out of the hand of the Egyptians, this
ititimates the speed and certainty of their deliverance, and to bring
them up out of that land, unto a good land and a large one in com-
parison with Goshen, unto a land flowing with milk and honey,
abounding with all the blessings of a fruitful land, not only for
necessity, but delight, (Deut. viii. 7 — 9-)> ""^o the place of the Ca-
naanites, and the Hittites, and the Amorites, and the Perizzites,
and the Hivites, and the Jebuzites, 9 Now therefore behold,
the cry of the children of Israel is come unto me : and I have also
seen the oppression wherewith the Egyptians oppress them. He
then gives him his cojnmission and appoints him his ambassador
or viceroi/. 10 Come now therefore, and I will send thee unto
Pharaoh, that thou mayest bring forth my people the children of
Israel out of Egypt.

1 1 And Moses modestly declined the service, and said unto
God, Who [am] I, that 1 should go unto Pharaoh, and that I
should bring forth the children of Israel out of Egypt ? 12 And he,
that is, God, said to encourage him, Certainly I will be with thee ;
and this [shall be] a token unto thee, that I have sent thee: when
thou hast brought forth the people out of Egypt, ye shall serve
God upon this mountain*. 13 And Menses said unto God,
Behold, [when] I come unto the children of Israel, and shall
say unto them. The God of your fathers hath sent me unto you ;
and they shall say to me, What [is] his name? What shall I say
unto them? Which of thy names shall I use, whereby thy people
rnai/ be encouraged to expect deliverance from theef? 14 And
God said unto Moses, I AM THAT I AM: and he said,

* Tims God iiave him two tokens of his presence with him ; the (irst was the
hnming bush, not consumed ; and the other, that they slionld worship hereafter on
tliis mountain. Tiiese were desiirned to cncoiira><e him to deliver his message to
I'haraoii, and tu support and comfort liini under the obstinacy and rebelhons of
the people. Moses was the first that ever spoke to others in the name of God,
under sucli a commission, and therefore had need ©f some extraordinary sign to
contirm his faith.

t It was customary in Egypt to give their pods some title of honour, besides
the local name, taken from the place where they were worshipped, or their
manner of doiti;; it. So the Israelites would expect that some name or title of
their God should be given them, besides that of the God of Abraham.

254. EXODUS. II T.

Thus shall thou say unto the children of Israel, I AM hath
sent me unto you *,

15 And God said moreover unto Moses, Thus shall thou say
unto the children of Israel, The Loud God of your fathers, the
God of Abraham, the God of Isaac, and the God of Jacob, hath
sent me unto you : this [is] my name for ever, and this [is] my
memorial unto all generations, by zc/iich I zii/l he remembered,
ozmed, and served by my people, and distinguished from all others.
16 Go and gather the elders of Israel together, the heads of their
tribes, and say unto thcni, The Louo God of your fathers, the
God of Abraham, of Isaac, and of Jacob, appeared unto me,
saying, I have surely visited you, and [seen] that which is done
to you in Egypt. 17 And I have said, I will bring you up out
of the affliction of Egypt, unto the land of the Canaanites, and
the Hittites, and the Amorites, and the Perizzites, and the Hivites,
and the Jebusitcs, unto a land flowing with milk and honey.
18 And they shall hearken to thy voice; this ivas a great en-
couragement to him : and thou shalt come, thou and the elders of
Israel, unto the king of Egypt, and ye shall say unto him, The
Lord God of the Hebrews hath met with us'f'; and now let us
go, we beseech thee, three days' journey into the wildtiness, that
we may sacrifice to the Lord our God. 77//.^ ivas a prudent
and modest demand. Their sacrijices uould be an abomination to
the Egyptians, and uould not be suffered among them: therefore
they asked to go to Sinai, zchich teas Just three days' journey, where
they might serve him luith safety.

19 And I am sure that the king of Egypt will not let you go,
no, not by a mighty hand J. 20 And I w ill stretch out my hand,
and smile Egypt with all my wonders which 1 will do in the
midst thereof: and after that he will let you go. 21 And I will
give this people favour in the sight of the Egyptians : and it shall
come to pass, that when ye go, ye shall not go empty: 22 But
every woman shall borrow, or request^, of her neighbour, and

* This name was not only a title of honour, hut showed the vanity of otler
gods. It signifies permanent, ininnitable, necessary existence, tiie same as Jeho-
vah, I will be u'hat I tcill be. Tliis name would awaken the spirit, and encouras;e
the hearts of all considerate Israelites. JMany iieathtns after tliis inscribed it,
or something similar to it, on their temples. Hilary, an ancient christian writer,
says, these words charmed him, and cave him an hii;h opinion of Moses, before he
became a christian, there being nothing so proper to describe God by.

t Viz., is called upon us, is our God, we are called by his name, are his ser-
vants.— Ken N I COT T.

i God's foreknowled;;e of this did not lessen Pharaoh's guilt. Had Pharaoh
granted this request, lliey would probably have returned; but his refusing this
just demand, made his future punishment just and righteous.

j Kennicotl says, «jfr, beg, or pray /or.

EXODUS. III. 255

of her that sojourneth in her house, jewels of silver, and jewels
of irold, and raiment: and ye shall put [them] upon your sons,
and upon your daughters ; and ye shall spoil the Egyptians.

REFLECTIONS..

1. Let us try to iicconimodate our minds to whatever cir-
cumstances God allots us. Moses was the son of Pharaoh's
daughter, he was learned in all the knowledge of the Egyptians,
and yet was content with the humble life of a shepherd. We
see the wisdom of God in all this; by living at court, he was
formed to business ; by l)is retirement, meditation, and devotion,
he was formed to eminent wisdom and piety, and a great com-
mand of temper. Moses had learnt to subdue ambitious desires,
and to rest contented with his obscurity ; he followed the em-
ployment to which God called him. A contempt of a.i honest
calling in those who are well born, shews great pride, but neither
sense nor grace. If we keep to our callings, and are diligent
therein, we are likely to meet with God, as Moses did, for he
will meet those that work righteousness, and put their trust in
him. 2. How lively an emblem was the burning bush of the
state of the church! Many fires have been kindled to consume
and destroy it, but it subsists to this day, and all is owing to the
good-will of Him that dwelt in the bush. It was an emblem of
the church in Egypt, which was afRicted, but not destroyed.
The bush is still burning, as it were, but is not consumed. Let
us adore the power that preserves it, and that keeps his people :
God is to none, but his enemies, a consuming fire. His church
shall never perish, nor shall the gates of hell prevail against it,

3. Let us learn reverence in all our approaches to God; Take
thij shoes from off t/u/ feet, was his command to Moses. Let us
keep at an humble distance. So Solomon exhorts, Eccles. v. 1.,
Keep tin/ foot token thou goest to the house of God. No ground is
now holy, but we have a holy God to do with, holy duties to be
employed in, and holiness becometh his house ; he zcill be sanctified
bif all them that draw nigh unto him, and by all the people he will
he ohrified. He must be approached wiih holy reverence.
However this may be an emblem of the dispensation of the law,
which was a dispensation of terror, yet the gospel permits us to
draio near with boldness and confidence, but still zcith reverence and
iiodh/ fear. Nothing light, or trifling, should be found in his

2oG EXODUS. III.

presence or worship; every thing should be grave and solemn.
God is a spirit, and thei/ that worship him, must worship him in
spirit and in truth.

4. Let us entertain a venerable idea of the great and glorious
Jehovah, as the 1 AM, the self-existent Being, who has life in
himself, who is unoriginated, and self-sufficient. Adore him as
eternal and immutable, the Father of Lights, who is from ever-
lasting to everlasting ; who is, and was, and is to come. Let us
rejoice that we have such a God to do with, and make him our
confidence and joy.

5. Adore God's compassionate regard to his people, v. 7., I
have surely seen the nffliction of my people, rchich are in Egypt,
and have heard their cry, by reason of their task-masters, for [
know their sorroics. I have seen, I have seen, have looked on
till I could bear the sight no longer. God's people are ready to
conclude when afflictions are long and tedious, that he does not
see, that he has forgotten to be gracious; but his eyes are ever on
the righteous, and his ear is open to their cry ; in proper time he
will come down and help them ; not only deliver, but enrich them,
like Israel, give them all spiritual blessings in heavenly things ;
will improve their virtues, and rectify their disorders ; he tcill
guide them by his counsel, and afterzcards receive them to glory.
Their secret sorrows and groanings are known to him ; their
mightiest oppressors are not too hard for him. Let this comfort
afflicted saints; and let us pray, that God would arise and help
those that are persecuted and oppressed ; that he would stretch
out his hand against their enemies. His kindness to Israel mani-
fests his mercy, and gives encouragement to his afflicted servants
in all ages. JVait on the Lord, then, and be of good courage, and
he shall strengthen thine heart ; and though the afflictions of the
righteous are many, the Lord zcill deliver them out of them all.

EXODUS. IV. -25'

CHAPTER IV.

God answers the objections of Rloses against going to Egypt to deliver
Israel ; his journey towards it ; he meets with Aaron, and delivers
his message to Israel.

1 A.ND Moses answered, and said, But behold, they will not
believe nie, nor hearken unto my voice : for they will say, The
Lord hath not appeared unto thee; how then shall I prove mif
divine mission to theni? 2 And the Lord said unto him, What
[is] that in thine hand ? consider it well, and regard it attentively.
And he said, A rod, or shepherd's staff. 3 And he said, Cast it on
the ground ; and he cast it on the ground, and it became a serpent,
of a large and terrible kind, such as that desert abounds with* :
and Moses fled from before it. 4 And the Lord said unto
Moses, Put forth thine hand, and take it by the tail. And he
put forth his hand and caught hold of it, and it became a rod in
his hand. A7id God said, Thou shalt do this miracle, 5 That
they may believe that the Lord God of their fathers, the God of
Abraham, the God of Isaac, and the God of Jacob, hath ap-
peared unto thee.

6 And the Lord gave him another sign, and said furthermore
unto him, Put now thine hand into thy bosom ; and he put his
hand into his bosom: and when he took it out, behold, his hand
[was] leprous as snow. 7 And he said, Put thine hand into thy
bosom again : and he put his hand into his bosom again, and
plucked it out of his bosom, and behold, it was turned again as
his [other] flesh f. 8 And it shall come to pass, if they will
not believe thee, neither hearken to the voice of the first sign,
that they will believe the voice of the latter sign. 9 And it
shall come to pass, if they will not believe also these two signs,
neither hearken unto thy voice, that thou shalt take of the
water of the river, which they worshipped as a God, and pour [it]
upon the dry [land :] and the water which thou takest out of the

* Or, as Dr. Lighlfoot thinks, with some reason, a crocodile, to whose de-
vonring jaws the Hebrew infjuts had been exposed.

t To cleanse and cure a leper, was reckoned the work of God alone ; and this
might be designed to teach him and them, that God can change things on a
sudden; and that the miracles he should work, were not by any inherent power
in himself.

VOL. I. S

258 EXODUS. IV.

river, shall become blood upon the dry [land :] thou shalt work
this miracle, if they are not convinced hy the other tuo. Moses
then raised a second objection, taken from his oun inability.

10 And Moses said unto the Lord, O my Lord, I [am] not
eloquent, not of a free and ready utterance, neither heretofore,
nor since thou hast spoken unto thy sereant, that is, since I have
received thy commission: but I [am] slow of speech, and of a
slow tongue. God then makes a very grand reply: 11 And the
Loud said unto him. Who hath made man's mouth? or who
maketh the dumb, or deaf, or the seeing, or the blind: Have
not I, the Lord ? 12 Now therefore go, and I will be with thy
mouth, and teach thee what thou shalt say. I will suggest words,
and make thee speak, superior to all the orators of the age. Ne-
vertheless, Moses desires to be excused; 13 And he said, O my
Lord, send, I pray thee, by the hand [of him whom] thou wilt
send. Send such a one whom thou knoicest to be ftter for the
empAoyment than J am'^. This however was a poor excuse,
14 And the anger of the Lord was kindled against Moses,
for neglecting the divine commission, and he said, [Is] not Aaron
the Levite thy brother? 1 know tl)at he can speak well, Aaron's
tongue, and thy head and heart, will make a complete ambassador,
(as Mr. Henry observes.) And also behold, he cometh forth to
meet thee by my direction : and when he seeth thee, he will be
glad in his heart to execute this commission. This was said to
reprove Moses for his backzcaidness. 15 And thou shalt speak
unto him, and put words in his mouth, clearly instruct, and
strictly charge him, faithfully to declare my words: and 1 will be
with thy mouth, and with his mouth, and will teach you what ye
shall do. l6 And he shall be thy spokesman unto the people:
and he shall be, [even] he shall be to thee instead of a mouth,
to deliver thy commands to Pharaoh, and thou shalt be to him
instead of God, to direct and enjoin him what to say. 1? And
thou shalt take this rod in thine hand, wherewith thou shalt do
signs. Hence called the rod of God.

18 And Moses went and returned to Jethro his father-in-law,
and said unto him, Let me go, I pray thee, and return unto my
brethren which [are] in Egypt, and see whether they be yet alive.
And Jethro said to Moses, Go in peace. He did not tell Jethro
the great reason, lest he should have hindered him. 19 And the

^ Both these objpctions of Moses are rrniarkahly perplexed in the Hel»rew,
and critics 3car<e know how to reuder it. In this vi«'W, they arc very natural, as
expressing the perplexity of liis niiud.

EXODUS. IV. 859

Lord said unto Moses in Midiau, this was a second appearance*',
Go, return into Egypt : for all the men are dead which sought
thy life. Herein Moses was a type of Christ. Matt. ii. 20.
20 And Moses, thus encouraged, took his wife, and his sons, and
set them upon an ass, and he returned to the land of Egypt.
And Moses took, the rod of God in his hand, because God had
commanded him to cam/ it, and do wonders with it. Thus it was
honoured above the sceptic of Pharaoh.

21 And the Lord said unto Moses, When thou goest to
return into Egypt, see that thou do all those wonders before
Pharaoh, which I have put in thine hand : but I will harden his
heart, that he shall not let the people go. He hath wickedly
hardened his heart against Israel, for a long time, and now, in
righteous judgment, 1 will harden it. 22 And thou shalt say
unto Pharaoh, Thus saith the Lord, Israel [is] my son, 1 have
adopted him as mine, [even] my first-born ; the first and only
nation that I have chosen for my peculiar people, and therefore
not to be any longer subject to thy commands. 23 And I say
unto thee, Let my son go, that he may serve me : and if thou
refuse to let him gof, behold, I will slay thy son, [even] thy
first-born. This plague was afterwards inflicted%.

24 And it came to pass by the way in the inn, where they
stopped to rest all night, that the Lord met him, appeared to
him in some visible shape, and sought by showing himself in some
threatening posture, to kill him, for neglecting to circumcise his
son ; which probably he did in compliance with his wife's humour^.
25 Then Zipporah, by the order of Moses, took a sharp stone,
or knife made of fiint, and cut oft" the fore-skin of her son, and
cast [it] at his feet in a rage, and said, Surely a bloody husband
[art] thou to me, because of his insisting on the child's being cir-
cumcised. 26 So he, that is, the angel, let him, namely, Moses\\,
go : then she said, A bloody husband thou [art,] because of the
circumcision.

* Moses probably was still buckward to po for fear of being slain there ; but
God assures iiim tliHt liis enemies were all dead. This was a further encourage-
tnent which he had not before.

+ But thou hast refused to let him go. — Samar. Pent.

X The whole raessase is very grand and awful ; menacing the proud prince with
infinitely superior authority.

§ This was a great neclect in INIoses, and as he was going in a public character,
would be a reproach to him and his family.

II Others render it, So he, that is, Moses let her go ; sent her back to her father ;
it was not proper siie should go along with him with such a turbnlent temper, and
that this was the case, is probable, fromcli. xviii. V?.

S 2

260 EXODUS. lY.

27 And the Lord said to Aaron, Go into the wilderness to
meet Moses. And he went and met him in the mount of God,
and kissed him*. 28 And Moses received him with great af-
fection, and told Aaron all the words of the Lord, who had
sent him, and all the signs which he had commanded him.

£9 And Moses and Aaron went and gathered together all the
elders of the children of Israel. 30 And Aaron spake all the
words which the Lord had spoken unto Moses, and did the
signs in the sight of the people, as God ordained, ver. l6. 31 And
the people received them and their message, zcifh a suitable dis-
position, and believed: and when they heard that the Lord had
visited the children of Israel, thus appeared to them, and promised
to deliver them, and that he had looked upon their affliction, then
they bowed their heads and worshipped, in token of their gratitude
and readiness to comply/ with all the requirements of the Lord.

REFLl^CTIONS.

1. We are here encouraged to trust in God to furnish us for
the work to which he calls us : as he is able to strengthen the
faith and enliven the obedience of his servants. Let us not be
discouraged from his service, by a sense of our own weakness :
a modest self-diftidence is allowable and commendable ; but when
it carries us so far as to neglect our duty, and distrust God, it is
criminal. God made man's mouth and gave him capacity. The
consideration of this, is a great comfort to private christians,
when they are called to lead the devotions of their families, or
more private religious societies ; and is also a great comfort to
ministers, amidst the imperfecUons of their speech and address.
He can give us a mouth and wistlom. God will take it ill if we
are backward to speak and act for him, when we have so good a
master to serve, so kind a mediator, so many precious promises,
and such glorious rewards. If our hearts are sincere, his Spirit
Kill help our infirmities; and then, though our address should be
mean, and our language not eloquent, we may trust in him to give
his blessing, who out of the mouths of babes ami sucklings can
perfect praise.

2. God's children may depend upon it, that he will defend

* This plain aud express revelation to Aaron, directing him to the time and
place where he should meet Moses, would tend greatly to confirm the faitli of
Mosci".

EXODUS. V. VI. 261

their cause, and protect them in every circumstance ; for, as a
father pitieth his children, so the Lord pitieth them that fear him.
Israel is my son; I will not suffer him to be abused or oppressed.
God regards his children, amidst all their sorrows ; he remembers
their relation to him ; and will, sooner or later, appear for their
deliverance.

3. Those that are employed for God, and are in conspicuous
stations, should manage themselves and their families wisely.
God's anger against Moses, for neglecting his duty, is a lesson
to ministers and heads of families, to remove every thing that may
be offensive to him, and to practise diligently what he requires ;
not to set a bad example, or give encouragement to sin. It is a
melancholy thing, when the wives of such hang heavy on the
interest of religion, and hinder the regular observance of divine
institutions. Let heads of families, therefore, learn to rule their
own houses well.

4. Learn with what temper we should receive the promises
and deliverances in the gospel, v. 31. And the people believed,
and rt'hen they heard that the Lord had visited the children of
Israel, and that he had looked upon their affiiction, then theij
boived their heads and worshipped. Thus let us express our
gratitude to God, that he hath visited and redeemed his people;
be ready to follow his directions, and behave worthy the favours
which he intends to bestow upon us. Let us bless the Lord,
who hath showed us light and mercy, and meet him in the way
of righteousness and obedience.

CHAP. V. 1, to the end. CHAP. VI. 1.

Moses having delivered his message to Israel, waits upon Pharaoh. We
have here the reception which Pharaoh gave the message from God ;
the further hardships the people endured ; and their remonstrances
to Pharaoh and Moses.

] And afterward Moses and Aaron, a)id the elders of Israel
zcith them, as they icere commanded, ch. iii., went in, and told
Pharaoh, Thus saith the Lord God of Israel, Let my people
go, that they may hold a feast unto me in the wilderness, that
is, a feast upon a sacrifice. 2 And Pharaoh made a most impious

262 EXODUS. V. VI.

and insolent reply , and said, Who [is] the Lord that I should
obey his voice to let Israel go r I know not the Lord, neither will
I let Israel go* ? 3 And they said, Tills is no scheme or contrivance of
our ownj'or the God of the Hebrews hath met with vis, halh ap-
peared to us and given us a command to do so, therefore let us go,
we pray thee, three days' journey into the desert, and sacrifice unto
the Lord our God; lest he fall upon us with pestilence, or with
the sword ; lest he he angry and destroy us, and then you xcill lose
the benefit of our labour^. 4 And the king of Egypt said unto
them, Wherefore do ye, Moses and Aaron, let the people from
their works ? get you unto your burdens, you among the rest,
though you take thus upon you to represent others. 5 And Pha-
raoh said. Behold, the people of the land now [are] many, and ye
make them rest from their burdens, and therefore 1 sustain great
damage by these your impertinent applications.

6 And Pharaoh commanded the same day the task- masters of
the people, and their ofJicers, that is, Israelites who zcere employed
under the task-masters, saying, 7 Ye shall no more give the peoj)le
straw to make brick, as heretofore, to mingle zcith the clay, or ra-
ther, to burn the bricks zcith; let them go and gather straw for
thf mselves. 8 And the tale of the bricks which they did make
heretofore, ye shall lay upon them; ye shall not diminish [ought]
thereof: for they [be] idle, they have not zcork enough, and their
minds wander ; therefore they cry, saying. Let us go, [and] sacri-
fice to our God. 9 Let there more work be laid upon the men,
that tlu^y may labour therein: and let them not regard vain words,
and what these men say unto them.

10 And the task-masters of the people went out, and their
officers, and they spake unto the people, saying. Thus saith
Pharaoh, I will not give you straw. 11 Go ye, get ye straw
where ye can find it: yet not ought of your work shall be dimi-
nished. 12 So the people were scattered abroad throughout all
the land of Egypt, to gather stubble instead of straw. 13 And
the task-masters hasted [them,] saying. Fulfil your works, [your]
daily tasks, as when there was straw. 14 And the officers of the

* Pharaoh thought he was some titular, or local God of Israel, atul concluded,
that since he was notable to prevent tiieir beinsj in sul)jcction to Eijypt, lliert was
DO danger to be apprehended t'loni hiin. This was an impious speech, even upon
his own principles, for the heathens tiioiijiht it a necessary duty, to treat tlie yods
of tiieir neighbours vvitli great reverence.

t It might also intimate, that as God woidd punish tliem if they did not tro, so
he wouhlalso punish Pharaoh if lie did not Mitier tluni to go. 'i in re is a decency
and spirit in ihis address, beyond what commentators have taken notice of, but it
had no good effect.

EXODUS. V. VI. 263

children of Israel, which Pharaoh's task-masters had set over
them, were beaten, [and] demanded, Wherefore have ye not ful-
filled your task in making brick, both yesterday and to-day, as
heretofore?

15 Then the officers of the children of Israel came and cried
unto Pharaoh*, saying, Wherefore dealest thou thus with thy
servants? \6 There is no straw given unto thy servants, and they
say to us, Make brick: and behold, thy servants [are] beaten;
but the fault [is] in thine own people. 17 But he said. Ye [are]
idle, [ye are] idle : therefore ye say. Let us go, [and] do sacrifice
to the Lord. This was a hitter sarcasm; when their hearts were
broken icith the extremities of their labours, they are taxed zeith
idleness. He then ratijies the command: 18 Go therefore now
[and] work : for there shall no straw be given you, yet shall ye
deliver the tale of bricks. 19 And the officers of the children of
Israel did see [that] they [were] in evil [case,] after it was said,
Ye shall not minish [ought] from your bricks of your daily task.

20 And they met Moses and Aaron, who stood in the way,
zoailing to know ivhat success thei/ had met xoith, as they came forth
from Pharaoh. '21 And they said unto them, in a violent passion,
the Lord look upon you, and judge; because you have made our
savour to be abhorred in the eyes of Pharaoh, and in the eyes of
his servants, to put a sword in their hands to slay us ; you have
been (he cause of increasing our burdens and punishment. They
began to suspect their divine commission, and used God's messengers
in this cruel and outrageoiis manner.

22 And Moses returned unto the Lord, he betook Jiimself to
some retired place, zchere he might pour out and present his oivn and
the people's distress unto (jod, and said, with too much heat, Lord,
wherefore hast thou [so] evil entreated this people ? why [is] it
[that] thou hast sent me ? 23 For since I came to Pharaoh to
speak in thy name, he hath done evil to this people ; neither hast
thou delivered thy people at all, as thou hast promised.

Chap. VI. 1 Then the honi), pitying the warmth and weak-
T}ess of his servant, said unto Moses, As thou canst make nothing of
Pharaoh, I mill take him in hand, and humble this proud prince;
now shalt thou see what 1 will do to Pharaoh : for with a
strong hand shall he let them go, and with a strong hand
shall he drive thpm out of his land. He who note so inso-

* In ttiose days the meanest of the people )ia(l access to their prince. An(J their
business now was to know whether it was liis order ui i.ot.

264 EXODUS. V. VI.

lenily refuses to let them go, shall even be glad to drive them out of
hislandf because of the terrible judgments uhich I shall infiict upon
him.

REFLECTIONS.

1. We may observe that those who do not know God, are the
persons who refuse to obey him, r. 2. And Pharaoh said, Who
is the LORD, that I should obey his voice to let Israel go ? / Icnozv
not the LOUD, neither zcill I let Israel go. While men are igno-
rant of God, and tlien neglect his service, they say this, if not
in words, yet by their actions. It is a sad thing to be ignorant of
God : the more we know of him, the more we shall love him,
and more cheerfully and steadily obey him.

2. The displeasure of God must be expected, where the known
duties of his service are omitted. If we neglect God's worship in
public, in our families, or in secret, he will be displeased, and we
must expect to meet the tokens of his dis}>lcasure. God is jealous
of his honour, and will not suffer his creatures to neglect his w ork.
The best security for his favour, is to walk in all his statutes and
ordinances blameless.

3. God often brings his people into extremities, to magnify his
mercy in their extraordinary deliverance. Persecutions are often
most extreme, when liberty is near. Thus God manifests his
power and justice over his enemies, and his favour and mercy to
his friends. Deliverance is nearest when difficulties are greatest,
for then their desires of deliverance are most earnest, and they put
the greatest value upon it.

4. It is no new thing for worl(lly-n)inded men, to charge religion
with idleness; Ye are idle. Luiher tells us, he once heard a
great man say, * They must needs be idle fellows, who are so
* much taken up with the business of religion.' Any thing seems
proper work to a carnal mind, but God's service ; nothing is super-
fluous to them, but religious duties; though true religion will
make a man diligent in his business. Industry is a duty which we
owe to God, to our families, and to the public ; and religious du-
ties should be so timed, as not to interfere with worldly business ;
and this may easily be done : but any time that is separated for
religious purposes, is apt to be reckoned lost time, by nun of
this world. Yet let such remember, that if a man be ever so
diligent in worldly business, if he rise up earhj, and sit up late,

EXODUS. VI. 265

and eat the bread of sorrows, and at the same time neglect religion,
he will be condemned at last, as a slothful servant.

5. How ready are men in affliction to quarrel with their best
friends. Moses and Aaron promised the Israelites deliverance,
but because it did not come at the time they expected, they in-
sulted them, and abused them. Persons in affliction often cen-
sure their best friends ; but let us guard against this temper. Israel
never needed the pity and prayers of Moses and Aaron so much,
as when they were quarrelling with them, and reproaching them.

6. Those whom God calls to public services, must seek their
comfort in him, when things wear a discouraging aspect among
those to whom they are <ent. The officers insulted Moses, and
Moses returned to the Lord, when disappointed in his attempts
of service. Thus should ministers and christian parents do, lay
the case before God, plead before him their sincere, though
feeble, endeavours ; plead his promises, and then they may hope,
that in his good time, things will take a more favourable turn.
However, though they labour in vain, and spend their strength for
nought, this is their comfort, that their tcork is with the Lord, and
their judgment icith their God.

CHAP. VI. 2, to the end.

God renews his promises to Israel, by Moses ; and encourages him in
his addresses to them, and to Pharaoh.

2 i\ND God spake unto ^Nloses, and said unto him, I [am]
the Lord. 3 And I appeared unto Abraham, unto Isaac, and
unto Jacob, by [the name of] God Almighty, and displai/ed to
them mi/ great power, but by my name Jehovah was I not known
to them, that is, he had displayed his almighty power, but not his
immutabiliti/ and faithfulness to his promises, which the word Je-
hovah principalhf signifes. He had promised mam/ things to
Abraham, Isaac, and Jacob, and now they shall see them accom-
plished, and perceive the name Jehovah zcas fully ansicered, in all
its import. See Isa. lii. 5, 6*. 4 And I have also established

• But mi/ name Jehovah 1 did not make manifest to them. Kennicott. It ap-
pears troiu many passage? in Genesis, and particnlarly from chap. sxii. 14., that the
name Jehovnh was known to them; though they might not understand its full im-

2G6 EXODUS. VI.

my covenant with them, to give them the land of Canaan, the laud
of their pilgrimage, wherein they were strangers. 5 And I have
also heard the groaning of the chihlren of Israel, whom the
Egyptians keep in bondage : and 1 have remembered my cove-
nant. 6 Wherefore say unto the riiildren of Israel, 1 [am] the
Loud, and I will bring you out from under the burdens of the
Egyptians, and I will rid you out of their bondage: and I will re-
deem you with a stretched-out arm, zcith great pozcer, and with
great judgments, wliich I will injfict upon them. 7 And I will
take you to me for a people, under mine own immediate govern-
ment, and you shall know and serve me, and enjoy all manner of
temporal and spiritual Llessings, and 1 will be to you a God : and
ye shall know that 1 [am] ihe Loud your God, which bringeth
you out from under the burdens of the Egyptians. 8 And 1 will
bring you in unto the land concerning the which I did swear to
give it to Abraham, to Isaac, and to Jacob, and 1 will give it you
for an heritage: I [am] the Lord, and tl.erefare hare authority
to dii^poae of lainh and kingdoms as I please, and %oi II faith fulh/
give you zchat 1 have promised.

9 And JMoses spake so unto the children of Israel : but they
hearkened not unto Moses, for anguish of spirit, and for cruel
bondage ; they could neither mind zchat he said, nor believe any
thing concerning their deliveraiice, judging it to be impossible.

And Moses went to the place zvhere he used to converse with God,
10 And the Lord spake unto Moses, saying, 11 Go in, speak
unto Pharaoh king of Egypt, that he let the children of Israel go
out of his land. 12 And Moses spake before the Lord, sayino",
Behold, the children of Israel have not hearkened unto me; how
then shall Pharaoh hear me, who [am] of uncircumcised lips* ?
13 And the Lord spake unto Moses, and unto Aaron, and gave
them a charge unto the children of Israel, and unto Pharaoh king
of Egypt; to bring the children of Israel out of the land of
Egypt. Noiv follows the genealogy of Reuben, and iSimeon, and
JLeoi.

14 These [be] the heads of their fathers' houses; the sons of

port. But if we only clianse the pointing, and read the passage with an interio-
gaijon, it lenidves tlie difficulty ; Did not I appear to Abralunn by the iiaine of God
Almigiitt/, and by my name Jehovah vnis I not knoiin to them ?

* Cirrnnicision bein^ a mark of God's peo,^Ie, unciiTunioisiuii was reckoned a
blemish ; !so that any tiling wlncli had a hlcmihh, natural or mora), was called un-
circunicis,ed. Moses pleads, that he had a hlenush or delect in Ids speech, and w as
therefore unable to speak in a prevailing manner. Nevertliekss God tontirmed
the charge, v. 13.

EXODUS. VI. 267

Reuben the lirst-born of Israel; Hanoch, and Pallu, Hezron, and
Carmi : these [be] the families of Reuben.

15 And the sons of Simeon; Jemiiel, and Jamin, and Ohad
and Jachin,and Zohar, and Shaul the son of a Canaanitish woman:
these [are] the families of Simeon. Moses having just mentioned
these, enlarges on the tribe or genealogy of Levi, from whom he
himself ivas descended, and this icas the more necessary, as he was a
foundling.

16 And these [are] the names of the sons of Levi, according
to their generations ; Gershon, and Kohath, and Merari : and the
years of the life of Levi, [were an hundred thirty and seven years.
17 The sons of Gershon, Libni, and Shimi, according to their
families. 18 And the sons of Kohath; Amram, and Izhar, and
Hebron, and Uzziel : and the years of the life of Kohath, [were]
an hundred thirty and three years. 19 And the sons of Merari
Mahali, and Mushi; these [are] the families of Levi, accordino-
to their generations. 20 And Amram took him Jochebed his
father's sister, or kinswoman, to wife ; and she bare him Aaron
and Moses, and Miriatn (see Num. xxvi. 59')' and the years of
the life of Amram [were] an hundred and thirty and seven
years. 21 And the sons of Izhar; Korah, and Nepheg, and
Zichri. 22 And the sons of Uzziel; Mishael, and Elzaphan,
and Zithri. 23 And Aaron took him Eiisheba, or Elisa-
beth, daughter of Amminadab, sister of Naashon, to wife;
and she bare him Nadab and Abihu, Eleazar, and Ithamar.
24 And the sons of Korah ; Assir, and Eikanah, and Abiasaph :
these [are] the families of the Korhites. 25 And Eleazar Aaron's
son took him [one] of the daughters of Putiel to wife, and she
bare him Phinehas : these [are] the heads of the fathers of the
Levites, according to their families. 26 These [are] that Aaron
and Moses, to whom the Loud said. Bring out the children of
Israel from the land of Egypt, according to their armies, or nu-
merous families, zchich xvent out of Egt/pf, like several armies in
military order, and with great poiver. 27 These [are] they which
spake to Pharaoh king of Egypt, to bring out the children of Is-
rael from Egypt : these [are] that Moses and Aaron.

28 And it came to pass, on the day [when] the Lord spake
unto Moses in the land of Egypt, 29 That the Lord spake unto
Moses, saying, 1 [am] the Lord : speak thou unto Pharaoh king
of Egypt all that 1 say unto thee. 30 And Moses said before
the Lord, Behold, I [am] of uncircumcised lips, and how shall
Pharaoh hearken unto me ? Moses reports what passed between him
and God, to make way for ichat folloics in the next chapter.

268 EXODUS. VI.

REFLECTIONS.

1. Those that own God's dominion, and trust his all-suffici-
ency, shall experience his fidelity to his promises. Abraham
believed him, as El S/iaddai,a God all-powerful, or all-sufficient,
and also found him Jehovah, a faithful God, the fulfiller of his
promises. He will always prove himself to be what he has de-
clared, and will not sufJ'er his people to be disappointed.

2. God will faithfully remember his covenant, though he may
seem to forget it, though his people think he forgets it, because
deliverance is delayed ; yet he is ever mindful of his promises.
Those that trust liim, and wait on him, shall always find that it
is indeed so.

3. God can add energy to worthless lips, and make them
triumph over all opposition. Ministers are too ready to adopt
the words of Moses, If Israel will not hear to whom I am sent,
how then shall Pharaoh ? If christians are perverse, haughty, and
disobedient, how shall we deal with the openly profane? But
God can )?iake his strength pe fed in our weakness; when he gives
a commission, we may hope for success.

4. The afflictions of God's people may be so many, that his
consolations may appear small. When their hearts are oppressed
with grief and concern, they see not their own comforts, and a
veil is spread over the promises. This is often owing to dis-
content and fretfulness ; and then men may thank themselves if
they taste not the pleasures of religion. It is good for a man to
hope, and quietlj/ loaitfor the salvation of God. If it be long de-
layed, and afflictions are continued, let it be our daily prayer,
Lord, I believe, help thou my unbelief

EXODUS. VII. 209

CHAPTER VII.

In this chapter the plagues of Egypt begin, which exhibit an awful in-
stance of the power of God, and show, that when he judgeth, he
will overcome.

1 xxND the Lord said unto Moses, See, I have made thee a
god to Pharaoh, clothed thee with a divine power to represent God,
to speak in my name, and my 'poner shall be with thee* : and
Aaron thy brother shall be thy pro])het, thy spokesman, a repre-
sentative to my represent a tive-f. 2 Thou shalt speak all that I
command thee : and Aaron thy brother shall speak unto Pharaoh,
that he send the children of Israel out of his land. 3 And, or
nevertheless, I will harden Pharaoh's heart, since he hath hardened
his own heart against me and Israel so long, noiv in judgment I
will punish him for it, and multiply my signs and my wonders in
the land of Egypt. 4 But Pharaoh shall not hearken unto you,
that I may lay my hand upon Egypt, and bring forth mine armies,
[and] my people the children of Israel, out of the land of Egypt,
by great judgments. These were designed on the one hand to bring
Israel out, and on the other, to punish the princes and people for
their barbarous treatment of Israel, and for their idolatry, and to
make them see and own Jehovah. 5 And the Egyptians shall
know that 1 [am] the Lord, and that it is in vain to contend
with me, when I stretch forth mine hand upon Egypt, to slay
their first-born, and bring out the children of Israel from among
them. 6 And Moses and Aaron did as the Lord commanded
them, so did they. An emphatical repetition, to show their cou-
rage in attempting to do and say such things to so great a monarch,
in his oKU dominions ; and theirfdelity in the execution of all God's
commands.

7 And Moses [was] fourscore years old %, and Aaron fourscore'
and three years old, when they spake unto Pharaoh.

* Moses was a god by commission, the viceroy, or deputy, to the only living
and true God.

f Moses, beinET a man of uncommon modesty, might be embarrassed in common
conversation, and not have that readiness of speech which another, of far less
abilities, might have.

I The a<;e of Moses is taken notice of, to show that he had now a venerable
aspect, which would command reverence ; that he had great experience, which

270 EXODUS. VII.

8 And tlie Lokd spake unto Moses, and unto Aaron, saying,
9 When Pharaoh shall speak unto you, sayinfi. Show a miracle
for you, that I mat/ know you are sent of God* : then thou shalt
say unto Aaron, Take thy rod and cast [it] before Pharaoh, [and]
it shall become a serpent f. 10 And Moses and Aaron went in
unto Pharaoh, and ihey did so as the Lohd liad commanded:
and Aaron cast down his rod before Pharaoh, and before his
servants, and it became a serpent. 1 1 Then Pharaoh also
called the wise men, or philosophers, and the sorcerers : now the
magicians of Egvpt;};, they also did in like maimer with their
enchantments. God suffered them to do so, either in rea/iti/,'or bij
some deception, that Pharaoh's heart being hardened, he might
make his plagues zconderful ; and that Moses might triumph over
them at last. \Q, For they cast down every man his rod, and they
became serpents : but Aaron's rod, the dragon into luhich his rod
was turned, swallowed up their rods ; to shozo that the power,
whereby Moses and Aaron had zcroiight their miracles, was far
above that, zcherebi/ the magicians had zcrought theirs, and zcas
also an emblem of their poiver being destroyed. 13 And he har-
dened Pharaoh's heart, that he hearkened not unto them § ; as
the Lord had said, chap. iv. 21.

14 And the Lord said unto Moses, Pharaoh's heart [is] har-
dened, he refuseth to let the people go. 15 Get thee unto Pha-
raoh in the morning, lo, he goeth out into the water, and thou
shalt stand by the river's brink, against he come || : and the rod
which was turned to a serpent shalt thou take in thine hand, to
strike Pharaoh's mind more powerfully/. \6 And thou shalt say

rendered liim fit for the troul)Ipsome scenes lie was lo engage in ; and tliat lie
would not be so apt to invent things, and be under the power offanry, as younger
persons would be. We may observe line, that all the pl.ignes of Egypt did not
last more than one year ; he was now eir^hty, he died at one bundled a:id twenty,
and tliey were forty years in the wiMerness.

* It was agreer.ble to the common sense of mankind, to expect, that if God
liad sent a person on an extraordinary embassy, he should work a miracle, to
prove his divine mission.

t A large dragon or crocodile, to intimate, that he would make the rod of
Moses a' terrible scourge. This emblem was exceedingly proper, among a people
who dealt so mncli in hierot;lyphics.

+ Tiiese were persons who pretended to have commerce with demons or evil
spirits ; the apostle Paul calls them Jnnnes, and Jainbre-i. 2 Tim. iii. 3.

$ The Hebrew is, and the heart of Pharaoh icas hardened, as in f. i'S- This was
one. of the methods of God's providence, against which Pharaoh hardened himself,
and it w:.s sulfered as a judgment to him.

II iNIos 's was probably forbid the court, and therefore God ordered him to meet
Pharaoh at the river, where he went in the morning tq worship it, ;is was their
cn8toin.

EXODUS. VII. 271

unto him, The Lord God of the Hebrews hath sent me unto
thee, saying, Let my people go that they may serve me in the
wilderness : and behoki, hitherto thou wouldest not hear. It was
a great mercy in God, to send such a message, after he had been so
obstinate and hardened. 17 Thus saith the Lord, In this thou
shalt know that I [am] the Lord : behold, I will smite with the
rod that [is] in mine hand, upon the waters which [are] in the
river*, and they shall be turned to blood. 18 A\\<\ the fish that
[is] in the river shall die, and the river shall stink; and the Egyp-
tians shall lollie to drink of the water of the river f.

19 And the Lord spake unto Moses, Say unto Aaron, Take
thy rod, and stretch out thine hand upon the waters of Egypt,
upon their streams, upon their rivers, and upon their ponds, and
upon all iheir pools of water, that they may become blood ; and
[that] there may be blood throughout all the land of Egypt, both in
[vessels of] wood, and in [vessels of] stone. 20 And Moses and
Aaron did so as the Loud commanded: and he lifted up the rod
and smote the waters that [were] in the river, in the sight of Pha-
raoh, and in the sight of his servants; and all the waters that
[were] in the river, were turned to blood.

21 And the tish that [was] in the river died: and the river
stank, and the Egyptians could not drink of the water of the
river : and there was blood throughout all the land of Egypt.

22 And the magicians of Egypt did so with their enchant-
ments, in some other, places tvhere the zcater ivas not changed, but
this only increased their plague and made Fharaoh the more ob-
stinate: and Pharaoh's heart was hardened, neither did he
hearken unto them; as the Lord had said. 2:5 And Pharaoh
turned and went into his house, neither did he set his heart to
this also ; his proud heart regarded not, nor was properly affected
with it. 24 And all the Egyptians digged round about the river
for water to drink : for they could not drink of the water of the
river, and they probably J'nand some imaU qnantiti/ for their present
necessity. 25 And seven days were fulfilled, after that the Lord
had smitten the river: Hid during this time, Pharaoh was not
humbled; and after this, God probably removed that plague, to
make zcayj'or another.

* This is a remarkable form of speech. Moses was as a cod to Pharaoh ; he
speaks as Jehovah, / zvill xmite the waters wlikh are in the river, a branch of the
Nile, or a cut from it, to water their <;rotiii(l, and fill their pools.

t How riixlilcons and terribl' was tliis jmlfinient! Here thev had mtirdered the
Hebrew children, aud now, they have blood to drink ; their cliief dainties were
destroyed, and they were made to lothe that which they worshijiped as a god.

272 EXODUS. VIF.

REFLECTIONS.

1. Let us adore the almighty power of God in this remark-
able change. He turns water into blood, and inanimate into
living bodies, and changes them again. How wonderful is his
power ! and what madness is it for any, even the greatest men,
to contend with him !

2. God knows how to over-rule tlie hardness and obstinacy of
men's hearts, to serve tlie purposes of his own glory. He over-
ruled Pharaoh's obstinacy, to make himself known to Israel, as
\\\e faithful God; to Egypt, as the onli^ true God; the almighty
irresistible King ; and to make way for the deliverance of Israel :
and thus he causeth the rcrath, and tiie pride of ma?i to praise
him.

3. God foresees the excuses sinners will make, and provides a
proper answer to them. Pharaoh will say, Shotv me a miracle.
Sinners ^ili plead in their own excuse, what they retain in their
hearts, but God directs his ambassadors to give proper replies.
He has furnished in his word answers to these pleas, and it is
the business of ministers to study that word, and human nature
too, that they may know how to discharge their duty.

4. God sometimes honours the advanced age of his servants
with distinguished usefidness. Thus he did with regard to Moses
and Aaron, when they perhaps began to think their days of service
over; thus he puts an honour upon aged piety. Dai^s shall
speak, and multitude of years shall teach knowledge. When God
is pleased to preserve the senses and memory, aged christians
should be willing to be employed for God, s/iocciug to the gene-
rations to come the praises of the Lord, and his strength, and his
wonderful tvorks that he hath done.

b. Sinners are but hurtin<r themselves, when rebelling acainst
the divine revelation and command. Pharaoh, by his obstinacy,
only made his plagues more wonderful : he had better have sub-
mitted at once. He thought his magicians could do wonders, and
would not let Israel go, even when he saw the magicians over-
powered. God's hand will be stretched out till the siimer is
humbled; for ?ione ever hardened himself against God, and pros-
pered.

6. God, in the midst of judgment, remembers merry : during

EXODUS. VIII. 273

the seven days while the water was turned into blood, some water
was to be found by digging pits. He does not let forth all his
wrath, but has compassion for a people, while he punishes them
for their sins. And has he such compassion for his enemies ?
happy then are all his friends ; blessed are all they that put their
trust in him.

CHAPTER VIII.

In this chapter we have an account of three more plagues, the froos,
the lice, and the flies.

1 And the Lord spake unto Moses, Go unto Pharaoh, and
say unto him, Thus saith the Lord, 2 Let my people go, that
they may serve me. And if thou refuse to let [them] go, behold,
I will smite all thy borders with frogs. 3 And the river shall
bring forth frogs abundantly, which shall go up and come into
thine house, and into thy bed-chambei-, and upon thy bed, and
into the house of thy servants, and upon thy people, and into
thine ovens, and into thy kneading-troughs. 4 And the frogs
shall come up both on thee, and upon thy people, and upon all
thy servants. Moses gives him fair warning, tells him what the
plague shall be, and how dreadful to himself and all his people ;
but he still hardened his heart.

5 And the Lord spake unto Moses, Say unto Aaron, Stretch
forth thine hand with thy rod over the streams, over the rivers,
and over the ponds, and cause frogs to come up upon the land of
Egypt. 6 And Aaron stretched out his hand over the waters
of Egypt; and the frogs came up in immense quantities, and
covered the land of Egypt*. 7 And the magicians did so with
their enchantments, and brought up frogs upon the land of Egypt.
So God suffered them to do, but they were not able to destroy
them, or send them awayf.

* This was a sad plague, as it was constant and general. The creatures were
offensive to the sight and imell, made a very disagreeable noise, came upon their
persons, hindered their baking, and made their food loathsome. It was a plague
that fell heavier on PhaFaoh than the form«r. Psa. cv. 30., they came in abundance
to the chambers of the king. No art could destroy them, or keep them out.

t At Pharaoh's command, they practised some of their divinations, and God
gave them success, contrary to their own expectations. Thus they increased the
plague, and hardened Pharaoh, but could not remove the frogs.

VOL. I. T

274 EXODUS. VIII.

8 Then Pharaoh called for Moses and Aaron, and said, Entreat
the Lord that he may take awav the frogs from me, and from
my people : and I will let the people go, that they may do sacri-
fice unto the Lord. Q And Moses said unto Pharaoh, Glory
over me: when shall I entreat for thee, and for thy servants, and
for thy people, to destroy the frogs from thee, and thy houses,
[that] they may remain in the river only? As if he had said, Pre-
scribe your oicn time when it shall be done, that you mayhioK it is
the mighty work of God, and not by chance, or any natural means,
that the frogs are destroyed. 10 And he said, To-morrow. He
zcas so loth to be beholden to God or Moses, that he chose rather to
endure the jjlagiie till next day, to see whether it might not go
away of itself. And he said, [Be it] according to thy word: that
thou mayest know, that [there is] none like unto the Loud our
God. 1 1 And the frogs shall depart from thee, and from thy
houses, and from thy servants, and from thy people; they shall
remain in the river only. 12 And Moses and Aaron went out
from Pharaoh : and Moses cried unto the Lord because of the
frogs which he had brought against Pharaoh. 13 And the Lord
did according to the word of Moses: and the frogs died out of
the houses, out of the villages, and out of the fields. 14 And
they gathered them together upon heaps : and the land stunk.
This was a further rebuke to the Egyptians. 15 But when
Pharaoh saw that there was respite, he hardened his heart, and
hearkened not unto them; as the Lord had said.

16 And the Lord said unto Moses, Say unto Aaron, Stretch
out thy rod, and smite the dust of the land, that it may become
lice throughout all the land of Egypt. 17 And they did so ; for
Aaron stretched out his hand with his rod, and smote the dust of
the earth, and it became lice, in man and in beast : all the dust of
the land, that is, the dust in every part of the land, became lice
throughout all the land of Egypt. Here was no toarniyig given,
because Pharaoh had been perfidious, and dealt treacherously.

18 And the magicians did so with their enchantments to bring
forth lice, that is, smote the dust, as Aaron had done, but they
could not : so there were lice upon man, and upon beast.

19 Then the magicians said unto Pharaoh, This [is] the finger of
God, the immediate power and rcork of God*: and Pharaoh's

* Tlicrc was nothing more difficult in trio piodiicinij lire flian frogs, I'ut God
bere fmstratcd their counsellors, and made their diviners mad. Now the magi-
cians owned a divine power was present, and tliat it was ahove all the power of
endiantnic'iit to do this thing : tliey probably referred to the other miracles as
well as this. It might have been expected that Phaiaoh would now have relented,
but he did not.

EXODUS. VIIT. 275

heart was hardened, and he hearkened not unto them, as the
Lord had said ; there/oir tliis plague seems to have been continued
on man and beast.

20 And the Lord said unto Moses, Rise up early in the
morning, and stand before Pharaoh, lo, he cometh forth to the
water, and say unto him, Thus saith the Lord, Let my people
go, that they may serve me. 31 Else if thou wilt not let my
people go, behold, 1 will send swarms [of flies,] mixt sioartns of
hornets, wasps, gnats, and all kind of troublesome Jiies (Psa.
Ixxviii. 45.), upon thee, and upon thy servants, and upon thy
people, and into thy houses : and the houses of the Egyptians
shall be full of swarms [of flies,] and also the ground whereon
they [are.] 22 And I will sever in that day the land of Goshen,
in which my people dwell, that no swarms [of flies] shall be
there, this teas surprising; the air was open, and their motion
swift: there were much cattle and good food for insects there; but
none could pass the bounds ZDhich God had prescribed to them; I
will do thus to the end thou mayest know, that I [am] the Lord
in the midst of the earth, and have the tvhole creation at my com-
mand*. 23 And I will put a division between my people and
thy people : to-morrow shall this sign be. He fixes the time, toshozo
that he had a divine commission ; to give him space to repent ; and
convince him, that it was not owing to any natural causes. 24 And
the Lord did so: and there came a grievous swarm [of flies]
into the house of Pharaoh, and [into] his servants' houses, and
into all the land of Egypt : the land was corrupted by reason of
the swarm [of flies.] The air was infected, and many of the people
poisoned or stu7ig to death by them. Psa. Ixxviii. 45.

25 And Pharaoh bega)i to relent, and called for Moses and for
Aaron, and said. Go ye, sacrifice to your God in the land, you
may sacrifice to your God, but not go out of this land to do it.
26 And Moses gave a remarkable reason why they could not do so,
and said, It is not meet so to do ; for we shall sacrifice the abomi-
nation of the Egyptians to the Lord our God, those animals
which you worship as idols, and thus make them an abomination ;
Lo, shall we sacrifice the abomination of the Egyptians before
their eyes, and will they not stone us? There was no law for
this, but they would do it in a popular fury f- 27 We will

* The rod of Moses was not used in this instance ; God showed that ihere was
no virtue in tlie rod, and that he was not confined to any particular mode of
operation.

t A Roman in Ei^ypt once killed a cat inadvertently, upon which the people

T a

276 EXODUS. VIII.

go three days' journey into the wilderness, and sacrifice to the
Lord our God, as he shall command us. 28 And Pharaoh said,
I will let you go, that ye may sacrifice to the Loud your God in
the wilderness ; only you shall not go very far away : entreat for
me. 29 And Moses having gained his consent so far, agrees to
entreat for him, and said, Behold, I go out from thee, and I will
entreat the Lord, that the swarms [of flies] may depart from
Pharaoh, from his servants, and from his people, to-morrow : but
let not Pharaoh deal deceitfully any more, in not letting the
people go to sacrifice to the Lord, since the same almighty power
can bring even worse plagues than these. 30 And Moses went
out from Pharaoh and entreated the Lord. 31 And the Lord
did according to the word of Moses; and he removed the swaims
[of flies] from Pharaoh, from his servants, and from his people :
there remained not one. 32 And Pharaoh hardened his heart at
this time also, continued obdurate, neither would he let the people
go, yiotwithstanding the promise he had made ^ and the warning he
had received from Moses only the day before.

REFLECTIONS.

1. Wii may learn hence, the uncontrolled power of God over
the creatures. He doeth according to his will, makes them in-
struments of mercy, or judgment. See what power he gave to
Moses, and to the magicians : and when he pleased he restrained
it. He is the great God, and of great power ; his understanding
is infinite. He over-rules various orders of beings; holds in-
fernal spirits in his chains, and restraineth them when he please^h,
as easily as he does a frog or a fly. Who would not reverence
so glorious a Being !

2. See by what contemptible instruments God can scourge
the proudest enemies : how easily can he bring swarms of frogs,
lice, and flies, and thus cast contempt upon princes. God hisseth
for the flies and other animals, he calls them forth with infinite
ease. They are all at his control. How much reason have
we to fear before God, who can make such small, contemptible
«:reatures, the instruments of terrible vengeance ! Who can make
them trample upon, and conquer, the mightiest of the sons of

tiimiiUunnsly met together, beset llir I)ousc, ani killed flie man, in spite of the
king and princes wlio endeavoured to prevent it. This story illustrates what
Motes here says.

EXODUS. VIII. 277

men ! Herod was destroyed by them, so were some other em-
perors and princes, of whom we read in history. Let all wor-
ship and reverence the King of kings, against whom none can
prevail.

3. See what an honour God puts upon prayer, in that he
made it the means of delivering Egypt. Moses cried unto the
Lord, and entreated him, and he heard. Moses compassionately
prayed for this tyrannical prince, and God chose to communicate
his mercies in this way. God would have men pray always ; and
he delighteth to see his servants sensible of their dependance
on him.

4. Professions of repentance are little to be regarded, when
extorted by divine judgments. This is an awful truth, remarkably
illustrated in Pharaoh. When the judgment was removed, he
forgot his promise ; when the rod was gone, the conviction was
gone, and he repented of his repentance. In afflictions men will
seek God early, and promise and vow ; but such impressions too
frequently wear off : when there is not a principle of religion in
their souls, they will come to nothing. If the goodness of God
does not lead men to repentance, his judgments seldom do so.

* The disposition of the heart must be changed (as Mr. Henry
' observes) by divine grace, or else, what melts in the sun, will

* freeze in the shade.' Thus the prophet observes. Let favour
be showed to the wicked, yet will he not learti righteousness ; in the
land of tiprightness will he deal unjustly, and will not behold the
majesty of the Lord. Isa. xxvi. 10. f^hen he slezo them, then
they sought him, and they returned and inquired early after God.
Psa. Ixxviii. 34. This shows how careful and serious we should
be in making engagements, lest we add treachery and deceit to
our other crimes, as Pharaoh did.

5. How easily can God preserve his people in times of general
calamity. He directs the motion of the meanest creatures, or
insects. But when he makes the plagues of a sinful people
wonderful, he will hide his servants in the day of his anger. He
knoweth them that are his, and will protect them, generally in
this world, always in another. For the eyes of the Lord run to
and fro throughout the whole earth, to shotv himself strong in
behalf of those whose heart is perfect towards him.

'i78 EXODUS. IX.

CHAPTER IX.

This chapter contains an account of the mortality among the cattle ; of
the boils and blains ; and of the storms of hail, which were the fifth,
si.xth, and seventh, plagues of Egypt.

1 1 HEN the Lord said unto Moses, Go in unto Pharaoh,
and tell him, Thus saith the Lokd God of the Hebrews, Let
niy people go, that they may serve me. 2 For if tliou refuse to
let [them] go, and wilt hold them still, 3 Behold the hand of the
Loud, the extraordinary , immediate, power of God^ zcilhoid ani/
human means, as ch. viii. 24., is upon thy cattle which [is] in the
field, upon the horses, upon the asses, upon the camels, upon
the oxen, and upon the sheep, which they kept for their milk and
other vses, though not. to kill, ch. viii. 26., [there shall be] a very
grievous murrain. 4 And the Lord shall sever between the
cattle of Israel, and the cattle of Egypt : and there shall nothing
die of all [that is] the children's of Israel. 5 And the Loud ap-
pointed a set time saying. To-morrow the Loud shall do this
thing in the land. 6 And the Loud did that thing on the
morrow, the plague was sent as God had threatened, and all the
cattle of Egypt died, some of all sorts, for some were afterwards
destroyed by the hail. This showed the vanity of their idolatry,
for they worshipped some of these cattle as gods: but of the
cattle of the children of Israel died not one. 7 And Pharaoh
sent, and behold, there was not one of the cattle of the Israelites
dead. This was indeed wondeifal, since they breathed the same
air, and drank the same water as the Egyptian cattle. And the
heart of Pharaoh was hardened, and he did not let the people go,
7iotwithsta7uling this remarkable providence in their favour*.

8 And the Loud said unto Moses and unto Aaron, Take to
you handfuls of ashes of the furnace f, and let Moses sprinkle

* A Ronian historian wonders, why man .■should be esteemed the wises! of
neatiircs, for no creature acts so foo'li.shly ; other creatures, when they have
smarted once, will beware for the future. Man only is not weary of siniiinir, but
rep'^ats it, tliough he smarts for it. This was reniai'kablv the rase with the king
of Eiiypt.

t As they <>|ipres.-e(l the Israelites with furnace-work in burnini; of lirick, so
now they are punished with burning sores, which came from ashc.s taken out of
the lurnace.

EXODUS. IX. 279

it towards the heaven in the sight of Pharaoh, to note that this
judgment came upon them in a special inanner from God. 9 And
it shall become small dust in all the land of Egypt, and shall be
a boil breaking forth [with] blains, or a burning kind of ulcers,
which was incurable, (Deut. xxviii. 27.)> "po" vn2LX\, and upon
beast, throughout all the land of Egypt. 10 And they took ashes
of the furnace, and stood before Pharaoh, and Moses sprinkled it
up toward heaven : and it became a boil breaking forth [with]
blains upon man, and upon beast. Now the affiiction came on their
bodies. 1 1 And the magicians could not stand before Moses,
because of the boil *, for the boil was upon the magicians, and
upon all the Egyptians. 12 And the Lord hardened the heart
of Pharaoh, gave him up to the corruptions of his own heart, and
he hearkened not unto them; as the Lord had spoken unto
Mosesj

IS And the Lord said unto Moses, Rise up early in the
morning, and stand before Pharaoh, and say unto him, Thus
saith the Lord God of the Hebrews, Let my people go, that
they may serve me. 14 For I will at this time send all my
plagues which I intended, upon thine heart, thej/ shall sting thee
to the heart, and upon thy servants, and upon thy people : that
thou mayest know that [there is] none like me in all the earth.
15 For now 1 will stretch out my hand that I may smite thee
and thy people with pestilence ; and thou shalt be cut off from
the earth t. I6 And in very deed for this [cause] have I raised
thee up, made thee king, and spared thy life, for to show [in]
thee my power ; and that my name may be declared throughout
all the earth, that the glory of my justice, pozcer, and severity,
might be made more illustrious before all the world, as a roaming
to incorrigible sinners. 17 As yet exaltest thou thyself against
my people, that thou wilt not let them go? 18 Behold, / again
solemnhj ream thee, that to-morrow about this time, I will cause
it to rain a very grievous hail, such as hath not been in Egypt,
since the foundation thereof, even until now. 19 Send therefore
now, [and] gather thy cattle, and all that thou hast in the field :
[for upon] every man and beast which shall be found in the field,

* Till this time they continued with Pharaoh, probably endeavouring to harden
his heart, and persuade him it was all done by magic, and that they should over-
come Moses at last ; but now they retreated, and we hear no more of them.
Their folly was manifest to all men.— See 2 Tim. iii. 9.

t It might be better rendered, / have stretched out my hand to smite thee, and
thou hadst been before this cut off, that is, were it not to display my justice, &c., as
it follows in v. 16.

280 EXODUS. IX.

and shall not be brought home, the hail shall come down upon
them, and they shall die. Thus God mixed mercy loith judgment,
gave them an opportunity of saving their cattle, and some were so
wise as to improve it; for, 20 He that feared the word of the
Lord among the servants of Pharaoh, made his servants and his
cattle flee into the houses. 21 And he that regarded not the
word of the Lord, left his servants and his cattle in the field,
and thus bid defiance to God and Moses.

22 And the Loud said unto Moses, Stretch forth thine hand
toward heaven, that there may be hail, 7iot only in heal shozcers,
which is commonly the case with hail storms, but in all the land of
Egypt; upon man and upon beast, and upon every herb of the
field, throughout the land of Egypt. 2'his zcould be the more
remarkable, as hail and rain were uncommon in Egypt ; and the
more dreadful, as it would destroy the grass and herbs, and fruits
of the earth. 23 And Moses stretched forth his rod toward
heaven, and the Lord sent thunder and lightning, and hail, and
the balls oflare ran along upon the ground ; and the Lord rained
hail upon the land of Egypt, but the land of Goshen was free from
it. 24 So there was hail, and fire mingled with the hail, very
grievous, such as there was none like it in all the land of Egypt,
since it became a nation. 25 And the hail smote throughout all
the land of Egypt, all that [was] in the field, both man and beast :
and the hail smote every herb of the field ; and brake every tree
of the field. 2(i Only in the land of Goshen, where the children
of Israel [were,] was there no hail.

27 And Pharaoh sent in great haste, and called for Moses and
Aaron, and said unto them, I have sinned this time: the Lord
[is] righteous, and I and my people [are] wicked. This acknow-
ledgment aad submission was very just ; but it only proceeded from
fear, and had no effect on his obstinate heart. 28 Entreat the
Lord, for it is enough, I will not provoke him to inflict any more
plagues upon me; those that have been already injiicted, shall
suffice for your dismission, entreat him that there be no more
mighty thunderings and hail ; and I will let you go, and ye shall
stay no longer. 29 And Moses said unto him. As soon as I
am gone out of the city, I will spread abroad my hands unto ihc
Lord: [and] the thunder shall cease, neither shall there be any
more hail ; that thou mayest know, how that the earth [is] the
Lord's, a7id that he can send or remove judgments zchen he
pleases. SO But as for thee and thy servants, I know that ye
will not yet fear the Lord God. 31 And the flax, and the

EXODUS. IX. 28!

barley was smitten : for the barley [was] in the ear, and the flax
[was] boiled, the head began to appear above the stalk. 3^2 But
the wheat and the rye were not smitten : for they [were] not
grown up. So And Moses, calm and secure amidst all the
storm, went out of the city from Pharaoh, and spread abroad his
hands unto the Lord; and the thunders and hail ceased, and
the rain was not poured upon the earth. Thus Moses prevailed
with God to remove the judgment, but could not prevail with
Pharaoh to keep his word. 34 And when Pharaoh saw that the
rain, and the hail, and the thunders were ceased, he sinned yet
more, and hardened his heart, he and his servants. 35 And the
heart of Pharaoh was hardened, neither would he let the children
of Israel go : as the Lord had spoken by Moses.

REFLECTIONS.

1. We learn how immutable God is in his demands, v. 1., Go
to Pharaoh and tell him, Thus saith the LORD God of the
Hebrews, Let my people go, that they may serve me. The same
message is to be delivered ; he will not take up with any thing but
an exact compliance. He makes the same demand on sinners,
sends the same message, time after time ; Repetit, and be con-
verted; except ye repent, ye shall all likezoise perish. Men must
come to God's terms, he will not stoop to theirs. To-day then,
if ye will hear his voice, harden not your hearts.

iJ. Who would not fear so awful a God as this is ! This is

a lesson to all succeeding generations, and shows what a fearful

thing it is to fall into the hands of the living God. Fire, hail,

thunder, and storms, fulfil his word ; he has stores of vengeance

in the skies ; he can meet sinners, abroad or at home ; afflict

them in their bodies and in their cattle ; afflict them in time and

eternity. God directs his arrows against tyrants and persecutors ;

if one plague will not humble them, he will send another : how

easily can he destroy the beasts of the field, send murrain through a

land, that shall take away the most valuable and useful creatures. In

the sickness and death of cattle we are to observe the hand of God.

He knows how to separate between the cattle of the righteous, and

the cattle of the wicked, for he is the preserver both of man and

beast. It is by the wickedness of the land that the beasts are

consumed ; and it becomes us to humble ourselves under God's

mighty hand.

282 EXODUS. IX.

3. We may observe to what a wretched degree the heart of
man is capable of being hardened. All Pharaoh's excuses were
gone ; the magicians were confounded ; a distinction is made
between the Israelites and the Egyptians; he knew all this, and
yet hardened his heart. Could one have thought that the human
mind was capable of such impenitence ? Let us keep our hearts
with all diligence, and provoke one another to love and to good
works, lest any of us be hardened through the deceitfulness of sin.

4. We may see tlie happiness of fearing the word of the Lord,
and recollect w ith pleasure that there were some who did so in
Pharaoh's court. Some of his courtiers were affected with
God's hand, obeyed his word, and God saved their cattle ;
probably they escaped the rest of the plagues. Let us submit
our hearts to the word of the Lord, that we may be under the
care of his providence ; for it is promised, Isa. .xxxii. 18., Jlnd my
people shall dzcell in a peaceable habitation, and in sure duellings,
and in quiet resting-places. When it shall hail, coming dozen on
the forest, and the city shall be low in a low place.

5. Let us observe how^ mysterious the conduct of Providence
is, and not judge of good or evil by any thing under the sun.
That such a proud oppressive man, should be raised to be a king
over this rich, populous, and fruitful country ; that when so many
of his subjects died by one plague or another, he should be
spared: but God intended to make him a signal monument of
his wrath. This may be the case of many who are the terror
and plague of the nations on earth. God has vengeance in store
for them, he is whetting his glittering sword, and making ready his
bow. Sometimes calamities are a favour to the world ; and w hat
appears a favour (as in the case of Pharaoh being spared) is a
judguient and a punishment. We must take things in their con-
nexions ; be cautious in our censures, especially of the dispen-
sations of Providence, and judge nothing before the time. The
language of such dispensations is, that God is great, and greatly
to be feared, and that when he judgeth he zcill overcome.

EXODUS. X. 283

CHAPTER X.

Contains an account of the eighth and ninth plagues of Egypt, the
locusts and the darkness. Wo unto him, who striveth with his Maker.

1 And the Lord said unto ISIoses, Go in unto Pharaoh : for,
or though, I have hardened his heart, and the heart of his ser-
vants, that I might show these my signs before him : 2 And that
thou mayest tell in the ears of thy son, and of thy son's son,
what things I have wrought in Egypt, and my signs which I have
done among them ; that it may be a lesson to all the succeeding
generations of the children of Israel ; that ye may know how that I
[am] the Loup, that is, the power of God over all creatures and
elements, and his goodness to Israel.

3 And Moses and Aaron came in unto Pharaoh, and said unto
him. Thus saith the Lord God of the Hebrews, How long wilt
thou refuse to humble thyself before me ? This pointed question,
was now proper, considering all that had been done, and to hoio
little effect. Let my people go, that they may serve me. 4 Else
if thou refuse to let my people go, behold, to-morrow will 1 bring
the locusts into thy coast : these were very large, terrible and de-
vouring creatures, the like to which are never seen in this country.
5 And they shall cover the face of the earth, the original is, the
eye of the earth, that is, the sun, that one cannot be able to see
the earth : and they shall eat the residue of that which is escaped,
which remaineth unto you from the hail, and shall eat every tree
which groweth for you out of the field. 6 And they shall fill thy
houses, and the houses of all thy servants, and the houses of all
the Egyptians ; which neither thy fathers, nor thy fathers' fathers
have seen, since the day that they were upon the earth unto this
day,^br number, size, and mischievous effects. And he turned him-
self and went out from Pharaoh.

7 And Pharaoh's servants, the nobles and counsellors of Egypt,
said unto him. How long shall this man be a snare, a means of
destruction, unto us? Let the men go that they may serve the
Lord their God : Knowest thou not yet that Egypt is destroyed,
in a great measure I This loas good advice, and had he taken it, it
would have prevented that mortijication zchich he suffered after-

284< EXODUS. X.

wards. 8 And Moses and Aaron were brought again unto
Pharaoh : and he said unto them, Go, serve the Lord your God :
[but] who [are] they that shall go ? 9 And Moses said. We will
go with our young and with our old, with our sons and with our
daughters; with our flocke, and with our herds will we go: for
we [must hold] a feast unto the Lord. It was to be a feast upon
a sacrifice, therefore the beasts must go for sacrifice and food, and
allour families must attend. JO And he said unto them, Let the
Lord be so with you, as I will let you go, and your little ones ;
this teas a Jdiid of imprecation, I zcisli you may be no more secure
of the favour cf God, than you are of my letting you go ; look [to
it,] for evil [is] before you, you have a seditious design, and I will
make you smart for it. 1 1 Not so, your wives and children shall
not go; go now ye [that are] men, and serve the Lord, for that
ye did desire; this was false, for there was no such limitation in
any of their requests. And before Moses could make a reply, they
were driven out from Pharaoh's presence, jaer/iops with violence by
some of his officers.

12 And the Lord said unto Moses, Stretch out thine hand
over the land of Egypt for the locusts, that they may come up
upon the land of Egypt, and eat every herb of the land, [even] all
that the hail hath left. 13 And Moses stretched forth his rod
over the land of Egypt, and the Loud brought an east wind upon
the land all that day, and all [that] night; [and] when it was
morning, the east wind brought the \ociists from Jlrabia*. 14 And
the locusts went up over all the land of Egypt, and rested in all
the coasts of Egypt: very grievous [were they;] before them
there were no such locusts as they ; neither after them shall be
such. For they covered the face of the whole earth, so that the
land was darkened ; and they did eat every herb of the land, and
all the fruit of the trees, which the hail had left; and there re-
mained not any green thing in the trees, or in the herbs of the
field, through all the land of Egypt f.

16 Then Pharaoh called for Moses and Aaron in haste, and
he said, i have sinned against the LoiiDyour God, by contemning

* This is no unusual plague in Arabia anil Africa ; where, when the harvest is
ripe, they frequently come in vast numbers, anil eat up all the corn. What they
do not destroy, they infect and spoil, and then tlicy die and breOd infections.

t Natural historians g-ive us a. terrible account of their size, and the numbers in
which they come ; they are something like grasshoppers, but much larger, some-
times six or seven inches long. Tliey darken the heavens wlirre tlicy come :
breed a famine in a night ; fdl up the highways, that they cannot be passed ; and
break down large arms of trees on which they lodge. ."See a beautiful description
of this calamity, Joel ii., at the beginning. See also Tiieve.nots TraveU, V. I. p. li.

EXODUS. X. 2S5

his works, by refusing his demands, and breaking my promise,
and against you Israelites in general, by your cruel bondage ; and
against you Moses and Aaron in particular, by denial of xjourjust
requests, and scorrful dealings znth you. 17 Now therefore
cease to punish me any further, forgive I pray thee, my sin only
this once, if ever I trespass again in this kind, pray for me no more ;
and entreat the Lord your God, that he may take away from me
this death only, this deadly plague. 18 And he went out from
Pharaoh, and entreated the Lord. 19 And the Lord turned a
mighty strong west wind, which came from the Mediterranean sea,
and took away the locusts, and cast them into the Red sea, fixed
them there, as the word signifies ; had they died on the land, they
ivould probably have produced the plague* : there remained not one
locust in all the coasts of Egypt. 20 But the Lord hardened
Pharaoh's heart, so that he would not let the children of Israel
go ; all his repentance went array with the locusts.

21 And the Lord said unto Moses, Stretch out thine hand
toward heaven, that there may be darkness over the land of Egypt,
even darkness [which] may be felt. Heb., that one may feel
darkness ; the air being so thickened with gross mists and vapours,
that it might be felt. £2 And Moses stretched forth his hand
toward heaven ; and there was a thick darkness in all the land of
Egypt three days, which shut out all the rays of the sun, and put
out all their lamps and fires. 23 And They saw not one another,
neither rose any from his place for three days : but all the children
of Israel had light in their dwellings, so they might have gone away
with all they had ; but God would have them march out like triumph-
ant conquerors, and not go out like fugitives.

24 And Pharaoh, roused by this plague, called unto Mos€s,
and said. Go ye, serve the Lord: only let your flocks and your
herds be stayed : let your little ones also go with you. 25 And
Moses said, with a becoming dignity and spirit suitable to his cha-
racter, Thou must give us also sacrifices and burnt-offerings, that
we may sacrifice unto the Lord our God. 26 Our cattle also
shall go with us ; there shall not an hoof be left behind, not the
smallest thing to tempt us to turn back again : for thereof must
we take to serve the Lord our God; and we know not with
what we must serve the Lord, until we come thither, what solemn
and extraordinary sacrifices will be required.

* Homer speaks of the wind sweeping away locusts into the water; and Pliny
speaks of a wind, that was useful to Egypt, by carrying locusts into this sea, which
was called the Ked sea, from the abundance of reddish reeds, or bulrushes, which
grew on its hank, or at its bottom.

286 EXODUS. X.

27 But the Lord hardened Pharaoh's heart, and he would not
let them go. He did not permit Pharaoh to comply toith this mo-
tion, hut suffered him to go on in his obstinacy. 28 And Pharaoh
said unto him, Get thee from me, take heed to thyself, see my
face no more, for in [that] day thou seest my face, thou shalt die.
Strange, that he should threaten a person zcith death, zcho had done
such miracles, and might strike him dead un (he spot. 29 And
Moses said, Thou hast spoken vvell,r?g///,- so it shall come to pass:
as thou hast teamed me, I assure thee, in the name of God, that
thou shalt see me no more, to beg my prayers, or be helped out of
thy troubles bif my means, 1 will see thy face again no more.

REFLECTIONS.

1. We see the folly of refusing to humble ourselves before
God. Our message to every sinner is the same as that of Moses
to Pharaoh, Hozo long wilt thou refuse to humble thyself^ and
this is a just description of the nature of true repentance. Men
are exhorted and besought to do this ; and it is highly fit and rea-
sonable, that creatures who have offended, should humble them-
selves, acknowledge God's righteousness, and own their distress,
and with humility entreat his favour. God expects this from all
men, for all hate sinned, the greatest are not exempted ; he insists
upon it, that they reverence and bow down before him. For
neglecting this, Belshazzar was punished: and all those that lift
themselves up against God, and act proudly and arrogantly, shall
soon be brought low. Remember, it is not sufficient that we show
external reverence to God; unless the heart be humble, and our
dispositions be sincere and contrite, it will be so far from securing
us, that it will make our case worse, and our plagues more won-
derful.

2. We see the inefficacy of partial reformation, and a partial
compliance with the commands of God. Pharaoh offers some
terms, but will not come up to God's requirements. He never
yields God his whole demands, but, as Bishop Hall expresses it,
* dodges like some hard chapman.' First, Israel shall not go.
I'hen, they may sacrifice, but it shall be in Egypt. Then, in the
wiKlerness, but not far oft. He would then allow the men, and
then the children, but not the cattle. In this manner do sinners
trifle with the almighty and everlasting God : when his word and
their own consciences alarm them, they will pari with one lust

EXODUS. X. 287

and then another, that which they can do witli least reluctance, and
are least profited by ; but still they have some foolish reserve, they
have some favourite passion, that they will indulge. They will
not part with every lust, nor give up their whole heart to God.
Thus Herod heard John gladly, and did some things. This is a
foolish and absurd conduct; for there is no treating with God,
without surrendering at discretion. Would we be accepted of
God, let us esteem his precepts concerning all things to be right,
and hate every Jake way.

3. See the vanity of confessing sin, when it is not reformed.
Pharaoh acknowledges his sin, prays that he may be forgiven,
and desires Moses to intercede for him, but at the same time was
hardening his heait. He prays to be forgiven this once, which
implies a promise that he would oiFeud no mpre: but all this was
the effect of a fright; he had no serious meaning in it. Thus
sinners, when greatly terrified, think, of repenting, and perhaps
call upon God for mercy, entreat the prayers of others, and pro-
mise how holy and obedient they will be ; while their hearts
continue the same ; and they are deceiving themselves, while
attempting to mock God, Such unhappy persons sin against
the convictions of their own minds ; and their hearts grow harder,
by every instance in which the word or providence of God seems
to soften them, while they continue impenitent and unreformed.
Let us guard against such a mistake as this. It is in vain to
confess sin, and express our shame and grief on account of it,
while we do not utterly forsake it. Remember how that promise
is expressed. He that conj'esseth and Jorsaketh his sin, shall Jind
mercy.

4. The state of the Egyptians and Israelites during the plague
of darkness, is a lively emblem of the different coniiition of saints
and sinners. Darkness overshadowed the Egyptians ; a terrible
emblem of that darkness of mind in which sinners are involved :
they are surrounded w ith spiritual darkness ; the god of this world
hath blinded their eyes. But saints are children of light ; they
zcere once darkness, but are made light in the Lord; they walk in
his light. How happy the condition of the Israel of God, of all
upright souls, to whom there ariseth light in the thickest darkness.
Thus it is said, in Isa. Ix. I, 2., (in which there is probably an
allusion to the story before us). Arise, shine, for thy light is come,
and the glory of the Lord is risen upon thee. Far behold, the
darkness shall cover the earth, and gross darkness the people ; but
the Lord shall arise upon thee, and his glory shall be seen upon

288 EXODUS. X.

thee. Sinners shall be banished to a state of everlasting dark-
ness : for them there is reserved blackness of darkness for ever.
But light is soivnfor the righteous : they shall be advanced to a
world, where the sun shall no more be their light by day, neither
for brightness shall the moon give light unto them, but the Lord
shall be unto them an everlasting light, and their God, their glory.
And he shall lead them to fountains of living water, and wipe
away all tears from their eyes. And the inhabitants shall not say,
I am sick; the people that dwell therein shall be forgiven their
iniquity.

5. See the goodness of God, in the complete redemption of
Israel, not a hoof was left behind: he that has begun deliverance,
Mill complete it. But there is a nobler salvation, which God
hath in reserve for his people, and he will complete and perfect
that also. He will not lose the meanest of his servants, not
suffer one to remain under the power and tyranny of the god of
this world. Nay, he will not lose the meanest part of this mortal
body ; every part of the stamina, or principles, of it, shall be
raised from the bondage of corruption; he will swallow up death,
in victory ; and give all his people a full release from the power
of the enemy. The history afterwards shows, that the words of
Moses were made good ; and we have the assurance of a faithful
God, that the deliverance and salvation of all his servants shall
also be complete ; and when he gathers his saints together out of
this lower world, to bring them to the land that he hath promised,
not one shall be left behind : faithfU is he that hath promised,
who will also do it; not one tittle of his word shall fail to be
accomplished.

EXODirs. X[. 289

CHAPTER XI.

In the conclusion of the last chapter, Moses said to Pharaoh, ' I will
see thy face again no more.' It is generally thought, that before he
went out, he threatened the last plague; if so, the three first verses
of this chapter must be in a parenthesis. But perhaps Pharaoh,
contrary to his resolution, sent for Moses again ; as it is plain he did,
after the first-born were slain.

1 And the Loud said unto Moses, Yet will I bring one
plague [more] upon Pharaoh, and upon Egypt ; afterwards he
will let you go hence: when he shall let [you] go, he shall surely
thrust you out hence altogether; be glad to get rid of you, even
hy force. 2 Speak now in the ears of the people, and let every
man borrow of his neighbour, and every woman of her neighbour,
jewels of silver, and jewels of gold*. 3 And the Lord gave
the people favour in the sight of the Egyptians. Moreover, the
man Moses [was] very great in the land of Egypt, in the sight of
Pharaoh's servants, and in the sight of the people. This zcas the
reason zchy the courtiers did not meddle zcith Moses, and why the
Egyptians so readily granted the requests (f the Israelites.

4 And Moses said toVharaoh before he went out of his pre-
sence, (compare ver. 8. ^oitii ch. x. 290, ihus saith the Lord,
About midnight will I go out into the midst of Egypt, manifest
my power in an eminent manner, zcithout using thy rod, or any
other instrument. 5 And all the first-born in the land of Egypt
shall die, from the lirst-born of Pharaoh that sitteth upon his
throne, his son and successor, even unto the first-born of the maid-
servant that [is] behind the mill, the meanest slave, and all the
first-born of beasts. 6 And there shall be a great cry throughout
all the land of Egypt, such as there was none like it, nor shall be
like it any more. 7 But against any of the children of Israel
shall not a dog move his tongue, against man or beast, t/iey shall
not have the least disturbance: that ye may know how that the Lord

* Many objections Iiavp been made to thisconc'iicf of Moses, and many com-
mentators and others have endeavoured to vindicate it, but have done it very
indiflerently. The tiuth is, tl'.e Hebrew word Sluial does not signify to borrow,
but to ask one to give, as Psalni ii. 8., «s/c nfvtc, &c. God said. Ask of, or request,
jour neighbours to sive yon siicli thiitgs, and I will di-^jtosc their minds to sliow
yon favour; an<l so he did, ver. 3. See ch^p. iii. Ti-

\ OL. I. r

290 EXODUS. XI.

doth put a difference between the Egyptians and Israel. 8 And
all these thy servants, that are note ready to drive me from tin/
presence, shall come down unto me, and bow down themselves
unto me, saying, Get thee out, and- all the people that follow thee,
that put themselves under thy conduct and command; and after
that I will go out: and he went out from Pharaoh, uJio nas in a
great anger at Moses, because of' this threatening*.

9 And the Lord said unto Moses, Pharaoh shall not hearken
unto you; that my wonders may be multiplied in the land of
Egypt. God being determined to punish liim further, in righteous
judgment suffered him to continue in his obstinate fury. 10 And
Moses and Aaron did all these wonders before Pharaoh: and the
Lord hardened Pharaoh's heart, so that he would not let the
children of Israel go out of his land, till he zcas forced to it by
the death of thefrst-born.

REFLECTIONS.

1. We may observe, that to fear and reverence God, is the
way to be feared and reverenced by the worst of men ; v. 3.
Moreover, the man Bloses was very great in the land of Egypt,
in the sight of Pharaoh's servants, and in the sight of the people.
He was beloved of God, and reverenced by man. When God's
servants act from religious principles, and evidence to the world
their regard for God, men cannot but have a secret esteem for them :
bad as the world is, wicked men will always have a secret reve-
rence for the righteous. Let us, therefore, fear and honour God,
and keep his charge; and thus shall we ho.\e favour and good
understanding, in the sight of God and man.

2. What reverence do we owe to that God, in whose hand
our breath is ! How easily can he cut off the spirits of men ;
the spirits of princes, the greatest of men, are in his hand.
He knew how to separate the first-born to destruction, in all
the families of Egypt. Who would not fear so awful a Being,
and reverence him, as the preserver of man and beast !

5. Let us be solicitous to be found among God's people,
that we may escape the plagues that ho brings upon the
wicked. The Lord puts a difference between them, ofientinies
in this world, and preserves them from the noisome pestilence:

* See this sense estalilishcd in SnucHKOBD'i Co"., vol. li. p. 3"6.

EXODUS. Xir. 291

but when the day comelh, that shall hum as an oven, it shall put
a still greater difference between him that feareth God, and him
that f caret h him not. The wicked shall be turned into hell, zcith
all the nations that forget God; sudden destruction shall come
upon them. But those that fear the Lord, he will hide in the day
of his anger, and fix in a state of everlasting tranquillity and
repose; there remaineth a rest for the people of God.

4. What a melancholy instance have we of an impotent, ob-
stinate rage in Pharaoh. After having suffered so much, it might
have been expected, that he would have been mollified and hum-
bled; instead of this, he hardens his heart, and rages against
Moses. This is too often the case of wicked men : they grow
hardened by their afflictions. When God's messengers give them
warning, set before them the terrors of the Lord, and point out
the threatenings of his word, they grow angry at the messen-
gers ; ministers become their enemies, by telling them the truth.
But whether men will hear, or whether they will forbear, whe-
ther they will bear it patiently, or let their passions rage, the
message must be delivered, as we would deliver our own souls.
God approves the zeal and fidelity of his servants, however men
may despise or be offended at them. Let men rage ever so
much, and stand out ever so long, God will humble them at last.
His counsel shall stand; and his ministers shall be a sweet savour
in them that perish, as well as in them that are saved.

CHAP. Xn. 1—28.

God had promised to Abraham, in Gen. xv. 13, 14., ' Know of a surety,
that thy seed shall be a stranger in a land that is not theirs, and shall
serve them ; and they shall afflict them four hundred years ; and also
that nation whom they shall servo, will I judge ; and afterward shall
they come out with grcal substance :' in this chapter we have the
fulfilment of that prophecy.

1 And the Lord spake unto Moses and Aaron in the land of
Egypt, saying, 2 This month, Ahih, [shall be] unto you the
beginning of months : it [shall be] the lirst month of the year to
you*.

* Thus the beginning of tliMr year was changed ; it was formerly in the middle

292 EXODUS. XII.

J Speak ye uutj all the congregation of Israel, saying. In the
tenth [day] of this month they shall take to them every man a
lamb, according to the house of [tiieir] fathers, a lamb for an
house. 4 And if the household be too little for the lamb, to eat
it at one meal, let him and his neighbour next unto his house,
take [it,] according to the number of the souls ; every man ac-
cording to his eating, shall make your count for the Iamb, livery
master of a family shall compute liozc mudi his family useth to eat,
and shall take such a share of the lamb as may suffice them.

5 Your lamb shall be w ithout blemish, intimating that Cod
must lie served with the best, a male of the first year, or, about a
year old : ye shall take [it] out from the sheep or from the goats.
6 And ye shall keep it up until the fourteenth day of the same
month : and the whole assembly of the congregation of Israel
shall kill it in the evenjng, Heb., belzoeenthe two evenings, between
three o'clock andann-set *.

7 And they shall take of the blood, and strike [it] on the two
side-posts, and on the upper door-post of the houses, wherein
they shall eat it; 7tot on the threshold, lest it should be profaned, as
trampling upon any thing was reckoned to do.

8 And they shall eat the flesh in that night + following the
fourteenth, and beginning the ffteenth day; roast with fire, and

unleavened bread, [and] with bitter [herbs] they shall eat it. This
was to remind them of their bitter bondage in Egypt. 9 I^at not
of it raw, nor sodden at all with water, but roast [with] fire ; his
head with his legs, and with the purtenance thereof, all the en-
trails that are proper for food. 10 And ye shall let nothing of it
remain untij the morning for any superstitious use, as some if the
ancient idolaters, who preserved some part of the sacrifces for su-
perstitious purposes, but ye shall entirely consume ijours: and that
which remaineth of it until the morning, ye shall burn with iire.
] 1 And thus shall ye eat it at this time ; [with] your loins girded,
your lung garments tied up, your shoes on your feet, as a sign and
token of your liberty, for slaves always wetit barefoot, and your
staff in your hand : and ye shall eat it in haste, like persons on the

of September, but now in the middle of March ; hence in all reckoninsrs of the
niontlis in Scripture, where tin y arc niimprically named, this is counted the fir^t ;
and the otiiers, as tliey lie in order from this.

* Every master of an house was to kill it in the presence of his whole fanjiiy,
i^vliich made Iiim a priest in his house, but afterwards it was rosirained to the
piicsts OKJy.

t The lamb was killed on thf fourteenth day in the evening, that is, nftfr three
t«'c!ork, V. 6 , but was eattu that uight, which was the bef;in«ing of the fifteenth
tiay.

EXODUS. XII. 293

pohit of departing, it [is] the Lord's passover, that is, a sign of
his passing over you and your houses, when he conies to destroy the
Egyptians.

12 For I will pass through the land of Egypt this night, and
will smite all the first-born in the land of Egypt, both man and
beast: and against all the gods of Egypt I will execute judg-
ment * ; I [am] the Lord. 13 And the blood ivhich was
sprinkled on the door-posts, shall be to you for a token upon the
houses where ye [are,] not to direct the destroying angel, hut to
conform your faith and hope: and when I see the blood, I will
pass over you, and the plague shall not be upon you to destroy
[you,] when I smite the land of Egypt f. 14 And this day shall
be unto you for a memorial of this deliverance from Egypt, and
a type of your redemption by Christ ; and ye shall keep it a feast
to the Lord, throughout your generations, a time of rejoicing for
your deliverance : ye shall keep it a feast by an ordniance for
ever, every year, all the days of your life, or rather, till the coming
of Christ, who is our passover. 1 Cor. v. 7, 8.

15 Seven days after the passover shall ye eat unleavened bread,
even the first day after the passover je shall put auay leaven out
of your houses J : for whosoever eateth leavened bread from the
first day, until the seventh day, that soul shall be cut off from
Israel, be excommunicated, or cut off by the hand of God, as a
rebel against him; one who hath renounced his religion and his
covenant. 16 And the first day [there shall be] an holy convo-
cation, a solemn day of public zcorship, and in the seventh day
there shall be an holy convocation to you : no manner of work shall
be done in them, save [that] which every man must eat, that only
may be done of you §. 17 And ye shall observe [ibe feast of]
unleavened bread ; for in this self-same day have I by tnt/ angel
brought your armies, a/l your tribes, like a triumphant army, out
of the land of Egypt : therefore shall ye observe this day in your
generations, by an ordinance for ever. 13 In the fust [month,]
on the fourteenth day of the mouth at even, ye shall eat unleavened

* To show them the vanity of idols, and contiriu their fnitli in Ihe God of Israel.
An heathen writer says, that an eariluiuake threw down their temples also.

t Cpiphanius tells us, that the E:;yptians tised, at this time of the year, to mark
their cattle, trees, and one another, with red orhrc, whicli they fancied to be a
preservative from death ; it probably took its rise from hence.

X This (vas to be a nieniori;d of their speedy departure out of Egypt, wiien
thpy had not time to leaven tlielr bread.

§ On the first of the,-o holy days, their deliverance was begun, by the death of
the first-born of Egypt; and on the lastof them their deliverance was completed,
by the drownhiir of Pharaoh and his host in the sea.

29i EXODUS. XII.

bread, until the o>ie and twentieth day of the month at even.
19 Seven days shall there be no leaven found in your houses:
for whosoever eateth that which is leavened, even that soul
shall be cut off from the congregation of Israel, whether he be a
stranger, that is, a proselyte, or born in the land. 20 Ye shall
eat nothing leavened : in all your habitations shall ye eat un-
leavened bread.

21 Then jNIoses called for all the elders of Israel, to give them
the direct iuns he had received fruui God, and said unto them, Draw
out and take you a lamb, according to your families, and kill the
passover, that is, the lamb appointed for a memorial. 22 And ye
shall take a bunch of hyssop, and dip [it] in the blood that [is]
in the bason, and strike the lintel and the two side-posts, with
the blood that [is] in the bason : and none of you shall go out at
the door of his house until the morning. 23 Tor the Lord will
pass through to smite the Egyptians, and when he seeth the blood
upon the Imtei, and on the two side-posts, the Louo will pass
over the door, and will not suffer the destroyer to come in unto
your houses to smite [you*.] 24 And ye shall observe this
thing, this commandment of the passover, but not all these rites and
ceremornes of it, for an ordinance to thee, and to thy sons for ever.
25 And it shall come to pass when ye be come to the land,
which the Loud will give you, according as he hath promised,
that ye shall keep this service, and instruct your children and.
households in the nature and design of it. 26 And it shall come to
pass, when your children shall say mito you. What mean ye by this
service? 27 That ye shall say. It [is] the sacrifice of the Lonn's
passover, who passed over the houses of the children of Israel
in Egypt, when he smote the Egyptians, and delivered our
houses. And the people bowed the head and worshipped God,
in token of their thankful acknoicledgment of his favour, and
cheerful ■<ubmission to his command and ordinance. 28 And the
children of Israel went away, and did as the LoiU) had com-
manded Moses and Aaron, so did they.

• God could have distinguished them witiioiu this blowd, and preserved them if
they had jione out ; hut it wasliis own appointed method for tlieir safety, and had
they neglected it, tiiey vvoidd liave licen justly destroyed. Thus it is said, Heb.
xi. '^8., 'I'hrough faith he, that is, Moses, kept the passorer and sprinkling of blood,
thatis, faith in God's declaration, and in this condition of Uieir preservation.

EXODUS. XII. 205

REFLECTIONS.

1. Let us be thankful that Christ our passover was sacrificed
for us. He is the Lamb of God, without blemish and without
spot. Let us rejoice in his sacrifice. The sprinkling of the
blood of Jesus was designed to purge our consciences, and so
save us from the icralh to come.

2. Let us keep the christian feast in a gospel manner, not with
the leaven of malice and z&ickedness, but with the unleavened
bread of sincerity ; mingling sincere repentance with our joy ;
and whatever we do, do it heartilij as unto the Lord.

3. Let us do what we can to transmit the memory of this
transaction, from generation to generation. If it was reasonable
for the Israelites to teach their children the meaning of the pass-
over, much more should we teach ours the nature and design of
gospel ordinances. Children should ask parents the meaning of
Baptism and the Lord's Supper; and parents should labour to
understand them, and be careful to explain them, and do it fre-
quently, that they may know the obligations they are under, and
be brought to join themselves to the Lord, in the bonds of an ever-
lasting covenant, Jiever to be forgotten.

CHAP. XII. 29, to the end.

We have here, the last and most dieaclful plague of Egypt; Israel's
departure ; and some further directions about the passover.

29 And it came to pass that at midnight the Lord smote all
the first-born in the land of Egypt, from the first-born of Pha-
raoh, that sat on his throne, his son and heir, unto the first-born
of the captive that [was] in the dungeon, the house of the pit, that
is, the drawers of water ; and all the first-born of cattle. 30 And
Pharaoh rose up in the night, he and all his servants, and all the

296 EXCWDUS. XIT.

Egyptians ; and there uas a great cry in Egypt ; for [there was]
not a house where [there was] not one dead *.

31 And he called for Closes and Aaron bv night, and said,
Rise up, [and] get you forth from among my people, both ye and
the children of Israel : and go, serve the Lord, as ye have said.
32 Also take your flocks, and your herds, as ye have said, and be
gone"; and bless me also, pray for me that 1 may 7wt 'perish.
S3 And the Egyptians weie urgent upon the people, that they
might send them out of the land in haste; for they said, We [be]
all dead [men,] zee shall all be destroyed. 34 And the people took
their dough before it was leavened, their kneading-troughs being
bound up in their clothes upon their shoulders. 35 And the
children of Israel did according to the word of Moses ; and
they borrowed, or requested, of the Egyptians jewels of silver,
uiid jewels of gold, and raiment. 36 And the Lord gave the
people favour in the sight of the Egyptians, so that they lent, or
gave freely, unto them [sucii things as they required.] And they
spoiled the Egyptians.

37 And the children of Israel journeyed from Ramescs, their
place of general rendezvous, to Succoth, so called, because they
there dwelt in tents or booths; about six hundred tiiousand on foot
[that were] men, besides icomen and children. 38 And a mixed
multitude went up also with them, strangers of' several natiuns^[ :
and flocks, and herds, [even] very much cattle. 39 And they
baked unleavened cakes of the dough, which they brought forth
out of Egypt, for it was not leavened ; because they were thrust
out of Egypt, and could not tarry, neither had they prepared for
themselves any victual. 40 Now the sojourning from place to
j)lace of the children of Israel, and their fathers who dwelt in
Egypt, [was] four hundred and thirty years J. 41 And it came to
pass, at the end of the four hundred and thirty years, even ilie
self-same day it came to pass, that all the hosts of the Lord
went out from the land of Egypt. 42 It [is] a night to be mncU
observed, Heb., a ?iight of observations, unto the Lord, for

* Where tlicic wris any first-born son ; and this was at niiilniiilit, ulicii asltep,
.iml tliey tlioiiiihl tlicjiiiselvcs secure. Tlicy experled some eoiiilort after llie
till ee (lays of" darkness, when this groat ealamity came upon tiieni. Tiius God
fulfilled iiis threatening, eh ip. xi. 5., aiul awfuily pnnisiied tlieiii for the death of
those ehiidreu of the Israehtcs, whom they had destroyed.

t At least fifteen linndred thousand in all ; some writers .say, more than two
inillions. A vast increase from .seventy souls !

+ That is, from the time of Abrahani's departure from Uarao, Gen. xii. ) — 5., to
the fiiving of tiie law, as the apostle shows, (iai. iii. l6, I?- Abraham and liis
posterity were two hundred and fifteen years in Canaan, and two hundred and
Uftcen years in Tgypl.

EXODUS. XII. 297

brin!z;ing them out from tlie land of Egvpt : this [is] that night of
the Lord to be observed of all the children of Israel in their
generations, in which his power, mercy, and faithfulness appeared.
43 And the Loud said unto Moses and Aaron, This [is] the
ordinance of the passover : there shall no stranger, that is, no
uucircnmcised Gentile, eat thereof. 44 But every man's servant
that is bought for money, \vhen thou has circumcised him, then
shall he eat thereof. 4o A foreigner, and an hired servant shall
not eat thereof. 46 In one house shall it be eaten, to promote
family piety, and brotherly love ; thou shall not carry forth aught
of the tlesh abroad out of the house : neither shall ye brea'c a
bone thereof. 47 All the congregation of Israel shall keep it.

48 And when a stranger shall sojourn with thee, and will keep
the passover to the Lord, let all his males be circumcised, and
then let him come near and keep it; and he shall be as one that
is born in the land : for no uucircnmcised person shall eat thereof.

49 One law shall be to him that is home-born, and unto the stranger
that sojourneth among you.

50 Thus did all the children of Israel; as the Lord com-
manded Moses anil Aaron, so did they. 51 And it came to pass
the self-same day, [that] the Lord did bring the children of
Israel out of the land of Egypt, by their armies, ordering and
marshalling them in a regular manner.

REFLECTIONS.

1. God will make the stoutest sinners yield to his commands
and submit. It is in vain to contend with God; if one plague
will not do, he has more ; men must bend, or break. Subn)it to
God, therefore, lest he be angry, and ye perish from the zcay.

'2. The time will come, when the proudest sinners will be glad
of the pravers of those servants of God, whom they have de-
spised. And Pharaoh said, Be gone, a)nl bless me, also, ver. 32.
He was glad of the prayers of those whom he had threatened
with contimied slavery; yea, and death. This is the case with
sinners, when on a sick and dying bed ; they then send for mi-
nisters, or for this or that good man, whom they have despised,
and say, Bless me also. But how liltle good can be expected
from those, who have obstinately detied the Almighty, and slighted
his message, all their days.

3. See the wisdom of the institution of the Lord's Supper,

298 EXODUS. XIII.

aud the reasonableness of attending upon it. The passovcr was
a wise and good uistitution, the Lord's Supper answers the same
end. It is the memorial of a great event, of a glorious deliver-
ance; it is more worthy of remembrance, as the redemption it
celebrates is greater, and the observation of it easier. All chris-
tians should attend upon it, for it is an ordinance for ever, and
the command of Christ is, T/iis do, in remetitbrance of me.

CHAPTER XIII.

Israel being led out of Egypt, God gives them directions about sanctifying
their first-born ; repeats the warning about the feast of unleavened
bread ; and the Israelites march, under the divine guidance, with
Joseph's bones.

1 And the Lord spake unto Moses, saying, 2 Sanctify
unto me, consecrate^ or set apart to my service, all the iirst-born,
whatsoever openeth the womb among the children of Israel,
[both] of man and of beast : it [is] mine, by a peculiar right,
being preserved, zchen the Egyptians icere destroyed.

3 And Aloses said unto the people. Remember this day, this
Jirst day of unleavened bread, to keep up a memorial of it, in
which ye came out from Egypt, out of the house of bondage; for
by strength of hand the Lord brought you out from this [place :J
and this shall be the memorial, there shall no leavened bread be
eaten. 4 This day came ye out, in the month Abib, which signifies,
an ear of corn. 5 And it shall be w hen the Lord shall bring thee
into the land of the Cauaanites, and the Hittites, and the Amo-
rites, and the Ilivites, and the Jebusites, which he sware unto
thy fathers to give thee, a land flowing with milk and honey, that
thou shall keep this service in this month. 6 Seven days thou shall
eat unleavened bread, and in the seventh day [shall be] a feast
to the Loud, 7 Unleavened bread shall be eaten seven days;
and there shall no leavened bread be seen with thee, neither shall
there be leaven seen with thee in all thy quarters. 8 And thou
shah show thy son in that day, saying, [This is done] because of
that [whieh] the Lord did unto me, when I came forth out of
Egypt; that ifi, ihii^ fcosi of unleavened bread, shall be as a con-

EXODUS. XIII. 299

tinual means to remind i/on of your deliveranc? out of Eai/pt.
9. And it shall be tor a sign unto thee upon thine hand, it shall be
as familiar to yon, as any thing on your hand, on which you are
continually looking, and tor a memorial between thine eyes, like
something hung there, which came continually in sight* ; that the
Lokd's law may be in thy mouth: for with a strong hand haih
the Lord brought thee out ot" Egypt. 10 Thou shalt therefore
keep this ordinance in his season from year to year.

11 And it shall be when the Lord shall bring thee into the
land of the Canaanites, the nations descended from Cain, as
he sware unto thee, and to thy fathers, and shall give it thee,

12 That thou shalt set apart imto the Loud, all that openeth
the matrix, every first-born male, and every firstling that cometh
of a beast, which thou hast, the males shall be the Lord's.

13 And every firstling of an ass, or of any unclean beast, thou
shalt redeem with a lamb, and if thou wilt not redeem it, if it is
not loorth the price of its redemption, which is left to thy own
choice, then thou shalt break his neck, that it may not be put to
any other use: and all the first-born of man among thy children
shalt tliou redeem, for five shekels (Num. xviii. 16.); no choice is
left here, it is expressly comma ndedf.

14 And it shall be when thy son asketh thee in time to come,
saying. What [is] this;|:? that thou shalt say unto him. By strength
of hand the Lord brought us out from Egypt, from the house
of bondage : 15 And it came to pass when Pharaoh would hardly
let us go, that the Lord slew all the first-born in the land of
Egvpt, both the first-born of man, and the first-born of beast :
therefore I sacrifice to the LoRO all that openeth the matrix,
being males; but all the first-born of my children I redeem.
16 And it shall be for a token upon thine hand, and for frontlets
between thine eyes: for by strength of hand the Lord brought
us forth out of Egypt.

17 And it came to pass when Pharaoh had let the people go,

* It is an allusion to tlie forehead or frontlet jewels, wliicli were commonly
«orn by the eastern ladies. The Miperstitious Jews nnderstood this literally;
lienre they wore scrolls of parclimeiit, on which particular portions of the law
were written, upon their foreheads and arms, winch they called phylucttries.

f In Nnm. iii. \2., the tribe of Levi was taken, instead of the first-born of
Israel, and devoted to God's service. Travellers inform u«, that the nation of
Taniiuth, in the East Indies, redeem their sons with a ram, which they offer as a
kind of sacrifice ; which probably took its rise from this, as the ten tribes were
scattered throughout all Asia.

J The Jews «aj, that those who had no ihildrtn ol ihcjrown, were obliged to
tcHch the chiklicn of othcis.

300 EXODUS. XIII.

that God led llK-m not [through] the way of the land of the Phi-
listines, although tliat [was] near, not above three or fuur dai/s,'
journey*; for God said, Lest peradventure the people repent
when they see \^ar, and they return to Egypt: 18 But God led
the people about [through] the way of the wilderness of the Red
sea'l- : and the children of Israel went up harnessed, or, by Jive in
a rank, in great order and regularity, out of the land of Egypt.

19 And Moses took the bones of Joseph with him : for he
had straitly sworn the children of Israel, saying, God will surely
visit you ; and ye shall carry up my bones away hence with you.

GO And thev took their journey from Succoth, and encamped
in Ethani, in the edge of the wilderness.

21 And the Lord, the Shekinah, or visible token of his pre-
sence, went before them by day in a pillar of a cloud, to lead
them the way ; and by night in a pillar of fire, to give them light ;
to go by day and night ;|:: 22 He look not away the pillar of the
cloud by day, nor the pillar of tire by night, [from] before the
people.

REFLECTIONS.

]. How proper is it, that those who are redeemed to God,
should devote themselves to him. He has a claim to this, as he
is the first and best of Beings, were there no extraordinary in-
terpositions of his providence in our favour, to entitle him to it :
but iheie are such. We are delivered by him from worse than
Egyptian slavery; weave not our own, but bought with a price;
therefore obliged to yield onrselves to him. We should yield to
God our first and our best ; the first of our days, our youth,
strength and vigour, and the best of our faculties : he best de-
serves them. Parents should devote their children to God; and
when their lives are spared, and they are delivered from enemies

* Philistia lay on the back of Goslien. The rhilistinos wevc a warlike peoplo,
and the Israthtts, iiiidiscipliiicd, a:)d just come out of sla\eiy, were unlit to
stand before tlieni.

t Here they might be trained np iu the art of «ar, and would be abstracted
tiom the idolatry of their neighbours. Heie also lliey weie to receive a system
of laws, and have many miracles wrought for them, to strengthen tiieir faith in
God's power and goodness.

♦ This was a large cloud that overspread the camp, like a pyramid, wide at
the bottom and narrow at the top. It directed their march, went with them,
slieltered tlieai from the lieat by day, ai:d perha[)s distilled some rcfrcshiuf; dews
by uif;lit. In the day-time it appeared like smoke, in the nigiit like (ire, ti> lifht
them and keep otV The beasts of prey; and tins continued with them till tiicy
came w ar to t auaan.

EXODUvS. XIII. 301

ami danger, they sliould make a tliankfiil acknowledgment of his
mercy. Let us be engaged by t!ie mercies of God, and espe-
cially by the redemption through Jesus Christ, to present our
souls, bodies, time, strength, children, \vealth, and all we have,
to God, as a sacritice, holy and acceptable in his sight.

2. We see the importance of making the deliverances, granted
by God to his people, familiar to the minds of the rising gene-
ration. It is our business to take every method to form them to
wisdom and virtue : this is an important and necessary duty.
Children should be early taught scripture stories, and God's
dealing wiUi his ancient people, "^rhat we have been contem-
plating, is proper to teach them, especially if we proceed to an
account of our spiritual redemption and deliverance. Children,
when they hear or read of any thing they do not understand, or
when they attend upon gospel-ordinances, as baptism, or the
Lord's supper, should ask. What mean yon by this service?
They should be desirous and willing to learn ; parents should
put them upon asking questions, be ready to teach them, if they
do not inquire, and not hide God's wonders from their children,
showing to generations to come, the praise of the Lord, and his
slrengdi, and the wonderful works that he hath done, j-'salm
Ixxviii. 1 — 4.

3. We see the wisdom and goodness of God, in proportioning
the trials of his people to their strength. Their spirits were
broken with slavery; they were unfit to encounter difficulties, or
to face any danger ; this is a remarkable instance of divine com-
passion. Thus he deals with his people to this day. He knows
their frame, and has compassion on their infirmities. God is

faithful, who will not suffer you to be tempted above what you are
able, but ivill with the temptation, also make a %vat/ to escape, that
you may be able to bear it.

4. Let us adore and praise God for the provision he hath
made, for guiding and conducting his people through the wil-
derness. The Lord went before them, and the God of Israel
was their rereward, their direction and protection. This was
a constant miracle. We are not to expect such extraordi-
nary appearances ; but if we acknoxoledge God in all our
ways, he will direct our paths. Providence takes care of good
men, leads them in the way, in the right xcaxf to the city of habi-
tation, though not the nearest. Whatever difficulties he brings
us into, he can extricate us out of them. How happy is it, to be
under the divine guidance, to be hid nuder the shadoic of his

:i02 EXODUS. XIV.

nhigsl This is the privilege of the christian church, and all its
members. See a prophecy of tiiis in Isaiah iv. 5, 6., \vhich
plainly refers to gospel times. And the Lord will create upon
every dicelling-place of moimt Zion, and upon her assemblies, a
cloud and smoke by day, and the shining of a faming fire by
night ; for upon all the glory shall he a defence. And there shall
he a tabernacle, for a shadow in the day-time from the heat, and
for a place of refuge, and for a covert from storm and from rain.
f-Jappy the church and people who are in such a case, yea,
thrice happy the people whose God is the Lord !

CHAPTER XIV.

Contains a remarkable story, often referred to in Scripture, by which
God made to himself an everlasting name. We have here Pharaoh's
pursuit of Israel; their temper ; tlie directions given to Moses; the
deliverance of Israel ; and the destruction of the Egyptians.

1 And the Loun spake unto Moses, saying, 2 Speak unto
ihe children of Israel that they turn and encamp before Pi-ha-
hiroth, between Migdol and the sea, over against Baal-zephon :
before it shall ye encamp by the sea*, 3 For Pharaoh will say
of the children of Israel, They [arc] entangled in the land, the
wilderness hath shut them in ; the mountains on each side of them,
and the sea before them, so that they cannot escape. 4 And 1
will harden Pharaoh's heart, that he shall follow after them, and
1 will be honoured upon Pharaoh and upon all his hosts, / icill
show my power and justice: that the Egyptians may know that I
[am] the Lord. i\nd they did so.

5 And it was told the king of Egypt, hy some of the mixed
multitude tcho returned, that the ])eoplc fled, were going anay
with a purpose not to return : and the heart of Pharaoh and of
his servants was tuiiied against the people, and they repented of
luiting let them go, and they said. Why have we done this, that

• Instead of fioinjj over fhn Isthmus of Suez, tlicy were coinmamleiJ to turn to
llie riylii, alonff flie edin; of tlic Red sea, into the straits, or passage between the
mountains of HiroUi. Into thtse straits God led them, to avoid war wiili tlie Phi -
lislines, rh. xiii. i7., to draw Pharaoli forth npon a supposed advantage ^-otten,
ver. 5., and to iry ilic faith of his people.

EXODUS. XIY. 303

we have let Israel go from serving us? 6 And he made ready
his chariot, and took his people with him : 7 And he took six
hundred chosen chariots, and all the chariots of Egypt, and
captains over every one of them. 8 And the Lord hardened
the heart of Pharaoh king of Egypt, he knew the Israelites were
an undisciplined multitude, and therefore he pursued after the
children of Israel : and the children of Israel went out with an
high hand ; not like fugitives, but openly and holdly, and in mi-
litary order, (ch. xiii. 18.), being rescued out of their bondage by
the mighty power of God. 9 But the Egyptians pursued after
them, all the horses [and] chariots of Pharaoh, and his horsemen,
and his army, and overtook them just as they were encamping by
the sea, beside Pi-hahiroth before Baal-zephon.

10 And when Pharaoh drew nigh, the children of Israel lifted
up their eyes, and behold, the Egyptians marched after them ; and
they were sore afraid, and no wonder, for they were in a strait
between two mountains, the sea before them, and Pharaoh and all
his army in their rear; and the children of Israel cried out unto
the Lord; some prayed sincerely, others only cried for fear.
Then they began to murmur, 1 1 And they said unto Moses, as
if he had intended their destruction. Because [there were] no
graves in Egypt, hast thou taken us away to die in the wilderness?
Wherefore hast thou dealt thus with us, to carry us forth out
of Egypt? 12 [Is] not this the word that we did tell thee in
Egypt, saying, Let us alone, that we may serve the Egyptians?
For [it had been] better for us to serve the Egyptians, than that
we should die in the wilderness *.

1 3 And Moses, who bore this with unparalleled meekness, made
a most courageous and heroic answer, and said unto the people.
Fear ye not, stand still, and see the salvation of the Lord, which
he will show to you to-day; stand still in solemn admiration, till
you see cause to break out into songs of praise; for the Egyptians
whom ye have seen to-day, ye shall see them again no more for
ever, in that manner, namely, alive, armed, and ready to devour
you. 14 The Lord shall fight for you, and ye shall hold your
peace ; only forbear murmuring, and. God- will do all for you.

15 And the Lord said unto Moses, probabli/ in answer to
some secret petition he had offered to God, to pnrdoii the people,
and appear for them, Wherefore criest thou unto me ? this is not

* It was strange that they should thus despise their hbeity, and distrust God's
power, and affront Moses. Justly does the I'salmist say, Ps. cvi. 7., * Our father.*
understood not thy wonders in Egypt ; they remembered not the multitude of
thy mercies ; but provoked him at the sea, evtu i»t (h" Red sea.'

301 EXODUS. XIV.

(I Lime for prayer, hut for active service: Speak unto the children
of Israel, that they go forward ioivardr. the Red sea, that lies
before them. l6 But lift thou up thy rod, and stretch out thine
hand over the sea, and divide it, command it in my name to divide
itself; and the children of Israel shall go on dry [ground] through
the midst of the sea. 17 And I, behold, I will harden the hearts
of the Egyptians, and they shall follow them : and I will get me
honour upon Pharaoh, and upon all his host, upon his chariots,
and upon his horsemen, and zci/l make mi/sc/f knoK'n and feared
throup^h all the earth. ]8 And the Egyptians shall know that I
[am] the Lord, when I have gotten me honour uj>x)n Pharaoh,
upon his chariots, and upon his horsemen.

19 And the angel of God, which went before the camp of
Israel in the cloud, noio removed and went behind them ; and the
pillar of the cloud went from before their face, and stood behind
them, and thus separated between the Israelites and the Egyptians,
giving light to one and darkness to the other: 20 And it came
between the camp of the Egyptians and the camp of Israel;
and it was a cloud and darkness [to them,] but it gave light by
night [to these :] so that the one came not near the other all the
night.

21 And Moses stretched out his handover the sea ; and the
Lord caused the sea to go [back] by a strong east wind all
that night, and made the sea dry [land,] and the waters were
divided, to the right hand and to the left. 22 And the children
of Israel went into the midst of the sea upon the dry [ground;]
and the waters [were] a wall unto them on their right hand, and
on their left. God could immediately have frozen the sea, and
made a way over it ; but he chose to do a new and strange thing in
the earth.

23 And the Egyptians pursued, atid went in after them to the
niidst of the sea, [even] all Pharaoh's horses, his chariots, and his
horsemen. It is probable they did not see where they were going*.
24 And it came to pass, that in the morning watch, betzceen day-
break and sun-rise, that the L(H:n looked unto the host of the
Egyptians, frowned upon them, through the pillar of fire and of
the cloud ^, and troubled the host of the Egyptians, (Ps.xviii. 14.),

* It was aljout midnight, seven dajs after the full moon, tliercfore dark ; and
the cloud jjftween them anil the Israelites might prevent tiieir seeing the sea
standin:; as v\all.s on each sidt- of them.

t Or periiaps the meaning may be, that God turned the bright side of tlic eloud
towards tlie Egyptians, on which they saw the fire, and, by tlie light of it, the
sea in walN. aN it were, on rarh side of them, and were terrified exceedingly.

EXODUS. XIV. 305

with terrible and prodigious storms of thunder and lightning,
(ch. XV. 10. Ps. Ixxvii. 18, 19-X 'o^herelnj they were thrown into
great disorder. 25 And, running foul on each other, took oft' their
chariot-wheels, that they drave them heavily ; perhaps the water
heaan to rise through the sand, and their wheels su7ik in : so that
the Egyptians, seeing the dreadful case they were in, said. Let us
flee from the face of Israel; for the Lord fighteth for them
against the Egyptians. They began to he xuise too late. 26 And
while they were thus in the middle of the sea, all in confusion, and
the Israelites on the shore, the Lord said unto Moses, Stretch
out thine hand over the sea, that the waters may come again
upon the Egyptians, upon their chariots, and upon their horse-
men. 27 And Moses stretched forth his hand over the sea, and
the sea returned to his strength, to its ordinary course and motion,
when the morning appeared, and the Egyptians fled against it :
and the Lord overthrew the Egyptians in the midst of the sea.

28 And the waters returned, and covered tlie chariots, and the
horsemen, [and] all the host of Pharaoh that came into the sea
after them ; there remained not so much as one of them.

29 But the children of Israel walked upon dry [land] in the
midst of the sea ; and the waters [were] a wall unto them on
their right hand, and on their left.

30 Thus the Lord saved Israel that day out of the hand of
the Egyptians : and Israel saw the Egyptians dead upon the sea-
shore. 31 And Israel saw that great work which the Lord did
upon the Egyptians : and the people feared the Lord, and be-
lieved the Lord, and his servant Moses. They sang his praise,
as it follows in the next chapter, but soonforgat his wo7'ks.

REFLECTIONS.

1. Providence sometimes leads men into straits, to answer
wise purposes ; to magnify his power and goodness, in their re-
markable deliveranc* ; to show the vanity of human helpers, and
encourage confidence in him. Let not this seem strange, or dis-
courage any. Wait on the Lord, he of good courage, and he shall
strengthen thine heart.

2. Observe and lament the great degree of hardness to which
the heart may be brought. What folly and madness was Pharaoh
guilty of! what excuse can be made for such a conduct.'' What

VOL. I. X

300 EXODUS. XIV.

could he intend by itr But he and his people were mad, with
envy and revenge. One would have thought the last plague should
have humbled him, .but he grew worse and worse, till utter de-
struction came upon him. The conduct of the Israelites was
equally strange, in doubting and murmuring, after all these glo-
rious appearances for them. It had been righteous in God to cut
them oft. Bishop Hall observes, ' God's patience was no less a
miracle, than their deliverance.'

3. Let us adore the divine power, in thus dividing the sea. What-
ever objection there may be raised against this miracle, we may justly
say, with the Psalmist, What ailed thee, O thou sea, that thoujied-
dest? Ps. cxiv. 5. No wonder it divided, at thepreserice of the Lord,
at the presence of the God of Jacob ! We are called upon to behold,
and meditate on this great work, Ps. Ixvi. 5, 6, 7- Come and see the
works of God : he is terrible in his doing toward the children of
men. He lamed the sea into dn/ land ; they went through the

food OH foot : there did we rejoice in him. He ruleth bi/ his pozoer
for ever; his eyes behold the nations : let not the rebellious exalt
themselves. Observe God's power ; the waters saw thee, O God,
the waters saw thee, the depths also were troubled. The sea is
his, and he made it; he governs it as he pleaseth. God is still able
to defend his people, and he promises. When thou passest through
the waters, I tvill be zcith thee, and through the rivers, they shall
not overfow thee; when thou loalkest through the f re, thou shall
not he burned ; neither shall the fame kindle upon thee, therefore
let us trust in him. The apostle says, Heb. xi. 29-, By faith
ihei/ passed through the Red sea, as by dry laud. And the pro-
phet Isaiah, exhorts us to trust in the Lord for ever, f}r in the
Lord Jehovah is everlasting strength.

4. With what horror and confusion will sinners at last see
their misery, when it is too late, and God looks upon them with
the terrors of his final wrath ! What a terrible scene of confusion
was here, when the ground began to open under them, when the
waves were rolling down upon them, and no possibility of escape !
The Lord is known by the judgments which he executeth. The sea
swallowed them up, and having overwhelmed them awhile, casts
them on its sands, a spectacle of triumph to the adversaries. Like
this shall be the case of impenitent sinners ; they oppose God,
but sudden destruction comcth upon them, fiom which they shall
not escape. W ith what horror will .-dinners see the bottondess pit
open before them ! They would then be glad to return to the body,
or the world thf y have left ; but they are swallowed up in the

EXODUS. XV. 807

gulph of immeasurable eternity ! Let sinners hear and fear, and
sin no more presumptuously.

5. With what joy shall good men, at last, see all their enemies
destroyed, and themselves secured in perfect victory and triumph.
The enemies that perplex them at present, shall at length be de-
stroyed, and vex them no more for ever. So shall God over-
whelm Satan and all his hosts ; death and destruction shall be
swallowed up in victory. The people of God shall stand on the
shore of another world, and see them all destroyed, to rise no
more! In the faith and hope of this great work indeed, let us fear
the Lord, and believe the Lord, and his servant Moses ; and then
shall we be made meet to share in the deliverances of God's
people, and to join in the song of Moses and the Lamb for ever.

CHAP. XV. 1—19.

Contains the Song of Moses, the servant of the Lord. It was indited by
him, and sung by him and the Israelites on the shore of the Red sea,
on the last day of unleavened bread, which was appointed to be an
holy convocation. The design of it was, to express joy in God for
their late deliverance, and to cherish sentiments of gratitude and obe-
dience to him, both in Moses and the people*.

1 A HEN sang Moses and the children of Israel this song unto
the Lord, and every one, being impressed with a lively sense of his
deliverance, spake, saying, I will sing unto the Lord, for he hath
triumphed gloriously ; the horse and his rider hath he thrown into
the sea. Though the horses were numerous and terrible, yet God
overthrew them all, as easily as if there had been but one horse, and
one rider. 2 The Lord [is] my strength, not only my powerful
helper, but my strength and courage itself, having had no occasion
to exert any of my own, and my song, he alone is the subject of it,
and he is become my salvation, he did it all himself and personally
engaged for me: he [is] my God, particidarly concerned for my
happiness, as an Israelite, and the sole object of my zcorship, love,

* This is, undoubtedly, the most ancient and noble piece of poetry in the world.
A French critic observes, the turn is great, the thoughts noble, the style sublime
aud magnificent ; the expressions strong, the fisiures bold ; every part abounds
with images that strike the mind and possess the imagination. Some of the finest
passages in heathen writers, appear cold and grovelling, when compared with this
song.

X 2

308 EXODUS. XV.

and trust, and I will prepare him an habitation, contribute cheer-
fully to it, out of tnij spoils; //e ?.s g/so my father's God, 7iot a
strange God, unknozcn till this day, hut the ancient protector oj my
family, the God of Abraham, Isaac, and Jacob; and I will exalt
him, / hate a thousand proof s of his love and care, therefore Iwill
maintain the highest veneration for him, speak well of his name f
celebrate his praise, andjoi)i heartily in his zcorship. 3 The Lord
[is] a man of war, a noble warrior, an irresistible champion, better
than thousands of chariots and horsemen : the Lord Jehovah {\^'\
his name, the almighty God, that keepeth his tvord. 4 Pharaoh's
chariots and his host hath he cast into the sea zcith violence, like
an arrow shot out of a boxo : his chosen captains also, the most
valiant, the greatest tyrants, are drowned in the Red sea, zihich
was thought to be under the protection of the gods of Egypt. 5 The
depths have covered them : they sank into the bottom as a stone,
as unable to rise again, as a stone plunged in the depth of the sea.
Then Moses, leaving the plain narration of the fact, breaks out
into the most grand and sublime figures. 6 Thy right hand, O
Lord, is "hecome glorious in power: thy right hand^ O Lord,
hath dashed in pieces the enemy, hurled them against the rocks
in the Red sea, and dashed them in pieces at once. 7 And in the
greatness of thine excellency thou hast overthrown them that
rose up against thee*, thou didst not employ any earthly force, or
angelic hosts, but sentest forth thy wrath, [which] consumed them
as stubble, as easily, suddenly, and utterly. Isa. xlvii. 14. 8 And
with the blast of thy nostrils the svaters were gathered togetheri":
the floods stood upright as an heap, [and] the depths were con-
gealed in the heart of the sea, made to stand still on heaps, as if
they had been mountains of ice. 9 The enemy said, 1 will pursue,
I will overtake, I will divide the spoil : my lust, my revenge, shall
be satisfied upon them ; I will draw my sword, my hand shall
destroy themj:. 10 Thou didst blow with thy wind, no need to

* Esiypt was piond of its excellency and strength, and despised and contemned
God ; and as those proud creatures rose up against liim, he also rose and assumed
all the elevation of liis infinite grandeur, all the height of his supreme majesty
against tliem.

t Better to paint the divine indignation and its effects, the prophet borrows
the image of human wrath, whose lively transports are accompanied with an hasty
breathinc, which causes a violent and impetuous blast ; and when this wrath, in a
powerful person, directs itself to a fearful populace, it forces them to give way,
and fall in a tumultuous manner upon one another. Thus the affrighted waters
Hew from their bed, and crowded together.

X Some I will cut to pieces, others I will bring back to slavery. They thought
themselves sure of victory, rioting in the spoil, and defying the God of Israel : but
how dreadful the issue, and how beautiful the description ! r. lo.

EXODUS. XV. 309

stretch out th/ arm, thy breath teas sufficient, the sea covered tlieni,
ovenehelmed the vast arid migltty host : they sank as lead in the
mighty waters, suddenly, irrecoverably. Then Moses, transported
beyond himself, breaks out into the noblest ascriptions oj^ praise.

1 1 Who [is] hke unto thee, O Lord, among the gods, among
the great ones of the earth, or the heathen gods, on whom they called
in their distress? who [is] like thee, glorious in holiness, wom-
festing thy pozoer in an holy manner, punishing tyrants, and de-
livering the oppressed ; whose holiness is thy chief excellency and
glory : fearful [in] praises, terrible in those things for zchich tve
praise thee ; doing wonders, great and marvellous works, for an
ungrateful people, who provoked thee even at the Red sea. 1 2 Thou
stretchedst out thy right hand, the earth swallowed them. The sea
returned with so much force as to bury some in the earth at the
bottom, and threw others on the sands on shore. 13 Thou in thy
mercy hast led forth the people [which] thou hast redeemed : thou
hast guided [ihem] in thy strength unto thy holy habitation. JVe
are confident thou wilt do it, lead them safely and quietly, as a
shepherd his flock; guide them by thy presence, defend them by thy
strength, till they come unto thy holy habitation, to Canaan, the
jxromiscd land. The cjject this would have on neighbouring nations
is then beautifully described: 14 The people shall hear, [and] be
afraid, (See Deut. ii. 25. Josh. ii. Q.), sorrow shall take hold on
the inhabitants of Palestina, the Philistines, zvho lived nearest and
Z€Ould first hear of it. 15 Then the dukes of Edom, the descen-
dants of Esau, who lived on the borders of the Red sea, and through
zchose country they were to pass, shall be amazed : the mighty men
of Moab, trembling shall take hold upon them, zchen they hear
of these things; all the inhabitants of Canaan shall melt awav,
like wax before the fire. 16 Fear and dread shall fall upon them ;
by the greatness of thine arm they shall be [as] still as a stone,
quite impotent, unable to resist, like men amazed and out of their
senses: till thy people pass over, O Lord, till the people pass
over, [which] thou hast purchased, that is, redeemed tvith a strong
arm. 17 Thou shall bring them in with great kindness, tender-
ness and care, and plant them in the mountain of thine inherit-
ance, in the mountainous country of Canaan, or on the mountain
zahere the temple was afterwards built, [in] the place, O Lord,
[which] thou hast made for thee to dwell in : [in] the Sanctuary,
O Lord, [which] thy hands have (tsi'ahWsh.ed, which thou icilt cer-
tainly cause to be built and established. 18 The Lord shall reign
for ever and ever, to protect his Israel, and perpetuate their bles-

310 EXODUS. XV.

sings Jrom generation to generation. Then the song concludes, as
it hegan, with. i-e/a(ing the piain matter of fact, that their grati-
tude and obedience to their great Deliverer might be handed dozen
from generation to generation, ly For the horse of Pharaoh
went in with his chariots and with his horsemen into the sea, and
the Lord brought again the waters of the sea upon them: but
the children of Israel went on dry land in the midst of the sea.

REFLECTIONS.

(Particularly adapted to the defeat of the Rebels, at the battle of Cul-
loden, April l6, 1 74(), when these were written.)

1. \^'£ may learn, how proper it is, to take a solemn view of
the deliverances God hath afforded us. Israel stood on the shore
of the Red sea, and looked back on the danger they had escaped,
and the enemy they had seen destroyed before their eyes. Let us
also look back on the deliverances God hath wrought for us, with
wonder, gratitude, and joy. Let us recollect the iumiinent danger
we were in, and the remarkable nianner in which we were freed from
it. God, to punish us for our sins, hath caused a sword to go through
great part of our land ; suffered our enemies, more than once, to
be successful ; while every good man's heart trembled for fear,
for himself, his family, his friends, his country, and the church of
God. Our national sins had been so many, that we had reason
to fear God was angry, and would utterly consume us. Our hearts
were ready to melt, at the apprehension of one or another instance
of the success of our enemies ; the consequence of which would
liave been, the loss of every thing dear and valuable. We should
have been brought to worse than Egyptian slavery, to the cruel
bondage of popery, and all the dismal effects of arbitrary power.
But we were delivered, and our liberty fixed on a firm foundation.
How proper is it, that we should remember this, to make us cau-
tious, humble, watchful, and obedient. We shall not think this
exhortation unseasonable, when we recollect, how prone we are to
forget our dangers and escapes, at least when they are past and
gone, and t(j think each of them less considerable, than they really
were. We are apt to laugh at our former fears, and diminish the
glory of our mercies.

2. Let us ascribe the praise of all our deliverances to God, even
to ///(• Lord, who ;.s a man of vmr, whose name is .Ji'tiovAii ; his

EXODUS. XV. .311

right hand got us the victon/; he is become our salvation. Who-
ever was the instrument, he was the great author, and should have
the praise. He is our fathers' God, let us exalt him. In various
instances he hath freed, us from the yoke of bondage, and baffled
the designs of that tyrannical and cruel family, that had been the
scourge and plague of this nation, for more than one hundred and
fifty years. Let us exalt him in our thoughts; entertain the
highest veneration for so excellent and glorious a Being; espe-
cially one who has been so kind to us. Let us reverence his name,
his day, and his sanctuary ; exalt him in our hearts, by our lips,
and in our lives. Let us show our gratitude, by transmitting to
the rising generation, the knowledge of his mighty acts, and the
wonderful works he hath done ; and thus keep the memory of them
m our own hearts, and teach our children's children the lovifig-
kindness of the Lord.

3. We may observe the remark of Solomon verified here, that
pride and insolence often go before destruction, and a haughty
spirit before a fall. This was the case with Pharaoli and his hosts.
I'he enemi) said, 1 zcill pursue, 1 will overtake, I loill divide the spoil ;
my lust shall be satisfied upon them: I zcill drazo my sword, my
hand shall destroy them. This was the case with our rebellious
enemies ; they seemed to be sure of victory, expected nothing but
to see our armies flying, this happy land of liberty enslaved worse
than ever, and the whole nation carved out among the favourites
and friends of an insolent pretender. Having been long, as they
thought, kept out of possession of what they imagined their due,
or their desert, they would have seized upon it violently ; and,
like an hungry beast, have devoured every thing that came in their
way, without pity or remorse. They expected nothing but to
pursue and overthrow; lo riot in the spoil of the nation, and to
satisfy their lusts upon those who had opposed their schemes. But
in the greatness of his excellency, God lifted up himself, and
overthrew them. They rose up against the king he had made,
the people he had chosen, and the religion he had established ;
and he sent forth his zerath, which consumed them as stubble, and
perhaps there scarce ever was a victory, to which this similitude,
co)tsumed as stubble, might more justly be applied; so speedily
and irrecoverably were they defeated. Let us learn to guard
against pride and insolence, when speaking of the most con-
temptible enemy, for the race is not to the swift, nor the battle to
the strono-. Those that zcalk in pride, God is most likely to abase.
He resisleth the proud, and givet/i grace to the humble.

. xt '

31-2 EXODUS

4. When under impressions of gratitude for great deliverances,
let us bind ourselves by solemn ties to the Lord, and devote our-
selves, and what we have and are, to his service. Moses, in v. 2.,
takes advantage of the good disposition of the people, to lead
them to promise, that they would be grateful, dutiful, and obe-
dient: and this should be the fruit of those good impressions
divine mercy makes upon us. Has the Lord preserved our liberty,
our property, and religion: Let all be employed for him. Let
us study, tliat we may render to the Lord, according to Jiis benefits;
and consider what we can do for his honour, and what good
offices for the house of our God. Let us not only ojer to God
thanksgiving, but pay our votvs, the vows we made in the day of
trouble. Every fresh remembrance of divine favour, is a renewed
call to be grateful and obedient. Are we delivered out of the
hands of our enemies ? Let its serve him zcithoiit fear, in holiness
and righteousness ; not like Israel, who sang his praises, but soon

J'orgat his loorks. Let us remember them, and be engaged by
them to obey his laws, and serve his interest. This is the best
and most acceptable expression of gratitude: to obey is better
than sacrifice; better than even singing and giving praise. This
is the likeliest way to obtain further favour ; let us then, this day,
lay our souls under fresh engagements to do the will of God in
all its branches, with all steadiness and cheerfulness. An humble,
holy heart, is the best habitation we can prepare for him, and
well-doing is the surest and best method of exalting and glori-
fying him.

5. Let us take encouragement from what God hath done, to
trust him for the future, and hope that he will still protect us :
thus Moses did. The malice of our enemies was restless and
implacable ; they seemed desirous to move heaven and earth, to
bring about their purposes, and were quite mad with envy, rage,
and disappointment. But he that sitteth in heaven laughed at
them; the Lord had them in derision. Thus, like the Canaanites
before Israel's God, they trembled and melted away. Let us adore
that kind Providence, which not only suppressed the rebellion,
but brought to light the secret combinations and rebellious asso-
ciations of those, who, while they styled themselves patriots, and
the only espousers and defenders of the interests of their country,
have been labouring to subdue and undermine it; or, which is
nearly as bad, have stood tamely by to see others do it. God
hath not yet forsaken our land, but will, we trust, discover and
vonfound all the plots of our enemies, that fear and dread shall

"^'^^XODUS. XV. 313

fall upon them, and that they shall be still as a stone. May we
not hope, that the Lord, who is our strength and our song, will,
with regard to this also, become our salvation. Let our souls
make our boast in God, and place our confidence in bini alone,
ivho hath delivered, and doth deliver, and we trust will still de-
liver us.

6. Let us be thankful for our more excellent deliverance by
Jesus Christ, and, with the song of Moses, join also that of the
Lamb. This reflection and advice is never unseasonable. When
we commemorate temporal deliverances, we should then, espe-
cially, stir up our hearts to remember spiritual ones. God's right
hand became glorious in power, when, by his Son he destroyed
the works of the Devil, and overcame principalities and powers,
and he shall at length destroy all the church's enemies. Accordino-
to Rev. XV. 2, 3, 4., the heavenly host, those especially that had
gotten the victory over the beast, stood upon the sea of glass, having
the harps of God in their hands. And they sing the song of
Moses, the servant of God, and the song of the Lamb, sayinor^
Great and marvellous are thy works. Lord God Almighty; just
and true are thy zsays, thou King of saints. Who shall not fear
thee, O Lord, aiid glorify thy name'^ for thou only art holy : for
all nations shall come and worship before thee; for thy judonients
are made manifest. This is described as their stated employ it
is an abridgment of this song we have been considering. They
celebrate the complete victory over their enemies, and ascribe
the honour of all to God. It is called the song of the Lamb
because Jesus, the Lamb of God, is therein celebrated, as the
author and finisher of that great deliverance. He does for his
people, what Jehovah did for Israel. Let us be solicitous, that
by divine grace, we may be qualified to bear our part in this sono-.
Let us boldly oppose the yoke of our spiritual enemies, and carry
on our warfare against them, till victory be completed. In the
prospect of this, let us begin the song of heaven upon earth, and
long to perfect it in a better world, where no tears are min" led
with the song, no murmurings nor provocations are known. We
shall there see Moses and the Lamb, and by them be taught these
songs of praise; and see abundantly more of their excellency,
beauty, and suitableness, than it is possible for us to do here.
Thither all the redeemed of the Lord shall come, with son<rs and
everlasting joy upon their heads, and sorroiv ajid sighing shall fee
away.

•314. EXODUS. XV.

CHAP. XV. 20, to the end.

Havinfj; considered the song ol JNIoses, we have here an account of the
manner in which it was sung; and some circumstances that attended
Israel's march from tlic Red sea.

1 And Miriam the prophetess, the sister of Aaron, and
half sister of Moses, took a timbrel, or small drum, in her
hand ; and all the women went out after her with timbrels
and with dances, which zcas the usual xcay of rejoicing in those
days. 21 And Miriam answered them, that is, the men, saying,
probably after every verse that the men sung *, Sing ye to the
Lord, for he hath triumphed gloriously ; the horse and his rider
hath he thrown into the sea.

22 So Moses brought Israel from the Red sea, and they went
out into the wilderness of Shur, or Etham, of which Shur might
be a part ; and they went three days in the wilderness, and found
no water. This was a great dij/iculti/ to them and their cattle.
23 And when they came to Marah, they could not drink of the
waters of Marah, for they [were] bitter : therefore the jiame of it
was called Marah, that is, bitterness.

24 And the people, instead of looking up to God, ungratefully
murmured against Moses, saying. What shall we drink ? 2j And
he cried unto the Lord, and the Lord showed him a tree,
[which] when he had cast into the waters, the waters were made
sweet ; God could have done this zoith a word, but he chose to use
meajis, to exercise the faith and submission of Moses, and the Israel-
ites: there he made for them a statute and an ordinance, that is,
he admonished them to take heed of murmuring, and to carry them-
selves more obediently for the future ; and so made this a statute,
that if they would do so, he would be gracious to them; and there
he proved them, their faith, by thewantofzcater, and their obe-
dience, bif this general command. 20 And he said. If thou wilt
<iiligently hearken to the voice of the Lord thy God, and wilt do
that which is right in his sight, and wilt give ear to his command-
ments, and keep all his statutes ; 1 will put none of these diseases

* This was a coniinoii method among the Israehtes, and tlitir temple worship
was a good dual in lliis \>ay.

EXODUS. XV. S\5

upon thee, which I have brought upon the Egyptians : for I
[am] the Lord that heuleth thee; am able to heal and help thee
m body and soul, and lo preserve thee from all evil, both present
and fat are *.

27 And they came to Elini, where [were] twelve wells of
water, enough for themselves and their cattle, and threescore and
ten palm-trees, lohich were refreshing, both, by their shade and their
fruit ; and they encamped there by the waters, which was one of
the most pleasant spots in their journey.

REFLECTIONS.

1. We learn hence, how soon the most pleasing circumstances
in life may be embittered. The Israelites were very happy on
the borders of the Red sea ; wonderful miracles were wrought
for them, and their enemies were quite destroyed : they entered
into the wilderness, and there wanted water ; but they could find
none but bitter water. This is often the case of the Israel of
God : when they have got rid of this, or the other, difficulty, or
enemy, they think all is safe, and that there is no more danger:
but the next stage of their journey, tries their faith and their
patience again. They see water, and expect comfort and refresh-
ment in it, but meet with disappointment. Thus are we often
pleased with expectations, that only tantalize us. We should
therefore not expect too much in this wilderness, should not be
too fond of any creature enjoyment. If at any time we come to
Elim, to wells of water, we should be thankful for it, but not take
up our rest there ; we should think of going forward. Let us
keep Canaan in view, and the prospect of that will bear us through
all the difficulties and hardships of the wilderness.

2. Let us take encouragement from God's promises to Israel,
humbly to hope, that if zee hearken to the voice of the Lord our
God, and do that which is right in his sight, he will bring none of
those diseases upon us, which he brought upon the Egyptisins ;
that we shall find him ready to bless us, and to secure us from
those evils, which he brings upon his enemies. God's command-
ments are life to them that find them, and health to all their
bones. Let us hope that he will heal our diseases, and crown

* It was necessary this precaution should hv added ; considering what God
had done for them, they niiglit expect lie would bear with every thinfj, and not be
displeased with, nor punish, their disobedience ; but here he declares the contrary.

316 EXODUS. XVI.

our lives witli loving-kiiidncss. lUit if not, lie will in a spiritual
sense be our physician, tlie Lord tlmt healeth us ; he will rectify
our disorders, make afflictions useful, and subservient to the
health of our souls; and at length, bring us to the lieavenly
Canaan.

CHAPTER XVI.

The last chapter concluded with an account of Israel being easy and
happy at Elim, but here we find them in the wilderness, in difficulties
and straits. They murmur for want of meat; God promises to pro-
vide for them ; he accomplishes the promise; and gives directions
about the management of tlieir new provisions.

1 And they took their journey from Elim, and all the congre-
gation of the children of Israel came unto the wilderness of Sin,
which [is] between Elim and Sinai, on the fifteenth day of the
second month after their departing out of the land of Egypt, just
a month from their coming out of J^gypt ; so long the provisions
lasted which they brought zcith them. 2 And the whole congre-
gation, that iSf the greatest part, of the children of Israel mur-
mured against Moses and Aaron in the wilderness. 3 And the
children of Israel said unto them, Would to God we had died by
the hand of the Lord, hif any of the j^J agues, in the land of Egypt,
when we sat by the flesh-pots, [and] when M'e did eat bread to
the full * : for ye have brought us forth into this wilderness, to
kill this whole assembly with hunger. Ungrateful people ! thus to
censure a loses and Aaron, xuho had been instruments of such deli-
verances, ^and whose hearts were full of kindness to them.

4 The.T said the Lord unto Moses, Behold, I will rain, not
fire and arimstone, which they might justly have expected, but
bread from heaven for you, that is Manna, whereof they made
themselves bread; it shall jail dozen jrom heaven, in the manner
of rain, and the people shall go out and gather a certain rate, an
omer, every day, that I may prove them, whether they will walk
in my law, or no, tvhefher they will be drazcn to obedience hereby,

'"' Probably tliey had not sucli plenty in I'^jjypl, nor did Ihcy tliink it so f;ood,
while they were slaves there ; but tUeii inii)atience and IreUuliiebs made tlieni
say tliis.

EXODUS. XVI. 317

or conthiue still obstinate and refractory. 5 And it shall come to
pass, that on the sixth day o/" the iveefc, they shall prepare [that]
which they bring in ; and it shall be twice as much as they gather
daily.

6 And Moses and Aaron said unto all the children of Israel,
At even, then ye shall know that the Lord hath brought you out
from the land of Egypt, and not we, as you say, to kill you with
hunger. 7 And in the morning, then ye shall see the glory of the
Lord, the glo7-ious appearance of God in the cloud, (ver. 10.) for
that he heareth your murmurings against the Lord : and what
[are] we, that ye murmur against us ? JVe are but instruments that
God makes use of in this great work ; he is the principal author ;
and therefore your murmurings reflect more upon him than us.
8 And Moses said, [This shall be] when the Lord shall give you
in the evening flesh to eat, and in the morning bread to the full ;
foj- that the Loud heareth your murmurings, which ye murmur
against him : and what [are] we ? your murmurings [are] not
against us, but against the Lord.

9 And Moses spake unto Aaron, Say unto all the congregation
of the children of Israel, Come near, in the place of public wor-
ship, before the Lord: for he hath heard your murmurings.
10 And it came to pass as Aaron spake unto the whole con-
gregation of the children of Israel, that they looked toward the
wilderness, and behold, the glory of the Lord appeared in the
cloud, with an extraordinary brightness.

11 And the Lord spake unto Moses, saying, 12 I have heard
the murmurings of the children of Israel ; speak unto them,
saying. At even ye shall eat flesh, and in the morning ye shall be
filled with bread : and ye shall know that I [am] the Lord your
God, ye shall have fresh proof s of my power and faithfulness.

13 And it came to pass, that at even the ({vxdWs, feathered fowls,
came up and covered the camp ; and in the morning the dew,
under which the manna was hid, lay round about the host. 14 And
when the dew that lay was gone up, behold, upon the face of
the wilderness [there lay] a small round thing, [as] small as the
hoar frost on the ground. 15 And when the children of Israel
saw [it,] they said one to another. It [is] Manna, or what is this?
for they wist not what it [was.] And Moses said unto them.
This [is] the bread which the Lord hath given you to eat, this
is the portion God hath given you.

16 This [is] the thing which the Lord hath commanded.
Gather of it every man according to his eating : an omer, about

318 EXODUS. XVI.

five pints, for every man [according to] the number of your per-
sons, take ye every man for [them] which [are] in his tents.
17 And the children of Israel did so, and gathered some more,
some less. 18 And when they did mete [it] with an omer, he
that gathered much had nothing over; and he that gathered little
had no lack*; they gathered every man according to his eating,
evety master of a family according to the nuniher of his family.
19 And Moses said, Let no man leave of it till the morning;
what they could not eat was to be onade away with; to prevent their
distrust in God's care and goodness in giving them more. 20 Not-
withstanding they hearkened not unto Moses, but some of them
left of it until the morning, and it bred worms and stank : and
Moses was wroth with them, teas angry at this pervcrsoiess, this
unbelief and disobedience. 21 And they gathered it every morn-
ing, every man according to his eating ; and when the sun waxed
hot, it melted. Hereby God taught them diligence in providing

food while they had time and means, and to depend daily upon his
providoice.

22 And it came to pass [that] on the sixth day they gathered
twice as much bread, two omers for one [manf:] and all the
rulers of the congregation came and told Moses, that they might
receive directions from him hozo to order this their double portion.
23 And he said unto them. This [is that] which the Lord hath
said to the patriarchs of old. To-morrow [is] the rest of the holy
sabbath unto the Loud; a plain intimation, that the sabbath was
observed before the covenant at Sinai: bake [that] which ye will
bake [to-day,] and seeth that ye will seeth, that ye may not have
it to do on the sabbath ; and that which remaineth over, lay up
for you to be kept until the morning. 24 And they laid it up
till the morning, as Moses bade : and it did not stink, neither was
there any worm therein J. 25 And Moses said. Eat that to-day,
which ye gathered yesterday; for to-day is a sabbath unto the
Lord: to-day ye shall not find it in the field. 26 Six days ye
shall gather it, but on the seventh day [which is] the sabbath, in

♦ They put it into a common stock ; and though some gatliered more, and some
ks3, yet, when measured out, it was just the quantity that was wanted. The
apostle applies this to the contributions of cliristians, tliat they should impart to
those who need. 2 Cor. viii. 14, 15.

t It does not appear that Moses had told the people to do tiiis ; hut to their
surprise, when they iiad gathered the usual quantity, there was as niuch more left.

t This was another extraordinary providence, and showed the difference be-
tween doing a thing by God's command and blessing;, and tloiiig it contrary tu
these.

EXODUS. XVI. 319

it there shall be none. 27 And it came to pass, [that] there
went out [some] of the people on the seventh day for to gather
and they found none.

28 And the Lord was displeased zvith them, and said unto
Moses, that he might say to these people, How long refuse ye to
keep my commandments and my laws? especiaUy the important
law of keeping the sabbath'? 29 See, for that the Lord hath
given you the sabbath, therefore he giveth you on the sixth day
the bread of two days : abide ye every man in his place, in the
camp, let no man go out of his place on the seventh day, to gather
manna, or to do any servile zcork. (Lev. xxiii. 3.) 30 So the
people rested on the seventh day frotn gathering Manna. 31 And
the house of Israel called the name thereof Manna, zchich was
taken from the question they asked, What is it ? and it [was]
like coriander seed, white; and the taste of it [was] like wafers
[made] with honey, before it was baked, but when dressed, it was
like fresh oil. Num. xi. 8.

32 And Moses said, This [is] the thing which the Lord com-
mandeth. Fill an omer of it to be kept for your generations ; that
they may see the bread wherewith I have fed you in the wil-
derness, when 1 brought you forth from the land of Egypt, that
they may see hozo good God is, and how unreasonable your mur-
murings are. 33 And Moses said unto Aaron, Take a pot*,
and put an omer full of manna therein, and lay it up before the
Lord to be kept for your generations. This zcas another miracle,
that it kept so long without putrefaction. 34 As the Lord
commanded Moses, so i\aron laid it up before the testimony to
be kept; that is, the ark loherein the testimony or two tables which
testified or declared God's ztill to the people, loere to be put "l:

35 And the children of Israel did eat Manna near forty years,
until they came to a land inhabited : they did eat Manna, until
they came unto the borders of the land of Canaan. 36 Now an
omer [is] the tenth [part] of an ephah J.

REFLECTIONS.

1. We see here the variety of events that befel the Israel of
God; we left them at Elim; perhaps they expected to move

* Paul tells us it was a golden pot, Heb. ix. 4.

t Though tliis is related here to make a full end of the story of the Manna, yet
it was not done till after the giring of the law, Deut. x. 5.

t An ephah was about three pecks, or forty-eight pints.

320 EXODUS. XVI.

towards Canaan, but we find tlieni in the wilderness still. This
is frequently the case of good men, in their journey towards the
heavenly world ; when pleased with the prospect, they are un-
willing to leave the delightful place : but they must arise and
depart, and enter into the wilderness again. Let us expect such
things in this world, and be easy in every place, since God's pro-
vidence is as real and as great a security, as the pillar of cloud
and fire was to Israel.

2. Let us guard our hearts, that they do not murmur against
God, when we are in difficult circumstances. What a strange
and perverse people was this ! They quarrelled with Moses, with
Aaron, and with God; as if there were a combination between
them to starve them all. The heart is too ready to fret against
God, when brought into straits; therefore keep the heart zcith all
diligence. Do not speak against God, nor distrust his power and
care ; especially after having had such experience of it ; having
sang his praise, for past mercies, let us not forget his works, lest
we dishonour him, injure our own souls, and provoke him to take
away our remaining comforts. A suspicious, murmuring temper,
is a sufficient plague to any man ; therefore, watch and pray ;
neither murmur ye, as some of them murmured, and were destroyed
in the zcilderyiess.

3. Let us be more concerned about God's honour than our
own. Thus Moses and Aaron were, v. 7. And tohat are zee, that
ye murmur against us? Your murmurings are not against us, but
against the Lord; our injury is little when compared with his.
We should be grieved when sinners affront God, and injure their
own souls, much more, than when they affront and injure us.
We may, perhaps, deserve it from them, at least from God ; but he
never deserves it : it is daring impiety against him, and therefore
should affect and grieve us.

4. Let the daily supplies of life teach us to know the Lord,
and depend upon him, v. \Q. At even ye shall eat fesh, and in
the morning ye shall he filed with bread; and ye shall know that
I am the Lord your God, God giveth food to all fesh, for his
mercy endureth for ever. The eyes of all zcait on him; he spreadetk
our table, and flleth our cup. The producing corn out of the
earth, is as wonderful as the raining of manna from heaven ; let us
therefore acknowledge God's hand in the supplies of life. We
as constantly depend upon his providence and care, as Israel did ;
therefore Christ teacheth us to pray. Give us this day our daily
bread. He expects, that we, like Israel, should labour for the

EXODUS. XVI. 321

meat xohich perisheth, but with an eye to, aud dependaiice upon
his providence; without his blessing we shall labour in vain ; we
shall eat, but not be satisfied. Let our daily bread teach us to
know and serve him, who giveth us food to eat, and giveth us
richly all things to enjoy. Let us not be anxious for the morrow,
but cast all our care on Him who carethfor us.

5. Let us be careful that we sanctify God's sabbath. Re-
member, it is the rest of the holy sabbath of the Lord, therefore to
be kept holy. It is our duty to be careful that we do not
unnecessarily stir abroad. Provisions must be had on the Lord's
day ; but good householders, and wise managers, will take care
so to order it, that it may be had with as little trouble as
possible. Such dressing of meat as keeps servants from public
worship, when otherwise they might go out, is very wrong.
It shows too great a fondness for the body ; it is doing un-
speakable injury to servants; it is setting before them and
children, a very bad example ; it is afi'ronting to God, and pol-
luting his sabbath. To such masters and mistresses it might be
said, as the Lord doth, v. 28., How lovg refuse ye to keep my
commavdments and my laws ?

6. Let us bless God for that living bread which came down
from heaven, of which the manna teas a type. Manna was plea-
sant, wholesome, and nourishing ; but those who ate of it died;
it did not make them immortal; but the bread of life that Christ
gives, doth. This comes down from heaven ; it feeds and nou-
rishes us in the wilderness, and strengthens us for the active ser-
vices of the christian life. If any eat of this bread, they shall
live for ever, Christ, in his doctrines and grace, is the true manna.
Let us receive his doctrines, feed on them by faith, and with
understanding, eat his flesh, that is, maintain a lively regard to
him. This is the true bread of God, which cometh down from
heaven, and giveth life to the world ; let us therefore say, as the
disciples did, Lord, evermore give us this bread.

VOL. I.

322 EXODUS. XVII.

CHAPTER XVII.

Contains an accDiinl of the water brought from the rock, and the defeat

of Amalek.

1 xxND all the congregation of the children of Israel journeyed
from the wilderness of Sin, after their journeys, according to the
conimandnient of the Loan, and pitciied in Rephidini : iheij had
two stages betzceeii, but as iwt/iuig remarkable occurred there, they
are not mentioned: and [there] was no water for the people to
drink. 2 Wherefore the people did chide with Moses, instead
of addressing him in a respecff'ul manner, and said, Give us water
that we may drink. And Moses said unto them, Why chide ye
with me, can I give you rain or wells oj' water? Wherefore do
ye tempt the Lord'<^ distrust his poiuer, goodness, and fidelity,
refusing to submit to his will, and to seek him by fervent prayer?
3 And the people thirsted there for water; and the people mur-
mured against Moses, and said. Wherefore [is] this [that] tliou
hast brought us up out of Egypt, to kill us and onr children,
and our cattle with thirst*.^

4 And Moses cried unto the Lord, saying, W^hat shall I do
unto this people? they be almost ready to stone me, and my life
is in great danger among them. 5 And the Loro said unto
Moses, Go on before the people, and take with thee of the elders
of Israel, that they may be eye-witnesses of this glorious zcork, and
may report it to the people ; and thy rod wherewith thou sniotest
the river, take in thine hand, and go. 6 Behold, I will stand
before thee there upon the rock in Horeb, in the pillar of the
cloud, the sign of my presence, and thou shalt smite the rock, and
there shall come water out of it, that the people njay drink. And
Moses did so in the sight of the elders of Israel. 7 And he
called the name of the place Massah, that is, temptation, and
Meribah, that is, chiding or strife, because of the chiding of the
children of Israel, and because they tempted the Lord, saying.
Is the Lord among us, or not.'' will he be as good as his icord,
or not ?

* This was absurd, foolish and wicked language. No doubt Moses attempted
to quiet tliem, to reason with tliem, to show them the wonders God liad wroui^ht,
and to direct tlieir eyes to him, but all in vain.

EXODUS. XVII. 32.3

8 Then came Amalek, who was descended from the eldest son
of Esau //// a concubine*, (see Gen. xxxvi. 12.), and fought with
Israel in Kepliidini, 9 And Moses said unto Joshua, Choose
us out men, some of the ablest and best, and go out, fight with
Amalek : to-moi row I will stand on the top of the hill, with the
rod of God in mine hand. 10 So Joshua did as Moses had said
to him, and fought with Amalek : and Moses, Aaron, and Hur,
Miriam's husband, a person of great zvisdom and experience, went
up to the top of the hiil, where the glory of the Lord appeared.
11 And it came to pass when Moses held up his handi', that
Israel prevailed : and when he let down his hand, Amalek pre-
vailed. 12 But Moses' hands [were] heavy, and they took a
stone and put [it] under him, and he sat thereon : and Aaron and
Hur stayed up his hands, the one on the one side, and the other
on the other side, or one after another ; and his hands were steady
until the going down of the sun. 13 And Joshua discomfited
Amalek and his people, that is, Amalek and his allies, with the
edge of the sword.

14 And the Lord said unto Moses, Write this [for] a memo-
rial in a book, and rehearse [it] in tiie ears of Joshua, that he
may form no league luith the Amalekites ; for I will utterly put
out the remembrance of Amalek from under heaven : though
they are a numerous and fourishiug people, by degrees they shall
be so weakened, as to become of no note, and be forgotten like dead
7nen. (See Deut. xxv. 17 — IQ.)- 15 And INloses built an altar,
whereon to offer sacrfces of thanksgiving, and to stand as a me-
morial of this first victory against the Amalekites, and called the
name of it JiiuovAH-nissi, that is, the Lord my banner. 16 P'or
he said, because the Lord hath sworn, [that] or, as the mat-gin
more plainly renders it, because the hand of Amalek is against the
throne of' the Lord, theiefuie the Lord [will have] war with
Amalek from generation to generation. Accordingly he was de-
feated by Saul, mined by David, and never heard of afterwards.

* The Amalekites lived near tlie wilderness, where Israel were encamped, and
were a very powerful nation. Perhaps tliey thought the Israelites came to take
possession of some p;irt of their country, and therefore, tliough they might have
heard of their great deliverance, resolveii to attack them.

t This was a posture of prayer, which he undoubtedly oti'ered up. The ex-
pression also signifies the lifting up of the rod, wiiich was their standard.

Y i.'

324 EXODUS. XVII.

REFLECTIONS.

* 1. We have reason to be astonished at the unti actable and
incorrigible temper of Israel, and adore the patience of God, in
bearing with their niurmuriiigs. They were strangely forgetful
of God's appearances for them, and fidelity to them. All the
neighbouring nations knew it, but they would not see it. Moses
argues with them, but all in vain. They showed themselves to
be an obstinate and self-willed people. If not humoured, they
would affront God, and stone Moses. How wonderful was the
divine patience that he did not make a full end ! but overcame
evil with good. It is of the Lord's mercies that we are not con-
sumed. Thus he still bears with untractable, rebellious men.
May the goodness of' God lead us to repentance, and make us care-
ful not to tempt him, or chide with his messengers.

2. Let us adore God's hand that could bring water out of a
rock. This is often taken notice of in scripture, as a marvellous
event. To have brought it out of the earth, would have been
remarkable ; but out of a rock was much more so. Learn
hence, to trust God in every exigency; he can open rivers in
the wilderness ; he can turn flints into fountains of water.
Blessed are the souls that seek him; that trust in his providence,
and rely on his promises.

3. What a dreadful thing is it to rise up against God ; to lift
up the hand against his throne, as Amalek did ! This we do,
whenever we oppose his judgments, or trample under foot his
laws, especially when we abuse his mercy, and receive his grace
in vain. The persecutors of God's people lift up their hand
against his throne, and certain and great will their destruction
at length be. Those that think to carry matters with a high hand
against God and his people, will sink into contempt and ruin.

4. See the prevalence of prayer, when attacking an enemy.
This is true in a spiritual as well as a temporal sense. Christians
should be instant in prayer, and to that should add vigorous en-
deavours. Moses ordered Joshua to choose proper men, to use
the most likely means of success, though his dependance was
upon God. Thus let us tahe the nho/e annour of Ciod ; let us
go out to fight manfully ; and thus, joining our prayers and en-
deavours, we may hope for success; out of weakness we shall be

EXODUS. XVin. 325

made strong. The interest of religion. in the church of Christ,
and in our own souls especially, is most likely to be successful
when our prayers are most fervent.

5. We must be careful to remember the signal appearances of
Providence for us. Let us write a memorial of them for our own
use, and inform posterity what God hath done for his church and
people, in conquering their proud and unreasonable enemies,
and in restoring and establishing their peace. Let us raise our
domestic altars to Jehovah our banner, and say, as Samuel,
Hitherto the Lord hath helped us.

CHAPTER XVIIL

.Tethro brings Moses' wife and two sons to him ; Moses entertains him,
and accepts his counsel.

1 When Jetluo, the priest of Midian, loho was probably a
pious man, and a teorshipper of the true God, the great grandson
of Abraham, by Keturah, aW Moses' father-in-law, heard of all
that God had done for Moses, and for Israel his people, [and]
that the Loud had brought Israel out of Egypt: 2 Then Jethro,
Moses' father-in-law, took Zipporah, Moses' wife, after he had
sent her back, (see ch. iv. 26.), 3 And her two sons, of which
the name of the one [was] Gershom, that is, a stranger there, for
he said, I have been an alien in a strange land : 4 And the name
of the other [was] Eliezer, that is, my God is an help, for the
God of my father, [said he, was] mine help, and delivered me
from the sword of Pharaoh. 5 And Jethro, Moses' father-in-
law, came with his sons and his wife unto Moses into the wilder-
ness, where he encamped at the mount of God, that is, near
mount Sinai. 6 And he, that is, Jethro, sent a message, and
said unto Moses, I thy father-in-law Jethro am come unto thee,
to congratulate thee on Israel's deliverance, and thy wife, and her
two sons with her.

7 And Moses went out to meet his father-in-law, and did
obeisance after the manner of that country, and kissed him, and
they asked each other of [their] welfare : and they came into the
tent. 8 And IMoscs told his father-in-law all that the Lord had

325 EXODUS. XVIII.

done unto Pharaoh, and to (he Egyptians fur Israel's sake, [and]
all the travail that had come upon them by the way, and [how]
the Lord delivered them. Jet/iro had heard something uf this
before, ver. 1., bat Moses gives him a f/iore particular account*.
9 x\nd Jethro rejoiced for all tlie goodness which the Loud had
done to Israel, whom he had delivered out of the hand of the
Egyptians. 10 And Jethro expressed his joi/ in a leri/ pious
manner, and said, Blessed [be] the Loho, who hath delivered
you Moses and Aaron, 7vho were in such imminent danger, out ot
the hand of the Egyptians, and out of the hand of Pharaoh, and
who hath delivered the people from under the hand of the
Egyptians. 1 1 Now 1 know more clearly than ever, that the
Lord [is] greater than all the heathen gods: for in the thing
wherein they dealt proudly, carried tJiemselves zcith such scorn
and insolence, as if they thought it impossible that God should
deliver them out of their hands, [he was] above them. 12 And
Jethro, Moses' father-in-law, expressed his gratitude as tJie ancient
patriarchs iised to do, and took a burnt-ofi'ering, and sacrifices,
peace offerings for thanksgiving for to offer to God : and Aaron
came, and all the elders of Israel to eat bread, to feast on the
sacrifces, with Moses' father-in-law, before God, before the
cloud, and the altar on zchich the sacrifces ivere offered.

\o And it came to pass on the morrow, that Moses sat to
judge the people, to hear aiid determine causes : and the people
stood by Moses, from the morning unto the evening. 14 And
when Moses' father-in-law saw all that he did to the people, he
said, What [is] this thing that thou doest to the people.^ Why
sittest thou thyself alone, and all the people stand by thee from
morning unto even? 15 And Moses said unto his father-in-law,
Because the people come unto me to inquire of God, to inquire
Tchat the zcill of God is in any doubtful case ; and also l6 When
they have a matter betzceen themselves they come unto me, and I
judge between one and another, and I do make [them] know the
statutes of God and his laws. 17 And Moses' father-in-law
remonstrated against this, and said unto him, The thing that thou
doest [is] not good, is not convenient, either for thyself, or the
people. 18 Thou wilt surely wear away, destroy thy health, both
thou, and this people that [is] with thee, they will he n-eary of
waiting till their turn comes: for this thing [is] too heavy for

* This shows tliat tlie fame of those niiraclc* was spread through tlie neigh-
boining nations, and how inexcusable they were in opposing Israel, and affrontiug
Jeliovaii.

EXODUS. XVIII. 327

thee, tliou art not able to perform it thyself alone. 19 Hearken
now unto my voice, I will give thee counsel*', and God shall be
with thee, to assist and bless thee, and shoiu t/iat my counsel is
good, hy the success that attends it : be thou for the people to
Godward, that thou mayest bring the causes unto God, tliat is
extraordinary or difficult cases, and tell the people the divine de-
fennination; reserve this privile-^e and honour to thyielf. 20 And
tliou shalt teach them ordinances and laws, and shalt s!iow them
the way wherein they tnust walk, and tlie work that they must do,
horc to behave to God, and to one onolher.

21 Moreover, thou shalt provide out of all the people able
men, tcho can bear fatigue, men of good sense and sagacity, of
activity and good spirit, of ecu rage and resolution: and such as
fear God, who act upon religious principles, and stand in awe of
God, the nnitcrsal governor ; men of truth, upright, honest men,
tvho will judge rcitliout partiality ; hating covelousness, ivho zcill
not take a bribe to pervert justice, but will act a generous, disin-
terested part; and place [such] over them, [to be] rulers of
thousands, [and] rulers of hundreds, rulers of fifties, and rulers
of tens; thus J'orniing greater and lesser courts of justice.
22 And let tiiem judj^e the people at all seasons, some or other
sit continualh/ : and it sliail be, [that] every great matter thev
shall brinir unto thee, but every small matter thev shall iudsfe :
so shall it be easier for thyself, and they shall bear [the burden]
with thee. 23 If thou shalt do this thing, and God command
tliee [so,] if he shall approve oj' this course which I suggest, then
thou shalt 1)0 able to endure, and all this people shall also
go to their place in peace; thei/ shall hove their controversies
ended, and their minds quieted.

24 So Moses hearkened to the voice of his father-in-law, and
did all that he had said. 25 And Moses, upon the people's re-
commendation, chose able men out of all Israel, and made them
heads over the people, rulers of thousands, rulers of hundreds,
rulers of fif'ics, and rulers of tens. 26 And they judged the
people at all seasons: the hard causes they brought unto Moses,
but every small matter they judged themselves.

27 And Moses let his father-in-law depart, dismissed him ho-
nourabh/, (see Num. x. 29.) and he went his M'ay into his own

* Some think iliis was after the delivery of the law, because, in F3cnt. i., it is
mentioned after that important event. But tlie advice might be given now,
though not put in practice till after the siving of tiie law.

3?8 EXODUS. XVIII.

land, much affected with what he had seen, and informed his neigh-
bours of God's wojiderfn? works *.

REFLECTIONS.

1. Let us learn to take part in the joys and sorrows of God's
people. Jethro rejoiced for all the goodness which the Lord
h^ done to Israel, and blessed God on tlieir account. All who
love God, should rejoice to see his interest flourishing, his arm
made bare for the prosperity of his servants. They should talk
of, and celebrate, his wondrous works, and give him the glory due
to his name. Unthankful Israel overlooked them, while Jethro
rejoiced in them. This makes his conduct more remarkable, and
worthy to be imitated by us.

2. Let us observe God's providential dealings with others, to
increase our acquaintance with him : so Jethro did. Now I know
that the Lord is greater than all gods ; for, in the thing wherein
they dealt proudly, he was above them. Let us observe what he
is doing for his church, and for particular souls, that we may
understand more of his nature, and the design of his proceedings,
and learn those lessons he would have us to learn. Let us es-
pecially observe his providence, in abasing those that deal in
pride, that we may learn humility, and fear the Lord continually.
Whoso is wise, and zcill observe these things, the dispensations of
Providence, everi they shall understand the loving-kindness of the
Lord. Ps. cvii. 43.

3. Let us be careful that the presence of our friends does not
break in on the proper duties of life. Moses' father-in-law was
a great and good man ; brought him his wife and children, whom
he had not seen for a long time. He for this reason might have
made some excuse for putting oft" attendance on public business,
but he would not neglect it. After a day spent in feasting and
rejoicing, he returns to his work. This gives us a good hint how
to behave. Pleasure, or converse with friends, should not be our
whole, nor even our main, business ; we should fill up our stations
with proper services ; live to important and useful purposes, and
neither neglect our shops, our fields, or our studies, for the com-
pany of our friends. Above all, let us not neglect devotion ;

* It is tlioii^lit the Kenites came from this country, to whom Goit sliowcd
kindness, for tiicir kindness to Israel ; and the Kcchabites also came from liencc,
whnse viiluc Jeremiah celctiialcs.

EXODUS. XVIII. 329

but keep as near as may be to the stated times for it. A good
mail used to say to his friends, when time for secret worship was
come, * Excuse me for awhile, I have a Friend above, that is
waiting for me.' Business, much less devotion, should never
give way to the conversation of friends, especially not to visits of
form and ceremony. ' It is,' as one observes, * too great a com-
pliment to our friends, to neglect our duty.'

4. Let us guard against extremes, even in a good work.
Jethro's advice was good, and in consequence of it, Moses lived
forty years longer, and died at the age of one hundred and twenty,
in the vigour of nature. We should consider what our strength
will bear; too great application in younger days, may perhaps
shorten a man's life, and make him less serviceable to the world,
than otherwise he might have been. In this, wisdom is profitable
to direct. Friends are too ready to say to us, as Christ's dis-
ciples, * Master, spare thyself.' There is very little need to
enforce this advice in the present day, since it is generally found
that more men rust away than wear away ; but much need to
quicken and stir them up to zeal and diligence.

5. Let us be willing to take advice of those, who in many re-
spects are our inferiors, if they have truth and prudence on their
side. Moses was nearly as old as Jethro, though as a friend of
God, and a king of Israel, he was much his superior. But
Moses was a meek man, glad of advice, and took it : he did not
think himself above being advised. Those that do so, are very
proud, or very ignorant, or both. Others can often better judge
what is fit for us, than we can ourselves ; they are not so much
blinded by affection and interest. Let us be ever ready to learn
from any one, and show that we are wise, by being willing to
hear, and increase in learning and prudence.

6. Let us earnestly pray, that our magistrates and governors
may be such as Jethro directs Moses to choose ; men of clear
heads and honest and generous hearts ; men of piety and sagacity ;
of unwearied zeal, and undaunted resolution. How happy for our
Israel, if all its magistrates were such, as do not undertake the
work for its honour and profit, but out of regard to God's
honour, and the profit of the community. Let us therefore pray
for kings, and all that are in authority, that they may be such ;
and then, as Jethro suggests, it will be likely that the people will
had cjuiet and peaceable lives.

330 EXODUS. XIX.

CHAPTER XIX.

Wc have here the people's approach to Sinai, and God's covenant with
them there; the directions given to Moses and the people about pre-
paring themselves ; and the sdemn appearance of God upon mount

Sinai, wlien ho delivered the law.

1 IN the third month*, when the children of Israel were gone
forth out of the land of Egypt, the same day came they [into] the
wilderness of Sinaif. Q For they were departed from Rephidini,
and were come [to] the desert of Sinai, and had pitched in the
wilderness, and there Israel camped before the mount.

3 And Moses went up unto God, to the presence nfGod,rcJierc
the cloud rested, ver. Q., and the Lord called unto him out of the
mountain, saying, Thus shalt tliou say to the house of Jacob, and
tell the children of Israel ; God had a right to give them what
laze he pleased, hat he treats them as rational creatures, and tells
them what he had done: 4 Ye have seen what I did unto the Egyp-
tians, and [how] 1 bare you on eagles' wings;];, I carried you
above all difficulties and chnt^ers, and brought you unto myself, to
serve me on this mount, (ch. iii. 12.), end to he mij peculiar people,
5 Now therefore, if ye w ill obey my voice indeed, and keep mv
covenant, then ye shall be a peculiar treasure unto me above all
people: for, or though, all the earth [is] mine, and I am nut con-
Jined to this or the other nation. 6 And ye shall be unto me a
kingdom of priests, a people near to the Lord, separated from the
rest of the world, and tobeaix holy nation. These [are] the words
which thou shalt speak unto the children of Israel. 7 And Moses
came and called for the elders of the people, and laid before their
faces all these words which the Lord comma))ded him, that thci/
might tell them to the people.

8 And all the people answered together, and said. All that the
Loud hath spoken, we \\i\\ do. And Moses returned the words

* Or tlic tliird new moon, called Sudn, incliidins; the latter end of May, and the
former part of June.

t It is generally dionuht to be fifty days after tliey came ont of Ejjjpt ; and ac-
corflinfily, tlie feast of Pentecost, which signifies fifty, is observed in remembrance
of this event.

t Kagles c&Try their young ones on their bark«. anfl spread out tlieir feather*
to keep tliem froin fallinR.

EXODUS. XIX. 331

of the people unto tlie Loan, uttered them before the hard, to
confirm the obligation on tJte people's part, and to receive his an-
swer. 9 And the Lord said unto Moses, Lo, I come unto thee,
05 the mediator betiDcen me and thon, and the interpreter of my
mind to them, in a thick cloud, that the people may hear when I
speak with thee, and believe thee for ever, and no longer doubt thy
mission. And Moses told the words of the people unto the
Loud. 10 And the Lord said unto Moses, Go unto the people,
and sanctify them to-day and to-morrow, abstain from all pollu-
tion, and abound in prayer, and sacrifices, and holy meditations,
and let them wash their clothes in token of that inzcard purity
which I require fromthem ; 1 1 And be ready against the third day ;
for the third day the Lord will come down in the sight of all the
people, upon mount Sinai. I '2 And thou shalt set bounds unto
the people round about, saying, Take heed to yourselves, [that ye]
go [not] up into the mount*, or even so much as touch the bor-
der of it ; whosoever toucheth the mount, shall be surely put to
death. 13 There shall not an hand touch it, but he shall surely
be stoned or shot through ; whether [it be] beast or man, it shall
not livef: when the trumpet soundeth long, they shall come up
to the mount, to the boundary that is fixed, that they may hear
what is spoken, but no further. 14 And Moses went down from
the mount unto the people, and sanctified the people, and they
washed their clothes. 15 And he said unto the people, Be
ready against the third day : come not at [your] wives, abstain even
from lauful enjot/ments, that your minds may be zcholly intent
upon this solemn business.

l6 And it came to pass on the third day in the morning, that
there were thunders and lightnings, and a thick cloud upon the
mount, out of which the lightnings came, and the voice of the trum-
pet exceeding loud, that is, the angel, by whose disposition the law
was delivered, made a sound like a loud trumpet; so that all the people
that [was] in the camp trembled. 17 And Moses brought forth
the people out of the camp to meet with God, and they stood at the
nether part of the mount. 18 And mount Sinai was altogether on
a smoke, because the Lord descended upon it in fire; and the
smoke thereof ascended as the smoke of a furnace, and the whole
mount quaked greatly. 19 And when the voice of the trumpet

* Had any attempted to do so, they would certainly have been struck dead
with the lightning.

t This was designed to restrain their curiosity, to give tliem an awe of God, and
train them np to obedience.

332 EXODUS. XIX.

sounded long, and waxed louder and louder, {the Hebrew is very
emphatical, and signijies, when it exceeded itself), then Moses
spake, as 7nediator, and God answered him by a voice, by plain,
distinct, and audible words, so that the people might hear, v. 9*-
20 And the Lord came down upon mount Sinai, on the top of
the mount: and the LoRU called Moses, to encourage him, [up]
to the top of the mount, and Moses went up. This was a re-
markable instaitce of i-esolution, a great triumph of faith in God,
and showed a full persuasion of his missioti. 21 And the Lord
said unto Moses, Go down, charge the people, lest they break
through unto the Loud to gaze, and many of them perish. See
how much tenderness and compassion God mingles with all his glory
and majesty. 22 And let the priests also which come near to
the Lord, the first-born, or some illustrious princes, or heads of
tribes, who might officiate on this occasion, sanctify themselves, lest
the Lord break forth upon them. 23 And Moses said unto the
Lord, The people cannot come up to mount Sinai; for thou
chargedst us, saying, Set bounds about the mount, and sanctify it.
They had been already sufficiently admonished, but God knowing
their dullness and hardness of heart, saw it necessary to repeat it
again. 24 And the Lord said unto him. Away, get thee down,
and thou shalt come up, thou, and Aaron with thee, %oho is soon
to be constituted high priest ; and this will prove his mission, and
secure the respect of the people to him: but let not the priests and
the people break through, to come up unto the Lord, lest he
break forth upon them. 25 So Moses went down unto the peo-
ple, and spake unto them, stayed zcith them or near enough within
the bounds to speak to them, while God declared the law, as in the
next chapter.

REFLECTIONS.

1. Let us admire and adore the majesty of God, thus so re-
markably displayed. The Son of God, being vested with divine
authority, and acting as the ambassador and representative of the
Father, came down with such pomp and splendour to publish the
law. The chariots of God are twenty thousand, even thousands of

* ^^'llat a voice must tJiis be, tliat six liuntlrcd Uiousaiid men, besides women
and childiin, shoid<l lie;ir it sn plainly ! No woiidor it tincw tlicni into tlif trrcat-
est consleniatiou. The people trembled before at the souud, but now Moses said,
I exceedinghf fetii and yKnAf.

EXODUS. XIX. 333

angels: the Lord is among them as in Sinai, the hob/ place. Psalm
Ixviii. 17. Let us reverence the Son of God, who had such ho-
nour conferred upon him ; and learn, if Jehovah's representative
was so attended on this occasion, how glorious must Jehovah him-
self be, who dwells in light inaccessible ! Justly may we ask with
the Psalmist, What ailed thee, O Sinai, that thou trembledst? Ye
mountains, that ye skipped like rams 9 And ye little hills like lambs ?
And justly may we reply. Tremble, thou earth, at the presence of
the Lord, at the presence of the God of Jacob.

'2. How terrible will the punishment of those be, who violate
the law which was given with such solenmity. He that despised
Moses' law died without mercy ; he that came near the mount, was
put to death. How awful is God in his judgments, and how
careful to maintain the honour of his law ! When we consider the
breadth and extent of the commands, which he now delivered,
and which, being of a moral nature, are binding upon us, let us be
afraid of his righteous judgments, and labour to continue in all
things, written in the book of the law, to do them.

3. Adore the condescension and goodness of God, in taking
the Jews to be his peculiar people, when all the earth was the
Lord's, and the fullness thereof. He had little reason to choose
them, for they were a perverse and rebellious people. Let us be
thankful, that christians are admitted to the same privileges ; that
the Gentiles are taken in ; that we, in this distant land, are so
highly favoured, when all the earth is his. We enjoy nobler pri-
vileges than the Jews, a7'e made kings and priests to God, and are
brought nigh by the blood of Christ. Let us attend to the apostle's
inference from this thought ; But ye are a chosen generation, a
royal priesthood, an holy nation, a peculiar people, that ye should
show forth the praises of him, tuho hath called you out of darkness-
into his marvellous light. 1 Pet. ii. 9-

4. Let us consider the obligations which the goodness of God
lays us under, to receive the law at his mouth. He hath delivered
us from spiritual enemies, out of Egyptian darkness and tyranny.
He bears us, as it were, on eagles' wings ; hath exercised his power
and care towards us, and raised us to exalted privileges and hopes.
It is reasonable we should say, as Israel did, v. 8., All that the
Lord hath spoken, we will do.

5. Let us all be solicitous to sanctify ourselves, and prepare for
the solemn seasons of approaching to God : we come every sab-
bath to hear his law ; God speaks to us in his word, as plainly as
he did on Sinai. Let us be thankful that such favours are con-

334. EXODUS. XX.

ferred upon us, and that we are admitted near to God ; let us
therefore cleanse ourselves from allflthinessof the Jiesh and spirit.
* He that would profitably worship the gods', sailh an heathen
philosopher, 'must not worship them hij-thc-bij, but with previous
thougiit.' Maintain such a reverent sense of his presence, and our
relation to him, that we may oti'er a reasonable sacrifice, whenever
we approach to him. God is greatly to be feared in the assembly
of his saints, and to be had in reverence of all them that come nigh
unto him.

CHAPTER XX.

The ten commandments are given ; the terror of the people, and the ad-
dress of Moses to them, on that occasion ; ■with some particular cau-,
tions and directions about divine worship.

1 And God spake all these words immediateh/ bij himself,
spake with a voice, ithich, Paul tells us, shook the earth; this nu-
merous assembly of near tzco millions of people *' heard it, saying, I,
the almiyhtif, self-existent, immutable Jehovah, [am] the Lord thy
God and king, icho stand in a peculiar relutio)i to thee, w hich have
brought thee out of the land of Egypt, out of the house of bon-
dage, and therefore thou art in gratitude bound to obei/ me.
3 Thou shah have no other gods before me ; thou shall believe
in no other, and worship no other, god ; prefer none other to me,
nor set up any in comparison zcith me, not even in thy heart, for
all is naked and open before me; I shall see it, and be highly
displeased at it. 4 Thou shalt not make unto thee any graven
image, or any likeness [of any thing,] that [is] in heaven above,
or that [is] in the earth beneath, or that [is] in the water under
the eartii. The frst command forbids all feigned gods, this se-
cond forbids all feigned service of the true God; all repre-
sentations of him, or worshipping him by images. Thou shall
make no likeness of God, or angels, or beasts, or fshes, to worship
themf. 5 Thou shalt not bow down thyself to them, nor serve

• Incliidinf.; men, women and children.

t This was a necessary caution, because liie Egyptians worshipped beasts and
tishes. This also forbids any pretended medium of worship, any worship of God
ttkrou{(h images, aaints, or angels.

EXODUS. XX. 335

them*: for I the Loud thy God [am] a jealous God, tender of
my honour, and rcill bear no rival, nor give niy glorif to another,
visiting the iniquity of the fathers upon the children unto the third
and fourth [generation] of them that hate me. Idolaters hate me,
ivhateter they pretend ; I know il, aud will punish them for it; and
these Judgments shall affect their children to the third a)id fourth
generation, if they continue in the sins of their fathers. 6 And
showing mercy unto thousands o/"g£//era^io«s of them that love
me, and keep my commandments. 7 Thou shalt not take the
name of the Lord thy God in vain, thou shalt not sicear by it
falsely, nor use it irreverently ; thou shalt not trifle zcith it in zvor-
ship, Tior in common discourse: for tlie Lord will not hold him
guiltless that taketh his name in vain : whatever men do, hoioever
magistrates may overlook it, be assured God zcill punish it. It is
impossible that men should alzcays discover perjury, or fraud, or hy-
pocrisy ; but God knoics it, and zcill severely punish it. 8 Remem-
ber t the sabbath-day, to keep it holy. Remember it, consider it
well, lay it to heart, and so order all thy affairs, as not to hinder
the observation of it. Remember it, to keep it holy, by careful ab-
stinence from servile works, and worldly businesses, and hu dili-
gently employing it in holy thoughts, zcords, and zcorks, in the zoor-
ship of God, both public and private, aiul in furthering our own
and others sanrtif cation and salvation. Q Six days shalt thou
labour, and do all thy work. JO But the seventh day [is] the sab-
bath of the Loud thy God, is set apart b\j him from the beoin.
inng, and is consecrated to his service and honour ; [in it] thou shalt
not do any work, anij common zvorldly business, or take unnecessary
journeys, thou, nor thy son, nor thy daughter, thy man-servant, nor
thy maid-servant, nor thy cattle, nor thy stranger that [is] within
thy gates, the Gentiles that sojourn zeith thee. 1 1 For [in] six
days the Loud made heaven and earth, the sea, and all that in
them [is,] and rested the seventh day, from works of creation,
but not of providence and grace : wherefore the Loud blessed the
sabbath-day;}:, and hallowed il. He blessed it, that is, made it a
day of blessing, when men should enjoy his favour, rejiect on his

* Hire is a icniarkable sradatioii. Tliou shalt not make them tlivself, nor
bow to tlu ni m otiu r places, tiiou:;h inado h_v oihcr piMsous : thou shalt not pay
them any khul ot' respect, much less worship them, and otier sacriiice-ito them.

t Tiie word remember shows that the sabbath was instituted before this time-
it is the reviving otan old law.

% Not the seventh day from the creation, but the day of religious rest, whether
the Jewish or Cluislian sabbatli ; and the change thereof seems to be hereby in-
timated.

336 EXODUS. XX.

goodness, and have the means of the highest happiness. Separated
it from tlie rest of the days, and from all common employments, and
consecrated it to his own holy service, and to man's holy use*.
These comtnands relate to God and his zcorship ; zchat follow, relate
to our neighbour ; and they are called the second table. 12 Ho-
nour thy father and thy mother, honour them in thy heart, reverence,
fear., and love them ; honour them in thy actions, by obedience to
their instructions ; supplying their rcanls, covering their infrmities,
and showing all respect and duty to them-]- : that thy days may be
long upon the land which the Lord thy God givcth thee. This
is thefrsl command with a promise, which was peculiarly suited to
the Jews, and directed their views towards Canaan. 1 3 Thou shalt
not kill. This includes the forbearing all revengeful, angry
thoughts, (Matt. v. 21, 22. 1 John iii. 13.), and doing all we can
to preserve our owm lives, and the lives of others. 14 Thou shalt
not commit adultery;]: , thou shalt shun all means, occasions, and
appearances of uncleanness ; and exercise chastity in thought, affec-
tion, words, attire, and gesture. 15 l hou shalt not steal, not take
away another man^ s goods by deceit or violence, or without his know-
ledge and consent ; nor use any fraudulent dealing, (1 Thess. iv. 6.),
hit give every one his due. 16 Thou shalt not bear false witness
against thy neighbour, or speak any untruth upon any occasion
whatsoever. 17 Thou shalt not covet thy neighbour's house, thou
shalt not covet thy neighbour's wife, nor his man-servant, nor his
maid-servant, nor his ox, nor his ass, nor any thing that is thy
neighbour's; 7iot give way to the inward motions of thy heart to-
wards that which is evil, {Kom.\n. 7-), particularly to any inordinate
desire of that which is thy neighbour's; but be fully content with
thy own condition, (Heb. xiii. 5.). This is a key to open the mean-
in<r of all the other commands, and shows that God regards the
temper of mind, as icell as the outward action^.

* See Orton's Religious Exercises Reconmiended : or Discourses on Secret and
Family iVorship, and the Religious Observation of the Lord's Day. With Two Dis-
couises on the heavenly State, considered under the Idea of a Sabbath. The second
edition, price 3s. A book, says an eminent divine of the Churcli of England, which
well deserves the frequent and attentive perusal of every serious christian.

t It refers primarily to om- parents, and includes all superiors in authority, whe-
ther in the family, the churcli, or the state, and all superiors in age, in gifts, or
grace.

t Onlv one species of uncleanness is mentioned, becatise that was peculiarly
abominable, but it includes all others.

i It will be proper to read here, our Lord's sermon on the mount, to observe
how he illustrates and explains these precepts and by wliat argunienls he enforces
them ; for he came not to destroy this law, but lo fidiil and establish if.

EXt3DUS. XX. 337

18 And all the people saw the thunderings, and the liohtnin^s,
and the noise of the trumpet, and the mountain smoking: and
when the people saw [it,] they removed, and stood afar oflf.
19 And they said unto Moses, Speak thou with us, and we will
hear; but let not God speak with us, lest we die. The terror of
the sound overxchelmed them, and they feared lest the f re, out of
which the voice came, should consume them. 20 And Moses said
unto the people, Fear not, no harm shall come unto you : for God
is come to prove you, to see whether this appearance will influence
your mind, and impress you with a sense of his majesti/, as the best
foundation of obedience ; and that his fear may be before your
faces, that ye sin not. 21 And the people stood afar off, and
^oses, full of faith a}id confidence in God, drew near unto the
thick darkness where God [was.]

22 And the Lord said unto Moses, Thus shall thou say unto
the children of Israel, Ye have seen that I have talked with you
from heaven ; ye have heard my voice, but ye have seen no shape
or appearance of me, therefore, 23 Ye shall not make with me
gods of silver, neither shall ye make unto you gods of gold, to
worship me by, or, together with me. 24 An altar of earth thou
shall make unto me, no high altar or pyramid, with engravings
and hieroglyphics, but a low, humble altar of earth shalt thou
make, and shalt sacrifice thereon thy burnt offerings, and thy
peace offerings, thy sheep, and thine oxen; in all places where I
record my name, andflx my solemn worship, I will come unto
thee, and I will bless thee, give thee the testimony of my appro-
bation and acceptance. 25 And if thou wilt make me an altar of
stone, thou shalt not build it of hewn stone: for if thou lift up
thy tool upon it, thou hast polluted it. 2(S Neither shalt thou
go up by steps unto mine altar, that thy nakedness be not disco-
vered thereon.

REFLECTIONS.

1. Let us pray that God would write ail these laws on our
hearts; teach us our duty to him, to ourselves, and to others;
teach us to do well, and lead us in the way in which we should
go, in the way of peace and holiness. The law is holy, and the
commandment holy, just and good. But we need his aid to help
us to observe tiiein, and his mercy, to pardon our many breaches
of them; for we have all sinned and come short of the glory of
VOL. I. Z

338 EXODUS. XX.

God. Let the law be a schoolmaster, to \i\\\\% us to Christ, who
by his Spirit can so renew and sanctify our minds, that obedience
will be a delight. Then we shall, not from a principle of terror,
but from a principle of love, obey all the commandments from
our heart.

2. Let us be thankful, that the gospel, that better dispensation,
is given in so gentle a manner ; not amidst thunder and lightning,
tempest and fire ; but by the Sou of God, the great mediator,
who hath spoken to us, arrayed in human flesh, with all gentleness
and compassion. His terrors do not fall on us, and his dread does
not make us afraid. This thought the apostle introduces, in a
most beautiful manner, Heb.xii. 18 — 25.: For ye are not come
iinio the mount that might be touched, and that burned ivith fire,
nor unto blackness, and darkness and tempest, and the sound of a
trumpet, and the voice oftoords; which voice they that heard en-
treated that the word should not be spoken to them amj more: (For
they could not endure that which was commanded. And if so much
as a beast touch the mountain, it shall be stoned, or thrust through
with a dart: And so terrible was the sight, that Moses said, I c.r-
ceedingly fear and quake :) But ye are come unto mount Sion, and
unto the cilij of the living God, the heavenly Jerusalem; and to an
innumerable company of angels, to the general assembly and church
of the first-born, which are written in heaven, and to God the judge
of all, and to the spirits of just men made perj'ect, and to Jesus the
mediator oj' the new covenant, and to the blood oj' sprinkling, that
speuketh better things than that oj' Abel. See that ye refuse not
him that speaketh in such a gentle manner ; for if they escaped
not who rej'used him that spake on earth, much more shall not we
escape, if we turn away from him that speaketh from heaven.

EXODUS. XXI. 389

CHAPTER XXI.

In the former chapter, we had God's moral law, which is of eternal
obligation, delivered with awful majesty; and are now entering on
those political laws, by which God, as their king, governed the Jewish
nation.

1 i\OW these [are] the jud*:jnients, or judicial luza^, uhich
thou shalt set before them. 2 If thou buy an Helirew ser-
vant*, six years he shall serve: and in the seventh he shall go
out free for nothing, except the year of jubilee come hetzeeen, and
then he shall go out free, though he hath served but one year.
3 if he came in by himself, he shall go out by himself: if he
were married, then his wife shall go out with him. 4 If his
master have given him a wife, a heathen bond-zwman, (for such
only, with their children, might be left in servitude, Lev. xxv. 44.),
and she have born him sons or daughters ; the wife and her
children shall be her master's, and he shall go out by himself.
This was designed to discourage the marriage of the Israelites with
strangers.

5 And if the servant shall plainly say, I love my master,
my wife, and my children, I will not go out free : 6 Then
his master shall bring him unto the judges, or governors •\' ; he
shall also bring him to the door, or unto the door-post: and his
master shall bore his ear through with an awl, to denote his per-
petual obligation to abide in that house, and there to hear and obey
his master's commands; and he shall serve him for ever, till the
year of jubilee, Lev. xxv. 40.

7 And if a man, through extreme poverty, (as zras the case on
their return from Babylon, Neh. v. 5.), sell his daughter to be a
maid-servant, in expectation oj' her marrying her master, or his son,
she shall not got out as tlie men-servants do, but upon better
terms. 8 If she please not her master, who hath betrothed her
to himself, or rather, so that he doth not betroth her to himself,

* This might he done when he sold himself for poverty, Dent. xv. \2. Lev.
xxv. 39., when lie was sold by the magistrate for tliett, ch. xxii. 3., or in case of
drht, 'J Kings iv. i. Matt, xviii. 25.

t Perpetnal servitude was too important a matter for a private bargain ; it
mnst be done before the magistrate, to show that the man was willing.

Zz

340 EXOUS. XXI.

then shall he let her be redeemeiand unreasonable men ; thd thai
is so disposed : to sell her unto a sre the greater devoujii have no
power, seeing he hath dealt deceitfully'V^nrJJ'neiV'y And if he have
betrothed her unto his son, he shall deal with her after the manner
of daughters, by giving her a dowry (chap. xxii. 16, 17-) and all
the other privileges of a free %coman. 10 If he take him another
[wife ;] her food, her raiment, and her duty of marriage shall he
not diminish. 1 1 And if he do not these three unto her, then
she shall go out free without money for her redemption.

12 He that smitelh a man wilfully, so that he die, shall be
surely put to death. 13 And if a man lie not in wait, but God
deliver [him] into his hand by some special unexpected providence ;
then 1 will appomt thee a place whither he shall flee. 14 But
if a man come presumptuously, purposely, and maliciously, upon
his neighbour, to slay him with guile ; thou shalt take him from
mine altar, that he may die, for God ivill not have his altar to be a
refuge for inurderers. 15 And he that smiteth his father, or his
mother, shall be surely put to death, though he hill them not.

16 And he thatstealeth a man, an Israelite (Deut. xxiv. 1 .), and
sellelh him, or if he be found in his hand, he shall surely be put
to death.

17 And he that curseth his fr-ther or his mother, that wishes

'If, . ...

any mischief may befall them, o uses any kind rf malicious, re-
viling speeches, which argue a contempt of his parents, shall surely
be put to death.

IS And if men strive together, and one smite another, with a
stone, or with [his] fist, and he die not, but keepeth [his] bed :
19 If he rise again, and walk abroad upon his staff, then shall he
that smote [him,] be quit : only he shall pay [for] the loss of his
time, and shall cause [him] to be thorougidy healed. 20 And if a
man smite his servant, his slave, or his mair^' 'th a rod, any in-
strument fit for correction, and he die under nis hand ; he shall
be surely punished by the magistrates. <21 Notwithstanding, if
he continue a day or two, he shall not be punished ; for he [is]
his money, his property, and he had a right to correct him in a
proper manner.

22 If men strive, and hurt a woman with child, who inte? poses
in the (juarrel, so that her fruit depart [from her,] and yet no
other mischief follow, he shall be surely punished, according
as the woman's husband will lay upon him; and he shall pay as
the judges [determine.] 23 And if [any] o/Z/^r mischief follow,
then thou shalt give life for life, 24 Eye for eye, tooth for tooth.

EXODUS./ xxr. 341

luiiii' 'Burning for burning, wound for

wounil, , is zcaa tJie law of retaliation f zchich

might be put in. ^^. , if the person doing the injurt/ did not

make satisfaction.

26 ^nd if a man smite the eye of his servant, or the eye of his
maid, that itperisl>; he shall let him go free for his eye's sake.
'27 And if he smite out his man-servant's tooth, or his maid-
servant's tooth ; he shall let him go free for his tooth's sake. This
x£as designed to prevent cruetti/, and to make men cautious not to
exceed in due correction, or do any thing in a passion.

2S If an ox gore a man or a woman, that they die, then the ox
shall be surely stoned, to prevent his doing further mischief, and
his Hesii shall not be eaten ; but the owner of the ox [shall be]
quit. But if the ox were wont to push with his horn in time
past, and it hath been testified to his owner, and he hath not kept
him in, but that he hath killed a man or woman; the ox shall be
stoned, and his owner also shall be put to death, because he did
not take proper care to prevent this *. SO If there be laid on him
a sum of money, then he shall give for the ransom of his life,
whatsoever is laid upon him. 31 Whether he have gored a sou,
or have gored a daughter, according to this judgment shall it be
done unto him. 32 If the ox shall push a man-servant, or maid-
servant; he shall give unto their master, thirty shekels of silver,
three pounds eight shillings sterling, and the ox shall be stoned.

33 And if a man shall open a pit in the highzcay, or unenclosed
grounds, or if a man shall dig a pit, and not cover it, and an ox
or an ass fall therein; 34 The owner of the pit shall make [it]
good, [and] give money unto the owner of them, and the dead
[beast] shall be his.

35 And if one man's ox hurt another's that he die, then they
shall sell the live ox and divide the money of it, and the dead [ox]
also they shall divide. 36 Or if it be known that the ox hath
used to push in time past, and his owner hath not kept him in ;
he shall surely pay ox for ox, and the dead shall be his own.

REFLECTIONS.

1. Let us be thankful for the good laws by which our lives
and properties are preserved ; that we are not subject to the

* There is an old English law that makes it felony to let a loisciiievous beast
go loose.

342 EXODLS. XX T.

malice and violence of wicked md unreasonable men ; t\fidt we
are not like the fish of the sea, wheie the greater devour, the less.
^\ e live under a good government, whe-.'"_ -wnr 'oves and property
are secure; and those that by violence or fraud take it away,
receive just punishment. Blessed be God, who hath so well
fixed the bounds of our habitation ; that we live in a free land;
are not subject to bondage, nor at the mercy of merciless tyrants ;
the lines are fallen to us in pleasant places.

2. How observant should christians be of all the rules of equity
and law! Many of these laws are happily superseded and laid
aside, by the laws of our country and the rules of the gospd :
but they teach us this important lesson, to do justice, and love
merer/; to render nnto all their due; and be careful that we do
not mjure any, not even by negligence. Let masters and mis-
tresses learn to treat their servants with all gentleness and huma-
nity. If these directions were given with relation to slaves, who
were their master's property, being bought and sold, how much
more reasonable is it, that we should observe them to servants,
who become so by their own voluntary choice and consent! God
will not allow his people to trample even on slaves. It becomes
us to be courteous to all men, but especially to servants, that the
burden of their situation may become as easy as possible. Let
christian masters, according to Paul's direction, give to their ser-
t'ants that zvhich is right, forbearing threatening, knowing they
have a master in heaven, with whom there is no respect of persons.
Let those that tyrannize over their servants, or treat their domestics
roughly, or cruelly, ask themselves that striking question, which
Job did himself, and gives it as a reason for tenderness to his
servants, What shall I do, when God riscth up? When he visiteth,
what shall I anszeer?

EXODUS. XXir. .343

CHAPTER XXII.

Contains many other political laws for ihc government of the Israelites.

] IF a mail shall steal an ox, or a sheep, or goof, and kill it, or
sell it, he shall restore five oxen for an ox, and four siieep for a
sheep*, this was a 7iecessari/ law, considering how much their
zcealth hnj in cattle. 2 If a thief be found breaking up a house
hy night, and be smitten that he die, [there shall] no blood [be
shed] for him, it shall not be considered as murder. 3 If the sun
be risen upon him, [there shall be] blood [shed] for him, it shall
then be reckoned murder, because the master of the house might see
who he loas, be able to pursue him and bring him to Judgment ; [for]
he should make full restitution ; if he have nothing, then he shall
be sold for his theft, ^br six years. 4 If the theft be certainly
found iu his hand alive, whether it be ox, or ass, or sheep ; he
shall restore double, namely, that which ivas stolen, and another
as good ; or the full value of it.

5 It a man shall cause a field or vineyard to be eaten, and shall
put in his beast, or through neglect suffer him to trespass, and shall
feed in another man's field : of the best of his own field, and of
the best of his own vineyard shall he make restitution. This zvas
veri/ proper, considering their circumstances in the wilderness.

6 If fire break out, and catch in thorns, so that the stacks of
corn, or the standhig corn, or the field be consumed [therewith;]
he that kindled the fire shall surely make restitution. This was
desig)ied to make them jvntchful and cautious, especially with so
dangerous an element.

7 If a man shall deliver unto his neighbour money or stuff to
keep, on trust, and for no reward, but of friendship, and it be
stolen out of the man's house; if the thief be found, let him pay
double.

8 If the thief be not found, then the master of the house shall
be brought unto the judges, [to see] whether he have put his
hand unto his neighbour's goods, or was any way accessary to the

* The {leneral law of restitution was to be dotible, if the beast was found alive ;
but if slain, or sold, four or five-fold, because it was more difficult to prove the
property. There was to be an ox more than the sheep, because the ovviier lost his
labour while detained.

341. EXODUS. XXII.

ioss of tliem. 9 For all manner of trespass about matters deposited
upon trust, and lost, [whether it be] for ox, for ass, for sheep, for rai-
ment, [or] for any manner of lost thing, which [another] challengeth
to be his : the cause of both parlies shall come before the judges ;
[and] whom the judges shall condemn, he shall pay double unto
his neighbour. 10 If a man deliver unto his neighbour ^br Aire,
an ass, or an ox, or a sheep, or any beast to keep ; and it die, or
be hurt, or driven aw ay, no man seeing [it :] 1 1 [Then] shall an
oath of the Loud be between them both, there shall be a solemn
appeal to God, that he hath not put his hand unto his neighbour's
goods, to injure or destroy them : and the owner of it shall accept
[thereof,] and he shall not make [it] good. 12 -And if it be stolen
from him, through his neglect, he shall make restitution unto the
owner thereof. 13 If it be torn in pieces; [then] let him bring
it [for] witness, that is, bring some part or limb of it*, [and] he
shall not make good that which was torn.

14 And if a man borrow [aught,] any beast, of his neighbour,
and it be hurt, or die, the owner thereof [being] not with it ; he
shall surely make [it] good. 15 But if the owner thereof [be]
with it, and ivas careful about it, he shall not make [it] good : if
it [be] an hired [thing,] it came for his hire, and he shall pay that
and no more.

l6 And if a man entice a maiti that is not betrothed, and lie
with her; he shall surely endow her to be his wife. 17 If her
father utterly refuse to give her unto him, he shall pay money
according to the dowry of virgins, according to his estate and con-
dition, as dowries used to be given with maids (f like condition.

18 Thou shalt not suffer a witch, a person rcho pretends to have
commerce with evil spirit s^f, to live.

19 Whosoever lieth with a beast, shall surely be put to death.
^0 He that sacrificeth unto any god, save unto the Lord oidv,

he shall be utterly destroyed, be under a solemn execration, and be
put to deatht.

* Or, as ancient versions lemler it, He shall bring- a witness fo prove tliat some
wiUl beast was thereabouts, or, that he had always been caiotul about it in
time past.

t Whether there was any thinj; real in tlieir pretensions, or no, tlicy were justly
punished, because ihey were a kind of idolaters, and paid that honour to evil
spirits, Nvhich was due only to (iod. It is most probable that it was all a cheat
and jugi;le; lint in this view they were puiiisiiable.

i God was in an rxtraor<linaiy manner tlusir king at;«l f^overnor ; idolaters
were liis rivals ; to have tolerated lluni would have defeated the end tl>r wljirh
ihey were .•■eparated iVoni other nations. It would have \>rfu eiirom.i^inf; re-
bellion, and therefore they were as justly I'unishcd as traitors in other rouu tries.

EXODUS. XXII. 345

21 Thou shalt neither vex a stranger, nor oppress him, neither
reproach nor taunt him, nor oppress him in his dealings, but let him
live peaceably among you ; for ye were strangers in the land of
Egypt. 22 Ye shall not afflict any widow or fatherless child,
give them no trouble in thought, word or deed, in this their helpless
condition. 23 If thou afflict them in any wise, and they cry at
all unto me, I will surely hear their cry, and plead their cause.
£4 And my wrath shall wax hot, and I will kill you with the
sword ; and your wives shall be widows, and your children fa-
therless.

25 If tliou lend money to [any of] my people [that is] poor
by thee, thou shalt not be to him as an usurer, neither shalt thou
lay upon him usury*; this zcas designed to promote love and bene-
volence among them.

26 If thou at all take thy neighbour's raiment, that is poor, to
pledge, thou shalt deliver it unto him by that the sun goeth down :
27 For that [is] his covering only, it [is] his raiment for his skin,
his bed-quilt, or coverlid: wherein shall he sleep? the want of it
may endanger his health or his life. And it shall come to pass,
when he crieth unto me, that I will hear : for I [am] gracious,
and would have you be like me.

28 Thou shalt not revile the gods, or judges, nor curse the
ruler of thy people, not speak evil of them falsely , or expose them
to the contempt of the people; not breed divisions, or stir up se-
dition.

29 Thou shalt not delay beyond the time appointed, [to offer]
the first of thy ripe fruits and of thy liquors, thy wine and oil;
the first-born of thy sons shalt thou give unto me, that is, the
price of their redemption. 30 Likewise shalt thou do with thine
oxen, [and] with thy sheep : seven days it shall be with his dam ;
on the eighth day thou shalt give it me.

3 1 And ye shall be holy men unto me, leading holier lives than
others ; neither shall ye eat [any] flesh [that is] torn of beasts hi
the field, because there was blood in it, and to teach them to abhor
cruelty ; ye shall cast it to the dogs. Ji'^e are not concerned in
many of these laws, but the chapter affords us the following

* Usury or interest for money, is not imlawtul iu itself. There is iio reason
why a ni;in may not take money for the use of money, as well as for oxen, houses,
or land. The Jews might ilo this from strangers, but not from their poor neigh-
bours and brethren.

310 EXODUS. XXII.

REFLPXTIONS.

1. We should take care to avoid the occasion of undesigned
mischief. This people seldom think of; if a man injures his
neighbour carelessly, he is chargeable with guilt in the sight of
God. People are apt to make light of imprudences, but it be-
comes us to be cautious, to be tender of our neighbour's property
and reputation, and to walk circumspectly.

2. It is of the greatest importance, that we keep up a reverence
for an oath. The want of this is one of the crying sins of our
land, it is a national iniquity. Nothing is more common than
for persons to forswear themselves on almost any occasion. An
oath before a magistrate is lawful ; but should always be taken
with the greatest seriousness. Let us lament that oaths are so
much trifled with in our country. Appealing to God is a most
solemn thing, and our brethren in Scotland, are w orthy of praise,
where they are administered with the greatest seriousness and
solemnity, and so are most likely to answer the end designed
by them.

3. Let us learn to be gentle and compassionate to all, especially
to the afflicted and distressed. Gentle to servants, not treating
them hardly for a mischance, as if it were a fault, and make them
accountable for what they could not help, v. 10, 11. Jf a man
deliver to his neighbour an ass, or an ox, or a sheep, or any beast
to keep, and it die, or be hurt, or driven away, no man seeing it :
then shall an oath of the Lord be between them both, that he hath
not put his hand unto his neighbour^ goods ; and the owner of it
shall accept thereof, and he shall not make it good. There are
some accidents, which the greatest care cannot prevent. Let us
also learn to be compassionate to strangers : the reason for not
pitying and relieving them, that is too often given, is, * because
they are strangers, we do not know who they are;' but this is a
reason why we should show compassion. The motive urged
upon Israel, is equally binding upon us. We w ere once strangers
and foreigners, but note fellow-citizens with the saints, and of the
household of God. Let us sympathize with, and help the father-
less and the widow : it is not sufficient that we do not oppress
them ; wc should pity, and relieve them. God is the father of
the fatherless, and (he judge of the tcidow: he will plead their

EXODUS. XXII. 347

cause, and hear their cry. Learn therefore to value their prayers,
for, on the same principle, if they pray for, and recommend their
benefactors to the divine blessing, God will hear them. Let us
guard against biting usury, as the word signifies in t. 25., that is,
extortion; taking pledges, where we should give and lend freely;
keeping them beyond the proper time ; exacting more than the
bargain, or demanding more than is just and equitable. All these
are scandalous things, and the anger of God waxeth hot against
such cruel oppressors : thei/ shall have judgment without mercy ,
who have showed no mercy.

4. Let us maintain the honour of rulers, and not be forward
in censuring and reviling them. Sometimes, indeed, their conduct
may be so wrong, that we cannot help seeing it. Let us lament
it before God in prayer, especially their immorality, and pray,
that he would give them a better mind. It does not become us
to revile them ; that would be doing mischief, and be apt to spread
dissension and clamour. This petulant spirit, of rashly censuring
every measure of government, is a great fault in the present day :
but be it far from us ; God hath honoured magistrates by his own
name, he hath called them gods; invested them with part of his
authority ; and let us show that we fear God, by honouring the
king, and being subject to magistrates, not only for wrath, but
conscience sake; and not increase their burdens which are heavy
enough already, and which all their honours and profits cannot
balance.

5. Let young people give God the prime of their days without
delay. This is intimated by his requiring the first ripe fruits,
V. 29- God's soul discerns this, and is particularly pleased with
it, therefore they should devote their time and strength to his
service, whose they are, and rohom they ought to serve ; and do it
immediately, lest their hearts be hardened through the deceitfulness
of sin. Let God, who is the best of beings, be served with our
best, and let us all learn to glorify him with our bodies and our
spirits, xuhich are his.

318 EXODUS. XXUI.

CHAPTER XXIII.

The polilical laws rospectini;: slander and false witness; the sabbath;
idolatry ; and a blessing promise d to the obedient.

1 X nOU shalt not raise or receive u false report, sha/t not go hi/
hearsay evidence, nor give credit to every idle report : put not
thine hand, do not conspire or agree, with the wicked to be an
unrighteous witness.

2 Thou shalt not follow a multitude, the great men, either
their counsel or example, to [do] evil ; neither shalt thou speak
in a cause, to decline after many, to wrest [judgment,] not give
false judgment because the many do so. 3 Neither shalt thou
countenance a poor man in his cause, Out do right, without
respect of persons.

4 If thou meet thine enemy's ox or his ass, or any other hcasl,
going astray, thou shalt surely bring it back to him again. 5 If
thou see the ass of him that hateth thee, lying under his burden,
and wouldest forbear to help him, or, zcouldest thou cease to help
him? thou shalt surely help with him; though he be at dijjerence
with thee, yet join zcith him to help the beast : so shalt thou oblige
thine ene/iii/ and dispose him to reconciliation.

6 Thou slialt not wrest the judgment of thy poor in his cause,
not oppress or injure a poor man, because he is poor, nor deny him
common justice. 7 Keep thee far from a false matter : ami the
innocent and righteous slay thou not, and Jo r the same reason
injiict no other punishment on them; for 1 will not justify the
wicked, that is, wicked judges ; though they may escape in this
world, I will judge them in another, severely and openly. 8 And
thou shalt take no gift, not only no bribe, but no gifts or presents
of' any kind; for the gift blindeth the wise, corrupts tliejud^ment,
that it cannot or zcill not discern between right and W7vng, and
perverteth the words of the righteous, 7nakes good men pass a
tvrong sentence*. 9 Also thou shalt not oppress a stranger:
for ye know the heart of a stranger, their dejection and distress,
seeing ye were strangers in the land of Egyj)t.

10 And six years thou shalt sow thy land, and shalt gather in

* The Roman and Grecian laws agreed in tbi.s ll'at judges slioiild accept no
gift or present, l>ut tlieir settled salary only.

EXODUS. XXIII. 349

the fruits thereof: 1 1 But the seventh [year] thou shalt let it
rest, and lie still, not so yniich that it might get strength, as to
teach them that both themselves and their land rcere God's, that the
poor of thy people may eat zchatever groivs of itself' from the seed
that zcas scattered the last plentiful years*, and then all, both poor
and rich, may have time to study and hear the laic, zchich was then
to be read in a solemn manner to all the people ; and what tiiey
leave, the beasts of the field shall eat. In like manner thou shalt
deal with thy vineyard, [and] with thy oliveyard, thoic shalt leave
the produce of them for the poor. But lest they should think that
the weekly rest ivas to cease on that year, the command is renezccd.

12 Six days thou shalt do thy work, and on the seventh day
thou shalt rest : that thine ox and thine ass may rest, and the son
of thy handmaid and the stranger maybe refreshed "t-.

13 And in all [things] that 1 have said unto you, be circum-
spect, and make no mention of the name of other gods, neither
let it be heard out of thy mouth; etideavoiir entirely to forget
them, lest ye be seduced by them.

14 Three times thou shalt keep a feast urito me in the year,
iji spring, summer, and autumn. 15 Thou shalt keep the feast
of unleavened bread;];: thou shalt eat unleavened bread seven
days, as I commanded thee in the time appointed of the month
Abib : for in it thou camest out from Egypt : and none shall
appear before me empty §, but shall bring oblations and pro-
visions for the priest. l6 And the feast of harvest, (zchich was
the second and greatest feast, seven tceeks after the former) in the
beginning ofzrheat harvest, thou shalt bring the first fruits of thy
labours, which thou hast sown in thy field : and the feast of in-
gathering [which is] in the end of the year, zchich was their third
great feast at the end of harvest, when thou hast gathered in thy
labours out of the field, then thou shalt bring the first fruits of thy
Zi'ine and oil. 17 Throe times in the year all thy males shall

* It is to be leniembcred, that iu tlie sixth year their land was to bring forth
enougli for tiiat year, and the year of rest, and the next year after that, till the
new corn was ripe. This Moses foretold, and it was a convincing proof of the
divine authority of his law ; for nothing could have been more imprudent in
human policy, than to have left the ground fallow every seventii year, witli such a
promise of plenty beforehand, if he had not had divine authority for doing it.

t There were three sorts of sabbatlis or times of rest to the Jews : weekly,
every seventh year, and tiie jubilee every fiftieth year.

X This was joined to the passover, ch. xii. 18.

$ Some render it, none shall appear before me in vain; intimating that God would
accept and reward their services.

350 EXODUS. XXIII.

appear before tlie Lord God, tJiat is, those loho were of competent
years, and at their oxen disposal*.

18 Thou shall not offer the blood of my sacrifice with
leavened bread, as the heathens do in the worship of their idols,
neither shall the fat of my sacrifice remain until the morning,
19 The first of the first fruits of thy land thou shalt bring into
the house of the Lord thy God. Thou shalt not seeth a kid iu
his mother's milkf.

20 Behold, I send an angel, tni/ messenger, that is, Christ,
before thee to keep thee in the way, and to bring thee into the
place which I have prepared. 21 Beware of him, and obey his
voice, provoke him not : for he will not pardon your trans-
gressions, that is, he will punish you for them; for my name [is]
in him, he acts by my authority, and zee are intimately united,
John X. 30. 22 But if thou shalt indeed obey his voice, and do
all that I speak ; then I will be an enemy unto thiue enemies, and
an adversary unto thine adversaries, or, I will ajflict them that
afflict thee. 23 For mine angel shall go before thee, and bring
thee in unto the Amorites, and the Hittites, and the Perizzites,
and the Canaauites ; the Hivites, and the Jebusites : and I will
cut them off. 24 Thou shalt not bow down to their gods, nor
serve them, pay them outward or inward worship, nor do after
their works : but thou shalt utterly overthrow them, and quite
break down their images, and all monuments of idolatry. 2o And
ye shall serve the Lord your God, and he shall bless thy bread,
and thy water, all thy provisions, and give them power to nourish
thee; and I will take sickness away from the midst of thee.
26 There shall nothing cast their young, nor be barren in thy
land : the number of thy days I will fulfil, thou shalt live to a
good, old age. 27 I will send my fear before thee, strike terror
into the hearts of thine enemies, and will destroy all the people to
whom thou shalt come, and 1 will make all thine enemies turn
their backs unto ihee. 28 And I will send hornets before thee,

* At those times, all their frontiers were unguarded, and it would have been the
ruin of their country, if God had not promised by a special providence to preserve
it then.

t Doctor Ciidworth tells us, that it was the custom of idolaters, at the end of
Iia' vest, ic tike the broth of a kid, boiled in the milk of its dam, and sprinkle
the fields, as a libation or thank-offering to tlic deity which they supposed pre-
sided over them. God says, thou shalt not do thus. And, by tlie way, this shows
us how wise and rational many of the laws of the Jews were ; though, for waul of
beint; better ac(piainted with the ancient heathen customs, we cannot at present
understand, or see the leasonablencss of them.

EXODUS. XXIII. 351

a large kind of wasps, terrible creatures, which shall drive out the
Hivite, the Canaaiiite, and the Hittite from before thee. Those
nations are put for the rest, because they were the most powerful.
29 I will not drive them out from before thee in one year; lest
the land become desolate, and the beast of the field multiply
against thee, 30 By little and little I will drive them out from
before thee, until tliou be increased, and inherit the land.

31 And I will set thy bounds from the Red sea even unto the
sea of the Philistines, tlie Mediterranean sea, and from the desert
of Arabia, or Paran, unto the river Euphrates : for I will deliver
the inhabitants of the land into your hand : and thou shalt drive
them out before thee. This was accomplished in David's and
Solojnon's time, and not btfore, because of their disobedience.

32 Thou shalt make no covenant with them, nor with their gods.

33 They shall not dwell in thy land, lest they make thee sin
against me : for if thou serve their gods, it will surely be a snare
unto thee, an occasion of further sin, and utter ruin.

REFLECTIONS.

1. We hence see the wisdom of being religious, whatever it
may cost us. God is ever ready to protect his servants in the
way of duty; he preserved the Israelites in going to Jerusalem,
without danger of invasion, or loss of their substance ; he pro-
mised he would bless them, drive out their enemies, and give
them all desirable prosperity. See hence, how acceptable obe-
dience is to God, and how able and ready he is to promote the
real interests of those, who sincerely serve him ; he ivill be an
enemy to our enemies, and espouse our cause. If we adhere to
him, he will bless our comforts, and give them a relish, and
deliver us from those things which are burdensome in his service.
We have no such feasts to attend, no long journeys to go to his
house, nor the great expense of lodgings, provision, &,c. The
law of God is now known more entirely, and his commandments
are not grievous. If his will seem in any instance inconvenient,
a resolute compliance is our highest wisdom ; for godliness is pro-
fitable unto all things, having the promise of the life that nuzv is,
and of that which is to come.

2. See how much religion consists in justice and humanity,
and how tender God is of the property and reputation of his
creatures, yea, of the welfare of the brute creation. Let us keep
ourselves far from a false matter ; not be free in censuring others,

352 EXODUS. XXIV.

or raising a false report ; nor assert a thing is so, when we only
suspect, or fear it. We should not readily receive an evil report ;
it is inconsistent with that charity, which hopeth all things. Let
us discourage talebearers, and by an angry countenance drive
them awsiY ; and be careful in this, and every other instance, 7iot
to follow a multitude to do evil. Let us not be ashamed to be
singularly religious. Being on the side on which numbers are,
will not vindicate our conduct. Their sins will not excuse ours ;
their torments will not lessen ours. Let us therefore set our
faces like a flint in God's way ; and though we should be scorned
and reproached for our singularity, let none of these things more
us, neither should we count our lives dear unto ns, so that we may
finish our course with joi/.

CHAPTER XXIV.

This chapter is preparatory to the giving of the ceremonial laws :
Moses is called up into the mountain ; the people promise obedience ;
the glory of God appcareth.

1 xxND he said unto Moses, Come up unto the Lokd, thou
and Aaron, and his tioo eldest sons, Nadab and Abihu, and seventy
of the elders of Israel, probably such as were chosen out by Jethro's
advice ; and worship ye afar off. The people tcere to worship at a
distance, the elders and priests were to approach nearer. 2 And
Moses alone shall come near the Lord : but they shall not
come nigh, neither shall the people go up with him.

3 And Moses, after these directions, came dozen and told the
people ail the words of the Lord, and all the judgments, that is,
the ten coiniiiandments, and all that was delivered in the last three
chapters: anil all the people answered with one voice, and said.
All the words which the Lord hath said, will we do. 4 And
Moses wrote all the words of the Lord in a book, and rose up
early in the morning and builded an altar, tchich represented God,
thefrst and chief party in the covenant, under the hill, and twelve
pillars according to the twelve tribes of Israel, to represent the
people. 5 And he sent young men of the children of Israel, per-
sons ft for service, probably the first-born, who were priests, till
the l.cvites were taken in their stead, which offered burnt

EXODUS. XXIV. 353

offerings, and sacrificed peace offerings of oxen unto the Lord.
6 And Moses took half of the blood, and put [it] in basons : and
half of the blood he sprinkled on the altar. The blood tvas divided
between the altar and the people, to note the mutual stipulation
between God and them. 7 And he took the book of the cove-
nant, and read in the audience of the people, or perhaps the heads
of the people ; and they said, All that the Loud hath said, will
we do, and be obedient. 8 And Moses took the blood, and
sprinkled [it] on the people, that is, on such as were near him, and
said. Behold the blood of the covenant, which the Lord hath
made with you concerning all these words. You are obliged by
this blood to observe the covenant, or, this blood is a sign and seal
of the covenant. There is a plain reference in this to the Messiah,
and the blessings of his covenant, see Heb. ix. 18 — 20 *.

9 Then went up Moses and Aaron, Nadab and Abihu, and
seventy of the elders of Israel. 10 And they saw the God of
Israel, some glimpse of' his glory, some illustrious representation of
him : and [there was] under his feet, that is, below him, as it
were a paved work of a sapphire stone, a mixture of blue and
gold, and as it were the body of heaven in [his] clearness, like a
clear sky spangled zcith stars. 1 1 xAnd upon the nobles, those
elders of tjie children of Israel, he laid not his handf: also they
saw God, and did eat and drink of their sacrifices, ver. 5., rejoicing
in the goodness of God to them, and the honour he had done them.
12 And the Lord said unto Moses, Come up to me into the
mount, and be there : and I will give thee tables of stone, and a
law, and commandments which I have written ; that thou mayest
teach them. This should have engaged their perpetual reverence
for a man loho zcas so highly honoured. 13 And Moses rose up
and his minister Joshua, who was to be his successor; and Moses
went up into the mount of God.

14 And he said unto the elders, bfore he went up. Tarry ye
here for us, until we come again unto you : and behold, Aaron
and Hur, [are] with you : if any man have any matters to do, let
him come unto them.

15 And Moses went up into the mount, and a cloud covered
the mount. [6 And the glory of the Lord abode upon mount

* It was a common form of making a covenant among the heathens, to sprinkle
the blood of the sacrifice on eacii party ; and it contained, as is generally thought,
a secret wish that llieir blood might be poured out if they were unfaithful.

t That is, they did not die ; alluding to a common opinion, that if God ap-
peared to any one, he would soon die.
VOL. I. '2 A

354 EXODUS. XXIV.

Sinai, and the cloud covered it six days, during zvhich time Moses,
and prohabli/ Joshua with him, waited before the cloud, to exercise
their hiimilitj/ and devotion, and prepare them for the manifesta-
tion : and the seventh day, that is, on the sabbath, he called unto
Moses out of the midst of the cloud. 17 And the sight of the
glory of the LoKi) [was] like devouring lire on the lop of the
mount, in the eyes of the children of Israel, like light and fame
breaking out of the dark cloud.

18 And Moses went into the midst of the cloud, and gat him
up into the mount, rvhile Joshua stood nearer the bottom of the
mount, bctzcecn Moses and the people; and Moses was in the
mount forty days, and forty nights, without eating or driidiing,
supported by the nnraculoiis power and presence of God. This
circumstance gave an air of ma jest i/ to the giving of the law, and
intimated that the design of it was something xery great and
mysterious.

REFLECTIONS.

1. Let us receive, with thankful submission, all intimations of
the divine will : All that the l^ord hath said, rcill we do, and be
obedient, vcr. 7. This is our duty, for God commands nothing but
what is reasonable, important, and advantageous. Obedience is
highly becoming us. This should be our language, when the
book of God is read, or his woril preached. All that the Lord
hath said, will we do, and be obedient. We should not only form
this resolution, but keep it; and be doers of his word, not hearers
only, deceiving ourselves.

2. Let us be willing to be as express as possible in renewing
our covenant with God; consider the requirements of it; all the
words concerning which it was made; study the extent of it; en-
deavour to understand every particular; that we may know what
to do, and what to expect. '^J'his will make our vows rational,
and more likely to be lasting.

3. Let us remember in how awful a manner our covenant with
God is ratihed, with blood; even the sprinkling oj' the blood of'
Jesus, to which there was an allusion in what Moses did. His
blood is the seal of the covenant; confirms it on God's part, and
assures us that he will be faithful to the contents of it. Christ is
the mediator of the new covenant as !Moses was of this. His
blood is called the blood of the everlasting covenant. Let us

EXODUS. XXIV. 355

remember it, so as to promote our humility and confirm our faith;
especially at the Lord's Supper, in the original celebration of
which Christ is thought to allude to this passage, when he says,
This cup is the 'Neiu Testament, or covenant, in my blood. It re-
presents my blood with which the covenant is sealed. When we
remember the death of Christ, let us remember the covenant
sealed by it ; take encouragement from thence, and be animated
by it to obedience.

4. Let us admire the condescension of God, in manifesting
himself in so gracious a manner to sinful creatures ; exhibiting
his majesty and glory with so much splendour, and yet with so
much mildness, that we may not be hurt or terrified, that his
terrors may not fall on us, nor his excellency make us afraid. We
have reason to be thankful, that we are allowed to approach to
God, and to enjoy communion with him. Let us esteem this a
great privilege and admire that grace, which allows it. — But,

5. Let us not lay too great a stress on any external privileges
in religion. These elders saw the glory of God; what greater
honour could they enjoy ! yet their carcases fell in the wilderness,
and Nadab and Abihu were consumed by divine vengeance; their
privileges were of no avail. What would it avail us to be thus
favoured, or to eat and drink in his presence, if we continue dis-
obedient? It would only aggravate our folly and ingratitude. It
w ill be in vain to say, Lord, we have eaten and drank in thy pre-
sence, and been admitted to the nearest approaches to thee;
should he reply, I knoiu ye not, depart from me, ye workers of
iniquity.

6. We have reason to entertain venerable notions of the
Mosaic dispensation, which was established with such pomp,
and came directly from God's mouth. It was an excellent dis-
pensation, well suited to the circumstances of the people, and to
promote the knowledge and worship of God, and faith in a Mes-
siah to come. Let us not entertain light notions of it, as if it
were trifling and ridiculous ; if any thing in it appears so, it is
owing to our ignorance. Let us reverence the voice of God, that
spake on mount Sinai; and be thankful for that purer and plainer
revelation, which we have. May we reverence the law which
was given by Moses, and endeavour to understand it ; but espe-
cially reverence, love, understand, and be obedient to, that grace
which came hi/ Jesus Christ. Amen.

2 A ^

356 EXODUS. XXV.

CHAPTER XXV.

God having cli'liveicd the moral and judicial laws, now comes to the
ceremonial. In this chapter is an account of the offering of the
tabernacle ; the form of the ark ; the mercy seat ; the table, and
candlestick *.

1 And the Lord spake unto Moses, saying, 2 Speak unto
the children of Israel, that they bring me an offering: of every
man that givetli it willingly with his heart, ye shall take my
offering. 3 And this [is] th^ offering which ye shall take of
them; gold, and silver, and brass, 4 And blue, and purple, and
scarlet wool, and line linen, and goats' [hair.] b And rams'
skins dyed red, and badgers' skins, and shittim wood, thought to
he a kind of cedar, zchereof Sohmon's temple teas built, 1 Kings,
vi. 9, 10. 6 Oil for the light, spices for anointing oil, and for
sweet incense, 7 Onyx stones, and stones to be set in the
ephod, and in the breast plate. 8 And let them make me a
sanctuary, a place of public and solemn worship; it was a kind of
moveable tejuple, which might be carried about with them; that I
may dwell among them, by my grace and glorious operations, as
well as by this symbol of my presence. 9 According to all that I
show thee, [after] the pattern of the tabernacle, and the pattern
of all the instruments thereof, even so shall ye make [it;] ac-
cording to some model which Moses had seen, or which was given
to him.

10 And they shall make an ark [of] shittim wood, a little chest
or coffer, to lay up the tables of the covenant in: two cubits and
a half [shall be] the length thereof, and a cubit and a half the
breadth thereof, and a cubit and a half the height thereoff.

* In the oriiiiiial manuscript, tlierc is no enlarircmont or rellertions from tin's
diapter to the tliirty-sccond, for which tlic author ^ives tlic fbllowini;; reason :
' I omit the chapters between the twenty-fourth and the thirty-tliiid, l)ecaiise
they relate entirely to building and furnisliiuK Ihe tabernacle ; to the dress of the
priests, and Ihe like ; things in which \vc have but little concern. Critical niceties
may be dispersed with in such a work as this ; and the inferences drawn from
them, often contain so much of allusion and metaphor, so forced and strained, as
hath done great dishonour to the sacred writings.' TJie few illustrations, which
the reader will find in these and other similar chapters, are chiefly taken from
Clarke, and Dodduidge's manuscript notes, &c.

t A yard and half lon^, and two fret nine inches broad, and iiigh.

EXODUS. XXV. 357

11 And thou shalt overlay it with pure gold, within and with-
out shalt thou overlay it : and shalt make upon it a crown of
gold round about ; a border or ledge, both for ornament and for
the covering to fall into. 12 And thou shalt cast four rings of
gold for it, and put [them] in the four corners thereof; and
two rings [shall be] in the one side of it, and two rings in the
other side of it, to carry it by. 13 And thou shalt make staves
[of] shittim wood, and overlay them with gold. 14 And thou
shalt put the staves into the rings by the sides of the ark, at the
ends of the ark, (as appears from 1 Kings, viii. 8. 2 Chron. v. 9.),
that the ark may be borne with them. 15 The staves shall be
in the rings of the ark: they shall not be taken from it. 16 And
thou shalt put into the ark the testimony which I shall give thee ;
the tuo tables of stone, ichereon the laxo, or ten commandments^
zeere written.

17 And thou shalt make a mercy seat [of] pure gold: two
cubits and an half [shall be] the length thereof, and a^cubit and
a half the breadth thereof; this luas the covering of the ark
18 And thou shalt make two cherubims [of] ^o\^, figures of a
human shape, but with wings, to represent the angels, toho conti-
nually attend upon God in heaven^ : [of] beaten work shalt thou
make them, in the two ends of the mercy seat. 19 And make
one cherub on the one end, and the other cherub on the other
end : [even] of the mercy seat, or, of the matter of the mercy seat,
shall ye make the cherubims on the tvvo ends thereof. 20 And
the cherubims shall stretch forth [their] wings on high, covering
the mercy seat with their wings, and their faces [shall look] one
to another : toward the mercy seat shall the faces of the cherubims
be, that is, towards the middle of the mercy seat, where the Shekinah
zffas to reside. 21 And thou slialt put the mercy seat above upon
the ark, us the covering of it, and in the ark, under the cover, thou
shalt put the testimony that I shall give thee. 22 And there I
will meet with thee and I will commune with thee, from above
the mercy seat, from between the two cherubims which [are]
upon the ark of the testimony of all [things] which I will give
thee in conmiandment unto the children of Israel.

23 Thou shalt also make a table [of] shittim wood : two cubits
[shall be] the length thereof, and a cubit the breadth thereof, and
a cubit and a half the height thereof. 24 And thou shalt overlay

* Grotiiis ami otliers think they came nearer to the representation of oxen,
than any otlier form ; which might be the reason wliy Jeroboam's idols were iu
the shape of calves or oxen, \ Kings xii. i!s.

358 EXODUS. XXV.

Jt with pure gold, and make thereto a crown, or ledge, of gold
round about. 2.5 And thou shalt make unto it a border of an
hand-breadth round about, and thou shalt make a golden crown
to the border thereof round about. 26 And tliou shalt make for
It four rings of gold, and put the rings in the four corners that
[are] on the four feet thereof. 27 Over against the border shall
the rings be for places of the staves to bear liic table. 28 And
thou shalt make the staves [of] shittim wood, and overlay them
with gold, that the table may be borne with them. 29 And thou
shalt make the dishes thereof, wherein the bread was set on the
table, and spoons thereof, or cups, for the incense to be put in, (see
Num. vii. 14.), and covers thereof, to cover the bread in the dishes,
and the incense in the cups, and bowls thereof, to cover withal, or,
to pour out withal, [of] pure gold shalt thou make them.
30 And thou shalt set upon the table, shew bread before me
alway *.

31 And thou shalt make a candlestick [of] pure gold: [of]
beaten work shall the candlestick be made : his shaft, and his
branches, his bowls, his knops, and his flowers shall be of the
same. 32 And six branches shall come out of the sides of it:
three branches of the candlestick out of tiie one side, and three
branches of the candlestick out of the other side. 33 Three
bowls made like unto almonds, [with] a knop and a flower in
one branch ; and three bowls made like almonds in the other
branch, [with] a knop and a flower : so in the six branches that
come out of the candlestick. 34 And in the candlestick [shall
be] four bowls made like unto almonds, [with] their knops and
their flowers. 35 And [there shall be] a knop under two branches
of the same, and a knop under two branches of the same, and a
knop under two branches of the same, according to the six
branches that proceed out of tlie candlestick. 36 Their knops
and their branches shall be of the same : all of it [shall be] one
beaten work [of] pure gold. 37 And thou shalt make tlic seven
lamps thereof: and they whom I shall appoint shall light the
lamps thereof, that they may give light over against it, that is, the
table of shew bread. 38 And the tongs thereof, and the snuff"-
dibhes thereof [shall be of] pure gold. 39 [Of] a talent of pure
gold shall he make it, with all these vessels. 40 Anil look that
thou make [them] after their pattern, which was showed tliee in
the mount.

♦ Slicw bread, or bicad of Uio presence, was so called, because it wa-s con-
stantly placed in God's prescnrc. It was divided into twelve tliin loaves, one
tor every tube, an a public at kiiou k dement tliat lliey received all then food
froiu God, and were to use it as under lli^ eve.

EXODUS. XXVI. 359

CHAPTER XXVI.

An account of the ten curtains of the tabernacle, and the vail of

the ark.

I JMOREOVER, thou shall make the tabernacle [with] ten
curtains [of] fine twined linen, and blue, and purple, and scarlet :
[with] cherubims of cunning work shalt thou make them*. 2 The
length of one curtain [shall be] eight and twenty cubits, Jifty-one

feet, or seventeen yards ttvo inches, and the breadth of one curtain,
four cubits, seven feet Jour inches: and every one of the curtains
shall have one measure. 3 The five curtains shall be coupled
together one to another: and [other] five curtains [shall be]
coupled one lo another. 4 And thou shalt make loops of blue
upon the edge of the one curtain, from the selvedge in the coup-
ling : and likewise shalt thou make in the uttermost edge of
[another] curtain, in the coupling of the second. 5 Fifty loops
shalt thou make in the one curtain, and fifty loops shall thou
make in the edge of the curtain that [is] in the coupling of the
second ; that the loops may take hold one of another. 6 And
thou shalt make fifty laches, or buttons, of gold, and couple the
curtains together with the laches : and it shall be one tabernacle.
7 And thou shalt make curtains [of] goals' [hair] to be a
covering upon the tabernacle : eleven curtains shall thou make.
8 I'he length of one curtain [shall be] thirty cubits, eighteen yards
and a quarter, and the breadth of one curtain four cubits : and
the eleven curtains [shall be all] of one measure. 9 And thou
shall couple five curtains by themselves, and six curtains by
themselves, and shall double the sixth curtain in the forefront of
the tabernacle. 10 And thou shall make fifty loops on the edge
of the one curtain [that is] outmost in the coupling, and fifty
loops in the edge of the curtain which coupleth the second.

I I And thou shalt make fifty laches, of brass, and put the laches
into the loops, and couple the lent together, dial it may be one.
12 And the remnant that remaineth of the curtains of the tent,
the half curtain that remaineth, shall hang over the back side of
the tabernacle. 13 And a cubit on the one side, and a cubit on

* lu the Hebrew, tUc work of a cuuiiing workmaiij or enibroidei ei .

360 EXODUS. XXVI.

the other side of that which remaineth in the length of the cur-
tains of the tent, it shall hang over the sides of the tabernacle, on
this side, and on that side, to cover it.

14 And thou shalt make a covering for the tent, [of] rams'
skins dyed red, and a covering above [of] badgers' skins.

15 And thou shalt make boards for the tabernacle, [of] shittim
wood standing up. 16 Ten cubits, eighteen feet three inches,
[shall be] the length of a board, and a cubit and a half, ticofeet
nine inches, [shall be] the breadth of one board. 17 Two tenons
[shall there be] in one board, set in order one against another :
thus shalt tiiou make for all the boards of the tabernacle. 18 And
thou shalt make the boards for the tabernacle, twenty boards on
the south side, southward, 19 And thou shalt make forty sockets
of silver, under tiie twenty boards : two sockets under one
board for his two tenons, and two sockets under another board
for his two tenons. 20 And for the second side of the taber-
nacle on the north side, [there shall be] twenty boards. 21 And
their forty sockets [of] silver : two sockets under one board, and
two sockets under another board. 22 And for the sides of the
tabernacle westward, thou shalt make six boards. 23 And two
boards shalt thou make for the corners of the tabernacle in the
two sides. 24 And they shall be coupled together beneath, and
they shall be coupled together above the head of it unto one
ring : thus shall it be for them both ; they shall be for the two
corners. 25 And they shall be eight boards, and their sockets
[of] silver, sixteen sockets : two sockets under one board, and
two sockets under another board. 26 And thou shalt make bars
[of] shittim wood : five for the boards of the one side of the ta-
bernacle, 27 And five bars for the boards of the other side of
the tabernacle, and live bars for the boards of the side of the ta-
bernacle for the two siJes westward, 28 And the middle bar in
the midst of the boards shall reach from end to end. 29 And
thou shalt overlay ''le boards with gold, and make their rings [of]
gold [for] places ^or the bars : and thou shalt overlay the bars
with gold. 30 And thou shalt rear up the tabernacle ac-
cording to the fash on thereof, which was showed thee in the
mount.

Id 1- ^"^ '^^"^ ^^^^* n»ake a vail [of] blue and purple, and scarlet,

^j^^^. une twined linen of cunning work: with cherubims shall it

be made. 32 And thou shalt hang it upon four pillars of shittim

[wood,] overlaid with gold : their hooks [shall be of] gold, upon

the four sockets of silver. 3o And thou shalt hang up the vail under

EXODUS. XXVII. 361

the taches, that thou mayest bring in thither within the vail, the
ark of the testimony : and the vail shall divide unto you, between
the holy [place] and the most holy. 34 And thou shalt put the
mercy seat upon the ark of the testimony, in the most holy
[place.] 35 And thou shalt set the table without the vail, and the
candlestick over against the table on the side of the tabernacle
toward the south : and thou shalt put the table on the north side.
36 And thou shalt make an hanging for the door of the tent, [of]
blue, and purple, and scarlet, and fine twined linen, wrought
with needle work. 37 And thou shalt make for the hanging, five
pillars [of] shittim [wood,] and overlay them with gold, [and]
their hooks [shall be of] gold: and thou shalt cast five sockets
of brass for them.

CHAPTER XXVII.

Contains an account of the altar of burnt offering, with the vessels; the
court of the tabernacle ; and the oil for the lamp.

1 xtLND thou shalt make an altar [of] shittim wood, five cubits
long, and five cubits broad : the altar shall be four square,
and the height thereof [shall be] three cubits, jftve feet and an
half. 2 And thou shalt make the horns of it upon the four
corners thereof*: his horn shall be of the same: and thou shalt
overlay it with brass. 3 And thou shalt make his pans to receive
his ashes, and his shovels, and his basons, and his flesh hooks, and
his fire pans: all the vessels thereof thou shalt make [of] brass.
4 And thou shalt make for it a grate of net work [of] brass ; and
upon the net, or grate, shalt thou make four brasen rings in the
four corners thereof. 5 And thou shalt put it under the com-
pass of the altar beneath, that the net may be even to the midst of
the altar. 6 And thou shalt make staves for the altar, staves [of]
shittim wood, and overlay them with brass. 7 And the staves
shall be put into the rings, and the staves shall be upon the two
sides of the altar to bear it. 8 Hollow with boards shalt thou
make it : as it was showed thee in the mount, so shall they
make [it.].

* That is, the four risings, one at each corner, in xhe shape of horns, either for
ornament, or to fasten the sacrifice unto.

362 EXODUS. XXVII.

9 And thou shall make the court of the tabernacle lor the
south side, southward : [there shall be] hanguigs for the court [of]
fine twined linen of an hundred cubits long, almost sixty-one
yards, for one side. 10 And the twenty pillars thereof, and their
twenty sockets [shall be of] brass : the hooks of the pillars, and
their fillets [shall be of] silver. 1 1 And likewise for the north
side in length, [there shall be] hangings of an hundred [cubits]
long, and his twenty pillars, and their twenty sockets [of] brass :
the hooks of the pillars, and their fillets [of] silver. 12 And [for]
the breadth of the court, on the west side, [shall be] hangings of
fiftv cubits : their pillars ten, and their sockets ten. 13 /\nd the
breadth of the court on the east side, eastward, [shall be] fifty
cubits. 14 The hangings of one side [of the gate shall be] fifteen
cubits, their pillars three, and their sockets three. 15 And on
the other side [shall be] hangings, fifteen [cubits :] their pillars
three, and their sockets three. l6 And for the gate of the court,
[shall be] an hanging of twenty cubits, [of] blue, and purple, and
scarlet, and fine twined linen wrought with needle work : [and]
their pillars [shall be] four, and their sockets four. 17 All the
pillars round about the court [shall be] filleted with silver : their
hooks [shall be of] silver, and their sockets [of] brass. 18 The
length of the court [shall be] an hundred cubits, and the breadth
fifty every where, and the height five cubits [of] fine twined linen,
and their sockets [of] brass. 19 All the vessels of the tabernacle
in all the service thereof, and all the pins thereof, and all the pins
of the court [shall be of] brass.

^0 And thou shalt conuiiand the children of Israel, that they
bring thee pure oil-olive beaten, for the light to cause the lamp to
burn always. 21 In the tabernacle of the congregation, ?r//c/t' the
movie used to meet, not only one with another, hut zcith God also;
and where the priests, Levites, and people assembled, according to
their several decrees of approach, without the vail, that is, the se-
cond tail in the holy place, which [is] before the ark of the testi-
mony Aaron and his sous shall order it from evening to morning
before the Loud : [it shall be] a statute for ever unto their gene-
rations, on the behalf of the children of Israel.

EXODUS. XXVIII. 363

CHAPTER XXVIII.

Contains an account of Aaron and his sons being separated for the
priests' office; the ephod ; the Urim and Thumraim.

I And take thou unto thee, that is, solemnli/ set apart for this
ojjice, Aaron thy brother, and his sons with him, from among the
children of Israel, that he may minister unto me in the priests'
ofiice, [even] Aaron, Nadab, and Abihu, Eleazar and Ithamar,
Aaron's sons.

2 And thou shalt make holy garments for Aaron thy brother,
to be used only in holy ministrations, for glory, and for beauty,
glorious and beautiful. 3 And thou shalt speak unto all that are
wise hearted, skilful artists, whom I have filled with the spirit of
wisdom, that they may make Aaron's garments to consecrate him,
that he may minister unto me in the priest's office. 4 And these
[are] the garments which they shall make ; a breast plate, and an
ephod, and a robe, and a broidered coat, a mitre and a girdle : and
they shall make holy garments for Aaron thy brother, and his sons,
thai he may minister unto me in the priests' office. 5 And they
shall take gold, and blue, and purple, and scarlet, and fine linen.

6 And they shall make the ephod [of] gold, [of] blue, and [of]
purple, [of] scarlet and fine twined linen with cunning work. 7 It
shall have the two shoulder-pieces thereof joined at the two edges
thereof; and [so] it shall be joined together. 8 And the curious
girdle of the ephod which [is] upon it, shall be of the same, ac-
cording to the work thereof; [even of] gold, [of] blue, and pur-
ple, and scarlet, and fine twined linen. 9 And thou shalt take
two onyx stones, and grave on them the names of the children of
Israel. 10 Six of their names on one stone, and [the other] six
names of the rest on the other stone, according to their birth.

I I With the work of an engraver in stone, [like] the engravings
of a signet, shalt thou engrave the two stones, with the names of
the children of Israel : thou shalt make them to be set in ouches
of gold, hollow places in which the stones were set fast. J 2 And
thou shalt put the two stones upon the shoulders of the ephod,
[for] stones of memorial unto the children of Israel. And Aaron
shall bear their names before the Lord, upon his two shoulders

364< EXODUS. XXVIII.

for a memorial ; that God, seeing their names presented before him,
by the high priest, might graciously remember them, and shore mercy
unto them. 13 And ihou shall make ouches, or sockets, [of] gold ;
14 And two chains [of] pure gold at the ends ; [of] svreathen
work shalt thou make them, and fasten the wreathen chains to the
ouches.

15 And thou shalt make the breast plate of judgment, xohereby
answers of judgment in all zceighty matters were given to the people,
when they consulted God for direction, with cunning work, after
the work of the ephod thou shalt make it; [of] gold, [of] blue,
and [of] purple, and [of] scarlet, and [of] tine twined linen thou
shalt make it. l6 Four square it shall be [being] doubled ; a span
[shall be] the length thereof, and a span [shall be] the breadth
thereof. 17 And thou shalt set in it settings of stones, [even] four
rows of stones : [the first] row [shall be] a sardius, a topaz, and a
carbuncle: [this shall be] the first row. 18 And the second row
[shall be] an emerald, a sapphire, and a diamond. 19 And the
third row a ligure, an agate, and an amethyst. 20 And the fourth
row a beryl, and an onyx, and a jasper : they shall be set in
gold in their enclosings. 2 1 And the stones shall be with the
names of the children of Israel, twelve, according to their names ;
[like] the engravings of a signet, every one with his name shall they
be according to the twelve tribes. 22 And thou shalt make upon
the breast plate chains at the ends, [of] WTeathen work, [of]
pure gold. 23 And thou shalt make upon the breast plate two
rings of gold, and shalt put the two rings on the two ends of the
breast plate. 24 And thou shalt put the two wreathen [chains] of
gold in the two rings [which are] on the ends of the breast plate.
24 And [the other] two ends of the two wreathen [chains,] thou
shalt fasten in the two ouches, and put [them] on the shoulder
pieces of the ephod before it. 26 And thou shalt make two
rings of gold, and thou shalt put them upon the two ends of the
breast plate, in the border thereof, which [is] in the side of the
ephod inward. 27 And two [other] rings of gold thou shalt
make, and shalt put them on the two sides of the ephod, under-
neath towards the forepart thereof, over against the [other] coup-
ling thereof, above the curious girdle of the ephod. 28 And they
shall bind the breast plate by the rings thereof, unto the rings
of the ephod with a lace of blue, that [it] may be above the curious
girdle of the ephod, and that the breast plute be not loosed from
the ephod. 29 And Aaron shall bear the names of the children
of Israel in the breast plate of judgment, ui)on his heart, when lie

EXODUS. XXVIII. 365

goeth in unto the holy [place,] for a memorial before the Lord
continually.

30 And thou shalt put in the breast plate of judgment the Urim
and the Thummim*; and they shall be upon Aaron's heart, when
he goeth in before the Lord : and Aaron shall bear the judgment
of the children of Israel upon his heart, before the LoiiD conti-
nually.

31 And thou shalt make the robe of the ephod all [of] blue.
3'2, And there shall be an hole in the top of it, in the midst there-
of : it shall have a binding of woven work round about the hole of
it, as it were the hole of an habergeon, or breast-plate, that it be
not rent. 33 And [beneath] upon the hem of it thou shalt make
the Jigure o/' pomegranates [of] blue, and [of] purple, and [of]
scarlet round about the hem thereof; and bells of gold between
them round about, bi/ the sound of which, the people might be
reminded of the work the high priest was engaged in, and excited to

join their affections and devotions with his. 34 A golden bell and
a pomegranate, a golden bell and a pomegranate upon the hem of
the robe round about. 35 And it shall be upon Aaron to minister :
and his sound shall be heard when he goeth in unto the holy
[place] before the Lord, and when he cometh out; that he die
not, for his disobedience or carelessness.

oQ And thou shalt make a plate [of] pure gold, like an half
coronet, and grave upon it, [like] the engravings of a signet,
HOLINESS TO THE LORD. 37 And thou shalt put it
on a blue lace, that it may be upon the mitre : upon the fore-
front of the mitre it shall be. 38 And it shall be upon Aaron's
forehead, that Aaron may bear the iniquity of the holy things,
obtain pardon of God for the imperfection of their best duties
and services, and which the children of Israel shall hallow in
all their holy gifts, shall separate or consecrate to God in all
their offerings or gifts, and it shall be always upon his forehead,
at all times of his solemn appearance before God, that they may be
accepted before the Lord.

39 And thou shalt embroider the coat of fine linen, and thou

* What the Urim aud Thummim were, is uncertain. VVitsius supposes it was
some singular piece of woikmansliip made immediately by God himself, because
there is no mention of the making of it, as there is of every thine; else. Others
tliiuk that the stones themselves were called so, as beluga plcd>;e of those oracular
answers which God would give, of which, the integrity and lustre of the jewels,
raipht seem a kind of emblem. Those who wish to see more on tliis subject, and
various otlier particulars relating to the priests, the tabernacle, &c., may consult
AsHwoHTH's and Jennings's Jewish Antiquities, Spencer, VVitsius, Pri-

UF.AUX, &C.

366 EXODUS. XXIX.

shah make the mitre [of] fine linen, and thou shalt make the
girdle [of] needle work.

40 And for Aaron's sons thou shalt make coats, and thou shalt
make for them girdles, and bonnets shalt thou make for them for
glory and for beauty. 41 And thou shalt put them upon Aaron
thy brother, and his sons M'ith him: and shalt anoint them, and
consecrate them, and sanctify them, that they may minister unto
me in the priests' office. 42 And thou shalt make them linen
breeches, to cover their nakedness : from the loins even unto the
thighs they shall reach. 43 And they shall be upon Aaron, and
upon his sons, when they come in unto the tabernacle of the con-
gregation, or when they come near unto the altar to minister in the
holy [place ;] that they bear not iniquity, and die, as a 'punishment
for it. [It shall be] a statute for ever unto him, and his seed after
him.

CHAPTER XXIX.

We have here an account of the sacrifice and ceremonies of consecrat-
ing the priests, and the continual burnt offering.

1 And this [is] the thing that thou shalt do unto them to hal-
low them, to minister unto me in the priests' office : take one
young bullock, and two rams without blemish. 2 And unlea-
vened bread, and cakes unleavened tempered with oil, and wafers
unleavened anointed with oil: [of] wheaten flour shalt thou make
them. 3 And thou shalt put them into one basket, and bring
them in the basket, with the bullock and the two rams. 4 And
Aaron and his sons thou shalt bring unto the door of the taberna-
cle of the congregation, and shalt wash them with water.

5 And thou shalt take the garments, and put upon Aaron
the coat, and the robe of the cphod, and the ephod, and the
breast-plate, and gird him with the curious girdle of the ephod.
6 And thou shalt put the mitre upon his head, and put the holy
crown upon the mitre. 7 Then shalt thou take the anointing oil,
and pour [it] upon his head, and anoint him. 8 And thou shalt
bring his sons, and put coats upon them. 9 And thou shalt gird
them with girdles, Aaron and his sons, and put the bonnets on

EXOD-US. XXIX. 367

them : and the priest's office shall be theirs for a perpetual sta-
tute, c////7>7i]^ tlie continitance of the Jetvhh dispensation: and thou
shalt consecrate Aaron and his sons. 10 And thou shalt cause a
bullock to be brought before the tabernacle of the congregation :
and Aaron and his sons shall put their hands upon the head of
the bullock. 1 1 And thou shalt kill the bullock before the Lord,
[by] the door of the tabernacle of the congregation. 12 And
thou shalt take of the blood of the bullock, and put [it] upon the
horns of the altar with thy finger, that is, the brasen altar of burnt
offerings, to sanctify the altar itself, that it might befit afterwards
to sanctify the sacrifices of the people, and pour all the rest of
the blood beside the bottom of the altar. 13 And thou shalt
take all the fat that covereth the inwards, and the caul [that is]
above the liver, probably the midriff*, and the two kidneys and
the fat that [is] upon them, and burn [them] upon the altar.

14 But the flesh of the bullock, and his skin, and his dung shalt
thou burn with fire without the camp : it [is] a sin off"ering.

15 Thou shalt also take one ram, and Aaron and his sons shall
put their hands upon the head of the ram. l6 And thou shalt
slay the ram, and thou shalt take his blood, and sprinkle [it] round
about upon the altar. 17 And thou shall cut the ram in pieces,
and wash the inwards of him, and his legs, and put [them] unto
his pieces, and unto his head. 18 And thou shalt burn the whole
ram upon the altar : it [is] a burnt offering unto the Lord : it [is]
a sweet savour, an offering made by fire unto the liORD. 19 And
thou shalt take the other ram for a peace offering, both by zmy of
thankfulness for calling him to this office, and to beg of God to
prosper him in the execution of it, and Aaron and his sons shall
put their hands upon the head of the ram. 20 Then shalt thou
kill the ram, and take of his blood, and put [it] upon the tip of the
right ear of Aaron, and upon the tip of the right ear of his sons,
and upon the thumb of their right hand, and upon the great toe
of their right foot, and sprinkle the blood upon the altar round
about. 21 And they shall take of the blood that [is] upon the
altar, and of the anointing oil, and sprinkle [it] upon Aaron and
upon his garments, and upon his sons, and upon the garmeuts of
his sons with him; and he shall be hallowed, and his garments,
and his sons, and his sons' garments with him. 22 Also thou
shalt take of the ram the fat and the rump, and the fat that cover-
eth the inwards, and the caul [above] the liver, and the two kid-

* A membrane or skiu, wliich separates tke heart aud lungs from the lower in
testines.

368 EXODUS. XXIX.

neys, and the fat that [is] upon them, and the right shoulder; for
it [is] a ram of consecration, that is, of the priest in his office.
2S And one loaf of bread, and one cake of oiled bread, and one
^vafer out of the basket of the unleavened bread, that [is] be-
fore the Lord. 24 And thou shalt put all in the hands of Aaron,
and in the hands of his sons; and shalt wave them [for] a wave
offering before the Lord. £5 And thou shalt receive them of
their hands, and burn [them] upon the altar for a burnt offering,
for a sweet savour before the Lord : it [is] an offering made by
lire unto the Lord.

26 And thou shalt take the breast of the ram of Aaron's con-
secration, and wave it [for] a wave offering before the Lord:
and it shall be thy part. That which teas afterwards given to the
priests (v. 28. Lev. vii. 34.) is here assigned to Moses, because he
now did the priests' office. 27 And thou shalt sanctify the breast
of the wave offering, and the shoulder of the heave offering
which is waved, and which is heaved up, of the ram of the con-
secration, [even] of [that] which [is] for Aaron, and of [that]
which is for his sons. This teas done hi/ throiving the parts up,
and catching them again, to denote, their givitig these things to
God, and then receiving them again from him as their portion.
28 And it shall be Aaron's and his sons' by a statute for ever,
from the children of Israel: for it [is] an heave offering: and it
shall be an heave offering from the children of Israel of the sa-
crifice of their peace offerings, [even] their heave offering unto
the Lord. 29 And the holy garments of Aaron shall be his
sons' after him, to be anointed therein, and to be consecrated in
them. 30 [And] that son that is priest in his stead shall put
them on seven days, when he cometh into the tabernacle of the
congregation to minister in the holy [place.]

31 And thou shalt take the ram of the consecration, and seethe
his flesh in the holy place. 32 And Aaron and his sons shall eat
the flesh of the ram, and the bread that [is] in the basket, [by]
the door of the tabernacle of the congregation. 33 And they
shall eat those things wherewith the atonement was made, to
consecrate [and] to sanctify- them : but a stranger shall not eat
[thereof,] because they [are] holy. 34 And if aught of the flesh
of the consecrations, or of the bread, remain unto the morning,
then thou shalt burn the remainder with lire: it shall not be
eaten, because it [is] holy. 35 And thus shalt do unto Aaron,
and lo his sons, according to all [things] which I have com-
manded thee : seven days shalt thou consecrate them. 36 And

EXODUS. XXIX. 369

thou shalt offer every day a bullock [for] a sin offering, for atone-
ment : and thou shalt cleanse the altar, when thou hast made an
atonement for it, and thou shalt anoint it to sanctify it. 37 Seven
days thou shalt make an atonement for the altar, and sanctify it :
and it shall be an altar most holy : whatsoever toucheth the altar
shall be holy.

38 Now this [is that] which thou shalt offer upon the altar ;
two lambs of the first year, day by day continually. 39 The
one lamb thou shalt offer in the morning : and the other lamb
thou slialt offer at even, about three o'clock in the afternoon.
40 And with the one lamb a tenth deal of flour mingled with
the fourth part of an bin of beaten oil : and the fourth part of an
bin of wine [for] a drink offering. 41 And the other lamb thou
shalt offer at even, and shalt do thereto according to the meat
offering of the morning, and according to the drink offering
thereof, for a sweet savour, an offering made by fire unto the
Lord. 42 [This shall be] a continual burnt offering throughout
your generations, [at] the door of the tabernacle of the congre-
gation, before the Lord : where I will meet you, to speak there
unto thee.

43 And there I will meet with the children of Israel, and [the
tabernacle] shall be sanctified by my glory. 44 And 1 will sanc-
tify the tabernacle of the congregation, and the altar : I will
sanctify also both Aaron and his sons, to minister to me in the
priest's office. 43 And I will dwell among the children of Israel,
and will be their God, by special covenant, and the manifold evi^
dences of my favour toivards them above all others. 46 And they
shall know that I [am] the Lord their God, that brought them
forth out of the land of Egypt, that I may dwell among them : I
[am] the Lord their God.

VOL. I. v; B

370 EXODUS. XXX.

CHAPTER XXX.

Ci)iilains an account of the altar of inci'usc ; the ransom of souls ; the
holy anointing oil ; and the composition of the perfume.

1 i\ND thou shah make an altar to burn incense upon: [of]
sliittini wood shall ihou make it. 2 A cubit [shall be] the leuglh
thereof, and a cubit the breadth thereof, four-square shall it be,
and two cubits [shall be] the height thereof: the horns thereof
[shall be] of the same. 3 And thou shalt overlay it with pure
j^old, the top thereof, and the sides thereof round about, and the
horns thereof; and thou shalt niake unto it a crown, or rim, of
gold round about, which served to keep the coals and incense jyom
falling off. 4 And two golden rings shalt thou make to it under
the crown of it, by the two corners thereof, upon the two sides
of it shalt thou make [it :] and they shall be for places for the
staves to bear it withal. 5 And thou shalt make the staves [of]
shittim wood, and overlay them with gold. 6 And thou shalt
put it before the vail that [is] by the ark of the testimony, before
the mercy seat that [is] over the testimony, where I will meet
with thee.

7 And i\aron shall burn thereon sweet incense every morning :
when he dresselh the lamps, he shall burn incense upon it : he
rias to do this thejirst time, but afterzcards any priest might do it.

8 And when Aaron lighleth the lamps at even, he shall burn
incense upon it; a perpetual incense before the Loud, through-
out your generations. 9 Ye shall offer no strange incense
thereon, nor burnt-sacrifice, nor meat-offering ; neither shall ye
pour drink-offering thereon. 10 And Aaron shall make an atone-
ment upon the horns of it once in a year, on the day of recon-
ciliatiouy (Lev.xvi. 18,29,30. Num. xxix. ?•)> ^^'i^l' I'^e blood of
the sin-offering of atonements : once in a year* shall he make
atonement upon it, throughout your generations : it [is] most
holy unto the LouD.

11 And the Lord spake unto Moses, saying, 12 When thou
takest the sum of the children of Israel after their number, then
shall they give every man a ransom for his soul unto the Loud,
when tlioH numberest them, a certain price fur the redemption of

EXODUS. XXX. 371

their lives; wherehif they achioivhdgcd God's right over their
lives ; that tliey had forfeited them by their sins, and that it was
his merci/ to continue them, that there be no plague among them,
when [thou] numberest them. 13 This they shall give, every
one that passeth among them that are numbered ; half a shekel
after the shekel of the sanctuary, ahout fourteen pence ; a shekel
[is] twenty gerahs : an half shekel [shall be] the offering of the
Lord. 14 Every one that passeth among them that are num-
bered, from twenty years old and above, shall give an offering
unto the Lord. 15 The rich shall not give more, and the poor
shall not give less than half a shekel, when [they] give an offering
unto the Lord, to make an atonement for your souls; to denote
that all are redeemed by the same price, and that there is ?io respect
of persons with God. \6 And thou shalt take the atonement
money of the children of Israel, and shalt appoint it for the ser-
vice of the tabernacle of the congregation, for the building and
furniture of it, and for maintaining God's worship there ; that
it may be a memorial unto the children of Israel before the Lord,
to make an atonement for your souls.

17 And the Lord spake unto Moses, saying, 18 Thou shalt
also make a laver [of] brass, and his foot [also of] brass, to wash
[withal :] and thou shalt put it between the tabernacle of the
congregation and the altar, and thou shalt put water therein.
19 For x\aron and his sons shall wash their hands and their feet
thereat. 20 When they go into the tabernacle of the congrega-
tion, they shall wash with water, that they die not: or when they
come near to the altar to minister, to burn offering made by fire
unto the Lord. 21 So they shall wash their hands and their
feet, that they die not : and it shall be a statute for ever to
them, [even] to him and to his seed throughout their generations.

£2 Moreover the Lord spake unto Moses, saying, 23 Take
thou also unto thee principal spices of pure myrrh five hundred
[shekels,] and of sweet cinnamon half so much, [even] two
hundred and fifty [shekels,] and of sweet calamus two hundred
and fifty [shekels.] 24 And of cassia five hundred [shekels,]
after the shekel of the sanctuary, and of oil olive an hin, about
three quarts. 15 And thou shalt make it an oil of holy ointment,
an ointment compound after the art of the apothecary: it shall
be an holy anointing oil. 26 And thou shalt anoint the tabernacle
of the congregation therewith, and the ark of the testimony.
27 And the table and all his vessels, and the candlestick and his
vessels, and the altar of incense. 28 And the altar of burut

2 B 2

372 EXODUS. XXXI.

offering with all his vessels, and the laver and his foot. 29 And
thou shalt sanctify them, that they may be most holy : whatsoever
toucheth them shall be holy. SO And thou shalt anoint Aaron
and his sons, and consecrate them, that [they] may minister unto
me in the priests' office. 31 And thou shalt speak unto the
children of Israel, saying, This shall be an holy anointing oil
unto me throughout your generations. 32 Upon man's flesh
shall it not be poured, neither shall ye make [any other] like it,
after the composition of it : it [is] holy, [and] it shall be holy unto
you. 33 Whosoever compoundeth [any] like it, or whosoever
putteth [any] of it upon a stranger, shall even be cut off from his
people.

34 And the Lord said unto Moses, Take unto thee sweet
spices, stacte, and onycha, and galbanum ; [these] sweet spices
with pure frankincense: of each there shall be a like [weight:]
35 And thou shalt make it a perfume, a confection after the art
of the apothecary, tempered together, pure [and] holy : 36 And
thou shalt beat [some] of it very small, and put of it before the
testimony in the tabernacle of the congregation, where I will
meet with thee : it shall be unto you most holy. 37 And [as for]
the perfume which thou shalt make, ye shall not make to your-
selves according to the composition thereof: it shall be unto
thee holy for the Lokd. 38 ^Vhosoever shall make like unto
that, to smell thereto, shall even be cut oft" from his people.

CHAPTER XXXI.

We have here an account of Bezalcel and Aholiab being called for the
work of the tabernacle ; of the sabbath ; and of Moses' receiving the
two tables.

1 And the Lord spake unto Moses, saying, 2 See I have
called by name, Bezaleel the son of Uri, the son of Hur, of the
tribe of Judah : 3 And I have fdled him with the spirit of God,
in wisdom, and in understanding, and in knowledge, and in all
manner of workmanship, 4 To devise cunning works, to work in
gold, and in silver, and in brass, 5 And in cutting of stones to set
[them,] and in carving of timber, to work in all manner of work-
jnanship. 6 And J, behold, 1 have given with him Aholiab, the

EXODUS. XXXI. 373

son of Ahisamach, of the tribe of Dan ; and in the hearts of all
that are wise hearted I have put wisdom, endued them with pe-
culiar ahility for this work, that they may make all that 1 have
commanded thee. 7 The tabernacle of the congregation, and
the ark of the testimony, and the mercy seat that [is] thereupon,
and all the furniture of the tabernacle, 8 And the table and his
furniture, and the pure candlestick with all his furniture, and ine
altar of incense, 9 And the altar of burnt offering with all his
furniture, and the laver and his foot, 10 And the cloths of service,
and the holy garments for Aaron the priest, and the garments of
his sons, tt) minister in the priest's office, 1 1 And the anointing
oil, and sweet incense for the holy [place :] according to all that
I have commanded thee, shall they do.

12 And the Lord spake unto Moses, saying, 13 Speak thou
also unto the children of Israel, saying, Verily my sabbaths ye
shall keep ; though the work of the tabernacle be holy, and be di-
ligently and speedily to be done, yet 1 will not have any of it done
on the sabbath days : for it [is] a sign between me and you
throughout your generations, that you own me for your God, who
am the creator of heaven and earth, who redeemed you out of
Egypt, and that I own you for my people ; that [ye] may know
that I [am] the Lord that doth sanctify you. 14 Ye shall keep
the sabbath therefore ; for it [is] holy unto you : every one that
defileth it, shall surely be put to death : for whosoever doeth
[any] work therein, that soul shall be cut off from among his
people. 15 Six days may work be done, but in the seventh [is]
the sabbath of rest, holy to the Lord : whosoever doeth [any]
work in the sabbath day, he shall surely be put to death.
l6 Wherefore the children of Israel shall keep the sabbath, to
observe the sabbath throughout their generations, [for] a per-
petual covenant. 17 It [is] a sign between me, and the children
of Israel for ever: for [in] six days the Lord made heaven and
earth, and on the seventh day he rested, and was refreshed.

18 And he gave unto Moses, when he had made an end of
communing with him upon mount Sinai, zchen forty dat/s were
expired, two tables of testimony, tables of stone, written with the
finger of God, the immediate work of God, to denote, that it zcas
the work of God alone to write this law upon mens hearts.

37t EXODUS. XXXII.

CHAP. XXXII. 1—20.

Wc now proceed with the historical part of this book, and have here
a very memorable and surprising story, the making of the golden
calf, and its awful consequences.

1 And when the generality of the people saw that Moses de-
layed to come down out of the mount, where he was forty days,
receiving the law, the people gathered themselves together unto
Aaron in a tuniultnous manner, and said unto him, Up, make us
^oAs, a)i image or representation of God, as a visible sign of his
presence among us, which shall go before us as in other natio)ts:
for [as for] this Moses, the man that brought us up out of the
land of Egypt, we wot not M'hat is become of him; zee expected
to receive directions about God's service at this mountain, but we
are weary of waiting, and therefore will serve God in our ozin
way*. 2 And Aaron said unto them, Break off the golden car-
rings which you brought from Eijypt, and vvliich [are] in the ears
of your wives, of your sons, and of your daughters, and bring
[liiem] unto mei*. 3 And all the people brake off the golden
ear-rings which [were] in their ears, and brought [them] unto
Aaron. 4 And he received [them] at their hand, and fashioned
it with a graving tool, after he had made it a molten calf J : and
they said, These [be] thy gods, or, this is thy God, O Israel,
which brought thee up out of the land of E-ypt, or, this is a
representation of him. 5 And when Aaron saw with zchat ap-
plause they received [it,] and with what resolutions they crowded
about it, he teas concerned a little to palliate what he had done,
and direct their views still to Jehovah, and he built an altar before
it, and Aaron made proclamation, and said. To-morrow [is] a
feast to the LoKD. (3 And they rose up early on the morrow,

* Strange infatuation ! after all thiy Lad seen, and notwillistanding all that was
still before their eyes on the mount.

t When lie saw no dissuasions woidd jtrevail, prol)al)lv ho proposfd this, con-
ceivinn tl'ey would n«vcr yield to it; but suptTstition and idolatry ^ot the better
of their covctousness.

t He melted them down into llie i.haj)e of a cait", or an ox ; mider wliich like-
ness the Jl^jptiaus worshipped their god .'\])i.s, whom probably the Israelites fol-
lowed. .See Acts vii. 39.

EXODUS. XXXII. 375

and offered burnt offerings, and brought peace offerings ; tlius,
as the Psalmist observes, they made a calf in Horeb, and wor-
shipped the fnolten image: and the people sat down to eat and to
drink, to feast upon the sacrifice, and rose up to play, to dance
and rejoice in a carnal manner*.

7 And the Lord said unto Moses, Go, get thee down; for
thy people which thou broughtest out of the land of Egyptf have
corrupted [themselves ;] defiled themselves by idolatry, and so ex-
posed themselves to judgment, (Gen. vi. 11 — 13.). 8 They have
turned aside quickly out of the way which I commanded them,
after entering into covenant with me, and promising obedience, (ch.
xix. 8. xxiv. 7), they have made them a molten calf, and have
worshipped it, and sacrificed thereunto, and said. These [be] thy
gods, O Israel, which have brought thee up out of the land of
Egypt. 9 And the Lord said unto Moses, I have seen this
people, and behold, it [is] a stiffnecked people, stubborn and dis-
obedient, like unruly heifers that will not submit their necks to
the yoke: 10 Now therefore let me alone, do not thou intercede
J'orthem,JurIknoxo not hmo to resolve upon their destruction, if
thou be intercessor — infinite condescension ! let me alone, that my
wrath may wax hot against them, and that I may consume them :
and I will make of thee a great nation. Thus in the midst of judg-
ment, there zi'as an intimation of mercy. 11 And Moses imme-
diately took the hint, and besought the Lord his God, and said.
Lord, why doth thy wrath wax hot against thy people, which
thou hast brought forth out of the land of Egypt, with great
power, and with a mighty hand? Here he pleaded what (iod had
done for them, and then urges what the Egyptians rcould say, and
how God's name would be reflected upon. 1'2 Wherefore shoidd
the Egyptians speak and say. For mischief did he bring them out,
to slay them in the mountains, and to consume them from the
face of the earth? Turn from thy fierce wrath, and repent of this
evil against thy people. He then pleads the promise made to their
fathers, and God's holy covenant. 13 Kemember Abraham,
Isaac, and Israel, thy servants, to wlioai thou swarcst by thine

* It docs not appear tl.iit tlity tIi(iD2;'>it this ralf was a real jjoii ; but their ido-
latry consisted in makinsj; an image or representation of tlie true (lod ; and this,
by ihy way, is a sufficient and uiuinsweia!)le reason why the papists are rharge-
ahle with "idolatry ; what svoidd vindicate them, would vindicate the Israelites.
1 Cor. X. 7.

t God disdains to call Ihem h:s people any more, Isa. lix. 1, C, and CHtitles
Moses to them, that he might be the more sohcitoua to reduce them again into the
right way.

376 EXODUS. XXXII.

own self, and saldst unto them, I will multiply your seed as the
stars of heaven, and all this land that I have spoken of, will I give
unto your seed, and they shall inherit [it] for ever. ]4 And the
Lord repented of the evil which he thoui^ht to do unto his peo-
ple, he resolved not to destroy them utterly, but only to punish them
for this great sin.

15 And Moses turned and went down from the mount, which
teas burning, and the two tables of the testimony [were] in his
hand : the tables [were] written on both their sides ; on the one
side and on the other [were] they written, that is, on the inside of
each, on the right hand and on the lift. l6 And the tables [were]
the wojk of God, and the writing [was] the writing of God graven
upon the tables*. 17 And when Joshua, who waited for Moses
at the bottom of the mount, heard the noise of the people as they
shouted, he said unto Moses, [There is] a noise of Mar in the
camp. 18 And he, that is, Moses, said, [It is] not the voice of
[them that] shout for mastery, neither [is it] the voice of [them
that] cry for being overcome : [but] the noise of [them that] sing
do I hearf.

19 And it came to pass as soon as he came nigh unto the camp,
that he saw the calf, and the dancing: and Moses' anger waxed
hot, and he cast the tables out of his hands, and brake thcni
beneath the mount J. 20 And he took the calf which tluy had
made, and burnt [it] in the fire, that is, melted it dozen, and ground
[it,] or fled it, to powder, and having mixed some other ingredients
with it to make it swim, he strawed [it] upon the water of that
brook zchich came from the mountain, and njade the children of
Israel drink [of it,] to shezo them the vanity of such gods.

REFLECTIONS.

1. We may observe the treachery of the human heart, and the
inisteadiiiess of men's resolutions. When we read such a story
as this, we may justly say, with surprise, Lord, what is man !
Avhat a poor, feeble, unsteady creature ! It was but a few weeks

* NoiJonht a most curious production, as being the ininiodiatc work of God.

t lie know tlie true reason, hut for a uliile concealed it, and said, It is a noise
of thetii that iiiig. This was usual among the heathens at festivals in honour of
their deities.

{ Moses might justly lie aiipry, but it is |)rob;ible, lliat I lie breaking' of the
tables was done wilh diliberalion and dc,sit;i), to tliow that the ( ovenaut between
them iuul God was broken by their idolatry.

EXODUS. XXXII. 377

before, that they received the law, heard the voice of God,
saying, Jlioii shalt make no graven images; and they solemnly
promised, j4/1 that the Lord hath commanded will we do, and be
obedient. Tliey entered into a covenant with blood ; they were
supported, that very day, with manna; they saw the pillar of
cloud and fire; and yet they fell into idolatry. * If they had
said, Choose us another governor,' (as Bishop Hall observes),
it would have been a wicked, unthankful motion, and would have
showed no respect to Moses' memory ; but to say, Make us
gods, was foolish and impious. How many gods would they
have had? What sort of gods must those be, that could be
made.'' A god to go before them that could not stand alone. In
such a stupid and senseless manner do men reason and talk,
when they leave the worship of Jehovah. It was strange that
Aaron should comply with their request ; that he, who could
stand before Pharaoh, and defy his threats, should so easily be
drawn in. He should have resisted, strove, and prayed, yea,
died, rather than have yielded. Who can promise himself free-
dom fiom sin and infirmity, when he sees Aaron, the saint of the
Lord, so tamely yield to a wicked solicitation ^. Let us learn to
cease from man; to cease from ourselves, and not be confident
in our own resolutions ; let him that thinketh he staiideth, take
heed lest he fall.

2. See the danger of partaking in other men's sins, and of a
temper easily persuaded to do things contrary to the dictates of
conscience : this was the case with Aaron. Let no importunity
prevail upon us to forfeit our innocence, or to join in wickedness.
The fear of man is often a snare to good men, and perhaps it was
the case here; it often leads men to do that, which would other-
wise have appeared detestable. Let us therefore resist every
temptation, keep ourselves pure, be no ways accessary to the
guilt of others, through complaisance, timorousness, or any other
cause. It will give but little ease, under present or future tor-
ments, to reflect that we have sinned to oblige others, or even for
fear of suft'ering ourselves.

3. We may hence learn the efHcacy of prayer : it cannot be
more eftectually expressed, and intimated, than here. Moses
earnestly prayed; God, knowing that he would do so, says,
V. 10., Let me alone: but he was determined not to keep silence,
nor give God any rest; and God suft'ered himself to be prevailed
upon. See how pn)per it is to make intercession for all men ;
what signal services we may do them ; of what advantage it may

378 EXODUS. XXXII.

be, to stand in the breacli, as Moses did, for a sinful land. This
is an encouragement to pray always, and not to faint. The
effectual, fervent prayer of a righteous man uvaileth much. Let
us rejoice in the intercession which Christ contiiuially makes for
us; he is the mediator of a better covenant , and him the Father
heareth always.

CHAP. XXXII. 21, to the end.

The story of the golden calf coiuiiuicd.

'21 And Moses said unto Aaron, What did this people unto
thee, what great violence did they use, that thou hast brouj;ht so
great a sin upon them ? This great offence against the God (f
Israel.

22 And Aaron made a poor excuse and said, Let not the anger
of my lord wax hot: thou knowest the people that they [are set]
on mischief; they are an obstinate, untractable people, and there
is no reclaiming them. 23 For they said unto me, Make us
gods, which shall go before us ; for [as for] this Moses, the man
that brought us up out of the land of Egypt, we wot not what
is become of hinj : they insisted on my doing it, and spoke very
disrespectfully of thee. 24 And I said unto them, Whosoever
liath any gold, let them break [it] off: I thought to make it very
expensive to them, in hopes that they would not comply, but so it
was that they gave [it] me : then I cast it into the tire, and there
came out this calf*.

25 And when Moses saw that the people [were] naked, un-
armed, intent upon their diversion, set at liberty from all restraint,
for Aaron had made them naked unto [their] shame among their
enemies, by appointing them to keep such a feast. Tims they zvere
at once deprived of their innocence, and of the favour and protection
of God, and so might easily be surprised by their enemies.
26 Then Moses stood in the gate of the camp, atid there set up
his standard in opposition to the golden calf, and said. Who [is]
on the Lord's side? uho will take God's part against idolatry
and idolaters^ [let him come] unto me. And all the sons of

* A htraiif;e, senstless story. If A;iion meant by this, that others made if, it
■was not inif, noi miicli to llic imrjxiso; for as a uiagistratt , he ought to huve
preveiittd it, arid-iiui eucouiagetl tlicin in it.

EXODUS. XXXII. 379

Levi, that is, the greatest part of them, gathered themselves to-
gether unto him. 27 And he said unto them, Thus saith the
Lord God of Israel, Put every man his sword by his side, Jill
your hand with your sword, as the original is, and execute the
divine commission ziith impartiality and holy zeal for God, [and]
go in and out from gate to gate throughout the camp, and
slay every man his brother, and every man his companion, and
every man his neighbour, that is, the ringleaders, though they
be your nearest relations. (Deut. xxxiii. Q.). 28 And the chil-
dren of Levi zeho came to Moses, did according to the word
of Moses : accordingly the judgment ivas executed, and there
fell of the people that day about three thousand men, in the
midst of idolatry and mirth. 29 For Moses had said, Con-
secrate yourselves to-day to the Lord, even every man upon
his son, and upon his brother; that he may bestow upon you a
blessing this day.

30 And it came to pass on the morrow, that Moses said unto
the people, Ye have sinned a great sin : and now I will go up
unto the Lord again, to pray, and plead for you ; peradventure I
shall make an atonement for your sin. He speaks doubtfully to
rouse their fears, and awaken their repentance. 31 And Moses
returned unto the Loud, and said, icith great concern and horror^
quite oterzchelmcd tvith grief and shame. Oh, this people have
sinned a great sin, and have made them gods of gold. 32 Yet
now if thou wilt, J pray thee forgive their sin : and if not, blot
me, I pray thee, out of thy book which thou hast written ; Jf
thou art determined to destroy Israel, let me die with them, blot
my name out of thy book with theirs, for I cannot bear to survive
them. This was a noble and heroic disposition.

53 And the Lord said unto Moses, Whosoever huth sinned
against me, him will I blot out of my book. I will punish none
but the transgressors ; I will spare the righteous, the innocent, and
the jicnitent. 34 Therefore now go, lead the people unto [the
place] of which 1 have spoken unto thee : behold, mine angel
shall go before thee, as I promised, ch.xxiii. 20., notwithstanding
this their rebellion against me: nevertheless, in the day when I
visit and punish them for other crimes, I will visit this their sin
upon them, and they shall sujfer more severely on account of it.
35 And the Lord plagued the people with pestilence, or some
other awful judgment, because they made the calf which Aarou
made *.

■'■ Most of the aijcient versions remitr it, hecause thaj reciived (lie calf whicli
Aa.oii made; and this is probably the gemiiue mcauiug of the passage.

380 EXODUS. XXXII.

REFLECTIONS.

1. How mean does guilt make a man appear, though other-
wise he may be wise and good ! What a poor figure does Aaron
make ! Jt was a sorry excuse that he offered ; better he had said
nothing : indeed, he could scarce say any thing, even to palliate
the crime. Let us avoid sin, and every appearance of evil ; this
Avili give us courage and joy. The greatest enmity which can
be done to persons, is to lead them to sin, as Aaron did.

2. We may learn from the conduct of the Levites, to act
impartially, when acting in the cause of God. Moses speaks
of it to their praise, in his final blessing, that they did not
know their brethren, nor acknowledge their children, when they
were commanded to execute divine vengeance. They did not
make this a scene of private affection and partiality. Thus
must we act in God's cause; do nothing from partiality; be
ready, as they were, to appear on the Lord's side ; and not be
neuter, when the cause of truth and righteousness demands our
regard. Let us espouse the Lord's interest against all who
oppose it, be they ever so numerous ; join on the Lord's side,
though, as here, there may be very few that do so. Let us act
an upright, honest part ; consecrate ourselves to the service of
God ; and whatever men say, and however they treat us, he will
bestow a blessing upon us, as he did upon Levi. If we conse-
crate ourselves to God's service, he will consecrate us to special
iliguity; and make us kings and priests unto himself. His side
will be victorious, and he will bountifully reward all those who
espouse it.

3. We must not conclude that guilt is forgiven, because the pu-
nishment of it is delayed, r. 34. Nevertheless, in the day when I
visit, 1 2vi/l visit their sin iipun the/n. I shall be more ready to
punish future transgressions, for it will be a great aggravation of
their guilt, if, in any future instance, they offend against me.
This is a necessary caution ; for nun are ready to think God
forgets, because they do ; and because sentence against an evil
worlds not speedily executed, therefore the heart oj' the sons of men
is J nil 1/ set in them to do evil. They think it will never be re-
uienibcicd, and they shall never be called to an account; but this
is a dangrrous mistake; Israel knew it to be so, to their cost.
They were so sensible of the malignity of tiii.s crime, that it was
a couunou su)ing among them, in after ages, * There wat) no

EXODUS. XXXIII. 381

judgment came upon them, but was mixed with an ounce of the
golden calf.' The modern Jews keep a yearly fast on that day,
to entreat the divine favour. In a word, the great lesson to be
learnt from the whole is, that we should ivatch and pray, that tee
enter not into temptation, for God is jealous of his honour, of his
name, of the purity of his worship, and the observance of his
conmiands : none ever hardened themselves against him, and pros-
pered.

CHAPTER XXXIII.

The divine displeasure being still manifested against Israel, Moses suc-
cessfully intercedes for them, and fur himself.

1 xTlND the Lord said unto Moses, Depart, [and] go up
hence, thou and the people which thou hast brought up out
of the land of Egypt, unto the land which 1 sware unto Abra-
ham, to Isaac, and to Jacob, saying, Unto thy seed will I give it :

2 And I will send an angel before thee ; and I will drive out the
Canaanite, the Amorite, and the Hittite, and the Perizzite, the
Hivite, and the Jebusite ; 3 Unto a land flowing with milk and
honey : for though I will send my angel, as I promised, ch. xxiii.,
yet I will not go up in the niidst of thee, in favour, and with a
visible sign of my presence, {yet afterwards he was entreated,
ver. 14), for thou [art] a stiffnecked people, lest I consume thee
in the way, if thou shouldst trespass again so abominably as in the
matter of the golden calf: so that in the midst of judgment, God
remembered mercy.

4 And when the people heard these evil tidings, they mourned :
and no man did put on him his ornaments, but used signs ofmourri'
ing and lamentation. 5 For the Lord had said unto Moses,
Say unto the children of Israel, Ye [are] a stiffnecked people : I
will come up into the midst of thee in a moment, and consume
thee, if thou repent not: therefore now put off thy ornaments
from thee, humble thyself, and show fruits of repentance, that I
may know what to do unto thee, whether thou wilt repent, or
persist in thy sin, and so do accordingly. 6 And the children of
Israel stript themselves of their ornaments, by the mount Horeb.

7 And Moses took the tabernacle, probably the tent in whici^
he inquired of God, and sat in judgment, and pitched it without
the camp, afar off from the camp, and called it the tabernacle of

382 EXODUS. XXXIII.

the congregation, or meeting, because here God met Moses, and here
the people come to seek direction in difficult cases. And it came to
pass [that] every one which sought the Lord, went out unto the
tabernacle of the congregation, which [was] without the camp,
which, though a mark of God's displeasure, yet gave them hope
that he would be found of them that sought him, though he did
not dwell in the midst of them. 8 And it came to pass, when
!Moses went out unto the tabernacle, to intercede with God for
the people, [that] all the people rose up, and stood every man [at]
his tent door, and looked after Moses, until he was gone into the
tabernacle, acknozcledging themselves unrcorlhi/ to approach nearer.

9 And it came to pass, as JNIoses entered into the tabernacle,
the cloudy pillar descended, and stood [at] the door of the taber-
nacle; and [the Lokd] talked with Moses, out of the cloudi/
pillar, which was a sign of favour, (Ps. xcix. 7.) 10 And all the
people saw the cloudy pillar stand [at] the tabernacle door: and
all the people rose up and worshipped, every man [in] his tent
door, adoring the divine majesty, and adding their earnest inter-
cessions to those of Moses. 11 And the Lord spake unto Moses
out of the shining cloud, face to face, as a man speaketh unto his
friend, audibly, distinctly, ivith great kindness and condescension.
This showed GocVs approbation of Moses, and he turned again into
the camp; but his servant Joshua, the son of Nun, a young man,
departed not out of the tabernacle, but tcailed there before the
Lord.

12 And Moses said unto the Lord, See, thou sayest unto me.
Bring up this people : and thou hast not let me know whom thou
wilt send with me, v)ho this angel is whom I am to expect ; and
thou hast withdrawn thy special presence.- Yet thou hast said, I
know thee by name, and thou hast also found grace in my sight,
i have a special and particular regard for thee. 1 3 Now therefore,
1 pray thee, if I have found grace in thy sight, show me now
thy way, what course thou meanest to take zcith us, that I may
know thee, how good thou art, that I may find grace in thy sight :
and consider that this nation [is] thy people, thine by covenant,
and under thy special care. 14 And he, that is, God, graciously
heard and answered him, and said. My presence shall go [with
thee,] and I will give thee rest from tin/ present perplexity, and
zcill in due time bring thy people to their resting-place*. 15 And
he said unto him. If thy presence go not [with me,] if thou dost

" Tliis is a revocation of the f<iit( iicc, v. 3.

EXODUS. XXXIII. 383

not grant us this favour, carry us not up hence, hoe let us remain.
16 For wherein shall it be known here, that I and thy people
have found grace in thy sight? [Is it] not in that thou goest
with us ? So shall we be separated, 1 and thy people, from all
the people that [are] upon the face of the earth, distinguished by
thi/ peculiar kindness, and the privileges vouchsafed to us. 17 And
the Lord said unto Moses, I will do this thing also thats thou
hast spoken : for thou hast found grace in my sight, and I know
thee by name, knozo thee above all men; thou art my particular
favourite and friend.

18 -And he said, If it be so, and I have found such favour in
thy sight, I beseech thee, show me thy glory*. 19 And he said,
I will make all my goodness, zchich is my peculiar glory, to pass
before thee, and I will proclaim the name of the Lord before
thee ; and will be gracious to whom I will be gracious, and will
show mercy on whom 1 will show mercy, will manifest my so-
vereign love and mercy to these people, notzvitlistanding their pro-
vocations and idolatry. 20 And he said, Thou canst not see my
face, the majesty and glory attending that external shape 1 have
vow assumed: for there shall no man see me, and live. 21 And
the Lord said. Behold, [there is] a place by me, and thou shalt
stand upon a rock. 22 And it shall come to pass, while my
glory passeth by, that I will put thee in a clift of the rock, which
might limit his view of the glory of God, that he might not be over-
whelmed by it; and will cover thee with my hand while I pass by.
23 And I will take away mine hand, and thou shalt see my back-
parts, as much as thou canst bear : but my face shall not be seen.

REFLECTIONS.

1. The deepest humility becomes us, when we have lost the
sense of God's presence, and the hope of his favour ; when we
have fallen into sin, and are grown careless and negligent; this is
a time for lamentation ; it becomes us to bewail this deeply, and
to repent most heartily, for wo unto us, if God depart from us.

2. We learn hence, that God maintains a certain decorum in
dealing with his creatures, which he will not, and, as a wise and
holy being, he cannot violate ; ver. 3., I will not go up in the midst
of thee, for thou art a stiffnecked people ; lest I consume thee in

* Perhaps tliere was some glorious appearance within the cloud, that Moses
wished to sec, still t'iirther to increase his veneration, citvotion, and love.

S84. EXODUS. XXXIII.

the tcay. He is obliged to animadvert on the transgressions of
his people, and not pardon sin by a mere arbitrary act, but in a
manner that shall express his displeasure, and through Moses
the mediator. Thus he removed his tabernacle, and the like.
The atonement of Christ stands on tlie same foundation as this;
the same view is carried on, through all the divine dispensations ;
God does things in such an honourable way, as may give his
creatures the highest opinion of liis purity and holiness, that they
may not think light of sin, or of pardoning mercy.

3. It is desirable wherever we go, to carry along with us the
tokens of the divine presence, especially when entering on new
settlements in life: our language should be that of Moses, i'. 15.,
If thif presence go not with ns, carry us not up hence. It was an
uncomfortable situation in the wilderness, and to have stayed
there would have been very unpleasant; yet he had rather stay
there, with God's presence, than remove without it. God does
not manifest himself so now ; but still he has wavs of manifesting
himself to his church and people. There is a special presence
of God with good men, and that may be known, as his presence
formerly was, by its signs and operations, preparing and assisting
men to holy actions, conforming them to holy habits, and aflfording
them strong consolations. It is, in one word, a lively sense of
religion upon the soul, promoted and maintained by the Spirit of
God. Let us earnestly seek this; take pains to secure it, by
attending on religious ordinances, praying for the Spirit, and the
like. Let us begin every day, and every action, with these words
of Moses, Let the beauty of the Lord our God be upon «s; and
establish thou the ivork of our hands upon us, yea, the work of our
hands establish thou it.

4. The more we know of God, the greater will be our desire
to know more of him : so Moses says, v. 18., I beseech thee, show
me thy glory. We shall see such excellencies and beauties in
him, and find such comfort and advantage to ourselves, that our
desires will be fervent to know more of God, and feel moie of
his love. Let us labour after this, for then shall u-e know, if we

follow oil to know the Lord.

5. The goodness of God is the most illustrious part of the
glory of the divine majesty : it renders all his other attributes
amiable, lovely, and desirable. Let us consider it in this view, as
a foundation of hope, as a ground of admiration and cheerful
coulidtnce. We learn what is the glory of his rational creatures;
to be g*»od, and to do good. Benevolence renders us like God;

EXODUS. XXXIV. 385

generosity, kindness, and chanty, are the greatest glory of a moral
agent, better than wealth, honour, or any other accomplishment.
Let us then he merciful, as oiir Father in heaven is merciful.

6. When we have the brightest discoveries of God's presence
and glory here below, let us long for those more perfect views
of it, which are to be expected when mortality shall be laid aside.
V. 20., Thou canst not see my face; for there shall no man see me,
and live. We cannot rest satisfied with what we see and taste
here below ; we should indeed be thankful for it, but be desirous
of something better. God could easily overpower us with his
glory ; but we are earthen vessels, and he proportions his com-
munications to our capacities. But when mortality shall be
swallowed up of life, the people of God shall be so strengthened,
as to take in the brightest beams of his presence ; and that, which
would now overwhelm them, shall be an immortal source of life
and vigour. We shall see Christ, not as Moses did, through the
cloud, but as he is. With God is the fountain of life; in his light
we shall see eternal light. Let us long for that glorious day ; and
so improve our present discoveries, that we may be made meet
for an inheritance among the saints in light, to behold God's face in
righteousness, and to be satisfied with his likeness.

CHAPTER XXXIV.

Contains further proof of God's kindness to Israel. Moses returns to
the mount ; beholds the glory of God ; intercedes for the people ;
the covenant is renewed ; directions are given about the nature and
manner of worship , and Moses returns to the people, with a splendid
countenance.

1 And the Lord said unto Moses, Hew thee two tables of
stone like unto the first ; God did this before, hut now Moses is
commanded to do it : and I will write upon [these] tables the
words that were in the first tables which thou breakest. 2 And
be ready in the morning, and come up in the morning unto mount
Sinai, and present thyself there to me in the top of the mount.
3 And no man shall come up with thee, neither let any man be
seen throughout all the mount : neither let the flocks nor herds
feed before that mount. 4 And he hewed two tables of stone, like
VOL. I. a c

.380 EXODUS. XXX IV.

unto the lirst; and Moses rose up oaily in the morning, and went
up unto mount Sinai, as the Lord had commanded him, and
took in his hand the two tables of store.

5 And the Lord descended in the cloud, that is, the cloud
zchich stood over the moimtain came down and covered it, and
Moses entered into it, and the Lord stood with him there, and
proclaimed the name of the Lord. G And the Lord passed by
before him, and proclaimed his name zcith an audible, distinct
voice. The Lord, The Lord God, the self -existent, alniighti/
Jehovah, merciful in pilling his people's ajjiictions and miseries,
and gracious in shmdng favour to the uimorthy, long-suffering,
bearing long with their provocations, and abundant in goodness
and truth, whose bounij/ is large, extensive, and constant, and so is
his truth and fidelity to all his projnises. 7 Keeping mercy for
thousands of generations, forgiving iniquity, and transgression, and
sin, all kinds and degrees of sin, and that will by no means clear
[the guilty,] but aicfully and severely p7inish them, visiting the
iniquity of the fathers upon the children, and upon the children's
children, unto the third, and to the fourth [generation,] parti-
cularly the sin of idolatry, as forbidden in the second command-
ment, the fatal effects ofzehich will extend to their childrci, if they
continue to walk in their fathers' steps.

8 And Moses made haste, and bowed his head toward the
earth and worshipped ; he nas greatly affected, and prostrated
himself before God, with humble reverence, and holy joy; and
seized this happy, favourable moment, to intercede for this sinful
people ; 9 And he said. If now I have found grace in thy sight,
O Loud, let my lord, I pray thee, go among us, for it [is] a
stiffnecked people, and need thine awful presence to rule them ; or,
though they be a stiffnecked people, yet shore them compassion, and
pardon our iniquity and our sin, and take us for thine inhe-
ritance.

10 And he said. Behold, I make a covenant: before all thy
people I will do marvels, terrible things in thy sight, and espe^
daily in the sight of thine enemies, such as have not been done in
all the earth, nor in any nation : and all the people among which
thou [art,] shall see the work of the Lord; for it [is] a terrible
thing that I will do with thee, that is, by tin/ hand. 1 1 Observe
thou that which I conunand thee this day : Behold, I dri\e out
before thee the Amorile, and the Canaanite, and the Hittite, and
the Perizzite, and the Hivitc, and the Jebnsite. 12 Take heed to
ihyself, lest thou make a covenant with the inhabitants of the

EXODUS. XXXIV. 3S7

land whither thou goest, lest it be for a snare in the midst of
ihee : 13 But ye shall destroy tiieir altars, break their imajjes,
and cut down their groves where they zcorship their images, nhirh
were often impure and polluted places : 14 For thou shaft worship
no other God : for the Lord, whose name [is] Jealous, [is] a
jealous God, and will endure no rival or competitor: 15 Lest
thou make a covenant with the inhabitants of the land, and thev
go a whoring after their gods, forsake the Lord, and cleave unto
idols, and do sacrifice unto their gods, and [one] call thee, and
thou eat of his sacrifice ; and so partake with him in idolatrous
Tvorship, because such feasts tscere a part of the zrorship offered to
the idol (1 Cor. x. 20.); 16 And thou take of their daughters
uneo thy sons, in marriage, and their daughters go a whoring
after their gods, and make thy sons go a whoring after their
gods. 17 Thon shalt make thee no molten gods, nor any other
kind of idol *.

18 The feast of unleavened bread shalt thou keep : seven days
thou shalt eat unleavened bread, as I commanded thee in the time
of the month Abib : for in the month Abib thou camest out from
Egvpt. 19 AH that openeth the matrix [is] mine, that is, every
first born : and every firsthng among thy cattle, [whether] ox or
sheep, [that is male]. 20 But the firstling of an ass thou shalt
redeem with a lamb : and if thou redeem [him] not, then shalt
thou break his neck. All the first bom of thy sons thou shalt
redeem. And none shall appear before me empty. See chap,
xxiii. la.

21 Six days thou shalt work, but on the seventh day tliou shalt
rest : in earing time and in harvest thou shalt rest, that is, in the
most busy times of the year; nothing shall excuse you from this.

22 And thou shalt observe the feast of weeks, of the first
fruits of wheat harvest, and the feast of ingathering at the year's
end, that is, the feast of Pentecost and Tabernacles.

23 Thrice in the year shall all your men children appear before
the Lord God, the God of Israel ; and at that time fear none of
thine enemies, 24 For I will cast out the nations before thee, and
enlarge thy borders : neither shall any man desire thy land, when
thou shalt go up to appear before the Lord thy God, thrice in
the year *.

25 Thou shalt not offer the blood of mv sacrifice with leaven,

*■ Tills was exactly ftilfillfcl ; it was a rem;«rkable circumstance, and a ^lorioaa
attestation of tbe triitli ut the Musaic re!ts;ion.

:.' C i

388 EXODUS. XXXIV.

neither shall the sacrifice of the feast of passover be left unto the
morning. 26 The first of the first fruits of thy land thou shall
bring unto the house of the Lord thy Goil. Thou shalt not
seethe a kid in his mother's milk. See chap, xxiii. 19. Deut.
xiv. 21.

27 And the Lord said unto Moses, Write thou these Avords
in the hook of the law: for after the tenor of these words 1 have
made a covenant with thee and with Israel. 28 And he was there
with the Lord forty days and forty nights, {besides those, chap,
xxiv. 18.), he did neither eat bread, nor drink water : and \\e,thut
is, God, wrote upon the tables the words of the covenant, the ten
commandments.

29 And it came to pass when Moses came down from mount
Sinai, with the two tables of testimony in Moses' hand, when he
came down from the mount, that Moses wist not that the skin of
his face shone, w hile he talked with him *. 30 And when Aaron
and all the children of Israel saw Moses, behold, the skin of his
face shone; and they were afraid to come nigh him. 31 And
Moses called unto them ; and Aaron and all the rulers of the
congregation returned unto him : and Moses talked with them.
32 And afterward all the children of Israel came nigh : and he
gave them in commandment all that the Lord had spoken with
him in mount Sinai. 33 And [till] Moses had done speaking
with them, he put a vail on his face. 34 But when Moses went
in before the Lord to speak with him, he took the vail off, until
he came out. And he came out and spake unto the children of
Israel [that] which he was commanded. 35 And the children of
Israel saw the face of Moses, that the skin of Moses' face shone :
and Moses put the vail upon his face again, until he went in to
speak with him.

REFLECTIONS.

1. Let us remember and meditate upon this awful, this de-
lightful name of God ; consider it at large ; he is pitiful, com-
passionate as a father, kind and generous, universally benevolent,
(ihundant in goodness and iruth. How proper an object for our

*■ Tliis was an oviilrnt token of his conversing witli God ; lie liail seen a lui-^l.ter
ploi y than l)eforo, ;ind his fare still reflected sonie of the rays of ilie Slukinah
which had fallen npon him. 'I'liis was designed (o do honour to Mnsi s, and secure
a greater regard to the law, which was now renewed.

EXODUS. XXXIV. 389

love, and trust, and confidence ! Lei us Jluir the Lord and his
goodness, and endeavour in all things to be like him, to be peifect,
as our Father in heaven is perfect.

2. Those who are favoured with views of the divine glory,
should improve those precious moments : so Moses fell down,
and interceded for Israel. When we have clear and raised con-
ceptions of God, when we find his attributes possessing and in-
fluencing our minds, and taste and see that he is good ; then let
us exercise humility, joy, and trust, and plead for mercy for our-
selves and others. The more we see of God's goodness, the
more humble, serious, and devout it should make us ; and the
more solicitous to express our good wishes for all our fellow-
creatures.

3. Let us attend to the demands of God's covenant, if we
desire to enjoy the blessings of it. Behold I make a covenant.
Observe thou that which I command thee. We should always
remember what God requires of us; how reasonable his demands
are, and cheerfully comply with them. To expect the blessing,
without such a compliance, is affronting to God, and deceiving
ourselves.

4. Let us reflect on the obscurity of the Mosaic dispensation
as intimated by the vail on Moses' face, see 2 Cor. iii. 13, &c.,
where Paul so explains this by way of allusion. The Jews did
not understand the spiritual meaning and design of the law ; and
there is still a vail on their hearts, but when they are converted,
it shall be taken away. But ue all, with unvailed faces, behold,
by reflection, the glory of the Lord, and are changed into his
image, by the Spirit of the Lord. The vail is now taken away ;
life and immortality\are brought to light by the gospel. Let us
be thankful that %ce are not under the lazo but wider grace;
and rightly employ and improve our religious privileges.

5. Let us be careful, that, in a spiritual sense, our faces shine
by converse with God, Wisdom, says Solomon, 77iaJ<es a man's
face to shine, gives him an amiable, engaging lustre ; it conmiands
esteem and rejiard. We should show to the world that we have
communion with God, by the lustre of our piety and holiness.
Converse with God, [should quicken us to a temper and conduct
ornamental to religion. Let your light then so shine before men,
that the//, seeing your good works, may glorify your Lather which
is in heaven.

390 EXODUJS. XXXV.

CHAPTER XXXV.

From tliis chapter, to tlie tenth of Leviticus, there is an account of
erecting tlic tabernacle, and consecrating Aaron and his sons to the
priesthood. Little is said upon these things, fur the reasons given at
the beginning of the twenty-lifth chapter.

] And Moses gathered all the congregation of the children of
Israel together, and said unto them. These [are] the words whicii
the Loud hath commanded, that [ye] should do them. 2 Six
days shall work be done, but on the seventh day there shall be to
you an holy day, a sabbath of rest to the Lord: whosoever
doeth work therein, shall be put to death. 3 Ye shall kindle no
lire throughout your habitations upon the sabbath day, neither to
dress food, or for any icorldly employment.

4 And Moses spake unto all the congregation of the children
of Israel, saying, This [is] the thing which the Lord commanded,
saying, 5 Take ye from among you an offering unto the Lord:
whosoever [is] of a willing heart, let him bring it an offering of
the Loud, gold, and silver, and brass, 6 And blue, and purple,
and scarlet, and tine linen, and goats' [hair,] 7 And rams' skins
dyed red, and badgers' skins, and shittim wood, 8 And oil for the
light, and spices for anointing oil, and for the sweet incense,
9 And onyx stones, and stones to be set for the ephod, and for
the breastplate. 10 And every wise hearted among you, shall
come and make all that the Lord hath conmianded ; 11 The
tabernacle, his tent, and his covering, his taches, and his boards,
his bars, his pillars, and his sockets, 12 The ark and the staves
thereof, [with] the mercy seat, and the vail of the covering, 13 The
table and his staves, and all his vessels, and the shew bread,
14 The candlestick also for the light, and his furniture, and his
lamps, with the oil for the light, L5 And the incense altar, and
his staves, and the anointing oil, and the sweet incense, and the
hanging for the tloor at the entering in of the tabernacle, l6 The
altar of burnt offering, with his brasen grate, his staves, and all
his vessels, the laver and his foot, 17 The hangings of the court,
his pillars, and their sockets, and the hanging for the door of the
court, 18 The pins of the tabernacle, and the pins of the court,

EXODUS. XXXV. 391

and their cords, Ij) The cloths of service, to do service in the
holy [place,] the holy garments for Aaron the priest, and the
garments of his sons to minister in the priests' office.

20 And all the congregation of the children of Israel departed
from the presence of Moses. 21 And they came, every one
Avhose heart stirred him np, and every one whom his spirit made
willing, whose judgment and imderstandwg in such kind of ico?k
inclined him to a willingness to undertake it, [and] they brought
the Lord's oftering to the work of the tabernacle of the congre-
gation, and for all his service, and for the holy garments. 22 And
they came both men and women, as many as were willing hearted,
[and] brought bracelets, and ear-rings, and rings, and tablets, all
jewels of gold: and every man that offered, [oft'ered] an offering
of gold unto the Lord, contributing these things now, as iviUinglif
for the service of the tabernacle, as before totuards the golden calf.
23 And every man with whom was found blue, and purple, and
scarlet, and fine linen, and goats' [hair,] and red skins of rams, and
badgers' skins, brought [them.] 24 Every one that did ofler an
offering of silver and brass, brought the Lord's offering: and
every man with whom was found shittim wood for any work of
the service brought [it.] 25 And all the women that were wise
hearted did spin with their hands, and brought that which they
had spun, [both] of blue, and of purple, [and] of scarlet, and of
fine linen. 26 And all the women whose heart stirred them up
in wisdom, spun goats' [hair.] 27 And the rulers brought ony.x
stones, and stones to be set for the ephod, and for the breastplate ;
28 And spice, and oil for the light, and for the anointing oil, and
for the sweet incense. 29 The children of Israel brought a
willing offering unto the Lord, every man and woman whose
heart made them willing to bring for all manner of work, which
the Lord had commanded to be made, by the hand of Moses.

30 And Moses said unto the children of Israel, See, the Lord
hath called by name Bezaleel the son of Uri, the son of Hur,
of the tribe of Judah ; 31 And he hath filled him with the spirit
of God, in wisdom, in understanding and in knowledge, and in aH
manner of workmanship ; 32 And to devise curious works, to
work in gold, and in silver, and in brass, S3 And in the cutting of
stones to set [them,] and in carving of wood to make any manner
of cunning work. 34 And he hath put in his heart that he may
teach, [both] he and Aholiab the son of Ahisamach, of the tribe
of Dan. 35 Them hath he filled with wisdom of heart, to work
all manner of work, of the engraver, and of the cunning workman.

392 EXODUS. XXXVI.

and of ilie embroiderer, in blue, and in purple, in scarlet, and in
fine linen, and of the weaver, [even] of them that do any work,
and of those that devise cunning work.

CHAPTER XXXVI.

Contains an account of the offerings being delivered to the workmen, and
the liberality of the people restrained.

1 1 HEN wrought Bezaleel and Aholiab, and every wise hearted
man, in whom the Lord put wisdom and understanding, to know
liow to work all manner of work for the service of the sanctuary,
according to all that the Lord had commanded. 2 And Moses
called Bezaleel and Aholiab, and every wise hearted man, in whose
heart the Lord had put wisdom, [even] every one whose heart
stirred him up to come unto the work to do it. 3 And they received
of Moses all the offering which the children of Israel had brought
for the work of the service of the sanctuary, to make it [withal.]
And they brought yet unto him free offerings every morning.

4 And all the wise men that wrought all the work of the sanc-
tuary, came every man from his work which they made. 5 And
they spake unto Moses, .saying. The people bring much more
than enough for the service of the work which the Lord com-
manded to make. G And Moses gave commandment, and they
caused it to be proclaimed throughout the camp, saying, Let nei-
ther man nor woman make any more work for the offering of the
sanctuary. So the people were restrained from bringing. 7 For
the stuff they had was sufficient for all the work to make it, and
too much.

8 And every wise hearted man, among them that wrought the
work of the tabernacle, made ten curtains [of] fine twined linen,
and blue, and purple, and scarlet : [with] cherubims of cunning
•work made he them. 9 The length of one curtain [was] twenty
and eight cubits, seventeen yards and two inches, and the breadth of
one curtain four cubits : the curtains [were] all of one size.
10 And he coupled the five curtains one unto another: and [the
other] five curtains he coupled one unto another. 1 1 And he
made loops of blue on the edge of one curtain, from the selvedge
in the coupling : likewise he made in the uttermost side of [an-

EXODUS. XXXVI. 393

other] curtain in the coupling of the second. 12 Fifty loops made
he in one curtain, and fifty loops made he in the edge of the cur-
tain which [was] in the coupling of the second : the loops held
one [curtain] to another. 13 And he made fifty taches of gold,
and coupled the curtains one unto another with the taches. So
it became one tabernacle.

14 And he made curtains [of] goats' [hair,] for the tent over
the tabernacle: eleven curtains he made them. 15 The length
of one curtain [was] thirty cubits, eighteen yards and a quarter,
and four cubits [was] the breadth of one curtain : the eleven cur-
tains [were] of one size. l6 And he coupled five curtains by
themselves, and six curtains by themselves. 17 And he made
fifty loops upon the uttermost edge of the curtain in the coupling,
and fifty loops made he upon the edge of the curtain, which cou-
pleth the second. l8 And he made fifty taches [of] brass to cou-
ple the tent together, that it might be one.

19 And he made a covering for the tent, [of] rams' skins dyed
red, and a covering [of] badgers' skins above [that.]

20 And he made boards for the tabernacle [of] shittim wood,
standing up, 07i their ends. 21 The length of a board [was] ten
cubits, and the breadth of a board one cubit and a half. 22 One
board had two tenons, equally distant one from another : thus did
he make for all the boards of the tabernacle. 23 And he made
boards for the tabernacle : twenty boards for the south side, south-
ward. 24 And forty sockets of silver he made under the twenty
boards : two sockets under one board for his two tenons, and two
sockets under another board for his two tenons. 25 And for the
other side of the tabernacle [which is] toward the north corner,
he made twenty boards, 26 And their forty sockets of silver : two
sockets under one board, and two sockets under another board.
27 And for the sides of the tabernacle westward, he made six
boards. 28 And two boards made he for the corners of the ta-
bernacle in the two sides. 29 And they were coupled beneath,
and coupled together at the head thereof, to one ring : thus he did
to both of them in both the corners. 30 And there were eight
boards, and their sockets [were] sixteen sockets of silver, under
every board two sockets.

31 And he made bars of shittim wood; five for the boards of
the other side of the tabernacle, 32 And five bars for the boards of
the other side of the tabernacle, and five bars for the boards of
the tabernacle for the sides westward. 33 And he made the
middle bar to shoot through the boards from the one end to the

SOI EXODUS. XXXYir.

oilier. 34 And he overlaid the boards with gold, aud made their
rings [of] gold [to be] places for the bars, aud overlaid the bars
with gold.

35 And he made a vail, for the most hob/ place, [of] blue, and
purple, and scarlet, and fine twined linen : [with] chernbims made
he it of cunning work. 3(3 And he made thereunto four pillars
[of] shittim [wood,] and overlaid them with gold : their hooks
[were of] gold, and he cast for them four sockets of silver.

37 And he made an hanging for the tabernacle door, ichich di-
vided the holy place from the court, [of] blue, and purple, and
scarlet, and line twined linen of needle work : 38 And the five
pillars of it with their hooks : and he overlaid their chapiters, and
their fillets with gold : but their five sockets [were of] brass.

CHAPTER XXXVII.

Contains an account of the ark; the nu-rcy seat wii!) cherubiras; the
table; the candlestick ; and the altar of incense.

1 And Bezaleel made the ark [of] shittim wood : two cubits
and a half [was] the length of it, and a cubit and a half the breadth
of it, and a cubit and a half the height of it. Ci And he overlaid
it with pure gold within and without, and made a crown of gold
to it round about. 3 And he cast for it four rings of gold, [to be
set] by the four corners of it: even two rings upon the one side of
it, and two rings upon the other side of it. 4 And he made
staves [of] shittim wood, and overlaid them with gold. 5 And he
put the staves into the rings by the sides of the ark, to bear the ark.

C) And he made the mercy seat [of] pure gold : two cubits and
a half [was] the length thereof, and one cubit and a half the breadth
thereof. 7 And he made two chernbims [of] gold, beaten out
of one piece made he them, on the two ends of the mercy seat:
8 One cherub on the end on this side, and another cherub on the
[other] end on that side : out of the mercy seat made he the che-
rnbims on the two ends thereof. 9 And the chernbims spread
out [their] wings oti high, [and] covered with their wings over
the mercy seat, with their faces one to another ; [even] to the
mercy seat-ward were the faces of the chernbims.

10 And he made the table [of] shittim wood ; two cubits

KXODUS. XXXV II. 395

[was] the Itngl!) tliereot", and a cubit the breadth thereof, and a
cubit and a half the height thereof. 1 1 And he overlaid it with
pure gold, and made thereunto a crown of gold round about.
1'2 Also he made thereunto a border of an hand breadth, round
about: and niade a crown of gold for the border thereof round
about. 13 And he cast for it four rings of gold, and put the rings
upon the four corners that [were] in the four feet thereof.
14 Over against the border were the rings, the places for the
staves to bear the table. 15 And he made the staves [of] shittim
wood, and overlaid them with gold, to bear the table. l(i And
he made the vessels which [were] upon the table, his dishes, and
his spoons, and his bowls, and his covers to cover withal, [of]
pure gold.

17 And he made the candlestick [of] pure gold: [of] beaten
work made he the candlestick, his shaft and his branch, his bowls,
his knops, and his flowers were of the same. 18 And six branches
going out of the sides thereof: three branches of the candlestick
out of the one side thereof, and three branches of the candlestick
out of the other side thereof. 19 Three bowls made after the
fashion of almonds, in one branch, a knop and a flower; and three
bowls made like almonds, in another branch, a knop and a flower :
so throughout the six branches, going out of the candlestick.
20 And in the candlestick [were] four bowls made like almonds,
his knops and his flowers. 2 1 And a knop under two branches of
the same, and a knop under two branches of the same, and a knop
under two branches of the same, according to the six branches
going out of it. 22 Their knops and their branches were of the
same: all of it [was] one beaten work [of] pure gold. 23 And
he made his seven lamps, and his snuff'ers, and his snuff dishes,
[of] pure gold. 24 [Of] a talent of pure gold made he it, and
all the vessels thereof.

25 And he made the incense altar [of] shittim wood ; the
length of it [was] a cubit, and the breadth of it a cubit, [it was]
foursquare, and two cubits [was] the height of it; the horns
thereof were of the same. 26 And he overlaid it with pure gold,
[both] the top of it, and the sides thereof round about, aiid the
horns of it: also he made unto it a crown of gold round about.
27 And he made two rings of gold for it under the crown there-
of, by the two corners of it, upon the two sides thereof, to be
places for the staves to bear it withal. 28 And he made the
staves [of] shittim wood, and overlaid them with gold.

29 And he made the lioly anointing oil, and the pure incense
of sweet spices, according to the work of the apothecary.

396 EXODUS. XXXVIII.

CHAPTER XXXVIII.

Contains an account of the altar of burnt ofiering ; the laver of brass;
the court ; and the sum of the otfering.

1 And he made the altar of burnt offering [of] shittim Avood :
five cubits [was] the length thereof, and five cubits the breadth
thereof, [it was] foursquare, and three cubits the height thereof.

2 And he made the horns thereof on the four corners of it : the
horns thereof were of the same, and he overlaid it with brass.

3 And he made all the vessels of the altar, the pots, and the
shovels, and the basons, [and] the flesh hooks, and the fire pans :
all the vessels thereof made he [of] brass. 4 And he made for
the altar a brasen grate of net work, under the compass thereof,
beneath unto the midst of it. 5 And he cast four rings for the
four ends of the grateof brass, [tobe] places for the staves. 6 And
he made the staves [of] shittim wood, and overlaid them with
brass. 7 And he put the staves into the rings on the sides
of the altar, to bear it withal: he made the altar hollow with
boards.

8 And he made the laver [of] brass, and the foot of it [of]
brass, of the looking glasses of [the women,] which zcere all made
of polished brass, ussemh\n\<^, which assembled [at] the door of the
tabernacle of the congregation.

9 And he made the court : on the south side southward, the
hangings of the court [were of] line twined linen, an hundred
cubits, about sixty-one yards. 10 Their pillars [were] twenty,
and their brasen sockets twenty : the hooks of the pillars and their
fillets [were of] silver. 1 1 And for the north side [the hangings
were] an hundred cubits, their pillars [were] twenty, and their
sockets of brass twenty, the hooks of the pillars and their fillets
[of ] silver. 12 And for the west side [were] hangings of fifty
cubits, their pillars ten, and their sockets ten : the hooks of the
pillars and their fillets [of] silver. 13 And for the east side east-
ward fifty cubits. 14 The hangings of the one side [of the gate
were] fifteen cubits, their pillars three, and their sockets three.
15 And for the other side of the court gate, on this hand and that
hand, [were] hangings of fifteen cubits, their pillars three, and their
sockets three. I(j ^Vll the hanging'? of the court round about,

EXODUS. XXXVIII. 397

[were] of fine twined linen. 17 And tlie sockets for the pillars
[were of] brass; the hooks of the pillars, and their fillets [of]
silver; and the overlaying of their chapiters [of] silver; and all
the pillars of the court [were] filletted with silver.

18 And the hanging for the gate of the court [was] needle
work, [of] blue, and purple, and scarlet, and fine twined linen :
and twenty cubits [was] the length, and the height in the breadth
[was] five cubits, answerable to the hangings of the court.
19 And their pillars [were] four, and their sockets [of] brass
four, their hooks [of] silver, and the overlaying of their chapiters
and their fillets [of] silver. 20 And all the pins of the taber-
nacle, and of the court round about, [were of] brass.

21 This is the sum of the tabernacle*, [even] of the tabernacle
of testimony, as it was counted, according to the commandment
of Moses, [for ] the service of the Levites, by the hand of Ithamar,
son to Aaron the priest. 22 And Bezaleel the son of Uri, the
son of Hur, of the tribe of Judah, made all that the Lord com-
manded Moses. 23 And with him [was] Aholiab, son of Ahisa-
mach, of the tribe of Dan, an engraver, and a cunning workman,
and an embroiderer in blue, and in purple, and in scarlet, and fine
linen. 24 All the gold that was occupied for the work, in all the
work of the holy [place,] even the gold of the offering, was twenty
and nine talents, and seven hundred and thirty shekels, after the
shekel of the sanctuary f. 25 And the silver of them that were
numbered of the congregation, [was] an hundred talents, and a
thousand seven hundred and threescore and fifteen shekels, after
the shekel of the sanctuary J : 26 Abekah for every man, [that is,]
half a shekel, after the shekel of the sanctuary, for every one that
went to be numbered, from twenty years old, and upward, for six
hundred thousand and three thousand and five hundred and fifty
[men.] 27 And of the hundred talents of silver, were cast the
sockets of the sanctuary, and the sockets of the vail ; an hundred
sockets of the hundred talents, a talent for a socket. 28 And of
the thousand seven hundred seventy and five [shekels,] he made
hooks for the pillars, and overlaid their chapiters, and filleted them.
29 And the brass of the offering [was] seventy talents, and two

* Tlie particulars of the tabernacle and holy thin£;s belonging; to it ; wliich were
taken, as it were in an inventory, by Ithamar at the coniniandnient of Moses, and
dehvcied into tiie cnstody of tl;e Levitcs, tiiat nothing niij;ht be lost.

t Which amonnted to one hiindicd fifty-nine thousand one hundred and seven
pounds five shillings of our money.

X That is, thirty-four thousand four hundred twenty-one pounds four shillings
and two pence halfpenny.

398 EXODUS. XXXIX.

thousand and four hundred shekels*. 30 And therewith he made
the sockets to the door of the tabernacle of the congregation, and
the brasen altar, and the brasen grate for it, and all the vessels of
the altar. 3 1 And the sockets of the court round about, and the
sockets of the court gate, and all the pins of the tabernacle, and
all the pins of the court round about.

CHAPTER XXXIX.

Contains an account of the cloths of service ; the holy gaiiuents ; (he
ephod ; the breastplate ; and the robe of the epliod.

1 xtLND of the blue, and purple, and scarlet, they made cloths
of service, to do service in the holy [place,] and made the holy
garments for Aaron; as the Lord commanded Moses.

2 And he made the ephod [of] gold, blue, and purple, and
scarlet, and fine twined linen. 3 And they did beat the gold
into thin plates, and cut [it into] wires ; to work [it] in the blue,
and in the purple, and in the scarlet, and in the fine linen, [with]
cunning work. 4 They made shoulderpieces for it, to couple
[it] together : by the two edges was it coupled together.

5 And the curious girdle of his ephod that [was] upon it,
[was] of the same, according to the work thereof; [of] gold,
blue, and purple, and scarlet, and fine twined linen; as the Lord
commanded Moses. 6 And they wrought onyx stones enclosed
in ouches of gold, graven, as signets are graven, with the names
of the children of Israel. 7 And he put them on the shoulders
of the ephod, [that they should be] stones for a memorial to the
children of Israel; as the Lord commanded Moses.

8 And he made the breastplate [of] cunning work, like the
work of the ephod; [of] gold, blue and purple, and scarlet, and
fine twined linen. 9 It was foursquare, they made the breast-
plate double : a span [was] the length thereof, and a span the
breadth thereof, [being] doubled. 10 And they set in it four
rows of stones : [the first] row [was] a sardius, a topaz, and a
carbuncle : this [was] the first row. 1 1 And the second row,
an emerald, a sapphire, and a diamond. 12 And the third row,

* Which is ill weight six thousand six hundred thirty seven pounds and a half,
avoirdupois.

EXODUS. XXXIX. 39<J

a ligure, an agate, and an amethyst. 13 And the fourth row, a
beryl, an onyx, and a jasper; [they were] enclosed in ouches of
gold in their enclosings. 14 And the stones [were] according to
the names of the children of Israel, twelve, according to their
names, [like] the engravings of a signet, every one with liis name,
according to the twelve tribes. 15 And they made upon the
breastplate chains at the ends, [of] wreathen work [of] pure
gold. 1() And they made two ouches [of] gold, and two gold
rings : and put the two rings in the two ends of the breastplate.
17 And they put the two wreathen chains of gold, in the two
rings on the ends of the breastplate. 18 And the two ends of
the two wreathen chains they fastened in the two ouches, and put
them on the shoulderpieces of the epiiod, before it. 19 And
they made two rings of gold, and put [them] on the two ends of
the breastplate upon the border of it, which [was] on thtcside of
the ephod inward. 20 And they made two [other] golden rings,
and put them on the two sides of the ephod underneath, toward
the forepart of it, over against the [other] coupling thereof, above
the curious girdle of the ephod. 21 And they did bind the
breastplate by his rings unto the rings of the ephod, with a lace
of blue, that it might be above the curious girdle of the ephod,
and that the breastplate might not be loosed from the ephod ; as
the Lord commanded Moses.

22 And he made the robe of the ephod [of] woven work, all
[of] blue. 23 And [there was] a hole in the midst of the robe
as the hole of an habergeon, [with] a band round about the hole
that it should not rend. 24 And they made upon the hems of
the robe pomegranates [of] blue, and purple, and scarlet, [and]
twined [linen,] 25 And they made bells [of] pure gold, and put
the bells between die pomegranates, upon the hem of the robe
round about between the pomegranates ; 26 A bell and a pome-
granate, a bell and a pomegranate, round about the hem of the
robe to minister [in;] as the Lord commanded Moses.

27 And they made coats [of] fine linen, [of] woven work, for
Aaron and for his sons, 28 And a mitre [of] fine linen, and
goodly bonnets [of] fine linen, and linen breeches [of] fine
twined linen, 29 And a girdle [of] fine twined linen, and blue
and purple, and scarlet [of] needlework; as the Lord com-
manded Moses.

30 And they made the plate of the holy crown [of] pure gold
and wrote upon it a writing, [like to] the engravings of a sio-net
HOLINESS TO THE LORD. 31 And they tied unto it

400 EXODUS. XL.

a lace of blue, to fasten [it] on high upon the mitre; as the
Lord commanded Moses.

32 Thus was all the work of the tabernacle of the tent of the
congregation fniished : and the children of Israel did according
to all that the Lokd commanded Moses, so did they. 33 And
they brought the tabernacle unto Moses, the tent and all his
furniture, his taches, his boards, his bars, and his pillars, and
his sockets, 34 And the covering of rams' skins dyed red,
and the covering of badgers' skins, and the vail of the co-
vering, 35 The ark of the testimony, and the staves thereof, and
the mercy-seat, 36 The table, [and] all the vessels thereof, and
the shew bread, 37 The pure candlestick, [with] the lamps
thereof, [even with] the lamps to be set in order, and all the
vessels thereof, and the oil for light, 38 And the golden altar, and
the anoiiting oil, and the sweet incense, and hanging for the taber
nacle door, 39 The brasen altar, and his grate of brass, his staves,
and all his vessels, the laver and his foot, 40 The hangings of
the court, his pillars, and his sockets, and the hanging for the
court gate, his cords, and his pins, and all the vessels of the
service of the tabernacle, for the tent of the congregation, 41 The
cloths of service to do service in the holy [place,] and the holy
garments for Aaron the priest, and his sons' garments to minister
in the priest's office. 42 According to all that the Lord com-
manded Moses, so the children of Israel made all the work.
43 And Moses did look upon all the work, and behold, they had
done it as the Loud had commanded, even so had they done it:
and Moses blessed them: as God's minister, he pronounced a bless-
ing in his name, both on the people, for their liberal contributions y
and on the workmen for their care and industry.

CHAPTER XL.

Contains an account of tlic tabernacle being commanded to be reared
and anointed, and Aaron and his sons to be sanctified.

1 And the Loud spake unto Moses, saying, 2 On the first
day of the first month shalt thou set np the tabernacle of
the tent of the congregation : 3 And thou shalt put therein
the ark of the testiujony, and cover the ark with the vail, hang

EXODUS. XL. 401

the vail before the ark. 4 And thou shalt bring in the table, and
set in order the things that are to be set in order upon it, the sheiv
bread, and thou shalt bring in the candlestick, and light the
lamps thereof. 5 And thou shalt set tlie altar of gold for the
incense before the ark of the testimony, and put the hanging of
tlie door to the tabernacle. 6 And thou shalt set the altar of the
burnt offering, before the door of the tabernacle of the tent of
the congregation. 7 And thou shalt set the laver between the
tent of the congregation and the altar, and shalt put water therein.
8 And thou shalt set up the court round about, and hang up the
hanging at the court gate.

9 And thou shalt take the anointing oil, and anoint the taber-
nacle and all that [is] therein, and shalt hallow it, and all the
vessels thereof: and it shall be holy. 10 And thou shalt anoint
the altar of the burnt offering, and all his vessels, and sanctify the
altar; and it shall be an altar most holy. 11 And thou shalt
anoint the laver and his foot, and san :tify it.

IQ And thou shalt bring Aaron and his sons unto the door of
the tabernacle of the congregation, and wash them with water.
13 And thou shalt put upon Aaron the holy garments, and anoint
him, and sanctify him, that he may minister unto me in the
priest's office. 14 And thou shalt bring his sons, and clothe
them with coats: J. 5 And thou shalt anoint them, as thou didst
anoint their father, that they may minister unto me in the priest's
office : for their anointing shall surely be an everlastinof priest-
hood throughout their generations*.

] 6 Thus did Moses : according to all that the Lord commanded
him, so did he. 17 And it came to pass, in the first month in the
second year, on the first [day] of the month, [that] the tabernacle
was reared up. 18 And Moses reared up the tabernacle, and fast-
ened his sockets, and set up the boards thereof, and put in the
bars thereof, and reared up his pillars. 19 And he spread abroad
the tent over the tabernacle, the ciirtaifis of goats' hair, and put
the covering of the tent above upon it, both that of rams' skins,
and badgers skins: as the Lord commanded Moses. 20 And
he took and put the testimony into the ark, and set the staves on
the ark, and put the mercy seat above upon the ark : 21 And he
brought the ark into the tabernacle, and set up the vail of the
covering, and covered the ark of the testimony; as the Lord

* A sign or seal that their priesthood should continue as long as their pohty
should last ; and this unction should be sufficient for all succeeding priests, that
they should not need to be anointed again, except the high priest.

VOL. I. 2D

402 EXODUS. XL.

commanded Moses. 22 And he put the table in the tent of the
congregation, upon the side of the tabernacle northward, without
the vail. 23 And he set the bread in order upon it, before the
Lord; as the Lord had commanded Moses, 24 And he put
the candlestick in the tent of the congregation, over against the
table, on the side of the tabernacle southward. 25 And he
lighted llie lamps before the Lord, as the Lord commanded
Moses. 26 And he put the golden altar in the tent of the con-
gregation, before the vail : 27 And he burnt sweet incense thereon,
as the Lord cmomanded Moses. 28 And he set up the hang-
ing [at] the door of the tabernacle. 29 And he put the altar of
burnt offering [by] the door of the tabernacle of the tent of the
congregation, and offered upon it the burnt offering, and the meat
offering, as the Lord commanded Moses. 30 And he set the
laver between the tent of the congregation and the altar, and put
water theie to wash [withal.] 31 And Moses and Aaron and his
sons washed their hands and their feet thereat: 32 When they
went into the tent of the congregation, and when they came near
unto the altar, they washed; as the Lord commanded Moses.
33 And he reared up the court round about the tabernacle, and
the altar, and set up the hanging of the court gate : so Moses
finished the work.

34 Then a cloud covered the tent of the congregation, tliat
cloud mentioned in ch. xiii. 21,22, mii-aculoiisly removed hither,
as a testimony of God's presence and approbation, and the glory
of the Lord filled the tabernacle, rcherebt/ God took possession
of it, (see ch. xxv. 8., 1 Kings viii. 10, 12., Ezck. xliii. 4, 5, 7-,
and Rev. xxi. 11.) 35 And Moses was not able to enter into the
tent of the congregation, because the cloud abode thereon, and
the glory of the Lord filled the tabernacle. 36 And when the
cloud was taken up from over the tabernacle, the children of
Israel went onward in all their journeys : 37 But if the cloud
were not taken up, then they journeyed not till the day that it
was taken up. 38 For the cloud of the Lord [was] upon the
tabernacle by day, and fire was on it by night, in the sight of all
the house of Israel throughout all their journeys.

THE THIRD BOOK OF MOSES,

LEVITICUS.

INTRODUCTION.

This Book being chiefly employed in describing the sacrifices and ser-
vices of the tabernacle, to be performed by Aaron, the Levite, as he
is called, Exod. iv. 14., and by his sons ; who alone had the office of
priesthood, in the tribe of Levi, it is therefore termed, both by the
Greek and Latin translators, Leviticus; and that part of the Jewish
religion which is ceremonial, is fitly denominated the Levitical Law *.

CHAPTER I.

Contains an account of the burnt offerings of the herd, of the flocks,
and of the fowls.

1 And the Lord called unto Moses, and spake unto him out
of the tabernacle of the congregation, saying, 2 Speak unto the
children of Israel and say unto them. If any man of you bring an
offering unto the Lord, ye shall bring your offering of the cattle,
[even] of the herd, and of the flock.

• These ceremonial services are reducible to the following heads :

1. Sacrifices of several kinds. These, though but external ordinances of positive
institution, yet had a relation to spiritual worship, and pointed out several moral
duties ; while the whole was a typical scheme, and a fit introduction to the more
perfect dispensation of the Messiah, by whom both they and we were to receive
our full atonement and acceptance with God.

2. Purifications from various kinds of legal uiicleanness. Which, thongh they
cannot be denied to have been a troublesome branch of the Jewish religion, and
one of those circimistances whicli denominated it an elementary piety, and a yoke
which neither they nor their fathers were tcell able to bear, they were not, how-
ever intended to terminate in mere ritual observance, they were most apt signi-
fications of inward and substantial holiness ; such as reverence towards God, and
purity of heart and life. 3. The

2 D a

401 LEVITICUS. I.

.3 If his offering [be] a burnt sacrifice of the herd*, let him offer
a male without ])lemish : he shall offer it of his own voluntary will,
at the door of the tabernacle of the conjiregation before the Lord.

4 And he shall put his hand upon the head of the burnt offering :
and it shall be accepted for him to make atonement for him.

5 And he shall kill the bullock before the Lord, hi/ the hands of
the priests or Levites ; and the priests, Aaron's sons, shall bring
the blood, and sprinkle the blood round about upon the altar,
that [is by] the door of the tabernacle of the congregation.

6 And he shall flay the burnt offering, and cut it into his pieces.
7 And the sons of Aaron the priest shall put fire upon the altar,
and lay the wood in order upon the fire. 8 And the priests,
Aaron's sons, shall lay the parts, the head, and the fat, in order
upon the wood that [is] on the fire which [is] upon the altar.
9 But his inwards and his legs shall he wash in w ater : and the
priest shall burn all on the altar, [to be] a burnt sacrifice, an offer-
ing made by fire, of a sweet savour unto the Lord.

10 And if his offering [be] of the flocks, [namely,] of the
sheep, or of the goals, for a burnt sacrifice ; he shall bring it a
male without blemish. 1 1 And he shall kill it on the side of the

3. Tlie solemn fc-tivals ; the observance whereof was so far from being a need-
less institution, that they appear to have been exceeding proper for preserving tiie
whole nation in tlie practice oftiue, and from tlie corruptions of /u/.>e, relu'ion.
They were tiiankfid commemorations of signal national mercies, and by their
constant atlendaucc on these joyful solemnities, at so many stated limes of the
yea' , and at the one fixed place of national worship, they went through those
courses of divine service, and such acts of kin Iness, generosity, and charity to
each oilier, as tended to confirm them in tlie true religion, and in the love of that
happy constitution.

As to the (ivil and jmlicial laws here prescribed, tliey cannot but seem, to any
reasonable mm, to be by far tlie best body of rules that are to be found on the re-
cords of any nation : as muking the surest provision for the honour of magistracy
and government, ar.d for securing tiie rights and properties of the people, and not
only so, but for adv.mcing that benevolence and mutual love, as well as common
jnstice to each other, which are the strongest cements of society.

The historical parts of this Book are few, but very instructive; chiefly for creat-
ing in men a just veneration for all persons and things consecrated to the service
of God.

8;:^ This intr. duction, which is rontinued in the above note, is taken from a
Critical and Practical Exposition of the Pentateuch, by Jameson ; a work but
little known, though exceedingly valuable. The Kdilor could easily have enriched
this vohimc with a variety of useful and curious notes from this excellent writer,
but was fearful of swelling the publication, and defeating the end designed, which
was a Short and Plain Exposition for the use of Families.

* There were five sorts of sacrifices, — burnt offerings, ch. i.; meat offerings,
ch. 2.; peace offerings, ch. 3.; sin offerings, ch. 4.; and trespass offerings, ch. v.
15., Jtc. The burnt offering was the first and principal, wherewith God was served
every day by the children of Israel, (Num. xxviii. 3.), so called, because it was
all burnt, ver. 8, 9, 13, except the skin, (ch. vii. 8.), whereas of all other sacrifices
only part was burnt.

LEVITICUS. II. 105

altar northward before the Lord : and the priests, Aaron's sons,
shall sprinkle his blood round about upon the altar: 12 And he
shall cut it into his pieces with his head and his fat : and the priest
shall lay them in order on the wood that [is] on the lire which [is]
upon the altar: 13 But he shall wash the inwards and the legs
with water: and the priest shall bring [it] all, and burn [it] upon
the altar : it [is] a burnt sacrifice, an offering made by fire, of a
sweet savour unto the Lord.

14 And if the burnt sacrifice for his offering to the Lord [be]
of fowls, then he shall bring his offering of turtle doves, or of
young pigeons. 15 And the priest shall bring it unto the altar,
and wring off his head, and burn [it] on the altar: and the blood
thereof shall be wrung out at the side of the altar: l6 And he
shall pluck away his crop with his feathers, and cast it beside the
altar on the east part, by the place of the ashes : 1 7 And he shall
cleave it, with the wings thereof, [but] shall not divide [it] asunder:
and the priest shall burn it upon the altar, upon the wood that [is]
upon the fire: it [is] a burnt sacrifice, an offering made by fire,
of a sweet savour unto the Lord.

CHAPTER II.

Contains an account of the meat ofl'ering of flour with oil and incense; of
the first fruits in the ear ; and the salt of the meat offering.

1 xtLND when any will offer a meat offering unto the Lord, a
distinct offering of itself, and not joined loith others, as some meat
offerings were, (Num. xv. 4.), his offering shall be [of] fine flour;
and he shall pour oil upon it, and put frankincense thereon :

2 And he shall bring it to Aaron's sons, the priests : and he, the
priest to whom he brings it, shall take thereout his handful of the
flour thereof, and of the oil thereof, with all the frankincense
thereof; and the priest shall burn the memorial of it upon the altar,
[to be] an offering made by fire, of a sweet savour unto the Lord :
o And the remnant of the meat offering [shall be] Aaron's and his
sons, for their maintenance (Num. .wiii. y, 10.), to be eaten in the
sanctuary (ch. vi. 16.) : [it is] a thing most holy of the oft'erings of
the Lord made by fire.

4 And if thou bring an oblation of a meat offering bakcn in the

406 LEVITICUS. II.

oven, [it shall be] unleavened cakes of fine flour mingled with oil ;
or unleavened wafers anointed \vith oil.

5 And if thy oblation [be] a meat oftering, [baken] in a pan,
it shall be [of] fine flour unleavened, mingled with oil. 6 Thou
shall part it in pieces, and pour oil thereon : it [is] a meat ofter-
ing.

7 And if thy oblation [be] a meat oftering [baken] in the frying
pan, it shall be made [of] line flour with oil. 8 And thou shalt
bring the meat offering that is made of these things, unto the
Lord : and when it is presented unto the priest, he shall bring it
unto the altar. 9 And the priest shall take from the meat off^ering
a memorial thereof, and shall burn [it] upon the altar : [it is] an
off'ering made by fire of a sweet savour unto the Loud. 10 And
that which is left of the meat off'ering, [shall be] Aaron's and his
sons' : [it is] a thing most holy, of the offerings of the Lord made
by fire.

1 1 No meat offering, which ye shall bring unto the Lord, shall
be made witlj leaven, rvhich is offered of free wilt ; for in other
offeri?igs it might be used, (ch. vii. 13. andxxm. 17.), for ye shall
burn no leaven, nor any honey in any offering of the Lord made
by fire.

12 As for the oblation of the first fruits, ye shall offer them
unto the Lord: but they shall not be burnt on the altar for a
sweet savour.

13 And every oblation of thy meat oftering shalt thou season
with salt, neither shalt thou suffer the salt of the covenant of thy
God to be lacking from thy meat off'ering : with all thine offerings
thou shalt offer salt.

14 And if thou offer a meat off'ering of thy first fruits unto the
Lord, a free will offering, besides what teas enjoined, ch. xxii.29.,
thou shalt offer for the meat off'ering of thy first fruits, green ears
of corn dried by the fire, [even] corn beaten out of full ears.
15 And thou shalt put oil upon it, and lay frankincense thereon :
it [is] a meat off^ering. l6 And the priest shall burn the memo-
rial of it, [part] of the beaten corn thereof, and [part] of the oil
thereof, with all the frankincense thereof: [it is] an off'ering made
by fire unto the Lord.

LEVITICUS. III. 407

CHAPTER III.

Contains an account ot" the peace ottering ot" the herd, and of the Hock.

1 And if his oblation [be] a sacrifice of peace ofifering*, if he
offer [it] of the herd, whether [it be] a male or female ; he shall
offer it without blemish before the Lord. 2 And he shall lay
his hand upon the head of his offering, and kill it [at] the door of
the tabernacle of the congregation : the burnt offering ivas killed
near the altar, (chap. i. 1 1.), but this zcus not so holij, part of it
being eaten by the offerer, whereas the other was eaten only by the
priests: and Aaron's sons, the priests, shall sprinkle.^, the blood
upon the altar round about. S And he shall oti'er of the sacrifice
of the peace oftering, an offering made by fire unto the Lord,
the fat that covereth the inwards, and all the fat. that [is] upon
the inwards. 4 And the two kidneys, and the fat that [is] on
ihem, which [is] by the flanks, and the caul above the liver, with
the kidneys, it shall he take away. 5 And Aaron's sons shall
burn it on the altar upon the burnt sacrifice, which [is] upon the
wood that [is] on the fire : [it is] an offering made by fire, of a
sweet savour unto the Lord.

6 And if his offering for a sacrifice of peace offering unto the
Lord [be] of the fiock, male or female; he shall offer it without
blemish. 7 If he offer a lamb for his offering, then shall he offer
it before the Lord. 8 And he shall lay his hand upon the head
of his offering, and kill it before the tabernacle of the congre-
gation : and Aaron's sons shall sprinkle the blood thereof round
about upon the altar. 9 And he shall offer of the sacrifice of
the peace offering, an offering made by fire unto the Lord : the
fat thereof [and] the whole rump, it shall he take off hard by the
back bone : and the fat that covereth the inwards, and all the fat
that [is] upon the inwards. 10 And the two kidneys, and the fat
that [is] upon them, which [is] by the flanks, and the caul above
the liver, with the kidneys, it shall he take away. 11 And
the priest shall burn it upon the altar : [it is] the food of the

* Tlic«e were offered either to obtain some blessing wliich they wanted, or by
way of thanksgiving for some nierey received ; and sometimes when men in their
troubles prayed to God for peace and deliverance, Judges xx. c6. xxi. 4, and
I Chron. xxi. 26.

408 LEVITICUS. IV.

offering made by fire unto the Lord, that which the f re teas to
eat up and consume.

12 And if his offering [be] a goat, then he shall offer it before
the Loud. 13 And he shall lay his hand upon the head of it,
and kill it before the tabernacle of the congregation : and the sons
of Aaron shall sprinkle the blood thereof upon the altar round
about. 14 And he shall offer thereof his offering [even] an
offering made by fire unto the Lord ; the fat that covereth the
inwards, and all the fat that [is] upon the inwards. 15 And the
two kidneys, and the fat that [is] upon them, which [is] by the
flanks, and the caul above the liver, with the kidneys, it shall he
take away. l6 And the priest shall burn them upon the altar:
[it is] the food of the offering made by fire, for a sweet savour.
All the fat [is] the Lord's, reserved as God's portion to he burnt
upon the altar, (chap. iv. 8 — 10. xvii. 6. Deut. xxxii. 38., and
1 Sam. ii. 15. l6.)

17 [It shall be] a perpetual statute for your generations
throughout all your dwellings, that ye eat neither fat nor blood.

CHAPTER IV.

Contains an account of the sin offering of ignorance, for the priest,
the congregation, the ruler, or for the people.

1 And the Lord spake unto Moses, saying, 2 Speak unto the
children of Israel, saying. If a soul shall sin through ignorance
against any of the commandments of the Lord [concerning
things] which ought not be done, and shall do against any of
them :

3 If the priest that is anointed, do sin according to the sin of
the people ; then let him bring for his sin which he hath sinned,
a young bullock without blemish, unto the Lord for a sin offering.

4 And he shall bring the bullock unto the door of the tabernacle
of the congregation before the Lord ; and shall lay his hand
upon the bullock's head, and kill the bullock before the Loud.

5 d the priest that is anointed shall take of the bullock's
blood, and bring it to the tabernacle of the congregation. 6 And
the priest shall dip his finger in the blood, and sprinkle of the
blood seven limes before the Lord, before the vail of the sane-

LEVITICUS. IV. 409

tuary. 7 And the priest shall put [some] of the blood upon the
horns of the altar of sweet incense before the Lord, wiiich [is]
in the tabernacle of the congregation ; and shall pour all the
blood of the bullock at the bottom of the altar of the burnt offer-
ing, which [is at] the door of the tabernacle of the congregation.
8 And he shall take off from it all the fat of the bullock for the
sin offering ; .the fat that covereth the inwards, and all the fat that
[is] upon the inwards. 9 And the two kidneys, and the fat that [is]
upon them, which [is] by the flanks, and the caul above the liver,
with the kidneys, it shall he take away. 10 As it was taken off
from the bullock of the sacrifice of peace offerings : and the
priest shall burn them upon the altar of the burnt offering. 11 And
the skin of the bullock, and all his flesh, with his head, and with
his legs, and his inwards, and his dung; 12 Even the whole
bullock shall he carry forth without the camp, unto a clean place,
where the ashes are poured out, and burn him on the wood with
fire : where the ashes are poured out shall he be burnt.

13 And if the whole congregation of Israel sin through ig-
norance, and the thing be hid from the eyes of the assembly (as in
chap. ver. 2, 3, 4.), and they have done [somewhat against] any
of the commandments of the Lord, [concerning things] which
should not be done, and are guilty ; 14 When the sin which they
have sinned against it, is known, then the congregation shall offer
a young bullock for the sin, and bring him before the tabernacle
of the congregation. 15 And the elders of the congregation shall
lay their hands upon the head of the bullock before the Lord :
and the bullock shall be killed before the Lord: 16 And the
priest that is anointed, shall bring of the bullock's blood to the
tabernacle of the congregation: 17 And the priest shall dip his
fmger [in some] of the blood, and sprinkle [it] seven times before
the Lord, [even] before the vail. 18 And he shall put [some]
of the blood upon the horns of the altar, which [is] before the
Loud, that [is] in the tabernacle of the congregation, and shall
pour out all the blood at the bottom of the altar of the burnt
oft'ering, which [is at] the door of the tabernacle of the congre-
gation. 19 And he shall take all his fat from him, and burn [it]
upon the altar. 20 And he shall do with the bullock as he did
with the bullock for a sin oft'ering, so shall he do with this : and
the priest shall make an atonement for them, and it shall be for-
given them. 21 And he shall carry forth the bullock without
the camp, and burn him as he burned the tirst bullock : it [is]
a sin oft'ering for the congregation.

410 LEVITICUS. IV.

22 When a ruler hath sinned, and done [somewhat] through
ignorance [against] au}? of the commandments of the Lord his
God, [concernijig things] which should not be done, and is guilty;
23 Or if his sin, wherein he hath sinned, come to his knowledge :
he shall bring his offering, a kid of the goats, a male without
blemish : 24 And he shall lay his hand upon the head of the goat,
and kill it in the place where they kill the burnt offering before
the Loud : it [is] a sin offering. 23 And the priest shall take of
the blood of the sin offering with his finger, and put [it] upon the
horns of the altar of burnt offering, and shall pour out his blood
at the bottom of the altar of burnt offering. 26 And he shall
burn all his fat upon the altar, as the fat of the sacrifice of peace
offerings : and the priest shall make an atonement for him as
concerning his sin, and it shall be forgiven him, as to all ecclesi-
astical censures, or civil piinishmeuts.

27 And if any one of the common people sin through igno-
rance, while he doeth [somewhat against] any of the command-
ments of the Lord, [concerning things] which ought not to be
done, and be guilty ; 28 Or if his sin, which he hath sinned,
come to his knowledge : then he shall bring his offering, a kid of
the goats, a female without blemish, for his sin which he hath
sinned. 29 And he shall lay his hand upon the head of the sin
offering, and slay the sin offering in the place of the burnt offering.
30 And the priest shall take of the blood thereof with his linger,
and put [it] upon the horns of the altar of burnt offering, and shall
pour out all the blood thereof at the bottom of the altar, 31 And
he shall take away all the fat thereof, as the fat is taken away
Irom off the sacritice of peace offerings ; and the priest shall burn
[it] upon the altar, for a sweet savour unto the Lord : and the
priest shall make an atonement for him, and it shall be forgiven
him. 32 And if he bring a lamb for a sin offering, he shall bring
it a female without blemish. 33 And he shall lay his hand upon
the head of the sin offering, and slay it for a sin offering, in the
place where they kill the burnt offering. 34 And the priest shall
take of the blood of the sin offering with his finger, and put [it]
upon the horns of the altar of burnt offering, and shall pour out
all the blood thereof at the bottom of the altar. 35 And he shall
take away all the fat thereof, as the fat of the lamb is taken away
from the sacrifice of the peace offerings : and the priest shall
burn them upon the altar, according to the offerings made by lire
unto the Lord : and the priest shall make an atonenuMit for his
sin that he hath committed, and it shall be forgiven him.

LEVITICUS. V. 411

CHAPTER V.

Of the trespass offering of one that sinueth in concealing his knowledge,
in touching an unclean thing ; or in making an oath ; of the trespass
offering in sacrilege; and in sins of ignorance.

1 And if a soul airi, and hear the voice of swearing, and [is] a
witness, whether he hath seen or known [of it ;] if he do not
utter [it,] then he shall bear his iniquity. 2 Or if a soul touch
any unclean thing, whether [it be] a carcase of an unclean beast,
or a carcase of unclean cattle, or the carcase of unclean creeping
things, and [if] it be hidden from him ; he also shall be esteemed
unclean, and ceremonially guilty. 3 Or if he touch the unclean-
ness of man, whatsoever uncleanness [it be] that a man shall be
defiled withal, and it be hid from him ; when he knoweth [of it,]
then he shall be guilty. 4 Or if a soul swear, rashly and unad-
visedly, pronouncing with [his] lips to do evil, or to do good,
whatsoever [it be] that a man shall pronounce with an oath, and
it be hid from him, that what he szvore to do, teas, or would be
impossible or unlawful: when he knoweth [of it,] then he shall
be guilty in one of these, either in swearing rashly to do good or
evil. 5 And it shall be, when he shall be guilty in one of these
[things,] that he shall confess that he hath sinned in that [thin<T,]
before the Lord, in the place of public worship: 6 And he shall
bring his trespass offering unto the Lord for his sin which he
hath sinned, a female from the flock, a lamb or a kid of the
goats, for a sin offering : and the priest shall make an atonement
for him concerning his sin.

7 And if he be not able to bring a lamb, then he shall bring
for his trespass which he hath committed, two turtledoves, or
two young pigeons, imto the Lord ; one for a sin offering, and
the other for a burnt offering. 8 And he shall bring them unto
the priest, who shall ofter [that] which [is] for the sin offering
first, and wring off his head from his neck, but shall not divide
[it] asunder. 9 And he shall sprinkle of the blood of the sin
offering upon the side of the altar ; and the rest of the blood
shall be wrung out at the bottom of the altar : it [is] a sin offering.
10 And he shall offer the second [for] a burnt offering, according

412 LEVITICUS. V.

to llie manner : and the priest shall make an atonement for him
for his sin which he hath sinned, and it shall be forgiven him.

1 1 But if he be not able to bring two turtledoves, or two
young pigeons ; then he that sinned, shall bring for his offering
the tenth part of an cphah of fine flour for a sin offering; he shall
put no oil upon it, neither shall he put [any] frankincense thereon:
for it [is] a sin offering. 12 Then shall he bring it to the priest,
and the priest shall take his handful of it, [even] a numorial
thereof, and burn [it] on the altar, according to the offerings
made by fire unto the Lord : it [is] a sin offering. 13 And the
priest shall make an atonement for him, as touching his sin that
he hath sinned in one of these, and it shall be forgiven him : and
[the remnant] shall be the priest's as a meat offering.

14 And the Lord spake unto Moses, saying, 15 If a soul
commit a trespass, and sin through ignorance in the holy
things of the Lord ; then he shall bring for his trespass unto the
Lord, a ram without blemish out of the flocks, with thy esti-
mation by shekels of silver, after the shekel of the sanctuary, for a
trespass offering : l6 And he shall make amends for the harm
that he hath done in the holy thing, and shall add the fifth part
thereto, and give it unto the priest : and the priest shall make an
atonement for him with the ram of the trespass offering, and it
shall be forgiven him.

17 And if a soul sin, and commit any of these things which
are forbidden to be done Ijy the conmiandmcnts of the Lord;
though he wist [it] not, yet is he guilty, and shall bear his iniquity.
18 And he shall bring a ram without blemish out of the flock,
with thy estimation, for a trespass offering, unto the priest: and
the priest shall make an atonement for hini concerning his ig-
norance wherein he erred and wist [it] not ; and it shall be for-
<^iven him. 19 It [is] a trespass offering: he hath certainly
trespassed against the Lord.

LEVITICUS. VI. 413

CHAPTER VI.

Ol" the trespass offering for sins done knowingly ; and the offering at the
consecration of a priest.

1 And the Lord spake unto Moses, saying, 2 If a soul sin,
and commit a trespass against the Lord, and lie unto his neigh-
bour in that which was delivered him to keep, or in fellowship,
or in a thing taken away by violence, or hath deceived his neigh-
bour ; 3 Or have found that which was lost, and lieth concerning
it, and sweareth falsely ; in any of all these that a man doeth,
sinning therein ; 4 Then it shall be, because he hath sinned and
is guilty, that he shall restore that which he took violently away,
or the thing, which he hath deceitfully gotten, or that which was
delivered han to keep, or the lost thing which he found, o Or
all that about which he hath sworn falsely; he shall even restore
it in the principal, and shall add the iifth part more thereto, [and]
give it unto him to whom it appertaiueth, in the day of his tres-
pass offering, or, ill the daii of' his being found guilty. 6 And he
shall binig his trespass oft'ering unto the Lord, a ram without
blemish out of the Hock, with thy estimation, for a trespass
offering, unto the priest : 7 And the priest shall make an atone-
ment for him, before the Lord : and it shall be forgiven him for
any thing of all that he hath done in trespassing therein.

8 And the Lord spake unto Moses, saying, 9 Command
Aaron and his sons, saying. This [is] the law of the burnt offer-
ing : It [is] the burnt offering, because of the burning upon the
altar all night unto the morning, and the lire of the altar shall be
burnnig in it. 10 And the priest shall put on his linen garment,
and his linen breeches shall he put upon his flesh, and take up the
ashes which the fire hath consumed with the burnt offering on
the altar, and he shall put them beside the altar. 1 1 And he shall
put off his garments, and put on other garments, and carry forth
the ashes without the camp unto a clean place. 12 And the fire
upon the altar shall be burning in it ; it shall not be put out : and
the priest shall burn wood on it every morning, and lay the burnt
offering in order upon it, and he shall burn thereon the fat of the
peace offerings. 13 The tire shall e\er be burning upon the
altar ; it shall never go out.

414 LEVITICUS. VI.

14 And this fis] llie law of the meat offering: the sons of
Aaron shall oflfer it before tiie Lord, before the altar. 15 And
he shall take of it his handful, of the flour of the meat oft'ering,
and of the oil thereof, and all t!ie frankincense which [is] uj)on
the meat offering, and shall burn [it] upon the altar, [for] a sweet
savour, [even] the memorial of it unto the Loitn. \6 And the
remainder thereof shall Aaron and his sons cat : with unleavened
bread shall it be eaten in the holy place ; in the court of the ta-
bernacle of the congregation they shall eat it. 17 It shall not be
baken with leaven. I have given it [unto them for] their portion
of my offerings made by fire : it [is] most holy, as [is] the sin
offering, and as the trespass offering. 18 All the males among
the children of Aaron shall eat of it. [It shall be] a statute for
ever in your generations concerning the offerings of the Lord
made by fire : every one that touchcth them shall be holy ; rather,
every thing, (ver. 27, 28.), as knife, spoon, &;<•., that touches them,
shall not he cmploi/ed in common uses.

19 And the Lord spake mito Moses, saying, 20 This [is]
the offering of Aaron, and of his sons, which they shall offer unto
the Lord, in the day when he is anointed as they come to be con-
secrated high priests successively ; the tenth part of an ephah of
fine flour for a meat offering perpetually, whensoever any of them
shall be so anointed, half of it in the morning, and half thereof at
night. 21 In a pan it shall be made with oil, [and when it is]
baken, thou shalt bring it in : [and] the baken pieces, of the meat
offering shalt thou offer [for] a sweet savour unto the Lord.
22 And the priest of his sons that is anomted in his stead, shall
offer it: [it is] a statute for ever unto the Lord; it shall be
wholly burnt. 23 For every meat offering for the priest shall be
wholly burnt : it shall not be eaten.

24 And the Lord spake unto Moses, saying, 25 Speak unto
Aaron and to his sons, saying. This [is] the law of the sin offering:
In the place where the burnt offering is killed, shall the sin offering
be killed before the Loud : it [is] most holy. 26 The priest
that offereth it for sin, shall eat it : in the holy place shall it be
eaten, in the court of the tabernacle of the congregation. 27 What-
soever shall touch the flesh thereof shall be holy : and when there
is sprinkled of the blood thereof upon any garment, thou shalt
wash that whereon it was sprinkled in the holy place. 28 Bnt
the earihen vessel wherein it is sodden, shall be broken : and if it
be sodden in a brasen pot, it shall be both scoured, and rinsed in
water. 29 All the males among the priests shall eat thereof: it

LEVITICUS. VII. 415

[is] most holy. 30 And uo sin offering whereof [any] of the
blood is brought into the tabernacle of the congregation to recon-
cile [withal] in the holy [place,] shall be eaten : it shall be burnt
in the fire.

CHAPTER VII.

Of the law of the trespass oftering and of the peace offerings; the fat
and the blood are forbidden to be eaten.

1 J-ilKEWISE this [is] the law of the trespass offering : it [is]
most holy. 2 In the place where they kill the burnt offering,
shall they kill the trespass offering : and the blood thereof shall
he sprinkle round about upon the altar. 3 And he shall offer of
it, all the fat thereof; the rump, and the fat that covereth the
inwards, 4 And the two kidneys and the fat that [is] on them,
which is by the flanks, and the caul [that is] above the liver, with
the kidneys, it shall he take away : 5 And the priest shall burn
them upon the altar, [for] an oftering made by fire unto the Lord :
it [is] a trespass offering. 6 Every male among the priests shall
eat thereof: it shall be eaten in the holy place : it [is] most holy.
7 As the sin offering [is,] so [is] the trespass oftering : [there is]
one law for them : the priest that maketh atonement therewith,
shall have [it.] 8 And the priest that offereth any man's burnt
offering, [even] the priest shall have to himself the skin of the
burnt offering which he hath offered. 9 And all the meat of-
fering that is baken in the oven, except that part reserved hy God,
(ch. ii. 2, 9«)> ^*^^ ^^' ^^•^t is dressed in the frying pan, and in the
pan, shall be the priest's that offereth it. 10 And every meat of-
fering mingled with oil, and dry, shall all the sons of Aaron have,
one [as much] as another, it shall be equally divided among all
the priests.

1 1 And this [is] the law of the sacrifice of peace offerings,
which he shall offer unto the Lokd. 12 If he offer it for a
thankssivino- then he shall offer with the sacrifice of thanksgivins:
unleavened cakes mingled with oil, and unleavened wafers anointed
with oil, and cakes mingled with oil, of fine flour, fried. 13 Be-
sides the cakes, he shall ofter [for] his oftering, leavened bread

410 LEVITICUS. VII.

with the sacrifice of thanksgiving of his peace offerings. 14 And
of it he shall offer one out of the whole oblation, [for] an heave
offering unto the liORD, [and] it shall be the priest's that sprink-
leth the blood of the peace offerings. 15 And the flesh of the
sacrifice of his peace offerinjjs for thankssivinii siiall be eaten the
same day that it is offered ; he shall not leave any of it until the
morning. 1 6 But if the sacrifice of his offering [be] a vow,
offered in perj'ormnnce of a vow, or a voluntary offernig, by way of
thinikfidnessfor some merci) received, it shall be eaten the same
day that he offereth his sacrifice : and on the morrow also the
remainder of it shall be eaten : 1? But the remainder of the fltsli
of the sacrifice on the third day shall be burnt with fire, lest it
should putrefy. 18 And if [any] of the flesh of the sacrifice of
his peace offerings be eaten at all on tise third day, it shall not be
accepted, neither shall it be imputed unto him, that offereth it,
as an acceptable service to God, but accounted as if it had not been
offered at all ; it shall be an abomination, and the soul that eateth
of it, shall bear his iniquity, that is, the punishment of his iniquity.
19 And the flesh of the peace offerings that toucheth any unclean
[thing,] shall not be eaten, it shall be burnt with fire : and as for
the flesh zchich abides clean, and is ft to be eaten, all that be
clean shall eat thereof.

20 But the soul that eateth [of] the flesh of the saciifice of
peace oft'erings, that [pertain] unto the LoR D, hii\ing his unclcan-
ness upon him, even that soul shall be cut off from his people.
(See Gen. xiii. 14.). 21 Moreover, the soul that shall touch any
unclean [thing, as] the uncleanness of man, or [any] unclean
beast, or any abominable unclean [thing,] and eat of the flesh of
the sacrifice of peace offerings, which [pertain] unto the Lord,
even that soul shall be cut off from his people.

22 And the Lord spake unto Moses, saying, 2J Speak unto
the children of Israel, saying, Ye shall eat no manner of fat, of
ox, or of sheep, or of goat. 24 And the fat of the beast that
dieth of itself, and the fat of that w hich is torn with beasts, may
be used in any other use : but ye shall hi no wise eat of it.
25 For whosoever eateth the fat of the beast, of which men offer
an offering made by fire unto the Lord, even the soul that eateth
[it,] shall be cut off from his people. 26 Moreover, ye shall eat
no manner of blood, [whether it be] of fowl or of beast, in any
<^f your dwellings. 27 Whatsoever soul [it be] that eateth any
manner of blood, even that soui shall be cut oft from his people.

28 And the Lord spake unto Moses, saying, 29 Speak unto

LEVITICUS. VII. 417

the children of Israel, saying. He that ofFereth the sacrifice of
his peace offerings unto the Lord, that portion which was given
out of his peace offerings, shall bring his oblation to the tabernacle,
unto the Lord, of the sacrifice of his peace offerings. 30 His
own hands shall bring the offerings of the Lord made by fire,
the fat with the breast, it shall he bring, that the breast may be
waved [for] a wave offering before the Lord. 31 And the
priest shall burn the fat upon the altar: but the breast shall be
Aaron's and his sons*. 32 And the right shoulder shall ye give
unto the priest [for] an heave offering, of the sacrifices of your
peace offerings. 33 He among the sons of Aaron that offereth
the blood of the peace offerings, and the fat, shall have the right
shoulder for [his] part. 34 For the wave breast and the heave
shoulder have 1 taken of the children of Israel, from off the sa-
crifices of their peace offerings, and have given them unto Aaron
the priest, and unto his sons, by a statute for ever, from among
the children of Israel. 35 This [is the portion] of the anointing of
Aaron, or, which he had by reason of his anointing, and of the
anointing of his sons, out of the offerings of the Lord made by
fire, in the day [when] he presented them, to minister unto the
Lord in the priest's office, from that day fonvard for ever;
SQ Which the Lord commanded to be given them of the children
of Israel, in the day that he anointed them, [by] a statute for
ever throughout their generations.

37 This [is] the law of the burnt offering, of the meat offering,
and of the sin offering, and of the trespass offering, and of the
consecrations, and of the sacrifice of the peace offerings;
38 Which the Lord commanded Moses in mount Sinai, in the
day that he commanded the children of Israel to offer their
oblations unto the Lord, in the wilderness of Sinai.

VOL. I. « E

41S LEVITICUS. VIII.

CHAPTER VIII.

We have liere an account of Moses consecrating Aaron and Lis sons ;
their sin offering ; their burnt offering ; the ram ol' consecrations ;
and the place and time of their consecration.

1 And the Lord spake tinto Moses, saying, 2 Take Aaron
and his sons with liim, and the garments, and the anointing oil,
and a bullock for the sin offering, and two rams, and a basket of
unleavened bread ; 3 And gather thou all the congregation to-
gether unto the door of the tabernacle of the congregation.
4 And Moses did as the Lord commanded him, and the as-
sembly was gathered together unto the door of the tabernacle of
the congregation. o And Moses said unto the congregation,
This [is] the thing which the Lord commanded to be done.
6 And Moses brought Aaron and his sons, and washed them with
water. 7 And he put u])ou him the coat, and gilded him with
the girdle, and clothed liim with the robe, and put the ephod
upon him, and he girded him with the curious girdle of the
ephod, and bound [it] unto him therewith. 8 And he put the
breast plate upon him : also he put in the breastplate the Urim
and Thummim. 9 And he put the mitre upon his head ; also
upon the mitre, [even] upon his forefront did he put the golden
plate, the holy crown; as the Loi^D commanded Moses. 10 And
Moses took the anointing oil, and anointed the tabernacle, and all
that [was] therein, and sanctilied them. 11 And he sprinkled
thereof upon the altar seven times, and anointed the altar, and all
his vessels, both the laver and his foot, to sanctify them. 12 And
he poured of the anointing oil upon Aaron's head, and anointed
him to sanctify him. 13 And Moses brought Aaron's sons, and
put coats upon them, and girded them with girdles, and put
bonnets upon them ; as the Lord commanded Moses.

14 And he brought the bullock for the sin oflferins : and Aaron
and his sons laid their hands upon the head of the bullock for
the sin offering. 15 And he slew [it;] and Moses took the
blood, and put [it] upon the horns of the altar round about with
his fuiger, and purified the altar, and poured the blood at the
bottom of the altar, and sanctified it, to make reconciliation upon

LEVITICUS. YIII. 419

it. 16 And he took all the fat that [was] upon the inwards, and
the caul [above] the liver, and the two kidneys, and their fat, and
Moses burned [it] upon the altar. ] 7 But the bullock, and his
hide, his flesh and his dung, he burnt with fire without the camp;
as the Lord commanded Moses.

18 And he brought the ram for the burnt offering: and
Aaron and his sons laid their hands upon the head of the ram.
19 And he killed [it,] and Moses sprinkled the blood upon the
altar round about. 20 And he cut the ram into pieces ; and
Moses burnt the head, and the pieces, and the fat. 21 And he
washed the inwards and the ^egs in water ; and Moses burnt the
whole ram upon the altar : it [was] a burnt sacrifice for a sweet
savour, [and] an offering made by fire unto the Lord; as the
Lord commanded Moses.

22 And he brought the other ram, the ram of consecration :
and Aaron and his sons laid their hands upon the head of the
ram. 23 And he slew [it;] and Moses took of the blood of it, and
put [it] upon the tip of Aaron's right ear, and upon the thumb
of his right hand, and upon the great toe of his right foot. 24 And
he brought Aaron's sons, and Moses put of the blood upon the
tip of their right ear, and upon the thumbs of their right hands,
and upon the great toes of their right feet : and Moses sprinkled
the blood upon the altar round about. 25 And he took the fat,
and the rump, and all the fat that [was] upon the inwards, and
the caul [above] the liver, and the two kidneys, and their
fat, and the right shoulder : 26 And out of the basket of unlea-
vened bread that [was] before the Lord, he took one unleavened
cake, and a cake of oiled bread, and one wafer, and put [them]
on the fat, and upon the right shoulder : 27 And he put all
upon Aaron's hands, and upon his sons' hands, and waved them
[for] a wave offering before the Lord. 28 And Moses took
them from off their hands, and burnt [them] on the altar upon
the burnt offering : they [were] consecrations for a sweet savour :
it [is] an offering made by fire unto the Lord. 29 And Moses
took the breast, and waved it [for] a wave offering before the
Lord: [for] of the ram of consecration it was Moses' part; as
the Lord commanded Moses.

30 And Moses took of the anointing oil, and of the blood
which [was] upon the altar, and sprinkled [it] upon Aaron, [and]
upon his garments, and upon his sons, and upon his sons' gar-
ments with him : and sanctified Aaron, [and] his garments, and
bis sons, and his sons' garments with him.

2 K 2

420 LEVITICUS. IX.

31 And Moses said unto Aaron, and to his sons, Boil the flesh
[at] the door of the tabernacle of the congregation ; and there eat
it with the bread that [is] in the basket of consecrations, as I
connnanded, saying, Aaron and his sons shall eat it. 32 And
that which reniaineth of the flesh and of the bread shall ye burn
with fire.

33 And ye shall not go out of the door of the tabernacle of the
congregation [in] seven days, until the days of your consecration
be at an end: for seven days shall he consecrate you. 34 As he
hath done this day, [so] the Lord hath commanded to do, to
make an atonement for you. 35 T)ierefore shall ye abide [at]
the door of the tabernacle of the congregation day and night,
seven days, and keep the charge of the Lord, that ye die not:
for so I am commanded.

36 So Aaron and his sons did all things which the Lord com-
manded by the hand of Moses.

CHAPTER IX.

Contains an account of Aaron's sin oft'ering, and burnt offcnng for him-
self and the people; the people blessed; and of the fire from heaven
consuming the burnt offering.

1 And it came to pass on the eighth day, [that] Moses called
Aaron and his sons, and the ciders of Israel ; 2 And he said unto
Aaron, Take thee a young calf for a sin offering, and a ram for
a burnt offering without blemish, and offer [them] before the
Lord, to make atonement for thyself and the people, (ver. 7-).
3 And imto the children of Israel thou shall speak, saying, Take
ye a kid of the goats, for a sin offering ; and a calf, and a lamb,
[both] of the first year, without blemish, for a burnt offering for
the people, (ver. \5.). 4 Also a bullock and a ram for peace
offerings, to sacrifice before the Lord; and a meat oft'ering
mingled with oil: for to-day the Lord will appear unto you, in
a glorious maimer, (ver. 6, 24.). 5 And they brought [that]
which Moses commanded before the tabernacle of the congre-
gation : and all the congregation drew near and stood before the
Lord, at the door of the tabernacle where the glory of the Lord
appeared. 6 And Moses said. This [is] the thing which the

LEVITICUS. IX. 421

Lord commanded that ye should do : and the glory of the Lord
shall appear unto you, the glorious manifestation of God's pow-
erful and gracious presence, (ver. 24.)- 7 And Moses said unto
Aaron, Go unto the altar, and offer thy sin offering, and thy burnt
offering, and make an atonement for thyself, and for the people :
and offer the offering of the people, and make an atonement for
them; as the Loud commanded.

8 Aaron therefore went unto the altar, and slew the calf of
the sin offering, which [was] for himself. 9 And the sons of
Aaron brought the blood unto him ; and he dipped his finger in
the blood, and put [it] upon the horns of the altar, and poured
out the blood at the botlom of the altar : 10 But the fat and the
kidneys, and the caul above the liver of the sin offering, he burnt
upon the altar; as the Lord conunanded JNIoses. 11 And the
flebh and the hide he burnt with fire, without the camp. 12 And
he slew the burnt offering; and Aaron's sons presented unto him
the blood, which he sprinkled round about upon the altar.

13 And they presented the burnt offering unto him, with the
pieces thereof, and the head : and he burnt [them] upon the altar.

14 And he did wash the inwards and the legs, and burnt [them]
upon the burnt offering on the altar. • oO And he brought the
people's offering, and took the goat, WRxh [was] the sin offering
for the people, and slew it, and offered it for sin, as the first.
16 And he brought the burnt offering, and offered it according to
the manner, or ordinance. 1 7 And he brought the meat offering,
and took an handful thereof, and burnt [it] upon the altar, beside
the burnt sacrifice of the morning. 18 He slew also the bullock
and the ram, [for] a sacrifice of peace offerings, which [was] for
the people : and Aaron's sons presented unto him the blood,
which he sprinkled upon the altar round about. 19 And the fat
of the bullock and of the ram, the rump, and that which covereth
[the inwards,] and the kidneys, and the caul [above] the liver :
20 And they put the fat upon the breasts, and he burnt the fat
upon the altar: 21 And the breasts and the right shoulder Aaron
waved [for] a wave offering before the Lord ; as Moses com-
manded. 22 And Aaron lifted up his hand toward the people,
and blessed them, prayed to God for his blessing upon them^ and
particularb/for his gracious acceptance of these and all succeeding
sacrifces; and came down from offering of the sin offering, and
the burnt offering, and peace offerings. 23 And Moses and
Aaron went into the tabernacle of the congregation, and came
out, and blessed the people a second time; and the glory of the

42^ LEVITICUS. X.

Lord appeared unto all the people, an extraordinary splendour, or
brightness, appearing out of the' cloudy pillar, (as Exodus xvi. 10.),
tvhich loas a token of God's gracious acceptance of them and their
services. 24 And there came a fire, which was to be carefully
kept, and not suffered to be extinguished, out from before the
Lord, y'rom the holy of holies, and consumed upon the altar the
burnt offering, and the fat, in token of his approbation of the
priesthood now instituted, and the sacrifices now offered: [which]
^vhen all the people saw, they shouted, and fell on their faces,
wondering at, rejoicing in, and blessing God for, this extraordinary
and gracious discovery of himself, and his favour therein. See
Gen. xvii. 3.

CHAPTER X.

This is the next historical chapter to Exodus xxxiv. After the taber-
nacle was raised, and / .'^on and his sons consecrated, he offered a sin
offering and a burnt ,^'I ng for himself and the people: when this
was finished, he blcssf«TThe people in the name of God, and fire came
down in token of God's a ceptance of the priesthood and the sacrifisce.
Upon this, the people shouted with astonishment and joy, and fell on
their faces to worship God. Then follows the melancholy story be-
fore us.

1 And Nadab and Abihu, the two eldest sons of Aaron, tvhp
had been'zoith him in the mount, and seen the glory of the Lord,
took either of them his censer, or chafng dish, and put fire
therein, and put incense thereon, and offered strange fire before
the Lord, other than what was on the altar, which was sent from
heaven, (ch. ix. 24.), which he commanded them not*. 2 And
there went out fire from the Lord, from the sanctuary, or altar
of burnt offering, and devoured them, struck them with sudden
death, for neither their bodies nor clothes ivere consumed, and they
died before the Lord; an awful providence, and designed as a
learning to others. 3 Then Moses said unto Aaron, This [is it]
that the Lord spake, saying, I will be sanctified in them that

* There mifiht be some particular prohibition of this, tliongli it is not ronie
riown to us. Rut probably this was not all, for it is generally supposed lliat the
young men were intoxicated with pride, or liquor, or both ; auij venUired into the
holy place at a time not appointed, and both together , whereas one priest alone
was to bum inccusc on the golden altar.

LEVITICUS. X. 423

come nigh me, he reverenced, and not mocked, or trifled with, (see
Exodus xix. 22.); and before all the people I will be glorified,
have the glory of my sovereignty acknozcledged , by an exact con-
formity to my lazes. And Aaron held his peace, in humble sub-
mission to this aiiful providence. 4 And Moses called Mishael
and Elzaphan, the sons of Uzziel the uncle of Aaron, and said
unto them, Come near, carry your brethren from before the sanc-
tuary out of the camp, to the usual place of burying. 5 So they
went near, and carried them in their coats, out of the camp ; as
Moses had said, in their consecrated garments, but which, being
now polluted by touching a dead body, must be zeorn no more. A
sad, instructive, and affecfmg sight to the whole camp! 6 And
Moses said unto Aaron, and unto Eleazar and unto Ithamar his
sons. Uncover not your heads, neither rend your clothes, put not
of i/our priestli/ dress, nor put on the habit of mourning ; let not the
public service be interrupted by your private ajfiictions, lest ye die,
and lest wrath come upon all the people : but let your brethren,
the whole house of Israel, bewail the burning which the Lord
hath kindled ; let them lament the dishonour done to God, and be
co}ivinced that zaith him is terrible majesty. 7 And ye shall not
go out from the door of the tabernacle of the congregation, lest
ye die : for the anointing oil of the Lord [is] upon you, you are
jyersons peculiarli/ consecrated to God's service; which therefore
you must prefer before all funeral solemnities. And they did ac-
cording to the word of Moses, otid it zcas an eminent act of obe-
dience, in these mournful circumstances. i

8 And the Lord spake unto Aaron, saying, 9 I^o not drink
wine nor strong drink, thou, nor thy sons with thee, when ye go
into the tabernacle of the congregation lest ye die : [it shall be]
a statute for ever throughout your generations*: 10 And that
ye may put difference between holy and unholy, and between
unclean and clean, which they did not ; 1 1 And that ye may
teach the children of Israel all the statutes which the Lord hath
spoken unto them by the hand of Moses, which persons inflamed
with strong drink are unfit to do.

12 And Moses spake unto Aaron, and unto Eleazar and unto
Ithamar, his sons that were left. Take the meat ofiering that re-
maineth of the offerings of the Lord made by fire, and eat it
without leaven beside the altar: for it [is] most holy : 13 And
ye shall eat it in the holy place, because it [is] thy due, and thy
sons' due, of the sacrifices of the Lord made by fire: for so I

* This seems to intimate tliat Nadub ami Abihu had done so, v. 1-

424. LEVITICUS. X.

am commanded*. 14 And the wave breast, and heave shoulder
shall ye eat in a clean place, in any place within the camp, so that
it be free from ceremonial pollution ; thou, and thy sons, and thy
daughters with thee: for [they be] thy due, and thy sons' due,
[which] are given out of the sacrifices of peace offerings of the
children of Israel. 15 The heave shoulder, and the wave breast
shall they bring, with the offerings made by fire of the fat, to
wave [it for] a wave offering before the Lord; and it shall be
thine, and thy sons' with thee, by a statute for ever ; as the Lord
hath commanded.

16 And Moses, notwithstanding his grief on this occasion, and
his sympathy with Aaron and his sons, was very exact in the observ-
ance of every positive precept, and diligently sought the goat of the
sin offering, and, behold, it was burnt, those parts of the goat were
burnt upon the altar which they should have eaten themselves, (see
ch. vi. 26.), and he was angry with Eleazar and llhamar, the sons
of Aaron, [which were] left [alive] saying, 17 Wherefore have
ye not eaten the sin offering in the holy place, seeing it [is] most
holy, and [God] hath given it to you to bear the iniquity of the
congregation, to make atonement for them before the Lord; as
a reward for your services in bearing, that is, expiating, the sin of
the people f? 18 Behold, the blood of it was not brought in
within the holy [place :] ye should indeed have eaten it in the
holy [place,] as 1 commanded. Tlius Moses gently reproved the
sin of Aaron, hiowing how much he %vas already afflicted, and not
being ivilling to increase it. 19 And Aaron said unto Moses,
as an excuse for his conduct, Behold, this day have they offered
their sin offering, and their burnt offering before the Lord ; they
have done the substance of the command, though one circumstance
has been omitted ; and such things have befallen me, such a dread-
ful calamity, that my mind is overichelmed with grief: and [if]
1 had eaten the sin offering to-day, should it have been accepted
in the sight of the Lord, when I could not rejoice before him, as
J am commanded in this case to do? 1 chose therefore to give it
wholly to God, rather than eat it in these melancholy circumstances.
20 And when Moses heard [that,] he was content; because it
was not a wilful contempt of God, and lest he should add affliction
to the afflicted.

* Moses reminds llicm of their duty, lest this affair should have put it out of
their thoiiglits : tliis judgment was not so to affect them, as to make tinin forget
their meat, or neglect their duty.

t Tlie priest's eating the sin offering of the people signified that their sin was in
some sort laid upon him ; heucc we may see in what sense Christ is said to bear
our sins.

LEVITICUS. X. 425

REFLECTIONS.

1. We here learn with what reverence we should worship God.
This is what the Lord teaches us in this chapter, / mil be saiicti-

Jied in them that come nigh me, and before all the people I will be
glorified, ver. 3. It is a lesson to Israel, to all its tribes, and to the
church in all a^es and generations. We see here that God is
greatli/ to be feared, and to be had in reverence by all that draw
nigh unto him. God is a spirit, and they that worship him, must
worship him in spirit and in truth. Let us sanctify him in our
hearts ; considering him as the most holy being, zcho is of purer
eyes than to behold iniquity. Let us glorify him before all the
people, by making a public profession of our faith, and encou-
raging others to do so. God requires this of us ; and if not done,
he mayjustly punish us. Let us be careful that our worship be
such as he requires of us ; and not add to it any of our own in-
ventions. It is a just and important remark of Bishop Hall,
that * It is a dangerous thing in the worship of God, to decline
from his own institutions : we have to do with a Being who is wise
to prescribe his own worship, just to require what he hath pre-
scribed, and powerful to revenge what he hath not required.' Let
us keep close therefore to what the Lord hath said ; and learn
from this instructive story, as the apostle exhorts, Heb. xii. 29-,
(where he seems to allude to it), to serve God acceptably, with re-
verence and godly fear, for our God is a consuming f re.

2. How cautious should christian ministers be in the whole of
their conduct ! They are peculiarly obliged by their relation to
God, to glorify him ; to display his glory before men ; to be de-
fenders of the divine honour; to be careful not to err through
rashness or fancy ; if they do, they are very unfit to separate be-
tween the precious and the vile, and to teach men God's statutes.
May they all be sober and temperate, serious and considerate, in
every thing ; have always clear heads and clean hearts ; for holi-
ness becomes God's house and ministers, and his worshippers
for ever.

S. Let us adore the patience of God which bears with the many
imperfections of our services. We are too ready to offer strano^e
fire. The heart is often far from him, and we are too frequently
rash in entering into his presence, without due thought and atten-

426 LEVITICUS. X.

tion. Yet he mercifully overlooks our unallowed imperfections,
and pardons what is amiss. Let us adore his long-sufFering and
compassion towards us, but not take encouragement from thence
to sin.

4. Let us humbly resign ourselves to the will of God, maintain
a respectful silence before him, and prosecute his service amidst
the heaviest affliction: so Aaron did. Let us be still and know
that he is God. He hath wise ends in those dispensations that
seem most severe. We should be dumb and not open our moutJis
before him, when he halh bereaved us of our children, or our
friends, or when he removes his ministers and servants. We have
still reason to say, It is the Lord, let him do 2vhat seemeth him good ;
especially as his glory will be promoted thereby, as Moses here
suggests. And let the same principles of faith in God's provi-
dences and promises, which promote submission, excite us to the
vigorous discharge of our duty : Moses directs Aaron and his
sons to go on with their work. Let us not sink under our losses,
for this is no proper token of regard to our departed friends ; it is
ungrateful to God, and unfits us for duty. Let us therefore
guard against excess of sorrow. Weeping must not hinder
sowing*.

5. Let us learn to be Content with reasonable excuses from
our inferiors, and be glad to find them less to blame than we ima-
gined. Moses was willing to make favourable allowances ; as he
knew God would. Let us not bear hard on those who we think
have done ill. Perhaps they may have something to say that will
satisfy us, or lessen their guilt. We should be willing to believe
and hope the best of every one.

6. Let us rejoice in the perfect priesthood of the Lord Jesus
Christ. This unhappy circumstance at the opening of the Jewish
priesthood, showed its imperfection. The law made men priests,
that had infirmities ; but the word of the oath, which was since
the law, maketh the Son who is consecrated for evermore,
Heb. vii. 28. In him may we rejoice; and cheerfully present
our sacrifices through his pure hands, and in humble reliance on
his prevailing atonement ; knowing that he always appears before
the presence of God, and ever lives to make intercession for us.

• Sec Henry on Psalm cxxvi. 6.

LEVITICUS. XI. 427

CHAPTER XI.

This, and the four following chapters, relate only to ceremonial
observances.

1 And the Lord spake unto Moses, and to Aaron, (because it
belonged both to the magistrates and priests to see these laus exe-
cuted), saying unto them, 2 Speak unto the children of Israel,
saying. These [are] the beasts which ye shall eat among all the
beasts which [are] on the earth*. 3 Whatsoever parteth the hoof
and is cloven footed, [and] cheweth the cud among the beasts,
that shall ye eat. 4 Nevertheless, these shall ye not eat, of them
that chew the cud, or of them that divide the hoof: [as] the camel
because he cheweth the cud, but divideth not the hoof; he [is]
unclean unto youf. 5 And the coney J, because he cheweth the
cud, but divideth not the hoof; he [is] unclean unto you. 6 And
the hare, because he cheweth the cud, but divideth not the hoof;
he [is] unclean unto you. 7 And the swine, though he divide the
hoof, and be cloven footed, yet he cheweth not the cud ; he [is]
unclean to you§. 8 Of their flesh shall ye not eat, and their car-
case shall ye not touch ; they [are] unclean to you.

9 These shall ye eat, of all that [are] in the waters : whatso-
ever hath lins and scales in the waters, in the ponds and lakes, in
the seas, and in the rivers ; them shall ye eat. 10 And all that
have not fins and scales in the seas, and in the rivers, of all that
move in the waters, and of any living thing, which [is] in the
waters : they [shall be] an abomination unto you. 1 1 They
shall be even an abomination unto you ; ye shall not eat of their
flesh, but ye shall have their carcases in abomination. 12 Whatso-
ever hath no fins nor scales in the waters, that [shall be] an abo-
mination unto you. This is repeated as being the only rule they
had to judge by in this case.

* Considering that all beasts were given for food to Noah, it may be asked.
How came tliere to be these restrictions afterwards ? Perhaps it was to discou-
rage luxiirj', but principally to keep them a distinct people ; because those beasts
were forbidden, which were in the highest esteem among the heathen, and were
offered in sacrifices to their gods.

f The camel divides the hoof at the top, but not at the bottom.

j Or, mountain mouse, for common rabbits do not chew the end, nor make
their house in the rock, as Pro v. xxx. 26.

§ This beast, though most respected among the heathen, was held in the highest
detestation by the Jews.

i28 LEVITICUS. XL

13 And these [are they which] ye shall have in abomination
among the fowls, they shall not be eaten, they [are] an abiniina-
tion : the eagle, and the ossifrage, the bone-breaker, a species of
the eagle with a strong bill, and the ospray, or sea eagle^ 14 And
the vulture, and the kite, after his kind : 15 Every raven after his
kind : l6 And the owl, and the night hawk, and the cuckow, and
the hawk after his kind, 17 And the little owl, and ihe cormorant,
and the great owl, 1 8 And the swan, and the pelican, and the gier
eagle, 19 And the stork, the iieron after her kind, and the lap-
wing, and the bat.

20 All fowls, it should be translated insects, that creep, going
upon [all] four, [shall be] an abomination unto you. 21 Yet
these may ye eat of every flying creeping thing that goeth upon
[all] four, which have legs above their feet, to leap withal upon
the earth; 22 [Even] these of them ye may eat; the locust after
his kind, and the bald locust after his kind, and the beetle after his
kind, and the grasshopper after his kind. 23 But all [other]
flying creeping things, which have four feet, [shall be] an abomi-
nation unto you.

24 And for these ye shall be unclean : whosoever toucheth the
carcase of them, shall be unclean until the even. 25 And who-
soever beareth [aught] of the carcase of them, shall wash his
clothes, and be unclean until the even. 26 [The carcases] of
every beast which divideth the hoof, and [is] not cloven footed,
uor cheweth the cud, [are] unclean unto you : every one that
toucheth them shall be unclean. 27 And whatsoever goeth upon
his paws, oti his tzco hands, which has forefeet divided intofngers,
as monkeys, cats, dogs, bears, among all manner of beasts that go
on [all] four, those [are] unclean unto you : w hoso toucheth their
carcase shall be unclean until the even. 28 And he that beareth
the carcase of them shall wash his clothes, and be unclean until
the even: they [are] unclean unto you.

29 These also [shall be] unclean unto you among the creeping
things that creep upon the earth ; the weasel, and the mouse, and
the tortoise after his kind, 30 And the ferret, and the chame-
leon, and the lizard, and the snail, and the mole. 31 These [are]
unclean to you among all that creep : whosoever doth touch
them when they be dead, shall be unclean until the even.
32 And upon whatsoever [any] of them, when they are
dead, doth fall, it shall be unclean ; whether [it bej any
vessel of wood, or raiment, or skin, or sack, whatsoever ves-
sel [it be,] wherein [any] work is done, it must be put into

LEYITICUS. XL 429

water, and it shall be unclean until the even; so it shall be
cleansed. 33 And every earthen vessel, whereinto [any] of them
falleth, whatsoever [is] in it shall be unclean ; and ye shall break
it. 34 Of all meat which may be eaten, [that] on which [such]
water cometh, shall be unclean : and all drink that may be drunk
in every [such] vessel, shall be unclean. 35 And every [thing]
whereupon [any part] of their carcase falleth, shall be unclean;
[whether it be] oven, or ranges for pots, they shall be broken
down : [for] they [are] unclean, and shall be unclean unto you.
S6 Nevertheless, a fountain or pit, [wherein there is] plenty of
water, shall be clean ; but that which toucheth their carcase shall
be unclean, the man zclio draws them out, or the instrument he
uses. 37 And if [any part] of their carcase fall upon any sowing
seed which is to be sown ; it [shall be] clean, because, before it was
used it was to pass through so many changes, that all the contami-
nation would be gone off. 38 But if [any] water be put upon the
seed, or the corn intended for present use, and [any part] of their
carcase fall thereon, it [shall be] unclean unto you. 39 And if
any beast of which ye may eat, die of itself, or be strangled, or torn ;
he that toucheth the carcase thereof, shall be unclean until the
even. 40 And he that eateth of the carcase of it unknowingli/ , (for
if he did it presumptuously he was to be cut off. Num. xv. and xxx.)>
shall wash his clothes, and be unclean until the even : he also
that beareth the carcase of it, shall wash his clothes, and be un-
clean until the even.

41 And every creeping thing that creepeth upon the earth,
except those mentioned before, v. 22, [shall be] an abomination ; it
shall not be eaten. 42 Whatsoever goeth upon the belly, and
whatsoever goeth upon [all] four, or whatsoever hath more feet
among all creeping things that creep upon the earth ; them ye
shall not eat, for they [are] an abomination. 43 Ye shall not
make yourselves abominable with any creeping thing that creepeth,
neither shall ye make yourselves unclean with them, that ye should
be defiled thereby.

44 For I [am] the Lord your God : ye shall therefore sanc-
tify yourselves, and ye shall be holy ; for I [am] holy : neither
shall ye detile yourselves with any manner of creeping thing that
creepeth upon the earth : as I am separated, by the excellency of
my nature, from all other beings, so shall you, by your purity, from
all other people. 45 For I [am] the Lord that bringeth you up
out of the land of Egypt, to be your God : ye shall therefore be
holy, for I [am] holy.

430 LEVITICUS. XII.

46 This [is] the law of the beasts, aud of the fowl, and of every
living creature that moveth in the waters, and of every creature
that creepeth upon the earth : 47 To make a difterence between
the unclean and the clean, and between the beast that may be
eaten, and the beast that may not be eaten.

CHAPTER XII.

Of women's purifications, and offerings.

1 And the Lord spake unto Moses, saying, 2 Speak unto the
children of Israel, saying, If a woman have conceived seed,
and born a man child : then she shall be unclean seven days ; ac-
cording to the days of the separation for her infirmity, shall she
be unclean. 3 And in the eighth day, the flesh of his foreskin
shall be circumcised. 4 And she shall then continue in the blood
of her purifying three and thirty days, besides the seven mentionedf
V. 2. ; she shall touch no hallowed thing, nor conie into the sanc-
tuary, until the days of her purifying be fulfilled; but for common
things, and all civil ajfairs, she was clean after the first seven days.
5 But if she bear a maid child, then she' shall be unclean two
weeks, double to that for a male, v. 2., as in her separation : and
she shall continue in the blood of her purifying threescore and
six days.

G And when the days of her purifying are fulfilled for a son, or
for a daughter ; she shall bring a lamb of the first year for a burnt
offering, to express her gratitude to God, and implore his blessing
on her child, and a young pigeon, or a turtledove, for a sin off^er-
ing (or rather, to cleanse her from her ceremonial pollution,
ch. XV. 30.); unto the door of the tabernacle of the congregation,
unto the priest: 7 Who shall off'er it before the Lord, and make
an atonement for her ; and she shall be cleansed from the issue of
her blood. This [is] the law for her that hath born a male or a
female. 8 And if she be not able to bring a lamb, then she shall
bring two turtles, or two young pigeons ; the one for a burnt
offering, and the other for a sin offering : and the priest shall make
an atonement for her, and she shall be clean.

LEVITICUS. XIII. 431

CHAPTER XIII.

Of the tokens to discern the leprosy.

1 And the Lord spake unto Moses and Aaron, saying,
<2 When a man shall have in the skin of his flesh, a rising, a scab,
or bright spot, and it be in the skin of his flesh [hke] the plague
of leprosy; then he shall be brought unto Aaron the priest, or
unto one of his sons the priests. 3 And the priest shall look on
the plague of the skin in the flesh : and [when] the hair in the
plague is turned white, and the plague in sight [be] deeper than
the skin of his flesh ; it [is] a plague of leprosy : and the priest
shall look on him, and pronounce him unclean. 4 If the bright
spot [be] white in the skin of his flesh, and in sight be not
deeper than the skin, and the hair thereof be not turned white ;
then the priest shall shut up [him that hath] the plague seven
days. 5 And the priest shall look on him the seventh day :
and, behold, [if] the plague in his sight be at a stay, both in respect
to colour and spreading, [and] the plague spread not in the skin ;
then the priest shall shut him up seven days more. 6 And the
priest shall look on him again the seventh day : and, behold, [if]
the plague be somewhat dark, and the plague spread not in the
skin, the priest shall pronounce him clean : it [is but] a scab : and
he shall wash his clothes, and be clean. 7 But if the scab spread
much abroad in the skin, after he hath been seen of the priest
for his cleansing ; he shall be seen of the priest again. 8 And
[if] the priest see that, behold, the scab spreadeth in the skin;
then the priest shall pronounce him unclean : it [is] a leprosy.

9 When the plague of leprosy is in a man, then he shall be
brought unto the priest; 10 And the priest shall see [him:] and,
behold, [if] the rising [be] white in the skin, and it have turned
the hair white, and [there be] quick raw flesh in the rising ; 1 1 It
[is] an old leprosy in the skin of his flesh, and the priest shall
pronounce him unclean, and shall not shut him up : for he is un-
clean. 12 And if a leprosy break out abroad in the skin, and
the leprosy cover all the skin of [him that hath] the plague, from
his head even to his foot, wheresoever the priest looketh ; 13 Then
the priest shall consider : and, behold, [if] the leprosy have

432 LEVITICUS. XIII.

covered all his flesh, he shall pronounce [hhn] clean [that hath] the
plague: it is all turned white: he [is] clean; it is onlj/ a salt
humour of (he body, ihrozcn out by the strength of his constitution.
14 But when raw flesh appeareth in him, he shall be unclean.
This zcas a sis!U that the poison of the disease was not zcholly driven
out, but did still lurk ziilhin the Jiesh, and so rendered the disease
more dangerous to him that had it, and more infectious to others.
Jo And the priest shall see the raw flesh, and pronounce him to
be unclean : [for] the raw flesh [is] unclean : it [is] a leprosy.
16 Or if the raw flesh turn again, and be changed unto white;
he shall come unto the priest: 17 -And the priest shall see him;
and, behold, [if] the plague be turned into white; then the priest
shall pronounce [him] clean [that hath] the plague : he [is] clean,
though he may have the scurvy all over his body.

18 The flesh also, in which, [even] in the skin thereof, was a
boil, and is healed, 19 And in the place of the boil there be a
white rising, or a bright spot, white, and somewhat reddis'i, and
it be showed to the priest ; 20 And if when the priest seeth
it, behold, it [be] in sight lower than the skin, and the hair
thereof be turned white ; the priest shall pronounce him unclean:
it [is] a plague of leprosy broken out of the boil. 21 But if the
priest look on it, and, behold, [there be] no white hairs therein,
and [if] it [be] not lower than the skin, but [be] somewhat dark;
then the priest shall shut him up seven days : 22 And if it
spread much abroad in the skin, then the priest shall pronounce
him unclean : it [is] a plague. 23 But if the bright spot stay in
his place, [and] spread not, it [is] a burning boil ; and the priest
shall pronounce him clean.

24 Or if there be [any] flesh, in the skin w hereof [there is] a
hot burning, and the quick [flesh] that burnetii have a white
bright spot, somewhat reddish, or white; 25 Then the priest
shall look upon it : and, behold, if the hair in the bright spot be
turned white, and it [be in] sight deeper than the skin ; it [is] a
leprosy broken out of the burning : wherefore the priest shall
pronounce him unclean : it [is] the plague of leprosy. 26 But if
the priest look on it, and, behold, [there be] no white hair on the
bright spot, and it [be] no lower than the [other] skin, but [be]
somewhat dark ; then the priest shall shut him up seven days :
27 And the priest shall look upon him the seventh day : [and] if
it be spread much abroad in the skin, then the priest shall pro-
nounce him unclean : it [is] the plague of leprosy. 28 And if
the bright spot stay in his place, [and] spread not in the skin, but

LEVITICUS. Xlir. 433

it [be] somewhat dark ; it [is] a rising of the burning, and the priest
shall pronounce him clean : for it [is] an inflanmiation of the
burning.

29 If a man or woman hath a plague upon the head or the
beard*; 30 Then the priest shall see the plague : and, behold, if
it [be] in sight deeper than the skin, [and there be] in it a yellow
thin hair ; then the priest shall pronounce him unclean : it [is] a
dry scall, [even] a leprosy upon the head or beard. 3 1 And if
the priest look on the plague of the scall, and behold, it [be] not
in sight deeper than the skin, and [that there is] no black hair in
it; then the priest shall shut up [him that hath] the plague of the
scall seven days : 32 And in the seventh day the priest shall look
on the plague: and, behold, [if] the scall spread not, and there
be in it no yellow hair, and the scall [be] not in sight deeper than
the skin ; 33 He shall be shaven, but the scall shall he not shave;
and the priest shall shut up [him that hath] the scall seven days
more : 34 And in the seventh day the priest shall look on the
scall: and behold, [if] the scall be not spread in the skin, nor
[be] in sight deeper than the skin ; then the priest shall pronounce
him clean: and he shall wash his clothes, and be clean. 35 But if
the scall spread much in the skin after his cleansing ; 36 Then
the priest shall look on him: and, behold, if the scall be spread
in the skin, the priest shall not seek for yellow hair ; he [is] tm-
clean. 37 But if the scall be in his sight at a stay, and [that]
there is black hair grown up therein ; the scall is healed, he [is]
clean : and the priest shall pronounce him clean.

38 If a man also or a woman have in the skin of their flesh
bright spots, [even] white bright spots ; 39 Then the priest shall
look: and, behold, [if] the bright spots in the skin of their flesh
[be] darkish white ; it [is] a freckle spot [that] groweth in the
skin ; he [is] clean.

40 And the man whose hair is fallen off" his head, he [is] bald;
[yet is] he clean. 41 And he that hath his hair fallen off" from
the part of his head toward his face, he [is] forehead bald : [yet
is] he clean. 42 And if there be in the bald head, or bald fore-
head, a white reddish sore ; it [is] a leprosy sprung up in his
bald head, or his bald forehead. 43 Then the priest shall look
upon it: and, behold, [if] the rising of the sore [be] white
reddish m his bald head, or hi his bald forehead, as the leprosy
appeareth in the skin of the flesh ; 44 He [is] a leprous man,

* This, among the Romans, was looked upon as a most dreadful distemper,
even worse than death.
VOL. I. 2 F

434 LEVITICUS. XIII.

he [is] uncleau : the priest shall pronounce him utterly unclean ;
his plague [is] in his head.

45 And the leper in whom the plague [is,] his clothes shall be
rent, and his head bare, and he shall put a covering upon his
upper lip, cover it with his hand or garment^ in token of sorrow
and shame, {Ezek. \\i\. 17, 22. Mic. iii. 7.)> ^nd shall cry, Un-
cleau, unclean. 46 All the days wherein the plague [shall be] in
him, he shall be defiled ; he [is] unclean : he shall dwell alone,
without the camp [shall] his habitation [be.]

47 The garment also that the plague of leprosy [is] in, [whe-
ther it be] a woollen garment, or a linen garment; 48 Whether
[it be] in the warp, or woof, inside or outside, of linen, or of
woollen ; whether in a skin, or in any thing made of skin ; 49 And
if the plague be greenish or reddish in the garment, or in the
skin, either in the warp, or in the woof, or in any thing of skin ;
it [is] a plague of leprosy, and shall be showed unto the priest :
50 And the priest shall look upon the plague, and shut up [it
that hath] the plague, seven days: 51 And he shall look on the
plague on the seventh day : if the plague be spread in the gar-
ment, either in the warp, or in the woof, or in a skin, [or] in any
work that is made of skin ; the plague [is] a fretting leprosy ; it
[is] unclean. 52 He shall therefore burn that garment, whether
warp or woof, in woollen or in linen, or any thing of skin, wherein
the plague is: for it [is] a fretting leprosy ; it shall be burnt in
the fire. 53 And if the priest shall look, and, behold, the plague
be not spread in the garment, either in the warp, or in the woof,
or in any thing of skin : 54 Then the priest shall command that
they wash [the thing] wherein the plague [is,] and he shall shut it
up seven days more. 55 And the priest shall look on the plague
after that it is washed : and, behold, [if] the plague have not
changed his colour, and, or though, the plague be not spread ; it
[is] unclean, thou shalt burn it in the fire; it [is] fret inward,
[whether] it [be] bare within or without. 56 And if the priest
look, and, behold, the plague [be] somewhat dark after the washing
of it ; then he shall rend it out of the garment, or out of the skin,
or out of the warp, or out of the woof: 57 And if it appear stiU
ip ihe garment, either in the warp, or in the woof, or in any thing
of skin ; it [is] a spreading [plague :] thou shalt burn that wherein
the plague [is] with fire. 58 And the garment, either warp or
woof, or whatsoever thing of skin [it be,] which thou shalt wash,
if the plague be departed from them, then it shall be washed the
second time, and shall be clean.

LEVITICUS. XIV. 435

59 This [is] the law of the plague of leprosy in a garment of
woollen or linen, either in the warp, or woof, or any thing of skins,
to pronounce it clean, or to pronounce it unclean. The leprosy of
garments and houses, we, through divine mercy, know nothing of:
it was perhaps a plague peculiar to Canaan^

CHAPTER XIV.

The rites and sacrifices in cleansing of the leper ; the signs of leprosj
in an house, and the cleansing of that house.

1 And the Lord spake unto Moses, saying, 2 This shall be
the law of the leper, in the day of his cleansing : He shall be
brought unto the priest : 3 And the priest shall go forth out of the
camp; and the priest shall look, and, behold, [if] the plague of
leprosy be healed in the leper ; 4 Then shall the priest command
to take for him that is to be cleansed, two birds alive [and] clean,
to denote that hisfesh was now restored to the same soundness as
other living creatures, wheieas before it might he looked upon as
dead, and cedar wood, which was incorruptible, to detiote that the
corruption of the humours of his body were removed, and scarlet,
to denote that the colour of his blood was changed from a livid to a
scarlet colour, and hyssop, to denote that the disagreeable smell
proceeding from his leprosy was removed : 5 And the priest shall
command that one of the birds be killed in an earthen vessel, over
running water : 6 As for the living bird, he shall take it, and the
cedar wood, and the scarlet, and the hyssop, and shall dip them
and the living bird in the blood of the bird [that was] killed over
the running water : 7 And he shall sprinkle upon him that is to
be cleansed from the leprosy seven times, and shall pronounce
him clean, and shall let the living bird loose into the open field,
to denote that the person cleansed was now at liberty to return to
his former habitation, and converse with other men. 8 And he
that is to be cleansed shall wash his clothes, and shave off all his
hair, and wash himself in water, that he may be clean : and after
that, he shall come into the camp, and shall tarry abroad out
of his tent seven days. 9 But it shall be on the seventh day,
that he shall shave all his hair off his head, and his beard, and

« F s

43ft LEVITICUS. XIV.

ilia eyebrows, even all his hair he shall shave off: and he shall
wash his clothes, also he shall wash his flesh in water, and he
shall be clean. 10 And on the eighth day he shall take two he
lambs without blemish, and one ewe lamb of the tirst year without
blemish, and three tenth deals of line flour [for] a meat offering,
mingled with oil, and one log of oil, zchich held a pint. 1 1 And
the piiest that maketh [him] clean, shall present the man that is
to be made clean, and those things before the Lord, [at] the
door of the tabernacle of the congregation : 12 And the priest
shall take one he lamb, and offer him for a trespass offering, and
the log of oil, and wave them [for] a wave offering before the
Lord: 13 And he shall slay the lamb in the place where he
shall kill the sin offering and the burnt offering, in the holy place :
for as the sin offering [is] the priest's, [so is] the trespass offer-
ing: it [is] most holy. 14 And the priest shall take [some] of
the blood of the trespass offering, and the priest shall put [it]
upon the tip of the right ear of him that is to be cleansed, and
upon the thumb of his right hand, and upon the great toe of his
right foot, to denote that he was now free to hear God's word; to
touch anj/ person or thing; and to go where he zcou/d. 15 And
the priest shall take [some] of the log of oil, and pour [it] into
the palm of his own left hand : \6 And the priest shall dip his
right finger in the oil that [is] in his left hand, and shall sprinkle
of the oil with his finger, seven limes before the Lord : 17 And
of the rest of the oil that [is] in his hand, shall the priest put
upon the tip of the right ear of him that is to be cleansed, and
upon the thumb of his right hand, and upon the great toe of his
light foot, upon the blood of the trespass offering : 18 And the
remnant of the oil that [is] in the priest's hand, he shall pour
upon the head of him that is to be cleansed : and the priest shall
make an atonement for him before the Lord. 19 And the
priest shall offer the sin offering, and make an atonement for him
that is to be cleansed from his uncleanness, and afterward he shall
kill the burnt offering. This burnt oJ)ering is the gift mentioned,
Mat. viii. 4. 20 And the priest shall offer the burnt oft'ering,
^nd tl>e meat offering upon the altar : and the priest shall make
an atonement for him, and he shall be clean.

21 And if he [be] poor, and cannot get so much; then he
shall take one lamb [for] a trespass offering to be waved, to make
an atonement for him, and one tenth deal of fine flour mingled
with oil, for a meat offering, and a log of oil : 22 And two turtle-
fljOyeSj or two young pigeons, such as he is able to get ; and the

LEVITICUS. XIV. 437

one shall be a sin offering, and the other a burnt offering. 23 And
he shall bring them on the eighth day for his cleansing, unto the
priest, unto the door of the tabernacle of the congregation, before
the Lord. 24 And the priest shall take the lamb of the tres-
pass offering, and the log of oil, and the priest shall wave them
[for] a wave offering before the Lord : 25 And he shall kill the
lamb of the trespass offering, and the priest shall take [some] of
the blood of the trespass offering, and put [it] upon the tip of the
right ear of him that is to be cleansed, and upon the thumb of
his right hand, and upon the great toe of his right foot : 26 And
the priest shall pour of the oil into the palm of his own left
hand : 27 And the priest shall sprinkle with his right finger [some]
of the oil that [is] in his left hand seven times before the Lord :
28 And the priest shall put of the oil that [is] in his hand upon
the tip of the right ear of him that is to be cleansed, and upon
the thumb of his right hand, and upon the great toe of his right
foot, upon the place of the blood of the trespass offering : 29 And
the rest of the oil that [is] in the priest's hand he shall put upon
the head of him that is to be cleansed, to make an atonement for
him before the Lord. 30 And he shall offer the one of the
turtledoves, or of the young pigeons, such as he can get;
3 1 [Even] sucli as he is able to get, the one [for] a sin offering,
and the other for a burnt offering, with the meat offering : and
the priest shall make an atonement for him that is to be cleansed
before the Lord.

32 This [is] the law [of him] in whom [is] the plague of le-
prosy, whose hand is not able to get [that which pertaineth] to
his cleansing.

33 And the Loud spake unto Moses, and unto Aaron, saying,
34 When ye be come into the land of Canaan, which 1 give to
you for a possession, and I put the plague of leprosy in a house
of the land of your possession (this plainli/ intimates, that it
was a judgment injiicted by the immediate hand of God) ; 35 And
he that owneth the house shall come and tell the priest, saying,
It seemelh to me [there is] as it were a plague in the house :
36 Then the priest shall command that they empty the house,
before the priest go [into it] to see the plague ; that all that [is]
in the house be not made unclean : and afterward the priest shall
go in to see the house. 37 And he shall look on the plague,
and, behold, [if] the plague [be] in the walls of the house with
hollow strakes, greenish or reddish, which in sight [are] lower
than the wall ; 38 Then the priest shall go out of the house to

488 LEVITICUS. XIV.

the door of the house, and shut up the house seven days : 30 And
thfe priest shall come again the seventh day, and shall look ; and,
behold, [if] the plague be spread in the walls of the house ;
40 Then the priest shall command that they take away the stones,
in which the plague [is,] and they shall cast them into an unclean
place without the city: 41 And he shall cause the house to be
scraped within round about, and they shall pour out the dust that
they scrape off without the city into an unclean place : 42 And
they shall take other stones, and put [them] in the place of those
Stones ; and he shall take other mortar, and shall plaster the
house. 43 And if the plague come again, and break out in the
house, after that he hath taken away the stones, and after he hath
scraped the house, and after it is plastered ; 44 Then the priest
shall come and look, and, behold, [if] the plague be spread in
the house, it [is] a fretting leprosy in the house : it [is] unclean.
45 And he shall break down the house, the stones of it, and the
timber thereof, and all the mortar of the house : and he shall
carry [them] forth out of the city into an unclean place. 46 More-
over he that goeth into the house all the while that it is shut up
shall be unclean until the even. 47 And he that lieth in the
house shall wash his clothes ; and he that eateth in the house
shall wash his clothes.

48 And if the priest shall come in, and look [upon it,] and;
behold, the plague hath not spread in the house after the house
was plastered : then the priest shall pronounce the house clean,
because the plague is healed. 49 And he shall take to cleanse
the house two birds, and cedar wood, and scarlet, and hyssop :
50 And he shall kill the one of the birds in an earthen vessel over
running water : 51 And he shall take the cedar wood, and the
hyssop, and the scarlet, and the living bird, and dip them in the
blood of the slain bird, and in the running water, and sprinkle
the house seven times : 52 And he shall cleanse the house with
the blood of the bird, and with the running water, and w ith the
living bird, and with the cedar wood, and with the hyssop, and
with the scarlet : 53 But he shall let go the living bird out of
the city into the open fields, and make an atonement for the
house : and it shall be clean.

54 This [is] the law for all manner of plague of leprosy, and
scallj 55 And for the leprosy of a garment, and of a house,
56 And for a rising, and for a scab, and for a bright spot : 57 To
teach when [it is] unclean, and when [it is] clean : this [is] the
law of leprosy.

LEVITICUS. XV. 439

CHAPTER XV.

Of uncleanness by issues, and their cleansing.

1 ifxND the Lord spake unto Moses, and to Aaron, saying,

2 Speak unto the children of Israel, and say unto them, When
any man hath a running issue out of his flesh, [because of] his
issue he [is] unclean. 3 And this shall be his uncleanness in his
issue : whether his flesh run with his issue, or his flesh be stopped
from his issue, it [is] his uncleanness. 4 Every bed whereon he
lieth that hath the issue, is unclean : and every thing whereon he
sitteth shall be unclean. 5 And whosoever toucheth his bed
shall wash his clothes, and bathe [himself] in water, and be un-
clean until the even. 6 And he that sitteth on [any] thing whereon
he sPvt that hath the issue, shall wash his clothes, and bathe [himself]
in water, and be unclean until the even. 7 And he that toucheth the
flesh of him that hath the issue, shall wash his clothes, and bathe
[himself] in water, and be unclean until the even*. 8 And if he
that hath the issue spit upon him that is clean; then he shall wash
his clothes, and bathe [himself] in water, and be unclean until the
even. 9 And what saddle soever he rideth upon that hath the issue,
shall be unclean. 10 And whosoever toucheth any thing that
■was under him shall be unclean until the even : and he that
beareth [any of] those things, shall wash his clothes, and bathe
[himself] in water, and be unclean until the even. 11 And
whomsoever he toucheth that hath the issue, and hath not rinsed
his hands in water, he shall wash his clothes, and bathe [himself]
in water, and be unclean until the even. 12 And the vessel of
earth that he toucheth which hath the issue, shall be broken :
and every vessel of wood shall be rinsed in water. 13 And when
he that hath an issue is cleansed of his issue, then he shall
number to himself seven days for his cleansing, and wash his
clothes, and bathe his flesh in running water, and shall be clean.

14 And on the eighth day he shall take to him two turtledoves,
or two young pigeons, and come before the Loud unto the door
of the tabernacle of the congregation, and give them unto the

* It is very probable that they had public baths in every town or cii y, a»
bathing was so frequently necessary.

440 LEVITICUS. XV.

priest: 15 And the priest shall offer them, the one [for] a sin
offering, and the other [for] a burnt offering ; and the priest shall
make an atonement for him before the Lo n D for his issue. \6 And
if any man's seed of copulation go out from him, then he shall
wash all his flesh in water, and be unclean until the even. 17 And
every garment, and every skin, vvliereon is the seed of copulation,
shall be washed with water, and be unclean until the even.
18 The woman also with whom man shall lie [with] seed of co-
pulation, they shall [both] bathe [themselves] in water, and be un-
clean until the even.

19 And if a woman have an issue, [and] her issue in her flesh
be blood, she shall be put apart seven days : and whosoever
toucheth her shall be unclean until the even. 20 And every
thing that she lieth upon in her separation shall be unclean :
every thing also that she sitteth upon shall be unclean. 21 And
whosoever toucheth her bed, shall wash his clothes, and bathe
[himself] in water, and be unclean until the even. 22 And
whosoever toucheth any thing that she sat upon, shall wash his
clothes, and bathe [himself] in water, and be unclean until the
even. 23 And if it [be] on [her] bed, or on any thing whereon
she sitteth, when he toucheth it, he shall be unclean until the
even. 24 And if any man lie with her at all, and her flowers be
upon him, he shall be unclean seven days ; and all the bed
whereon he lieth shall be unclean. 25 And if a woman have an
issue of her blood many days out of the time of her separation,
or if it run beyond the time of her separation ; all the days of the
issue of her uncleanness shall be as the days of her separation :
she [shall be] unclean. 26 Every be<l whereon she lieth all the
days of her issue, shall be unto her as the bed of her separation :
and whatsoever she sitteth upon shall be unclean, as the unclean-
ness of her separation. 27 And whosoever toucheth those things
shall be unclean, and shall wash his clothes, and bathe [himself]
in water, and be unclean until the even. 28 But if she be cleansed
of her issue, then she shall number to herself seven days, and
after that she shall be clean. 29 And on the eighth day she shall
take unto her two turtles, or two young pigeons, and bring them
imto the priest, to the door of the tabernacle of the congregation.
30 And the priest shall offer the one [for] a sni offering, and the
other [for] a burnt offering ; and the priest shall make an atone-
ment for her before the Lord for the issue of her uncleanness.

31 Thus shall ye separate the children of Israel from their
uncltanncss ; that they die not in their uncleanness, when they

LEVITICUS. XVI. mi

delile my tabernacle that [is] among them. 32 This [is] the law
of him that hath an issue, and [of him] whose seed goeth from
him, and is defiled therewith ; S3 And of her that is sick of her
flowers, and of him that hath an issue, of the man, and of the
woman, and of him that lieth with her which is unclean.

CHAPTER XVI.

The great day of atonement.

i And the Lord spake unto IVJoses after the death of the two
sons of Aaron, when they offered before the Lord, and died;
2 And the Lord said unto Moses, Speak unto Aaron thy
brother, that he come not at all times into the holy [place] within
the vail before the mercy seat, which [is] upon the ark ; that he
die not : for I will appear in the cloud upon the mercy seat, or, I
xoill be approached in a cloiid of' incense ; for it was a bright Jiam-
ing appearance that zeas on the mercy seat, called the Glory of the
Lord. 3 Thus shall Aaron come into the holy [place :] with a
young bullock for a sin offering, and a ram for a burnt offering
for himself and his house, that is, the whole Levitical family,
ver. 6. 4 He shall put on the holy linen coat, and he shall have
the linen breeches upon his flesh, and shall be girded with a linen
girdle, and with the linen mitre shall he be attired : these [are]
holy garments ; therefore shall he wash his flesh in water, and
[so] put them on *'. 5 And he shall take of the congregation of
the children of Israel two kids of the goats for a sin oft'ering, and
one ram for a burnt offering for the whole congregation, besides
that which he offered for himself, ver. 3.

6 And Aaron shall offer his bullock of the sin offering, which
[is] for himself, and make an atonement for himself, and for his
house, and all the priests and Levites.

7 And he shall take the two goats, and present them before
the Lord [at] the door of the tabernacle of the congregation.
8 And Aaron shall cast lots upon the two goats ; one lot for the

• It seems tliat the whole work, which was pecuhar to this day, was per-
formed by the high priest. The Jewish writers tell us, that he took some extra-
ordinary care, for some preceding days, to purify himself from all kinds of pol-
lution, and that he sat up the night before, and was watched by inferior priests,
that nothing of that kind might accidentally befall him.

U2 LEVITICUS. XVI.

Lord, Jor his use and service, by way of sacrifice^ and the other
lot for the scape goat. 9 And Aaron shall bring the goat upon
which the Lord's lot fell, and offer him [for] a sin offering /or
all the people. 10 But the goat, on which the lot fell to be the
scape goat, shall be presented alive before the Lord, to make an
atonement with him in the manner hereafter mentioned, ver. 21,
22., [and] to let him go for a scape goat into the wilderness.

1 1 And Aaron shall bring the bullock of the sin offering which
[is] for himself, and siiall niake aw atonement for himself, and for
his house, and shall kill the bullock of the sin offering which [is]
for himself. 12 And he shall take a censer full of burning coals
of fire from off the altar before the Lord, and his hands full of
sweet incense beaten small, and bring [it] within the vail*:
13 And he shall put the incense upon the fire before the Lord,
that the cloud of the incense may cover the mercy seat that [is]
upon the testimony, that he die not.

1 4 And he shall take of the blood of the bullock, which he was
to go out again and fetch, for both his hands were full before, and
sprinkle [it] with his finger upon the mercy seat eastward ; and
before the mercy seat shall he sprinkle of the blood with his
finger seven times. 15 Then shall he kill the goat of the sin
offering that [is] for the people, and bring his blood within the
vail-f", and do with that blood as he did with the blood of the
bullock, and sprinkle it upon the mercy seat, and before the
mercy seat : 16 And, lest God should be provoked by the sins of
the people, to withdraw himself from among them, he shall make
an atonement for the holy [place,] because of the uncleanness of
the children of Israel, and because of their transgressions in all
their sins, the imperfections and miscarriages of their holy services,
which would have hindered the efficacy of the high priest's medi-
ation on their behalf, if God had not been reconciled to them: and
so shall he do for the tabernacle of the congregation, that re-
maineth among them in the midst of their uncleanness; in the
midst of a sinful people, who defle not only themselves, but God's
sanctuary also, Ezek. xxiii. 38, 3Q%. 17 And there shall be no

• This was the first time of his entrance into the most iioly place. He never
entered there without incense, the cloud of which, rising between him and the
Siiekinah, prevented his prying too minutely into the divine appearance, or glory.

t This was the third time of his entrance.

X Accordingly, in v. 20., it is called, a reconciliation for the sanctuary. In al-
lusion to this, the apostle argues, Heb. ix. 23., that heaven would itself be polluted
by the entrance of such sinful creatures as we, were it not for the blood ot Christ,
that belter sacrifice, by which wc arc purified.

LEVITICUS. XVI. U3

man iu the tabernacle of the congregation when he goeth in tof
make an atonement in the holy [place,] until be come out, and
have made an atonement for himself, and for his household, and
for all the congregation of Israel. 18 And he shall go out of the
holy place unto the altar that [is] before the Lord, to the brasen
altar in the court of the tabernacle, and make an atonement for it;
and shall take of the blood of the bullock, and of the blood of the
goat, and put [it] upon the horns of the altar round about.
19 And he shall sprinkle of the blood upon it with his finger
seven times, and cleanse it, and hallow it from the uncleanness of
the children of Israel.

20 And when he hath made an end of reconciling the holy
[place,] and the tabernacle of the congregation, and the altar
he shall bring the live goat: 21 And Aaron shall lay both his
hands upon the head of the live goat, and confess over him all
the iniquities of the children of Israel, and all their transgressions
in all their sins, that is, sins of all sorts, both of the priests and
people, putting them upon the head of the goat, charging them,
and the punishment due to them, on the goat, whichf though only
a ceremony, yet being done according to God's appointment, was
available to this end ; and the priest shall send [him] away by the
hand of a lit man into the wilderness, to denote the removal of
their sins far away : 22 And the goat shall bear upon him all
their iniquities unto a land not inhabited : and he shall let go the
goat in the wilderness*. 23 And Aaron shall come into the ta-
bernacle of thfe congregation, and shall put off the linen garments
which he put on when he went into the holy [place,] and shall
leave them there ; the Jeios say, never to be worn aiiy more.
24 And he shall Wash his flesh with water in the holy place, and
put on his golden garments, and come forth, and offer his burnt
offering, and the burnt offering of the people, and make, or
rather having made, an atonement for himself, and for the people,
by the foregoing sacrifices. 25 And the fat of the sin offering
shall he burn upon the altJir. 26 And he that let go the goat for
the scape goat shall wash his clothes, and bathe his flesh in water,
being polluted by touching the beast charged with the sins of all
the people, and afterward he shall come into the camp. 27 And
the bullock [for] the sin offering, and the goat [for] the sin offer-
ing, whose blood was brought in to make atonement in the holy
[place,] shall [one] carry forth without the camp, and they shall

, * Herein he was a type of Christ, on whom tiic Lord laid our iniquities,
I»a. liii. G , and who boie o'jr sius in his own body on the tree, 1 Pet. ii. 2i.

444. LEVITICUS. XVI.

burn in the fire aheir skins, and their flesh, and their dung.
28 And he that burneth them shall wash his clothes, and bathe
his flesh in water, and afterward he shall come into the camp.

29 And [this] shall be a statute for ever unto you: [that] in
the seventh month, on the tenth [day] of the month, ye shall
aiBict your souls, and do no work at all, [whether it be] one of
your own country, or a stranger that sojourneth among you :
30 For on that day shall [the priest] make an atonement for you,
to cleanse you, [that] ye may be clean from all your sins be-
fore the Lord*. 31 It [shall be] a sabbath of rest unto you,
and ye shall afflict your souls, by a statute for everf.

32 And the priest, whom he shall anoint, and whom he shall
consecrate to minister in the priest's oflSce in his father's stead,
shall make the atonement, and shall put on the linen clothes,
[even] the holy garments : 33 And he shall make an atonement for
the holy sanctuary, and he shall make an atonement for the taber-
nacle of the congregation, and for the altar, and he shall make an
atonement for the priests, and for all the people of the congre-
gation. 34 And this shall be an everlasting statute unto you,
to make an atonement for the children of Israel for all their sins
once a year;}:. And he did as the Lord commanded Moses §.

REFLECTION.

The apostle, Heb. ix. 7 — 12., hath so plainly traced an
analogy between the institutions of this day, and the atonement
of Christ, and liis intercession founded on the efticacy of his sa-
crifice, that none can reasonably deny the former to have been a
type of the latter. Let us learn, then, to be thankful for the
atonement and intercession of Jesus Christ ; and consider the
nature and meaning of it by the light of this important chapter :
He is our great high priest, who is perfectly pure and holy, who
did no sin, neither was guile found in his mouth. He needed not

* It is observable, that this was the universal atonement, and the only .sacri-
fice that was offered for all the sins of the priests and the peoiile, and for all the
accidental errors in the service of tlie sanctuary, and that degree of pollution
which even the most sacred things were exposed to in consequence of their being
among a sinful people.

t Accordingly the Jews always observed this day in the midst of tlieir greatest
depravity.

J This is expressed so frequently to show the great importance of it.

f> That this chapter may be better understood, compare it with the eighth and
ninth chapters of the Hebrew*.

LEVITICUS. XVir. 445

to ofter sacrifices for himself, but he oflFered one for all the
people ; not the blood of bulls and goats, which could not take
away sin, but his own precious blood. The Lord was pleased to
lay on him the iniquities of ns all. He bore away our trans-
gressions, as the scape goat did the sins of the people, never to
be remembered any more. In all sin offerings, which were pre-
sented with a proper disposition of mind, the guilt of the offender
was considered as transferred to the beast, and the beast was put
to death in his stead. Thus Christ hove our sins in his own body
on the tree.

Let us he deeply sensible of the evil of our sins, confess them
with humble, penitent hearts, M'hile we lay our hands on the head
of this great sacrifice. Let us adore the mercy of God in ap-
pointing and accepting it, and by faith lay hold on it, and rejoice
in these tokens of pardon and acceptance in this new and living
way. Especially should we rejoice, that Christ, by his own bloody
is entered within the vail, where he ever lives to mahe intercession
for us. Now we may come boldly to the throne of grace, to seek
mercy, and grace to help in every time of need, seeing Jesus
Christ, the Son of God, is passed into the heavens for us. By
the efficacy of his blood are those heavenly places sanctified for
us, and our way into them is opened. Let us be daily looking
to the Lord Jesus Christ, as gone to appear in the presence of God
for us, and as entered there zcith his own blood : and may that blood
be as efficacious to subdue the power of sin in our hearts, as it is
to expiate our guilt in the presence of God ! Amen.

CHAPTER XVII.

God having instituted the great sacrifice, some directions are here given
relating to the slaying of beasts, and what should be done with their
blood,

1 x\.ND the Lord spake unto Moses, saying, 2 Speak unto
Aaron, and unto his sons, and unto all the children of Israel, and
say unto them; This [is] the thing which the Lord hath com-
manded, saying, 3 What man soever [there be] of the house of
Israel, that killeth an ox, or lamb, or goat, in the camp, for
sacrifice, or that killeth [it] out of the camp, 4 And bringeth it

446 LEVITICUS. XVII.

not uuto the door of the tabernacle of the congregation, to offer
an offering unto the Lord before the tabernacle of the Lord;
blood shall be imputed unto that man ; he hath shed blood ; and
that man shall be cut off from among his people * : 5 To the
end that the children of Israel may bring their sacrifices, which
they offer, or mere used to offer y in the open field, even that they
may bring them unto the Lokd, unto the door of the tabernacle
of the congregation, unto the priest, and offer them [for] peace
offerings unto the Lord. 6 And the priest shall sprinkle the
blood upon the altar of the Loud, [at] the door of the tabernacle
of the congregation, and burn the fat for a sweet savour unto the
Lord. 7 And they shall no more offer their sacrifices unto
devils, demons or evil spirits f, after whom they have gone a
whoring. This shall be a statute for ever unto them tliroughout
their generations. 8 And thou shalt say unto them, Whatsoever
man [there be] of the house of Israel, or of the strangers which
sojourn among you, that offereth a burnt offering or sacrifice of
peace offering, 9 And bringeth it not unto the door of the taber-
nacle of the congregation, to offer it unto the Lord ; even that
man shall be cut off from among his people.

10 And whatsoever man [there be] of the house of Israel, or
of the strangers that sojourn among you, that eateth any manner
of blood at his own table, lohich many idolaters did in a very
superstitious manner; I will even set niy face against that soul
that eateth blood, and will cut him off from among his people.

1 1 For the life of the flesh [is] in the blood, the life of all living
creatures depends upon the blood, is preserved and nourished by it,
and extinguished when that is gone : and I have given it to you
upon the altar to make an atonement for your souls : for it [is]
the blood [that] maketh an atonement for the soul, I have set it
apart for a better use, and therefore it must not be eaten.

12 Therefore I said unto the children of Israel, No soul of you
shall eat blood, neither shall any stranger that sojourneth among
you eat blood, as idolaters were used to do after they had sacrifced
their beasts : hoping thereby to have familiarity with their deities,
and revelations from them. 13 And whatsoever man [there be]

* Thjs was probably intended to prevent any idolatrous customs which they
might have seen in Egypt, or learned from their neighbours.

t The original word is goats; either they imagined that they appeared in that
shape, or they were worshipped through that medium, eEpecially in Egypt. Some
think all the flesh for common food was to be killed before the ttibernacle, to
prevent their offering any of it or its blood to idols. If this be the sense, it could
only relate to their condition in the wilderness, and would not be u statute for ever.

LEVITICUS. XVII. U7

of the children of Israel, or of the strangers that sojourn among
you, which hunteth and catcheth any beast or fowl that may be
eaten; he shall even pour out the blood thereof, and cover it
with dust, lest other beasts should lick it up^ or men should convert
it to idolatrous purposes. 14 For [it is] the life of all flesh ; the
blood of it [is] for the life thereof: therefore I said unto the
children of Israel, Ye shall eat the blood of no manner of flesh :
for the hfe of all flesh [is] the blood thereof : whosoever eateth it
shall be cut off".

15 And every soul that ignorantlt/ eateth that which died [of
itself,] or that which was torn [with beasts, and was not sufficiently
bled, whether it be] one of your own country, or a stranger, he
shall both wash his clothes, and bathe [himself] in water, and be
unclean until the even : then shall he be clean. 16 But if he
wash [them] not, nor bathe his flesh ; then he shall bear his ini-
quity, the punishment of his disobedience.

REFLECTIONS.

1. We hence learn, that whether we eat or drink, or whatever
rjse do, all should be done to the glory of God. He required that
the Israelites should pay some peculiar acknowledgment to him
in their daily food; ofi'er him the blood, and perhaps kill the ani-
mals intended for food, at his tabernacle ; this was designed to
show them that the earth is the Lord's and the fullness thereof; the
beasts of the forest are his, and the cattle upon a thousand hills.
May this teach us to glorify God in the use of his creatures ; to
sanctify them with the word and prayer. Let our acknowledg-
ment of God's goodness at our meals, be a solemn thing. See
that the heart is impressed with reverence and gratitude to him,
a/w spreadeth our table and filet h our cup, andgiveth us all things
richly to enjoy.

2. Let the regard shown to the blood, or life, of a beast, as an
expiation, remind us of the blood of sprinkling, that precious
blood of Christ, by which atonement was made for sin : in this an-
cient constitution there is a reference to this great sacrifice and
propitiation. This should be thankfully remembered by us ; and
while we rejoice in our freedom from these ordinances, let us pay
a believing regard to that blood which cleanses from all sin, and
by which we obtain eternal redemption.

3. Let us learn to be upon our guard against any violation of

448 LEVITICUS. XVIII.

the divine laws^ especially a presumptuous one. Sins of inad-
vertency are here taken notice of, as by them some degree of pol-
lution was contracted, and forms of puritication were appointed
for them. Let us be very regular in observing all divine institu-
tions ; keep close to divine precepts ; and especially be careful
that we do not sin ivith a high hand, not wilfully violate the laws
of the gospel, which are all reasonable, just, and good. Let it
be our daily prayer, Lord, keep thy servants from presnrnptuous
sins !

CHAPTER XVIII.

In this chapter cercmuiiial precepts are particularly explained and

enforced.

1 And the Lord spake unto Moses, saying, 2 Speak unto the
children of Israel, and say unto them, 1 [am] the Lord your God,
who therefore have authority/ to command what I please, arid xehoiii
you are hound ahsolutely to obey. 3 After the doings of the land
of Egypt, wherein ye dwelt, shall ye not do : and after the
doings of the land of Canaan, whither I bring you, shall ye not
do : neither shall ye walk in their ordinances. 4 Ye shall do
my judgments, and keep mine ordinances to walk therein : I
[am] the Lord your God. 5 Ye shall therefore keep my sta-
tutes, and my judgments : which if a man do sincerely, he
shall live in them, shall have life and prosperity: I [am] the
Lord.

6 None of you shall approach to any that is near of kin to him,
to uncover [their] nakedness, that is, shall not contract marriage
with such: I [am] the Lord. 7 The nakedness of thy father, or
the nakedness of thy mother, shalt thou not uncover : she [is] thy
mother ; thou shalt not uncover her nakedness, that is, thou shalt
not marry thy own mother. 8 The nakedness of thy father's wife
shalt thou not uncover, that is, thmi shalt not marry thy mother-in-
law, or step-mother : it [is] thy father's nakedness. 9 The naked-
ness of thy sister, the daughter of thy father by another wife, or
daughter of thy mother by another husband, [whether she be] born
at home, or born abroad, [even] their nakedness thou shalt not un-
cover. 10 The nakedness of thy son's daughter, or of thy daugh-

LEVITICUS. XVIII. 449

ter's daughter, [even] their nakedness thou shalt not uncover:
for their's [is] thine own nakedness. 1 1 The nakedness of thy
father's wife's daughter, begotten of thy father, she [is] thy sister,
thou shalt not uncover her nakedness. 12 Thou shalt not un-
cover the nakedness of thy father's sister : she [is] thy father's
near kinswoman. 13 Thou shalt not uncover the nakedness of
thy mother's sister : for she [is] thy mother's near kinswoman.

14 Thou shalt not uncover the nakedness of thy father's bro-
ther, thou shalt not approach to his wife : she [is] thine aunt.

15 Thou slialt not uncover the nakedness of thy daughter-in-law:
she [is] thy son's wife, thou shalt not uncover her nakedness.

16 Thou siialt not uncover the nakedness of thy brother's
wife: it [is] thy brother's nakedness. 17 Ti)ou shalt not un-
cover the nakedness of a woman and her daughter, neither shalt
thou take her son's daughter, or her daughter's daughter, to
uncover her nakedness ; [for] they [are] her near kinswomen : it
[is] wickedness.

18 Neither shalt thou take a wife to her sister, one tvife to an-
other, to vex [her,] to uncover her nakedness, beside the other in
her life [time.]

19 Also thou shalt not approach unto a woman to uncover her
nakedness, as long as she is put apart for her uncleanness ; this
was seven days, and teas to be pniiished with death when wilfully
done (ch. xx. 18.). God having forbidden those crimes to which
the Egyptians were addicted, now proceeds to those that were most
common among the Canaanites. 20 Moreover thou shalt not lie
carnally with thy neighbour's wife, to defile thyself with her, which
was punished with death {c\\. \x. 10.). 21 And thou shalt not let
any of thy seed pass through [the fire] to Molech^, neither shalt
thou profane the name of thy God, dishonour it by dejyar ting from
God to serve such an idol, in such an abominable manner ; 1 [am]
the Lord. 22 Thou shalt not lie with mankind, as with wo-
mankind : it [is] abomination. 23 Neither shalt thou lie with any
beast to defile thyself therewith, neither shall any woman stand
before a boast to lie down thereto : it [is] confusion.

24 Defile not ye yourselves in any of these things : for in all
these the nations are defiled which I cast out before you : 25 And

* This Molech was the same as Baal, see Jer. xix. 5. In the worship of this
idol, children were sometimes burned to death ; sometimes they passed only be-
tween two fires for a sign of consecration or purgation, and it was reckoned a piece
of witchcraft to preserve them from a violent death. Tiiis was spiritual whore-
dom, ch. XX. 5., and therefore here forbidden among the sorts of whoredom and
incest.

VOL. I. 1> G

450 LEVITICUS. XIX.

the land is defiled : therefore I do visit the iniquity thereof upon

it, I am noiv about to punish it for these iniquities ; and the
land itself vomiteth out her inhabitants. 26 Ye shall therefore
keep my statutes and my judgments, and shall not commit [any]
of these abominations; [neither] any of your own nation, nor any
stranger that sojourneth among you : 27 (For all these abomina-
tions have the men of the land done, which [were] before you,
and the land is defiled;) 28 That the land spue not you out also,
when ye defile it, as it spued out the nations that [were] before
you. 29 For whosoever shall commit any of these abominations,
even the souls that commit [them] shall be cut off from among
their people. 30 Therefore shall ye keep mine ordinance, that
ye commit not [any one] of these abominable customs, which
were committed before you, and that ye defile not yourselves
therein: I [am] the Lord your God.

CHAPTER XIX.

A repetition of sundry laws, partly ceremonial, and partly moral.

1 And the Lord spake unto Moses, saying, 2 Speak unto
all the congregation of the children of Israel, that is, speak to the
elders, and let them speak to the people, and say unto them. Ye
shall be holy, separated from all the aforementioned defilements,
and entirely consecrated to mi/ service, be pure in heart, and active
in obeying all mi/ commands; for I the Lord your God [am] holy.
3 Ye shall fear every man his mother, she is first mentioned, he-
cause most apt to he despised, and his father, and keep my sab-
baths : I [am] the Lord your God.

4 Turn ye not unto idols, neither to worship them, nor to look
at them, nor make to yourselves molten gods : 1, the self-existent
and eternal Jehovah, [am] the Lord, your God.

5 And if ye offer a sacrifice of peace offerings unto the Lord,
ye shall offer it at your own will, zchot you think proper, but in
the tcay God hath prescribed, and observing his directions. 6 It
shall be eaten the same day ye offer it, and on the morrow : ami
if aught remain until the third day, it shall be burnt in the fire.
7 And if it be eaten at all on the third day, it [is] abominable ; it
shall not be accepted. 8 Therefore [every one] that eatcth it shall

LEVITICUS. XIX. 451

bear his iniquity, because he hath profaned the hallowed thing
of the Lord: and that soul shall be cut off from amonsr his
people.

9 And when ye reap the harvest of your land, thou shalt not
wholly reap the corners of thy field, neither shalt thou gather the
gleanings of thy harvest, tohat drops down by chance, 10 And
thou shalt not glean thy vineyard, neither shalt thou gather [every]
grape of thy vineyard, single grapes that do not grow in clusters;
thou shalt leave them for the poor and stranger: I [am] the Lord
your God, zeho gave you this land, and require this charity, and
that yon be ready to pity and do good.

1 1 Ye shall not steal, neither deal falsely, neither lie one to
siuoiher upon a7iy occasion whatever, a?id jyarticularly, not thereby to
defraud another. 1 2 And ye shall not swear by my name falsely,
neither shalt thou profane the name of thy God, by rash, vain,
unadvised, needless, or false oaths; or any other abuse of mi/ name,
by using it in common discourse, xshereby it should come into con-
tempt, for I [am] tiie Lord, I am JEHOVAH, and expect you
to reveroice my azcful and venerable name.

13 Thou shalt not defraud thy neighbour by craft, neither rob
[him] by violeme : the wages of him that is hired shall not abide
with thee all night until the morning, he is poor and wants it for
support *. ]4 Thou shalt not curse the deaf who cannot hear, nor
put a stumbling block before the blind to make themfall, but shalt
fear thy God : I [am] the Lord, zoho seeth and heareth what in-
jury is done to these unhappy persons, though they do not, and I will
reckon for them and plead their cause.

15 Ye shall do no unrighteousness in judgment: thou shalt
not respect the person of the poor, nor honour the person of the
mighty : [but] in righteousness shalt thou judge thy neighbour, not
regard the qualifications or conditions of men's persons, but the merits
of the cause. l6 Thou shalt not go up and down [as] a talebearer
among thy people, pick up stories here and there to thy neighbour's
hurt, and carry them about the country f, neither shalt thou stand
against the blood of thy neighbour, do any thing against his life,
particularly, not appear as a false accuser or zcitness in courts
of justice; I [am] the Lord.

17 Thou shalt not hate thy brother in thine heart: thou shalt

* Plato ordered such to pay double, and Job esteemed it his liouour that he
had never broken this law.

t This is a very vile, but too common, practice. Oue evil tongue hurts three
persons, say the Jews, the speaker, the hearer, and the person spoken of.

2 G '^

452 LEVITICUS. XIX.

in any wise rebuke thy neighbour, whatever scorn, wrath, or loss
it may expose thee to : therefore reprove him lohen he doeth zcrong,
and do not siiifer sin upon him, be not accessory to his sin and
ruin. 18 Thou shalt not avenge, nor bear any grudge against the
children of thy people, but thou shalt love thy neighbour as thy-
self: 1 [am] the Lord. This advice and command zcas given by
our Lord himself, Matt. v. 43., and he tells us who is meant by our
neighbour, Matt. xxii. 39.

19 Ye shall keep my statutes. Tliou shalt not let thy cattle
gender with a diverse kind : thou shalt not sow thy field with
mingled seed : neither shall a garment mingled of linen and woollen
come upon thee. These things are mentioned to teach them to
abominate the mixtures forbidden in the foregoing chapter, and to
deter them from the idolatry of those who used to propagate hete-
rogeneous cattle in honour <f their gods,

20 And whosoever lieth carnally with a woman that [is] a
bondmaid betrothed to an husband, and not at all redeemed, nor
freedom given her ; she shall be scourged, (Heh., there shall be a
scourging, probably of both of them), they shall not be put to death,
because she was not free, for then the punishtnent was death.
21 And he shall bring his trespass offering unto the Lord, unto
the door of the tabernacle of the congregation, [even] a ram for a
trespass offering. 22 And the priest shall make an atonement for
him with the ram of the trespass offering before the Lord for his
sin which he hath done: and the sin which he hath done, shall be
forgiven him.

23 And when he sliall come into the lanl, and shall have
planted all manner of trees for food, then ye shall count the fruit
thereof as uncircumcised, that is, unclean: three years shall it be
as uncircumcised unto you : it shall not be eaten of; in oppo-
sition to the custom of the heathen, who consecrated the fruit to
their gods. 24 But in the fourth year all the fruit thereof shall
be holy, given to the priests as first fruits, and part of them was
given to the poor widotvs, fatherless, and strangers, (Deut. xiv. 28,
29-)> ^^ praise the Lord [withal,] by whose goodness and poner
the trees bring forth fruit to perfection. 25 And in the fifth year
shall ye eat of the fruit thereof, that it may yield unto you the in-
crease thereof abundantly as a reward of i/our obedience : 1 [am]
the Lord your God.

26 Ye shall not eat [any thing] with the blood : neither shall
ye use enchantment, whereby persons pretend to discover hidden
things by the superstitious use of words and ceremonies, or by ob-

LEVITICUS. XIX. 453

servation of the flight of birds or other contingencies, nor observe
times, count one day lucky, another unlucky, to begin any work.
27 Ye shall not round the corners of your heads, neither shalt
thou mar the corners of thy beard, shave of the hair in token of
excessive mourning as the heathen did. 28 Ye shall not make
any cuttings in your flesh for the dead, nor print any marks upon
you as tokens of idolatry, or superstition : I [am] the Lord.

29 Do not prostitute thy daughter, to cause her to be a whore,
as the Gentiles frequently did, in token of honour to some of their
idols ; all those things were practised by the heathen, and therefore
zcisely forbidden to the Israelites, lest the land fall to whoredom,
and the land become full of wickedness.

30 Ye shall keep my sabbaths free from ceremoiiial pollutions,
and reverence my sanctuary, attend there with serious, humble dis-
positions of mind: I [am] the Lord tvho inhabit it, and expect
all my zvorshippers to be devout and holy. 3 1 Regard not them
that pretend to hii\e familiar spirits, neither seek after wizards,
those zcho pretend to tell fortunes, or foretell future events, to be
defiled by them: I [am] the Lord your God, nothing can
happen zvithout me, and none shall be applied to but me.

32 Thou shalt rise up before the hoary head, and honour the face
of the old man, or elder, j)ersons eminent for wisdom, learnin<T, and
piety,' and fear thy God: I [am] the Lord, W«o require this at
thy hand*.

33 And if a stranger sojourn with thee in your land, ye shall
not vex or oppress him. 34 [But] the stranger that dwelleth
with you, shall be unto you as one born among you, and thou
shalt love liim as thyself; for ye were strangers in the land of
Lgypt: I [am] the Lord your God.

35 Ye shall do no unrighteousness in judgment, in meteyard
in weight, or in measure. 36 Just balances, just weights, a just
ephah, and a just hin, shall ye have : I [am] the Loud your God,
which brought you out of the land of Egypt.

37 Therefore shall ye observe all my statutes, and all my judg-
ments, aiul do them : I [am] the Lord, your sovereign, who have
a right to your obedience, and am able to make you happy ^ and
richly rticard your constancy andfdelily.

* Religion is a friend to j*ood niiiniiers ; the fear of God tcaclies all social duty ;
ami Juvenal, an iieatlien, says, the neglect of this reverence to age and wisdom
is a great vvickedncis, and ijuiiishablc with death-

454 LEVITICUS. XX.

REFLECTION.

We should be thankful that we are delivered from the burden
of ceremonial precepts, and be more careful in practising the
moral ones. Let us ever remember what a great stress is laid
upon them in the New Testament; and earnestly pray, that God
would write them upon our hearts, and make us willing and obe-
dient, to his glory, and our everlasting joy.

CHAPTER XX.

Of giving seed to Molech ; of wizards ; of cursing parents, &c.

1 And the Lord spake unto Moses, saying, 2 Again thou
shalt say to the children of Israel, Whosoever [he be] of the
children of Israel, or of the strangers that sojourn in Israel, that
giveth [any] of his seed unto Molech, (see ch. xviii. 21.), he shall
surely be put to death ; the people of the land shall stone him
with stones. 3 And I will set my face against that man, and will
cut him off from among his people ; because he hath given of
his seed unto Molech, to defile my sanctuary, and to profane my
holy name. 4 And if the people of the land do any ways hide
their eyes from the man, when he giveth of his seed unto Molech,
and kill him not : 5 Then I will set my face against that man,
and against his family, and will cut liini off hi/ some awful judg-
ment, and all that go a whoring after him, to commit whoredom
with Molech, from among their people.

6 And the soul that turneth after such as have familiar spirits,
and after wizards, to go a whoring after them, (see ch. xix. :31.), 1
will even set my face against that soul, and will cut him off from
among his people.

7 Sanctify yourselves therefore, and be ye holy : for 1 [am] the
Lord your God. 8 And ye shall keep ray statutes and do
them: I [am] the Loun Mhich sducUfy you, separate i/ou fro7n
the rest of the world, and give you my Spirit and grace to make
you holy.

<J For every one that curseth his father or his mother, shall

LEVITICUS. XX. 465

surely be put to death : he hath cursed his father or his mother ;
his blood [shall be] upon him.

10 And the man that committeth adultery with [another] man's
wife, [even he] that committeth adultery with his neighbour's
wife, the adulterer and the adulteress shall surely be put to death.

1 1 And the man that lieth with his father's wife hath uncovered
his father's nakedness : both of them shall surely be put to death :
their blood shall be upon them. 12 And if a man lie with his
daughter-in-law, both of them shall surely be put to death : they
have wrought confusion ; their blood [shall be] upon them.

13 If a man also lie with mankind, as he lieth with a woman,
both of them have committed an abomination : they shall surely
be put to death ; their blood [shall be] upon them.

14 And if a man take a wife and her mother, it [is] wicked-
ness : they shall be burnt with fire, both he and they ; that there
be no wickedness among you.

15 And if a man lie with a beast, he shall surely be put to
death : and ye shall slay the beast. l6 And if a woman approach
unto any beast, and lie down thereto, thou shalt kill the woman,
and the beast : they shall surely be put to death ; their blood
[shall be] upon them.

1 7 And if a man shall take his sister, his father's daughter, or
his mother's daughter, and see her nakedness, and she see his
nakedness ; it [is] a wicked thing : and they shall be cut off in
the sight of their people : he hath uncovered his sister's naked-
ness; he shall bear his iniquity. 18 And if a man shall lie with
a woman having her sickness, and shall uncover her nakedness ;
he hath discovered her fountain, and she hath uncovered the
fountain of her blood : and both of them shall be cut off from
among their people.

19 xVnd thou shalt not uncover the nakedness of thy mother's
sister, nor of thy father's sister : for he uncovereth his near kin :
they shall bear their iniquity. 20 And if a man shall lie with his
uncle's wife, he hath uncovered his uncle's nakedness : they shall
bear their sin ; they shall die childless. 21 And if a man shall
take his brother's wife, it [is] an unclean thing: he hath unco-
vered his brother's nakedness ; they shall be childless.

22 Ye shall therefore keep all my statutes, and all my judg-
ments, and do them : that the land, whither I bring you to dwell
therein, spue you not out. 23 And ye shall not walk in the
manners of the nations which I cast out before you : for they com-
mitted all these things, and therefore I abhorred ihem. 24 But

456 LEVITICUS. XXI.

I have said unto you, Ye shall inherit their land, and I will give it
unto you to possess it, a land that floweth with milk and honey :
I [am] the Lord your God, which have separated you from
[other] people. 25 Ye shall therefore put difference between
clean beasts and unclean, and between unclean fowls and clean :
and ye shall not make your souls abominable by beast, or by fowl,
or by any manner of living thing that creepeth on the ground,
which I have separated from you as unclean. 26 And ye shall
be holy unto me: for I the Lord [am] holy, and have severed
you from [other] people, that ye should be mine.

27 A man also or woman that hath a familiar spirit, or that is
a wizard, shall surely be put to death : they shall stone them with
stones : their blood [shall be] upon them.

CHAPTER XXI.

Of the priests' mourning and marriages.

1 xjLND the Lord said unto Moses, Speak unto the priests
the sons of Aaron, that is, the inferior priests, and say unto them,
There shall none be deli led for the dead among his people, bj/
attending a funeral, or assisting at it ; hereby people contracted a
defilement of seven days, (Num. xix. 14. 16.). 2 But for his kin
that is near unto him, [that is,] for his mother, and for his father,
and for his son, and for his daughter, and for his brother, 3 And
for his sister a virgin, that is nigh unto him, which hath had no
husband ; for her may he be detiled, it is his duty to bury, and
mourn for such near kindred; 4 [But] he shall not defile himself,
[being] a chief man among his people, since he is one in a more
e?ninent station than any of the people, to profane himself, make
himself as a common person and unclean, and so unfit to execute his
office, o Tliey shall not make baldness upon their head, neither
shall they shave o?i the corner of their beard, nor make any
cuttings in their flesh. 6 They shall be holy unto their God,
always ready for his service, and not profane the name of their
God, disparage the service of God, by making il give wai/ to such
slight occasions: for the offerings of the Lord made by fire [and]
the bread of their God, they do offer : therefore they shall be holy.
7 They shall not take a wife [that is] a whore, or profane ;
neither shall tli«y take a woman put away from her husband : for

LEVITICUS. XXI. 457

he [is] holy unto his God. 8 Thou shall sanctify him therefore ;
for he offereth the bread of thy God : he shall be holy unto thee :
for I the Lord, which sanctify you, [am] holy.

9 And the daughter of any priest, if she profane herself by
playing the whore, she profaneth her father, exposes his person
and office to contempt : she shall be burnt with fire.

10 And [he that is] the high priest among his brethren, upon
whose head the anointing oil was poured, and that is consecrated
to put on the garments, shall not uncover his head, nor rend his
clothes, shall not put off his mitre, to put on a mourning hahit,
but continue in the exercise of his office ; 1 1 Neither shall he go in
to any dead body, nor defile himself for his father, or for his
mother; 12 Neither shall he go out of the sanctuary, nor profane
the sanctuary of his God; for the crown of the anointing oil of
his God [is] upon him : I [am] the Lord.

IvS And he shall take a wife in her virginity. 14 A widow, or
a divorced woman, or profane, [or] an harlot, these shall he not
take : but he shall take a virgin of his own people to wife, of
some of the tribes of Israel, (Ezek. xliv. 22.). 15 Neither shall
he profane his seed among his people, render his sans unfit for the
priestly ojjice, by marrying any here forbidden: for I the Lord
do sanctify him.

l6 And the Lord spake unto Moses, saying, 17 Speak unto
Aaron, saying, Whosoever [he be] of thy seed in their genera-
tions, that hath [any] blemish, let him not approach to oflFer the
bread of his God*. 18 For whatsoever man [he be] that hath
a blemish, he shall not approach : a blind man, or a lame, or he
that hath a fiat nose, or any thing superfluous, 19 Or a man that
is broken footed, or broken handed, 20 Or crook backed, or a
dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed,
or hath his stones broken; 21 No man that hath a blemish of
the seed of Aaron the priest shall come nigh to offer the offerings
of the Lord made by fire : he hath a blemish ; he shall not come
nigh to ofter the bread of his God. 22 He shall eat the bread
of his God, [both] of the most holy, and of the holy : involuntary
weaknesses debar not from benefit by ordinances. 23 Only he
shall not go in unto the vail, nor come nigh unto the altar, be-
cause he hath a blemish ; that he profane not my sanctuaries :
for 1 the Lord do sanctify them. 24 And Moses told [it] unto
Aaron, and to his sous, and unto all the children of Israel.

* This may teach all Christians, especially ministers, wliat purity and perfection
of heart and life they siiould laijoiir after ; and that notorious blemishes, in the
mind or conversation, render a man unfit for the miiiisterial office.

458 LEVITICUS. XXII.

CHAPTER XXII.

When the priests are to abstain from holy things,

1 And the Lord spake unto Moses, saying, 2 Speak unto
Aaron, and to his sons, that they separate themselves from the
holy things of the children of Israel, when they are under any de-
Jilementy and that they profane not my holy name [in those things]
which they hallow unto me : I [am] the Lord. 3 Say unto
them, Whosoever [he be] of all your seed among your ge-
nerations, that goeth unto the holy things, to eat of, or touch the
sacrifices, which the children of Israel hallow unto the Lord,
having his uucleanness upon him, that soul shall be cut off from
my presence: I [am] the Lord. 4 What man soever of the
seed of Aaron [is] a leper, or hath a running issue; he shall not
eat of the holy things, until he be clean. And whoso touchelh
any thing [that is] unclean [by] the dead, or a man whose seed
goeth from him ; 5 Or whosoever toucheth any creeping thing
that is dead, whereby he may be made unclean, ^r a man of
whom he may take uucleanness, whatsoever uucleanness he hath;
G The soul which hath touched any such shall be unclean
until even, and shall not eat of the holy things, unless he wash
his flesh with water. 7 And when the sun is down, he shall be
clean, and shall afterward eat of the holy things ; because it [is]
his food. 8 That which dieth of itself, or is torn [with beasts,]
he shall not eat to defile himself therewith: 1 [am] the Lord.
9 They shall therefore keep mine ordinance, lest they bear sin
for it, and die thereof, if they profane it : I the Lord do sanc-
tify them.

10 There shall no stranger eat [of] the holy thing, a sojourner
of the priest, or an hired servant, shall not cat [of] the holy
thing. 1 1 But if the priest buy [any] soul with his money, he
shall eat of it, and he that is born in his house : they shall eat of
his meat. 12 If the priest's daughter also be [married] unto a
stranger, she may not eat of an offering of the holy things.
13 But if the priest's daughter be a widow, or divorced, and
have no child, and is returned unto her father's house, as in her

LEVITICUS. XXII. 459

youth, she shall eat of her father's meat: but there shall no
stranger eat thereof.

14 And if a man eat [of] the holy thing unwittingly, then he
shall put the fifth [part] thereof unto it, and shall give [it] unto
the priest with the holy thing, that is, with the value of it. 15 And
they, whether priests or people, shall not profane the holy things
of the children of Israel, which they offer unto the Lord ; l6 Or
suflFer them to bear the iniquity of trespass, when they eat their
holy things, that is, the priests shall not suffer the people to incur
any guilt in these respects : for I the Lord do sanctify them.

17 And the Lord spake unto Moses, saying, 18 Speak unto
Aaron, and to his sons, and unto all the children of Israel, and
say unto them. Whatsoever [he be] of the house of Israel, or of
the strangers in Israel, proselytes, or converted Gentiles, that will
offer his oblation for all his vows, and for all his freewill offerings,
which they will offer unto the Lord for a burnt offering; 19 [Ye
shall offer] at your own will, what and when you please, a male
without blemish of the beeves, of the sheep, or of the goats.
20 [But] whatsoever hath a blemish, [that] shall ye not offer:
for it shall not be acceptable for you. 21 And whosoever offereth
a sacrifice of peace offerings unto the Lord to accomplish [his]
vow, or a freewill offering in beeves or sheep, it shall be perfect
to be accepted ; there shall be no blemish therein. 22 Blind, or
broken, or maimed, or having a wen, or scurvy, or scabbed, ye
shall not offer these unto the Lord, nor make an offering by fire
of them upon the altar unto the Lord. 23 Either a bullock, or
a lamb that hath any thing superfluous or lacking in his parts,
that mayest thou offer [for] a freewill offering ; but for a vow it
shall not be accepted. 24 Ye shall not offer unto the Lord
that which is bruised, or crushed, or broken, or cut ; neither shall
ye make [any offering thereof ] in your land. 25 Neither from a
stranger's hand shall ye offer the bread of your God of any of
these ; because their corruption [is] in them, they are vicious and
unlazeful sacrifices, [and] blemishes [be] in them : they shall not
be accepted for you.

26 And the Lord spake unto Moses, saying, 27 When a
bullock, or a sheep, or a goat, is brought forth, then it shall be
seven days under the dam, and from the eighth day and thence-
forth it shall be accepted for an offering made by fire unto the
Lord. 28 And [whether it be] cow or ewe, ye shall not kill it
and her young both in one day.

29 And when ye will offer a sacrifice of thanksgiving unto the

460 LEVITICUS. XXIII.

Lord, offer [it] at your own will. 30 On the same day it shall
be eaten up ; ye shall leave none of it until the morrow : I [am]
the Lord.

31 Therefore shall ye keep my commandments, and do them :
I [am] the Lord. 32 Neither shall ye profane my holy name ;
but I will be hallowed among the children of Israel : I [am] the
Lord which hallow you, 33 That brought you out of the land
of Egypt, to be your God : I [am] the Lord.

CHAPTER XXTU.

Of several feasts, and the day of atonement. Some account has been
given of these in various places before, but here they are all related
together.

1 And the Lord spake unto Moses, saying, 2 Speak unto
the children of Israel, and say unto ihem, [Concerning] the feasts
of the Lord, which ye shall proclaim [to be] holy convocations,
times to meet together for my worship, [even] these [are] my
feasts *.

3 Six days shall work be done, but the seventh day [is] the
sabbath of rest, an holy convocation ; ye shall do no work
[therein :] it [is] the sabbath of the Lord in all your dwellings.

4 These [are] the feasts of the Lord, [even] holy convocations,
which ye shall proclaim in their seasons. 5 Jn the fourteenth
[day] of the first month at even, [is] the Lor d's passover.

6 And on the fifteenth day of the same monih, [is] the feast
of unleavened bread unto the Lord : seven days ye nmst eat
unleavened bread. 7 1" the first day ye shall have an holy con-
vocation : ye shall do no servile work therein. 8 But ye shall
ofller an offering made by fire unto the Lord seven days : in the
seventh day [is] an holy convocation : ye shall do no servile work
[thercini-.]

9 And the Lord spake unto Moses, sajing, 10 Speak unto

* Tliere were many feasts among their neighbours, kept iu honour of their
giuls ; therefore these were estabh^lied. The peoph; came to these feasts, not
merely to attend sacrifices, but to do public honour to (iod ; to show reverence
for his administration; to promote brotherly love; keep up acquaintance with
each other ; and to prevent any from running into idolatry.

t Dressing food and journeying were allowed ou other days of rest, but weic
forbidden ou the sabbath,

LEVITICUS. XXIII. 461

the children of Israel and say unto them, When ye be come into
the land which I give unto you, and shall reap the harvest thereof,
then ye shall bring a sheaf, or haridful, of the first fruits of your
harvest unto the priest*. 11 And he shall wave the sheaf before
the Lord, to be accepted for you, that God may accept of you,
and bless you in the rest of your harvest : on the morrow after the
sabbath the priest shall wave it. 12 And ye shall offer that day
when ye wave the sheaf, an he lamb without blemish of the first
year, for a burnt offering unto the Lord. 13 And the meat of-
fering thereof [shall be] two tenth deals of fine fllour mingled with
oil, an offering made by fire unto the Lord [for] a sweet savour:
and the drink thereof [shall be] of wine, the fourth [part] of an
hin. 14 And ye shall eat neither bread nor parched corn, nor
green ears, until the self-same day that ye have brought an of-
fering unto your God: [it shall be] a statute for ever throughout
your generations, in all your dwellings.

15 And ye shall count unto you from the morrow after the
sabbath, from the day that ye brought the sheaf of the wave offer-
ing; seven sabbaths shall be complete : \6 Even unto the morrow
after the seventh sabbath shall ye number fifty daysi*; and ye
shall offer a new meat offering unto the Lord. 17 Ye shall
bring out of your habitations two wave loaves of two tenth deals :
they shall be of fine flour, they shall be baken with leaven; [they
are] the first fruits of the wheat harvest unto the Lord. 18 And
ye shall offer with the bread seven lambs without blemish of the
first year, and one young bullock, and two rams : they shall be
[for] a burnt offering unto the Lord, with their meat offering,
and their drink offerings, [even] an offering made by fire, of sweet
savour unto the Lord. 19 Then ye shall sacrifice one kid of
the goats for a sin offering, and two lambs of the first year for a
sacrifice of peace offerings. 20 And the priest shall wave them
with the bread of the first fruits [for] a wave offering before the
Lord, with the two lambs: they shall be holy to the Lord for
the priest. 21 And ye shall proclaim on the self-same day,
[that] it may be an holy convocation unto you : ye shall do no
servile work [therein : it shall be] a statute for ever in all your
dwellings throughout your generations 1^.

* They were to eat none of tlieir new corn till some part of it had been offered
to God.

t Hence called Pentecost, Acts ii. i., i Cor. xvi. 8., or the feast of weeks,
Deut. xvi. 10. It was about the middle of May.

t Tiiis feast was only observed one day ; probably because it was a busy time,

462 LEVITICUS. XXIII.

22 And when ye reap the harvest of your land, thou shalt not
make clean riddance of the corners of thy field when thou reapest,
neither shalt thou gather any gleaning of thy harvest : thou shalt
leave them unto the poor, and to the stranger: 1 [am] the Lord
your God.

23 And the Lord spake unto Moses, saying, 24 Speak unto
the children of Israel, saying. In the seventh month, in the first
[day] of the month, shall ye have a sabbath, a memorial of blow-
ing of trumpets, an holy convocation *. 25 Ye shall do no ser-
vile work [therein :] but ye shall offer an offering made by fire
unto the Lord.

26 And the Lord spake unto Moses, saying, 27 Also on the
tenth [day] of this seventh month, [there shall be] a day of atone-
ment, (ch. xvi. 30., Num. xxix. 7-), it shall be an holy convo-
cation unto you ; and ye shall afflict your souls zcith fasting, and
bitter repentance for all your sins, but especially national sins, and
offer an offering made by fire unto the Lord. 28 And ye shall
do no work in that same day : for it [is] a day of atonement, to
make an atonement for you before the Lord your God. 29 For
whatsoever soul [it be] that shall not be afflicted in that same
day, he shall be cut off from among his people. 30 And what-
soever soul [it be] that doeth any work in that same day, though
it escape the eye and judgment of man, it shall not escape niy judg-
ment, for the same soul will I destroy from among his people.
31 Ye shall do no manner of work: [it shall be] a statute for
ever throughout your generations in all your dwellings. 32 It
[shall be] unto you a sabbath of rest, and ye shall afflict your
souls : in the ninth [day] of the month at even, beginning to do it
then, and ending on the tenth day at even, ver. 27-, from even unto
even shall ye celebrate your sabbath.

33 And the Lord spake unto Moses, saying, 34 Speak unto
the children of Israel, saying, The fifteenth day of this seventh
month [shall be] the feast of tabernacles [for] seven days unto the

at tlie beginning of their wheat harvest. It was kept in remembrance of their
coming out of Egypt, and the giving of the law at tliis season. Dedicating their
first fruits to Gad, was a natural acknowledgment of his universal providence ; the
heathen had such a custom among them. It was wisely appointed, that at this
feast tlie Spirit should be poured out on the apostles, because multitudes of Jews
were then at Jerusalem ; the days were at the longest ; the roads best, and great
numbers attended besides the men. The promulgation of the gospel answered to
that of the law ; and as the first fruits were then presented, so tlie first fruits of
the christian church were then gathered in and presented to God.

* This was the first day of their new civil year, and it was introduced with a
peculiar solemnity, called the feast of trumpets.

LEVITICUS. XXIII. 463

Lord*. 35 On the first day [shall be] an holy convocation:
ye shall do no servile work [therein.] 36 Seven days ye shall
offer an offering made by fire unto the Lord : on the eighth day
shall be an holy convocation unto you ; and ye shall offer an
offering made by fire unto the Loud : it [is] a solemn assembly;
[and] ye shall do no servile work [therein f.] 37 These [are] the
feasts of the Lord, which ye shall proclaim [to be] holy convo-
cations, to offer an offering made by fire unto the Lord, a burnt
ofi'ering, and a meat offering, a sacrifice, and drink offerings
every thing upon his day : 38 Besides the sabbaths of the Lord
and besides your gifts, and besides all your vows, and besides all
your free-will offerings, which ye give unto the Lord. 39 Also
in the fifteenth day of the seventh month, when ye have gathered
in the fruit of the land J, ye shall keep a feast unto the Lord
seven days : on the first day [shall be] a sabbath, and on the
eighth day [shall be] a sabbath. 40 And ye shall take you on
the first day the boughs of goodly trees, branches of palm trees,
and the boughs of thick trees, and willows of the brook ; and ye
shall rejoice before the Lord your God seven days, in remem-
brance of former deliverances^ (ver. 43.), and for your present bless-
ings, (Dent xvi. 15.), a?id in expectation of future good things.
41 And ye shall keep it a feast unto the Lord seven days in the
year : [it shall be] a statute for ever in your generations : ye shall
celebrate it in the seventh month. 42 Ye shall dwell in booths
seven days § ; all that are Israelites born shall dwell in booths :
43 That your generations may know that I made the children of
Israel to dwell in booths, when I brought them out of the land of
Egypt: I [am] the Lord your God. 44 And Moses declared
unto the children of Israel the feasts of the Lord.

* At this feast they were to make booths or arbours ; in remembrance of God's
protection of them in the wilderness, when tiiey dwelt in booths or tabernacles,
V. 43., and to show their thankfulness for the fruits now reaped, Deut. xvi. 13, 14.

t On this day they removed out of the booths into their houses again, and so it
denoted their settlement in the land of Canaan, after their forty years' abode in
the wilderness. In the latter years of the Jewish state there were some circum-
stances added, which were not of divine institution, particularly a custom of pour-
ing water, drawn from the pool of Siloam, on the altar ; some say, as an acknow-
ledgment of God's goodness in giving them rain ; others say, of their drinking
water in the wilderness : but rather, in token of tiieir desire and expectation of
the effusion or pouring out of the Spirit in the days of the Messiah. On that s^reat
day of the feast, Jesus stood and cried, sayi7ig, If any man thirst, let him cotne unto me
and drink, John vii. 37.

i Not corn, which was gathered long before, but of vines, olives, &c. j hence
called the feast of ingathering, Exod. xxiii. 16.

§ These in Jerusalem were made on the tops of houses, in court -yards, in
gardens, in the streets, &c.

464. LEVITICUS. XXIII.

REFLECTIONS.

1. From hence Me learn, that it is our duty to devote a con-
siderable part of our time to God's service ; he is the author of
our life, and of all our comforts ; and therefore he should be
served with the best. Let us not grudge him that time which
should be appropriated to his worship ; but redeem some part of
every day for religious purposes. We are under peculiar obliga-
tions to keep the sabbath holy, because no other time is made
sacred under the gospel. The Jews observed it from evening till
evening, that is, the whole day ; and it is reasonable that we
should devote the whole of it to God. Let us remember, as it is
observed v. 30., And whatsoever soul it he that doeth any work in
that day, the same soid loill J destroy from among his people. God
observes if we do any unnecessary work, and, though it may not
be taken notice of by human laws, he will call us to an account
for it. Ye shall keep the sabbath in all your dioellings ; that is,
not only in God's house, but also in our own. This is a most im-
portant law ; public ordinances do little good, without the fear
and worship of the Lord in our own dwellings.

2. Let us commemorate the greater and more important mer-
cies which God hath granted to us. The Israelites had deli-
verance from Egypt, but we have deliverance from sin and Satan.
They had the passover, but Christ, our passover, is sacrificed for
us ; therefore let us keep the feast with the unleavened bread of
sincerity and truth. They had their pentecost; let us remember
the effusion of the Spirit. They had their feast of tabernacles;
let us acknowledge the goodness of God to us, while passing
through this w orld ; in feeding and clothing us, guiding us by his
providence, and giving us the views of the heavenly Canaan.
They had their day of atonement ; let us remember the great
atonement, the sacrifice of Christ, to which the sacrifices under
the law had regard, and were designed to typify.

3. Let us honour the Lord with our substance, as we desire
his blessing. They offered their first fruits to God; let us ac-
knowledge his goodness and mercy in the blessings of harvest,
and our plentiful provisions ; nor let us forget to do good and to
communicate , for with such sacrifices God is well pleased. It was
attended with great expense to come to these feasts at Jerusalem,

LEVITICUS. XXIV. 465

where lodgings and provisions were scarce and dear, as a consi-
derable part bf their cattle were taken with them to be used for
sacrifices. Since we are delivered from all these expensive rites,
let us grudge nothing Uiat we can do for God, his cause, or
people, and for his ministers too. This is the way to obtain his
blessing, which maketh rich, and addeth no sorrow with it.

CHAPTER XXIV.

In this cliaptcr we have diicctions about the lamps and the shew bread
for the sanctuary ; and the conviction and execution of a blasphemer,
&c.

1 A.ND the Lord spake unto Moses, saying, 2 Command the
children of Israel, that they bring unto thee, at the public charge,
pure oil-olive beaten, run from the olive, just bruised, and not
squeezed or pressed in a mill, for the light to cause the lamps to
burn continually, that is, every night. 3 Without the vail of the
testimony in the tabernacle of the congregation, shall Aaron and
hisjamili/, all the priests, order it from the evening unto the morn-
ing, before the Lord continually: [it shall be] a statute for ever
in your generations. 4 He shall order the lamps upon the pure
candlestick, that is, the candlestick oj' pure gold, before the Lord
continually*.

5 And thou shalt take fine flour, and bake twelve cakes thereof,
anszcerable to the number of the twelve tribes represented by them :
two tenth deals shall be in one cake. 6 And thou shalt set them
in two rows, six on a row, upon the pure table before the Lord,
that is, on the table covered zcith pure gold. 7 And thou shalt put
pure frankincense upon [each] row, that it may be on the bread
for a memorial, [even] an offering made by fire unto the Loud f.
8 Every sabbath he shall set it in order before the Lord con-
tinually, that is, it was to be renezi'ed every sabbath by the priests
who ministered in their courses, [being taken] from the children of
Israel, at the common expense, by an everlasting covenant between

* Some think the lamps burned all day, as well as all nic;lit, because there were
no windows in ihe tabernacle.

t When the bread was eaten this was to be burned, probably on the altar of
incense.

VOL. I. 2 H

4f>6 LEVITICUS. XXIV.

God and them, in which they engaged, to observe these laws,
(1 Chron. ix. 32.). 9 And it shall be Aaron's and his sons'; and
they shall eat it in the holy place, after it had stood a week upon the
table before the Lord: for it [is] most holy unto him of the offer-
ings of the Lord made by fire by a perpetual statute *.

10 And the son of an Israel itish woman, whose father [was] an
Egyptian, went out among the children of Israel, came zcith them
out of Egypt ,• and this son of the Israelitish [woman] and a man
of Israel strove together in the camp ; we are not told the ground
of their quarrel, but the contention greiv zmrm ; 11 And the Is-
raelitish woman's son blasphemed the name [of the Lord,] and
cursed, uttered some reproachful speeches in liisfury against God
{v. 15, iG); and they brought him unto Moses : (and his mother's
name [was] Shelomith, the daughter of Dibri, of the tribe of Dan ;)
12 And they put him in ward, that the mind of the Lord might
be showed them ; there being then no particular law against blas-
phemy, Moses therefore sought direction from God. 13 And the
Lord spake unto Moses, saying, 14 Bring forth him that hath
cursed without the camp, as an taicleau thing, and let all that
heard [him] lay their hands upon his head, to mark out the man and
give evidence against him ; to denote that having witnessed nothing
but the truth, they were free from his blood, zchich therefore must
be on his oiun head; and to imply that he was to be a sacrifice to
the justice of God; and let all the congregation stone him.
15 And thou shalt speak unto the children of Israel, saying,
Henceforth this shall be the law in all such cases, whosoever curseth
his God shall bear his sin. 16 And he that blasphemeth the
name of the Lord, he shall surely be put to death, [and] all the
congregation shall certainly stone him : as well the stranger, as he
that is born in the land, when he blasphemeth the name [of the
Lord,] shall be put to deathf.

17 And he that kiileth any man shall surely be put to death.

18 And he that kiileth a beast shall make it good; beast for
beast. 19 And if a man cause a blemish in his neighbour; as he
hath done, so shall it be done to him ; 20 Breach for breach,
eye for eye, tooth for tooth : as he hath caused a blemish in a man,

* God bein<4 Kint; of the Jews, the tabernacle was his palace, the priests his
servants ; tiie lamps were to ligiit his palace, the incense to pertiime it ; the sa-
crifices and shew bread were the provisions of his house and table, and the priests,
as God's honsehold and servants, were to partake of what came from his table.

t The stranger was not obliged to worship God in thrir Avay ; in this he was
left to his own choice: I'ut if he blasj)homed the God of Israel, tlicn lie was to be
put tn death.

LEVITICUS. XXIV. 467

so shall it be done to him [again.] 21 And he that killeth a beast,
he shall restore it: and he tiiat killeth a man, he shall be put to
death. 22 Ye shall have one manner of law, as well for the
stranger, as for one of your own country: for f [am] the LoRl>
your God. See Exodus xxi.

23 And Moses spake to the children of Israel, that they should
bring forth him that had cursed out of the camp, and stone him
with stones. And the children of Israel did as the LoRO com-
manded Moses.

REFLECTIONS.

1. Great honour is done to christian ministers, when they aie
called to prepare .light and food for God's people. The priests
were appointed to serve in God's temple. The christian ministry
is an excellent and important office, designed to enlighten men's
minds, and feed them with the word of God. In order to this,
they should shine with knowledge and burn with zeal ; they should
be the light of God's sanctuary ; illuminate the mind, warm the
heart, and endeavour to turn men from darkness to light. They
are stewaidsof God's house; should provide bread for his people,
and take care that they feed them with pure wheat, not with
chaff; speaking the word of God faithfully ; warning every man,
and proving themselves to be tcorhnen that need not to be ashamed.

2. Let us learn to act with caution in every important affair, and
earnestly desire to know the mind of God in it: thus Moses did.
We have no warrant to expect extraordinary revelation, have no
oracle to consult, but the law and the testimony. Let ns then at-
tend to the voice of providence, and compare it with his word.
It is especially the duty of judges and magistrates to deliberate in
the affairs of blood, and observe what the law of God requires,
and what will be for the welfare of society. We have great en-
couragement to acknowledge God in all our waya, and to hope
that he zcill direct our paths. But the principal use of this pas-
sage of scripture is,

3. That we learn to treat the name of God and religion
with the greatest reverence. Profane swearing, and taking the
name of God in vain, are most scandalous abominations, such as
should grieve every pious heart. Those bold transgressors we
should courageously reprove, and endeavour to bring them to that
punishment which our laws have appointed ; and not hear the

e H 'i

468 LEVITICUS. XXV.

sacred name of God blasphemed with silence. Let us guard against
every thing that bordereth on this enormous crime. In order to
avoid it, let ns guard against pride and passion. It is not a suf-
ficient excuse for swearing or cursing, that it Mas done in a pas-
sion, or to say, * I was provoked.' Passion leads men to forget
religion and reason too; but God abhors, and will punish such
transgressors. Let us never allow ourselves to jest with the word
or worship of God, or any thing serious and sacred. It is the
light, irreverent use of God's sacred name, that leads men into a
neglect and contempt of him. It is trifling with those solemn
words, salvation and damnation, that makes men neglect the for-
mer, and run headlong into the latter. These sins of the tongue,
threaten the ruin of our country. Jerusalem is ruined and Judah
is fallen ; becaiise their tongue and their doings are against the Lord,
to provoke the ej/es of his glori/. Isa. iii. 8. Let us resolve to fake
heed ntito our ways, that zee sin not rcith our tongues; for, as the
apostle expresseth it, James i. 2()., If' an// man among you seem
to be religious, and bridlelh not his tongue, that man's religion is
vain.

CHAP. XXV. 1—34..

Of the sabbatical year, and tho your of jubilc.

1 And the Loud spake unto Moses in mount Sinai, in the
plain about it, where Israel still encamped, saying, 2 Speak unto
the children of Israel, and say unto them. When ye come into the
land which I give you, then shall the land keep a sabbath unto
the Lord, not the Jirst year, but probably the seventh year after
their settling in it. 3 Six years thou shalt sow thy field, and six
years thou shalt prune thy vineyard, and gather in the fruit thereof;
4 But in the seventh year shall be a sabbath of rest unto the
land, a sabbath for the Lord: thou shalt neither sow thy field,
nor prune thy vineyard, not do any work of husbandry. .5 That
which groweth of its own accord of thy harvest, thou shalt not
reap for thy own 'private use, but in common with others, neither
gather the grapes of thy vine imdressed, but share them in common
with thy neighbours : [for] it is a year of rest unto the land, (i And
the sabbath of the land, the fruits of this sabbatical year, shall
be meat for you ; for thee, and for thy servant, and for thy maid,

LEVITICUS. XXV. 469

and for thy hired servant, and for thy stranger that sojourneth with
thee, 7 And for thy cattle, and for the beast that [are] in thy
land, shall all the increase thereof be meat*.

8 And thou shalt number seven sabbaths of years unto thee,
seven times seven years; and the space of the seven sabbaths of
years shall be unto thee forty and nine years. 6 Then shalt thou
cause the trumpet of the jubile to soundi', on the tenth [day] of
the seventh month, in the day of atonement shall ye make the
trumpet sound throughout all your land, that is, the jubile tfuiU
begin from the day oj atonement. 10 And ye shall hallow the
fiftieth ycUr, not the forty-niJith, as some /earned men think, but
precisely/ the Jiftieth year, and proclaim liberty throughout [all]
the land unto all the inhabitants thereof, Israelites, chiefly servants
and the poor, who were noza acquitted from all their debtf, and re-
stored to their possessions ; it shall be a jubile unto you; and ye
shall return every man unto his possession, and ye shall return
every man unto his family;}; . 11 A jubile shall that fiftieth year
be unto you : ye shall not sow, neither reap that which groweth
of itself in it, nor gather [the grapes] in it of thy vine undressed.

12 For it is the jubile; it shall be holy unto you, dedicated to God,
and to the exercise of holy joy and thankfulness: ye shall eat the
increase thereof out of the field, that is, zchat it produces of itself.

13 In the year of this jubile ye shall return every man unto his
possession.

14 And if thou sell aught unto thy neighbour, or buyest ['ught]
of thy neighbour's hand, ye shall not oppress one another, nt'ther
by selling too dear, nor buying too cheap: 15 According to the
number of yenrs after the jubile thou shalt buy of thy neighbour,
[and] according unto the number of years of the fruits he shall
sell unto thte : l6 According to the multitude of years thou shalt
increase the price thereof, and according to the fewness of years
thou shalt diminish the price of it : for [according] to the number
[of the years] of the fruits doth he sell unto thee. 17 Ye shall

* It was a proof of the extraordinary friiitfulness of the laiitl, that it slioiild be
sufficient to lie fullow once in seven \cais ; whereas prudence would cci tainly iiave
dictated tliat different parts slioiild lie fallow in ditiVrent yeais. The appointment,
that the whole shoald lie iintilled every seventh year, seems also to hiive been in-
tended as an exercise of their failh, and a constant pledge of the divine care.

f It was probably called the jubile, because it was introduced by the sound of
a trumpet, and other expressions of joy.

i This was designed to keep the tribes distinct ; to preserve their genealo-
gies clear, that the Messiah niisht be known ; to prevent the ill consequences
of avarice and prodigality ; that families i)ii;,'ht not be impoverished by losing
their estate.-. , and to keep them on a nearer equality whh one another.

470 LEVITICUS. XXV.

not therefore oppress one another ; but thou ^halt fear thy God:
for I [am] the Lord your God.

18 Wherefore ye shall do my statutes, and keep my judgments,
and do them; and ye shall dwell in the land in safely. IQ And
the land shall yield her fruit, and ye shall eat your fill, and dwell
therein in safety. 20 And if ye shall say, What shall we eat the
seventh year? behold, we shall not sow, nor gather in our in-
crease: 21 Then I will command my blessing upon you in the
sixth year, and it shall bring forth fruit for three years*. 22 And
ye shall sow the eighth year, and eat [yet] of old fruit until the
ninth year ; until her fruits come in yc shall eat [of] the old
[store.]

23 The land shall not be sold for ever: for the land [is] mine,
for ye [are] strangers and sojourners with me. 24 And in all
the land of your possession ye shall grant a redemption for the
land, suffer it to be redeemed at the year ofjuhile.

25 If thy brother be waxen poor, and hath sold away [some]
of his possession, and if any of his kin come to redeem it, then
shall he redeem that which his brother sold. 26 And if a man
have none to redeem it, and himself be able to redeem it;

27 Then let him count the years of the sale thereof,jf;wn tlie
time of' the sale to the jubi/e, and restore the overplus unto the
man to whom he sold it; that he may return unto his possession.

28 But if he be not able to restore [it] to him, ihen that which
is sold shall remain in the hand of him that hath bought it until
the year of jubile : and in the jubilc it shall go out of the buyer's
hand without any redemption money, and he shall return unto his
possession.

29 And if a man sell a dwelling house in a walled city, then
he may redeem it within a whole year after it is sold : [within] a
full year may he redeem it. 30 And if it be not redeemed within
the space of a full year, then the house that [is] in the walled city
shall be established for ever to him that bought it throughout his
generations: it shall not go out in the jubile. 31 But the houses of
the villages, tluit is, farm houses, winch have no wall round about

* Enough to suffice for the icmaiiuier of tlie sixth year, (he Avhole of the seventh,
and thi^ bcginninii; of the ei};lith, till the liaivrst of that year should come; this
might be eaitci! three years, as tlie time \vhieh Christ hiy in his grave is called
three days. It was a staiidinij; miracle, as in the toiirse of things tlie smallest crop
might be expected in the last year of tillage, and is a strong j)rooi that IMoses
knew his law to be divine, or lie would not have presumed to make a promise,
which ra\ist in all probability have brought a disgrace upon Uie whole system,
before the people had been settled seven years iu tiie land.

LEVITICUS. XXV. 471

them, shall be counted as the fields of the country : they may be
redeemed, and they shall go out m the jubile.

32 Notwithstanding, the cities of the Levites, [and] the houses
of the cities of their possession, may the Levites redeem at any
time. 33 And if a man purchase of the Levites, then the house
that was sold, and the city of his possession, shall go out in [the
year of] jubile : for the houses of the cities of the Levites [are]
their possession among the children of Israel. 34 But the field
of the suburbs of their cities may not be sold; for it [is] their
perpetual possession.

REFLECTIONS.

1 . Let us be thankful for the joyful sound of the gospel.
Jewish writers inform us, that when the jubile was proclaimed
by the sound of trumpets, there was a solemn cavalcade, es-
pecially of servants and those who had recovered their inheritance,
crowned with flowers, Scc, and this being the most joyful sound
that ever was heard in ordinary among the Jews, it is used for
the gospel, Psa. Ixxxi.x. 15. and Luke iv. 19-, which intimates to
us, that the gospel provides for the remission of debts, redemption
from servitude, and restoration to forfeited inheritances. The
beginning of this year was fixed to the day of atonement; which
has a beautiful analogy to the connexion there is between those
great gospel privileges typified by it, and the atonement of Christ,
as the foundaiion of our receiving them. Thanks be to God,
that we hear this joyful sound, that the acceptable year of the
Lord is preached to us. Blessed are the people that knozv this
■joyful sound; that believe these glad tidings; that joyfully em-
brace the gospel, and obey it from their heart : they shall be
blessed in their present privileges ; they shall walk, O Lord, in
the li'^lit of thij countenance ; enjoy God's favour and presence in
this world, and then be removed to another and better; to an in-
heritance incorruptible, undefiled, and that fadeth not away, re-
served in heaven for them.

2. Let us live up to the dignity of God's Israel. Once we
were slaves, but now are we free ; once we had forfeited all by
sin, but now our inheritance is restored, and our debts are for-
given. Christ hath made us free, and given us the inheritance of
children ; and // children, then are tee heirs, heirs of God, and

joini-heirs zcith Christ. Being thus made free, let- us not become

472 LEVITICUS. XXV.

the servants of sin any more ; let us not serve the world and the
flesh again. Having been forgiven much, let us love much, and
especially learn to forgive others, even as God, for Christ's sake,
hath forgiven us. Let us live like God's children, and the heirs
of an eternal inheritance ; and ever remember, that roe are not
redeemed zcilh corruptible things, such as silver and gold, hut zcith
the precious blood of Christ, as of a lamb without blemish ; and
therefore glorify God with our bodies and spirits, which are his.

CHAP. XXV. 35, to the end.

Of compassion to servants and the poor.

35 ixND if thy brother be waxen poor, and fallen in decay with
thee : then thou shalt relieve him : [yea, though he be] a stranger,
a proselyte, or a sojourner; that he may live with thee. 36 Take
thou no usury of him, or increase, any consideration or advantage
for the loan of any thing: but fear thy God; that thy brother
may live with thee. 37 Thou shalt not give him thy money
upon usury, nor lend him thy victuals for increase. 33 1 [am] the
Lord your God, which brought you forth out of the land of
Egypt, to give you the land of Canaan, [and] to be your God.

39 And if thy brother [that dwelleth] by thee be waxen poor,
and be sold unto thee ; thou shalt not compel him to serve as a
bond servant: 40 [But] as an hired servant, [and] as a sojourner,
to be used kindly, and as a brother, (ver. 43, 40.), he shall be with
thee, [and] shall serve thee unto the year of jubile. 41 And
[then] shall he depart from thee, [both] he and his children with
him, and shall return unto his own family, and unto the possession
of his fathers shall he return. 42 For they [are] my servants which
I brought forth out of the land of Egypt, members of my church
as well as yourselves, and ihenfore not to be treated like slaves:
they shall not be sold as hoxidmeu, {Wah., zcith the sale of a bond-
man). 43 Thou shalt not rule over him with rigour; but shalt
fear thy God.

44 Both tliy bondmen, and thy bondmaids, which thou shalt
have, [shall be] of the heathen that are round about you ; of
them shall ye buy bondmen and bondmaids. Ao Moreover of
the children of the strangers that do sojourn among you, of them

LEVITICUS. XXV. 473

shall ye buy, and of their families that [are] with you, which they
begat in your land : and they shall be your possession. 46 And
ye shall take them as an inheritance for your children after you,
to inherit [them for] a possession, they shall be your bondmen
for ever : but over your brethren the children of Israel, ye shall
not rule over one another with rigour.

47 And if a sojourner or stranger wax rich by thee, and thy
brother [that dwelleth] by him wax poor, and sell himself unto
the stranger [or] sojourner by thee, or to the stock of the stranger's
family : 48 After that he is sold he may be redeemed again ; one
of his brethren may redeem him : 49 Either his uncle, or his
uncle's son, may redeem him, or [any] that is nigh of kin unto
him of his family, may redeem him ; or if he be able, he may
redeem himself. 30 And he shall reckon with him that bought
him from the year that he was sold to him unto the year of jubile :
and the price of his sale shall be according unto the number of
years, according to the time of an hired servant shall it be with
him, allowance shall be made for the time xcherein he has served,
proporlioiiahlt/ to that zchich is given to an hired servant for so
long service. 51 If [there be] yet many years [behind,] according
unto them he shall give again the price of his redemption out of
the money tliat he was bought for. 59. And if there remain but
few years unto the year of jubile, then he shall count with him,
[and] according unto his years shall he give him again the price
of his redemption. 53 [And] as a yearly hired servant shall he
be with him : [and the other] shall not rule with rigour over him
in thy sight. 54 And if he be not redeemed in these [years,]
then he shall go out in the year of jubile, [both] he, and his
children with him. 55 For unto me the children of Israel, [are]
servants; they [arc] my servants whom I brought forth out of
the land of Egypt : I [am] the Loud your God.

REFLECTION.

From this part of the chapter we may learn tenderness and
humanity to our servants ; not requiring more work than their
health and strength will bear ; not making their lives a burden ;
but so ordering our affairs and commands, that their work may be
pleasant, and cheerfully performed. We should provide for them
the things that are convenient ; give them sufficient wages, food,
rest, liberty, and above all, taking care o( their best interests,

474 LEVITICUS. XXVI.

remembering they are our brethren, and have souls to be saved.
We should therefore give them time to serve God, and worship
him; furnish them with good books, and exhort them to mind
the one thing needful; ever remembering there is a Master in
heaven^ to whom bolli they and we are accountable.

CHAPTER XXVI.

This chapter principally consists of promises to Israel, if obedient, and
threateniugs, if disobedient ; except the two first verses, which are
a repetition of some important precepts that were delivered before.

1 A E shall make you no idols nor graven image, neither rear you
up a standing image, or pillar y neither shall ye set up [any] image
of stone, orjigured stone, in your land, to bow down unto it : for I
[am] the Loud your God, as if he had said, be sure to remember
this. 2 Ye shall keep my sabbaths, and reverence my sanctuary :
I [am] the Lord *.

3 If ye walk in my statutes, and keep my commandments, and
do them ; 4 Then I will give you rain in due season, and the
land shall yield her increase, and the trees of the tield shall yield
their fruit. 5 And your threshing shall reach unto the vintage,
and the vintage shall reach unto the sowing time : and ye shall
eat your bread to the full, and dwell in your land safely, i/on shall
have such a plentiful harvest, that before you can have threshed out
your corn, the vintage shall come; and such a rich vintage, that
before that be ended it shall be time to sow i/our seed. 6 And I
will give peace in the land, and ye shall lie down, and none shall
make [you] afraid : and I will rid evil beasts out of the land,
neither shall the sword go through your land, ye shall have no
seditio)!, no robbers, no wild beasts. 7 And ye shall chase your
enemies, and they shall fall before you by the sword. 8 And five
of you shall chase an hundred, and an hundred of you shall put
ten thousand to flight: and your enemies shall fall before you by
the sword, they may invade you, but shall be disappointed; and a
very feiu shall chase and jjut to fight great multitudes. 9 For I
VfvU have respect unto you, and make you fruitful, and multiply

• This is the ^reat principle ami support both of natiiial ami revealed
lelisrioi).

LEVITICUS. XXVI. 475

you, and establish my covenant with you. 10 And ye shall eat
old store, and bring forth the old because of the new, ye shall
have mani/ inhabitants, and enough for them all ; and shall bring
out the old corn for zcant of room to put in the new, and give the
old to the Ipoor and needy. 1 1 And 1 will set my tabernacle
among you : and my soul shall not abhor you, I will cause my
grace and favour, mi/ icord and worship to abide continualli/
among you. 12 And I will walk among you, and will be your
God, to protect, conduct, instruct, and comfort you, and ye shall
be my peculiar people, whom I will delight to bless and honour,
13 I [am] the Lord your God, which brought you forth out of
the land of Egypt, that ye should not be their bondmen, and I
have broken the bands of your yoke, and made you go upright,
brought you into a state of liberty and security, and am able io
fulfil all my promises ; and therefore have a right to expect your
trust and obedience.

14 But if ye will not hearken unto me, and will not do all
these commandments; 15 And if ye shall despise my statutes,
or if your soul abhor my judgments, so that ye will not do all
my commandments, [but] that ye break my covenant: 1 6 I also
will do this unto you : 1 will even appoint over you terror, per-
petual hurry and horror of spirit, the tuorst disease imaginable,
consumption, and the burning ague that shall consume the eyes,
and cause sorrow of heart, 7nake you look thin and ghastly : and
ye shall sow your seed in vain, for your enemies shall eat it, they
shall break in upon you, and carry off your provisions, while you
have neither strength to resist them, nor to labour for more. 1 7 And
I will set my face against you, and ye shall be slain before your
enemies : they that hate you shall reign over you : and ye shall
flee when none pursueth you.

18 And if ye will not yet for all this hearken unto me, then I
will punish you seven, that is, many times more for your sins.
19 And I will break the pride of your power, your exceeding
great strength, in which you pride yourselves ; and 1 will make
your heaven as iron, and your earth as brass, destroy both your
force and the fruiffilness of your ground: 20 And your strength
shall be spent in vain : for your land shall not yield her increase,
neither shall the trees of the land yield their fruits. 21 And if
ye walk contrary unto me, and will not hearken unto me ; I will
bring seven times more plagues upon you according to your sins.
2y; I will also send wild beasts among you, w hich shall rob you
of your children, and destroy your cattle, and make you few in

476 LEVITICUS. XXVI.

number ; and your [high] ways shall be desolate, there shall be
no people to walk in them, or, it shall be dangerous to go there.
23 And if ye will not be reformed by me by these things, but
will walk contrary unto me; 24 Then will I also walk contrary
unto you, and will punish you yet seven times for your sins.
25 And I will bring a sword upon you, that shall avenge the
quarrel of [my] covenant, mi/ quarrel against ijou for breaking my
covenant: and when ye are gathered together within your cities,
or strong holds, which ye thought impregnable, I will send the
pestilence among you ; and ye shall be delivered into the hand of
the enemy. 26 [And] when I have broken the stall" of your
bread, deprived you of that which is the support of life, ten women
shall bake your bread in one oven, an oven which used to be filed
for one family shall serve ten, and they shall deliver [you] your bread
again by weight : and ye shall eat, and not be satisfied. 27 And
if ye will not for all this hearken unto me, but walk contrary unto
me ; 28 Then I will walk contrary unto you also in fury, / will
act like a man that meets on enemy in fury and in battle: and [,
even I, will chastise you seven times for your sins. 29 And ye
shall eat the flesh of your sons, and the flesh of your daughters
shall ye eat*.

30 And I will destroy your high places, and cut down your
images, and cast your carcases upon the carcases of your idols,
and my soul shall abhor you i'. 31 And I will make your cities
waste, and bring your sanctuaries, your synagogues, or the taber-
nacle, temple, and the several buildings about them, unto desolation,
and I will not smell the savour of your sweet odours, not accept
your services. 32 And I will bring the land into desolation : and
your enemies which dwell therein shall be astonished at it, at the
calamities that befall you ; so grievous, so various, and so uncommon
shall they be.

33 And I will scatter you among the heathen, and will draw
out a sword after you : and your land shall be desolate, and your
cities waste. 34 Then shall the land enjoy her sabbaths, as long
as it lieth desolate, and ye [be] in your enemies' land : [even] then
shall the land rest, and enjoy her sabbaths, those sabbatical years
of rest from tillage, zchich you, through covetousness, oj'tentimes

* Tliis was fulfilled in tbc siege of Jcrnsakni l)y the rabyloniaiis and by the
Romans.

t Tills is the most terrible threatening of all the rest ; for \\heu God abhors a
l)eoi)le, the way is open to all evil.

LEVITICUS. XXVI. 477

would not give it, S5 As long as it lieth desolate it shall rest* ;
because it did not rest in your sabbaths when ye dwelt upon it.

oQ And upon them that are left [alive] of you I will send a
faintness into their hearts in the lands of their enemies ; and the
sound of a shaken leaf shall chase them ; and they shall flee, as
fleeing from a sword ; and they shall fall when none pursueth.
37 And they shall fall one upon another, as it were before a
sword, when none pursueth : and ye shall have no power to
stand before your enemies. 38 And ye shall perish among the
heathen, and the land of your enemies shall eat you up'f'.
39 And they that are left of you shall pine away in their iniquity
in your enemies' lands, through grief, hunger, and oppression ; and
also in the iniquities of their fathers shall they pine away with
them, if they 7valk in their fathers' steps.

40 If they shall confess their iniquity, and the iniquity of their
fathers, with their trespass which they trespassed against me, and
that also they have walked contrary unto me ; 41 And [that] I also
have walked contrary unto them, and have brought them into the
land of their enemies, and that all those thins.s shall have come
upon them hi/ my just judgment, and not by chance; if then their
uncircumcised hearts be humbled, to justify God and condemn
themselves, and they then accept of the punishment of their
iniquity, patiently and humhly submit to their correction ; 42 Then
will I remember my covenant with Jacob, and also my covenant
with Isaac, and also my covenant with Abraham, the most ancient
of all, will I remember; and I will remember the land, which
seemed to he forgotten. 43 The land also shall be left of them,
and shall enjoy her sabbaths, while she lieth desolate without
them : and they shall accept of the punishment of their iniquity:
because, even because they despised my judgments, and because
their soul abhorred my statutes. 44 And yet for all that, when
they be in the land of their enemies, I will not cast them away,
neither will I abhor them, to destroy them utterly, and to break
my covenant with them ; for I [am] the Lord their God. 45 But
I will for their sakes remember the covenant of their ancestors,
whom 1 brought forth out of the land of Egypt in the sight of
the heathen, that I might be their God : I [am] the Lord %.

* Which was seventy years during their captivity, and was a just punishment
for their neglect of the sabbath, and the sabbatical year.

f This was the case with the ten tribes.

X From these last verses we may observe, tliat such a reformation as there is at
present ainons; the Jews from idoh\try, would have restored them to finour, ac-
cording to the Mosaic covenant : but they are still under national guilt, as having

478 LEVITICUS. XXVI.

46 These [are] the statutes and judgments and laws, which
the Lord made between him and the children of Israel in mount
Sinai by the hand of Moses.

REFLECTIONS.

1. What an awful and majestic being is the blessed God !
who hath all our comforts in his hand. All creatures are at his
disposal ; he has the command of all diseases ; lliey are his ser-
vants. All nature, heaven, earth, air, rain, and beasts, and the
hearts of men, are under his control. He can stir up enemies
when he will. Men are his sword; their spirits are under his in-
fluence ; who would not therefore fear him !

2. How great is the wisdom of those who practise religion,
which makes this God our friend. He will have respect to those
that keep his statutes and commandments ; he will favour and
bless them ; no good thing will he withhold from them that walk
uprightly. Godliness hath the promise of the life that now is, as
well as of that zrhich is to come.

3. We learn from hence, that good men, those who endeavour
to promote religion in their country, by their prayers, admonitions,
and examples, are the best friends to it. We are not under an
equal providence now, as the Jews were ; there is therefore no
arguing in our favour from their circumstances. But still the
Lord loveth righteousness ; and righteousness cxalteth a nation.
We have reason to expect peculiar blessings from heaven, espe-
cially when we observe ///.'? sabbaths, and reverence his sanctuari/.

4. We are here taught the great value of spiritual blessings
above all others, and how happy those are who possess them :
Godwin be their God, and they shall he his people. His soul will
not abhor them. Let us ever desire God's word and ordinances;
remembering that his blessing is bestowed on a regular, orderly
attendance on them. Let us esteem them more than all the
blessings of the corn-floor and the wine-press, and be thankful
that we have them in such abundance. God hath not dealt so
with many other nations. Praise ye the Lord.

5. Let us be thankful that our nation is free from those deso-
lating judgments which are here threatened. Ours is a fruitful
land, wherein we dwell safely ; here are no wild beasts to break

crucified Christ. Yet from this they shall at length be delivcrpd ; and the Jews
themselves, wc are told by some of their rabbles, expect it, and gronnd their ex-
pectation upon this promise, as christians also do. See Rom. xi.

LEVITICUS. XXVI. 479

in and destroy. But God could soon break our staff of bread,
turn our fertile soil into barrenness, and cause despised enemies
to go through the land. But through divine goodness and pa-
tience our blessings are continued, though we are unworthy of
them. Let us then adore his goodness, that our land yields its
increase, that he strengthens the bars of our gates, and feeds us with
the finest of the wheat ; and, that he suffers none to make us afraid.
He giveth us all things richly to enjoy. Let us therefore love and
serve God, who dealeth bountifully with us.

6. We learn, that in our private conduct we must not walk
contrary to God. All sinners walk contrary to God, his nature,
will and law ; especially those who sin presumptuously, or, after
manifest rebukes of providence. If, when visited with affliction,
we despise God's chastisements, and are not awakened and re-
formed, but trespass yet more and more, he will punish us yet
seven times more. God grant that all who have been, or still are,
under his rod, may consider this, lest his strokes the next time
should be heavier; lest he send greater judgments, for he both
can and will do it.

7. Let us pray that Israel may be taught, by the fulfilment of
these threatenings, the evil of sin, which brought all their cala-
mities upon them ; and that they may be brought to true repen-
tance and conversion. Their sins were many and great. But it
was their crucifying Christ which filled up the measure of their
iniquities. In consequence of which, they have remained longer
in their present dispersed state than in any former captivity ; yea,
than all the time they continued in their own land. But when
their uncircumci'sed hearts shall be humbled to confess their iniquity^
their own obstinacy and unbelief, as well as the iniquity of their

fathers, then, and not till then, can they reasonably expect the
full accomplishment of the promises of their restoration, with
which the chapter closes. May God hasten it in his own time !
And let our constant prayer for Israel be, that they may be
saved.

480 LEVITICUS. XXVII.

CHAPTER XXVII.

This chapter relates to vows, and to devoted things which were not to

be redeemed.

1 And the Lord spake unto Moses, saying, 2 Speak unto
the children of Israel, and say unto them. When a man shall make
a singular vow, that is, an extraordinarif voro that he zcould devote
himself to the service of God's sanctuary/, the persons [shall be]
for the Lord, set apart for his service, or else redeemed , by thy
estimation, according to that value which the priest, by the direc-
tion here given, shall set upon them.

3 And thy estimation shall be, of the male from twenty years
old even unto sixty years old, even thy estimation shall be fifty
shekels of silver, after the shekel of the sanctuary, or about five
pounds fourteen shillings of our jnoney. 4 And if [it be] a female,
then thy estimation shall be thirty shekels, about three pounds
eight shillings; it was less than for a man, because the labour and
service of a man is usually tvorth more than of a woman. 5 And
if [it be] from five years old even unto twenty years old, then thy
estimation shall be of the male twenty shekels, or about two
pounds Jive shillings, and for the female ten shekels, about twenty-
two shilliiigs. 6 And if [it be] from a month old even unto five
years old, then thy estimation shall be of the male five shekels of
silver, or twelve shillings and sixpence, and for the female thy
estimation [shall be] three skekels of silver, or seven shillings and
sixpence. 7 And if [it be] from sixty years old and above, if [it
be] a male, then thy estimation shall be fifteen shekels, or one
pound fourteen shillings, and for the female ten shekels, or one
pound five shillings. 8 But if he be poorer than thy estimation,
then he shall present himself before the priest, and the priest
shall value him : according to his ability that vowed, shall the
priest value him*.

* These persons were probably the same as the Nethinims afterwards ; the
youiiK men were hewers of wood and canicrs of water ; tho old men were cni-
ployeil in sweeping the floor and carryins; ont ashes ; tlic woiucn in niukini; the
priests' garments and repairinf^ the covering of the tabernacle: hut lest too many
should otfer for this work, the price of their redemption was fixed, that no more
might be retained than were necessary.

LEVITICUS. XXVII. 481

9 And if [it be] a beast, whereof men bring an offering unto
the Lord, all that [any man] giveth of such unto the Lord
shall be holy, consecrated to God, either to be sacrificed, or given
to the priest. 10 He shall not alter it, nor change it, a good for
a bad, or a bad for a good : and if he shall at all change beast
for beast, then it and the exchange thereof shall be holy. 1 1 AncJ
if [it be] any unclean beast, of which they do not offer a sacrifice
unto the Lord, then he shall present the beast before the priest:
12 And the priest shall value it, whether it be good oi bad : as
thou valuest it, [who art] the priest, so shall it be*. 13 But
if he will at all redeem it, then he shall add a fifth [part] thereof
unto thy estimation f.

14 And when a man shall sanctify his house [to be] holy unto
the Lord, shall appropriate the income of that house to the service
of the sanctuary, then the priest shall estimate it, whether it be
good or bad: as the priest shall estimate it, so shall it stand.
15 And if he that sanctified it will redeem his house, then he
shall add the fifth [part] of the money of thy estimation unto it,
and it shall be his.

16 And if a man shall sanctify unto the Lord [some part]
of a field of his possession, then thy estimation shall be according
to the seed thereof, according to the quantity/ of seed it will take
to sow it ; an homer of barley seed [shall be valued] at fifty shekels
of silver. 17 If he sanctify his field from the year of jubile,
according to thy estimation it shall stand. 18 But if he sanctify
his field after the jiibiie, then the priest shall reckon unto him
the money according to the years that remain, even unto the year
of the jubile, and it shall be abated from thy estimation. 19 And
if he that sanctifieth the field, will in any wise redeem it, then he
shall add the fifth [part] of the money of thy estimation unto it,
and it shall be assured to him. 20 And if he will not redeem the
field, or if he have sold the field to another man, it shall not be re-
deemed any more. 2 1 But the field, when it goeth out in the jubile,
shall be holy unto the Lord, as a field devoted; the possession
thereof shall be the priest's. 22 And if [a man] sanctify unto the
Lord afield which he hath bought, which [is] not of the fields of
his possession, hut farmed by him till the jubile ; 23 Then the priest

* Tliat is, he was to leave it mith the priest, or pay the value according to the
priest's estimation.

t If he (lid this, it is plain that he thought it worth more than the priest put
upon it ; and therefore a fifth part more might be thought to be the real value.

VOL. I. 2 I

482 LEVITICUS. XXVII.

shall reckon unto him llic worth of thy estimation, [even] unto
the year of the jubiie : and lie shall give thine estimation in that
day, [as] a holy thing unto the Lord. 24 In the year of the
jubiie the lield shall return unto him of whom it was bought,
[even] to him to whom the possession of the land [did belong]
by original right*. 25 And all thy estimations shall be according
to the shekel of the sanctuary: twenty gerahs shall be the
shekel.

'26 Only the firstling of the beasts, which should be the Lord's
firstling, no man shall sanctify it; whether [it be] ox, or sheep:
it [is] the Lord's before, and therefore zconhl be irifing zcith hhn.
'27 And if [it be] of an unclean beast, not fit for sacrifce, then he
shall redeem [it] according to thine estimation, and shall add a
fifth [part] of it thereto : or if it be not redeemed, then it shall be
sold according to thy estimation.

!,(|^S Notwithstanding, no devoted thing, that a man shall devote
uuto the Lord, of all that he hath, [both] of man and beast, and
ot the field of his possession, shall be sold or redeemed : every
devoted thing [is] most holy unto the LoRDf. 29 None devoted,
which shall be devoted of men, hi/ the particular direction of God,
or agreeable to his law, shall be redeemed; [but] shall surely be
p\it to death J.

• "iO And all the tithe of the land, [whether] of the seed of the
land, [or] of the fruit of the tree, [is] the Lord's : [it is] holy
unto the Lord, consecrated to the service of God's sanctuan/ and
the maintenance of the priests. 31 And if a man will at all redeem
[aught] of his tithes, he shall add thereto the fifth [part] thereof.

* There is a considerable difficulty in this passage : it seems to ine that it a
man devoted a field, and did not redeem it at tlie year of jubiie, he was at liberty
to redeem it afterwards ; but if this was a tield that was mortgaged, it went to
the original proprietor, the former possessor, who gave it, being only a tenant till
the year of jubiie. 1 appreliend the priest could not have any other lands but
what were settled by the law of God ; but they might keep a devoted lield, alter
the year of jubiie, till the price of redemption was paid.

t Kvery thing, thus solemnly given to God, shall be perpetually employed in
tlie service to which they are devoted. If it was land thus devoted, it was abso-
lutely given to tlie service of the sanctuary ; if a man or slave, he was to be
perpetually employed in the service of tlie sanctuary, such were tlie Nethinims;
jf a beast, it was to be sacrificed or put to death.

i This relates not to what is devoted to a sacred use, but to persons devoted to
•lestruction by a solemn cliercm or curse, as the Canaauitcs by God's appoiutinrnt ;
Jericho, and the idolatrous Isiaelitis, Exodus xxii. qo., also the idolatrous cities,
Dcul. xiii. ir>., those siiall not be redeemed; no ransom shall be accepted ; they
shall surely be put to death, not on the altar as a sacrifice, but by the sw ord, or
the magistrate.

LEVITICUS. XXVII. 483

3'2 And concerning the tithe of the herd, or of the flock, [even]
of whatsoever passeth under the rod* : the tenth shall be holy
unto the Lord. 33 He shall not search whether it be good or
bad, neither shall he change it : and if he change it at all, then
both it and the change thereof shall be holy ; it shall not be
redeemed.

34 These [are] the commandments, which the Lord com-
manded Moses for the children of Israel in mount Sinai f.

REFLECTIONS.

1. We learn hence the solemn nature of vows, and that we
are not to trifle with God. Vows are solemn engagements to be
the Lord's, or to do something for his cause. This chapter
teaches us to be cautious not to make them rashly, lest we should
repent. After vows are made, let us inquire, Have we been con-
stant in keeping them, though sometimes to our hurt in temporal
things r Let us renew our resolutions for stricter fidelity to God ;
be ready to do all the good we can, for his house and the ofiices
thereof. It is proper to lay ourselves under solemn engagements
to do so. This should often be done; and having sworn, let us
perform it. If we have hitherto neglected it, let us renew our
resolutions with greater seriousness and care. When thou vowest
a TOW unto God, defer not to pai/ it : for he hath no pleasure in

fools: pai/ that ichich thou hast voiced. Better is it that thou
shouldest not voiv, than that thou shouldest vow and not pay.
Eccles. v. 4. 5.

2. We are taught from this chapter, and the whole book, to
be thankful that we are not under the law, hut under grace; X\\2Li
we are not come to mount Sinai, but are under an easier, milder,
and more spiritual dispensation; that the yoke of ceremonies is
removed, which neither we nor our fathers could bear. We may
now, and we ought to, consecrate ourselves, our families, our
fields, and all we have to God. Ourselves, by presenting body
and soul, a living sacrifice to God. Our families, by a solemn

* As the beasts of their own accord went out of the fold or cot, the tithinj;
man, standing at the door, marked every tenth Iamb or kid, witii a rod coloured
will] ochre.

t This seems to refer to the whole book ; many of the precepts are very im-
portant in their own nature, and necessary to be understood, in order to explain
several parficulars in the gospel.

484^ LEVITICUS. XXVII.

dedication of our children, and engaging our house to serve the
Lord. Our ilelds and possessions, by lioyiouring the Lord with
our substance, cheerfully contributing to the support of his house,
his ministers, and members. Every man should give as God hath
prospered him. To do good and to communicate, let us not forget,
for with such sacrijices God is well pleased.

END OF THE FIRST VOLUME.

LONDON:

PRINTED BY WILLIAM CLOWES,

Nortbainb«rUnd-«oort.

BS1150 .077 1822 v.l

An exposition of the Old Testament

Princeton Theological Semmary-Speer Library

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