boose_magoose/mh_parser
1
0
Fork 0
Code Issues Pull Requests Packages Projects Releases Wiki Activity

updates

Browse Source
This commit is contained in:
jacob.pooler 2023-11-30 12:16:52 -05:00
parent 7a48626369
commit 6bc35810f3
199 changed files with 41 additions and 12930 deletions
Show Stats Download Patch File Download Diff File Expand all files Collapse all files

1
.gitignore vendored
View File

@ -1 +1,2 @@
/venv/ /venv/
/Matthew Henry Commentary/xlm/

64
Matthew Henry Commentary/xlm/Deuteronomy/Chapter I.md
View File

@ -1,64 +0,0 @@
The first part of Moses's farewell sermon to Israel begins with this chapter, and is continued to the latter end of the fourth chapter. In the first five verses of this chapter we have the date of the sermon, the place where it was preached ([[Deuteronomy 1#1..2]]; [[Deuteronomy 1#5]]), and the time when, [[Deuteronomy 1#3..4]]. The narrative in this chapter reminds them,
1. Of the promise God made them of the land of Canaan, [[Deuteronomy 1#6,8]].
2. Of the provision made of judges for them, [[Deuteronomy 1#9,18]].
3. Of their unbelief and murmuring upon the report of the spies, [[Deuteronomy 1#19,33]].
4. Of the sentence passed upon them for it, and the ratification of that sentence, [[Deuteronomy 1#34,46]], &c.
## Israel's History Repeated. (b. c. 1451.)
Passage: 1 These *be* the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red *sea,* between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.   2 (*There are* eleven days' *journey* from Horeb by the way of mount Seir unto Kadesh-barnea.)   3 And it came to pass in the fortieth year, in the eleventh month, on the first *day* of the month, *that* Moses spake unto the children of Israel, according unto all that the Lord had given him in commandment unto them;   4 After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei:   5 On this side Jordan, in the land of Moab, began Moses to declare this law, saying,   6 The Lord our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount:   7 Turn you, and take your journey, and go to the mount of the Amorites, and unto all *the places* nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.   8 Behold, I have set the land before you: go in and possess the land which the Lord sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them.
We have here,
1. The date of this sermon which Moses preached to the people of Israel. A great auditory, no question, he had, as many as could crowd within hearing, and particularly all the elders and officers, the representatives of the people; and, probably, it was on the sabbath day that he delivered this to them.
1. The place were they were now encamped was *in the plain, in the land of Moab* ([[Deuteronomy 1#1]]; [[Deuteronomy 1#5]]), where they were just ready to enter Canaan, and engage in a war with the Canaanites. Yet he discourses not to them concerning military affairs, the arts and stratagems of war, but concerning their duty to God; for, if they kept themselves in his fear and favour, he would secure to them the conquest of the land: their religion would be their best policy.
2. The time was near the end of the fortieth year since they came out of Egypt. So long God had *borne their manners,* and they had *borne their own iniquity* ([[Numbers 14#34]]), and now that a new and more pleasant scene was to be introduced, as a token for good, Moses repeats the law to them. Thus, after God's controversy with them on account of the golden calf, the first and surest sign of God's being reconciled to them was the *renewing of the tables.* There is no better evidence and earnest of God's favour than his putting his law in our hearts, [[Psalms 147#19..20]].
2. The discourse itself. In general, Moses spoke unto them *all that the Lord had given him in commandment* ([[Deuteronomy 1#3]]), which intimates, not only that what he now delivered was for substance the same with what had formerly been commanded, but that it was what God now commanded him to repeat. He gave them this rehearsal and exhortation purely by divine direction; God appointed him to leave this legacy to the church. He begins his narrative with their removal from Mount Sinai ([[Deuteronomy 1#6]]), and relates here,
1. The orders which God gave them to decamp, and proceed in their march ([[Deuteronomy 1#6..7]]): *You have dwelt long enough in this mount.* This was the mount *that burned with fire* ([[Hebrews 12#18]]), and *gendered to bondage,* [[Galatians 4#24]]. Thither God brought them to humble them, and by the terrors of the law to prepare them for the land of promise. There he kept them about a year, and then told them they had *dwelt long enough* there, they must go forward. Though God brings his people into trouble and affliction, into spiritual trouble and affliction of mind, he knows when they have dwelt long enough in it, and will certainly find a time, the fittest time, to advance them from the terrors of the spirit of adoption. See [[Romans 8#15]].
2. The prospect which he gave them of a happy and early settlement in Canaan: *Go to the land of the Canaanites* ([[Deuteronomy 1#7]]); enter and take possession, it is all your own. *Behold I have set the land before you,* [[Deuteronomy 1#8]]. When God commands us to go forward in our Christian course he sets the heavenly Canaan before us for our encouragement.
## The Charge to Magistrates. (b. c. 1451.)
Passage: 9 And I spake unto you at that time, saying, I am not able to bear you myself alone:   10 The Lord your God hath multiplied you, and, behold, ye *are* this day as the stars of heaven for multitude.   11 (The Lord God of your fathers make you a thousand times so many more as ye *are,* and bless you, as he hath promised you!)   12 How can I myself alone bear your cumbrance, and your burden, and your strife?   13 Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you.   14 And ye answered me, and said, The thing which thou hast spoken *is* good *for us* to do.   15 So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.   16 And I charged your judges at that time, saying, Hear *the causes* between your brethren, and judge righteously between *every* man and his brother, and the stranger *that is* with him.   17 Ye shall not respect persons in judgment; *but* ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment *is* God's: and the cause that is too hard for you, bring *it* unto me, and I will hear it.   18 And I commanded you at that time all the things which ye should do.
Moses here reminds them of the happy constitution of their government, which was such as might make them all safe and easy if it was not their own fault. When good laws were given them good men were entrusted with the execution of them, which, as it was an instance of God's goodness to them, so it was of the care of Moses concerning them; and, it should seem, he mentions it here to recommend himself to them as a man that sincerely sought their welfare, and so to make way for what he was about to say to them, wherein he aimed at nothing but their good. In this part of his narrative he insinuates to them,
1. That he greatly rejoiced in the increase of their numbers. He owns the accomplishment of God's promise to Abraham ([[Deuteronomy 1#10]]): *You are as the stars of heaven for multitude;* and prays for the further accomplishment of it ([[Deuteronomy 1#11]]): *God make you a thousand times more.* This prayer comes in in a parenthesis, and a good prayer prudently put in cannot be impertinent in any discourse of divine things, nor will a pious ejaculation break the coherence, but rather strengthen and adorn it. But how greatly are his desires enlarged when he prays that they might be made a thousand times more than they were! We are not straitened in the power and goodness of God, why should we be straitened in our own faith and hope, which ought to be as large as the promise? larger they need not be. It is from the promise that Moses here takes the measures of his prayer: *The Lord bless you as he hath promised you.* And why might he not hope that they might become a thousand times more than they were now when they were now ten thousand times more than they were when they went down into Egypt, about 250 years ago? Observe, When they were under the government of Pharaoh the increase of their numbers was envied, and complained of as a grievance ([[Exodus 1#9]]); but now, under the government of Moses, it was rejoiced in, and prayed for as a blessing. The consideration of this might give them occasion to reflect with shame upon their own folly when they had talked of making a captain and returning to Egypt.
2. That he was not ambitious of monopolizing the honour of the government, and ruling them himself alone, as an absolute monarch, [[Deuteronomy 1#9]]. Though he was a man as well worthy of that honour, and as well qualified for the business, as ever any man was, yet he was desirous that others might be taken in as assistants to him in the business and consequently sharers with him in the honour: *I cannot myself alone bear the burden,* [[Deuteronomy 1#12]]. Magistracy is a burden. Moses himself, though eminently gifted for it, found it lay heavily on his shoulders; nay, the best magistrates complain most of the burden, and are most desirous of help, and most afraid of undertaking more than they can perform.
3. That he was not desirous to prefer his own creatures, or such as should underhand have a dependence upon him; for he leaves it to the people to choose their own judges, to whom he would grant commissions, not *durant bene placito-- to be turned out when he pleased;* but *quam diu se bene gesserint-- to continue so long as they approved themselves faithful. Take you wise men, that are known to be so among your tribes, and I will make them rulers,* [[Deuteronomy 1#13]]. Thus the apostles directed the multitude to choose overseers of the poor, and then they ordained them,. [[Acts 6#3]]; [[Acts 6#6]]. He directs them to *take wise men and understanding,* whose personal merit would recommend them. The rise and origin of this nation were so late that none of them could pretend to antiquity of race, and nobility of birth, above their brethren; and, having all lately come out of slavery in Egypt, it is probable that one family was not much richer than another; so that their choice must be directed purely by the qualifications of wisdom, experience, and integrity. "Choose those," says Moses, "whose praise is in your tribes, and with all my heart *I will make them rulers.*" We must not grudge that God's work be done by other hands than ours, provided it be done by good hands.
4. That he was in this matter very willing to please the people; and, though he did not in any thing aim at their applause, yet in a thing of this nature he would not act without their approbation. And they agreed to the proposal: *The thing which thou hast spoken is good,* [[Deuteronomy 1#14]]. This he mentions to aggravate the sin of their mutinies and discontents after this, that the government they quarrelled with was what they themselves had consented to; Moses would have pleased them if they would have been pleased.
5. That he aimed to edify them as well as to gratify them; for,
1. He appointed men of good characters ([[Deuteronomy 1#15]]), *wise men and men known,* men that would be faithful to their trust and to the public interest.
2. He gave them a good charge, [[Deuteronomy 1#16..17]]. Those that are advanced to honour must know that they are charged with business, and must give account another day of their charge.
1. He charges them to be diligent and patient: *Hear the causes.* Hear both sides, hear them fully, hear them carefully; for nature has provided us with two ears, and *he that answereth a matter before he heareth it, it is folly and shame to him.* The ear of the learner is necessary to the tongue of the learned, [[Isaiah 50#4]].
2. To be just and impartial: *Judge righteously.* Judgment must be given according to the merits of the cause, without regard to the quality of the parties. The natives must not be suffered to abuse the strangers any more that the strangers to insult the natives or to encroach upon them; the great must not be suffered to oppress the small, nor to crush them, any more than the small, to rob the great, or to affront them. No faces must be known in judgment, but unbribed unbiased equity must always pass sentence.
3. To be resolute and courageous: "*You shall not be afraid of the face of man;* be not overawed to do an ill thing, either by the clamours of the crowd or by the menaces of those that have power in their hands." And he gave them a good reason to enforce this charge: "*For the judgment is God's.* You are God's vicegerents, you act for him, and therefore must act like him; you are his representatives, but if you judge unrighteously, you misrepresent him. The judgment is his, and therefore he will protect you in doing right, and will certainly call you to account if you do wrong."
3. He allowed them to bring all difficult cases to him, and he would always be ready to hear and determine, and to make both the judges and the people easy. *Happy art thou. O Israel!* in such praise as Moses was.
## Israel's Sin at Kadesh. (b. c. 1451.)
Passage: 19 And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the Lord our God commanded us; and we came to Kadesh-barnea.   20 And I said unto you, Ye are come unto the mountain of the Amorites, which the Lord our God doth give unto us.   21 Behold, the Lord thy God hath set the land before thee: go up *and* possess *it,* as the Lord God of thy fathers hath said unto thee; fear not, neither be discouraged.   22 And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.   23 And the saying pleased me well: and I took twelve men of you, one of a tribe:   24 And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.   25 And they took of the fruit of the land in their hands, and brought *it* down unto us, and brought us word again, and said, *It is* a good land which the Lord our God doth give us.   26 Notwithstanding ye would not go up, but rebelled against the commandment of the Lord your God:   27 And ye murmured in your tents, and said, Because the Lord hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.   28 Whither shall we go up? our brethren have discouraged our heart, saying, The people *is* greater and taller than we; the cities *are* great and walled up to heaven; and moreover we have seen the sons of the Anakims there.   29 Then I said unto you, Dread not, neither be afraid of them.   30 The Lord your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;   31 And in the wilderness, where thou hast seen how that the Lord thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.   32 Yet in this thing ye did not believe the Lord your God,   33 Who went in the way before you, to search you out a place to pitch your tents *in,* in fire by night, to show you by what way ye should go, and in a cloud by day.   34 And the Lord heard the voice of your words, and was wroth, and sware, saying,   35 Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,   36 Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the Lord.   37 Also the Lord was angry with me for your sakes, saying, Thou also shalt not go in thither.   38 *But* Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.   39 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.   40 But *as for* you, turn you, and take your journey into the wilderness by the way of the Red sea.   41 Then ye answered and said unto me, We have sinned against the Lord, we will go up and fight, according to all that the Lord our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.   42 And the Lord said unto me, Say unto them, Go not up, neither fight; for I *am* not among you; lest ye be smitten before your enemies.   43 So I spake unto you; and ye would not hear, but rebelled against the commandment of the Lord, and went presumptuously up into the hill.   44 And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, *even* unto Hormah.   45 And ye returned and wept before the Lord; but the Lord would not hearken to your voice, nor give ear unto you.   46 So ye abode in Kadesh many days, according unto the days that ye abode *there.*
Moses here makes a large rehearsal of the fatal turn which was given to their affairs by their own sins, and God's wrath, when, from the very borders of Canaan, the honour of conquering it, and the pleasure of possessing it, the whole generation was hurried back into the wilderness, and their carcases fell there. It was a memorable story; we read it [[Numbers 13#1,14#45]], but divers circumstances are found here which are not related there.
1. He reminds them of their march from Horeb to Kadesh-barnea ([[Deuteronomy 1#19]]), through *that great and terrible wilderness.* This he takes notice of,
1. To make them sensible of the great goodness of God to them, in guiding them through so great a wilderness, and protecting them from the mischiefs they were surrounded with in such a terrible wilderness. The remembrance of our dangers should make us thankful for our deliverances.
2. To aggravate the folly of those who, in their discontent, would have gone back to Egypt through the wilderness, though they had forfeited, and had no reason to expect, the divine guidance, in such a retrograde motion.
2. He shows them how fair they stood for Canaan at that time, [[Deuteronomy 1#20..21]]. He told them with triumph, the land is *set before you, go up and possess it.* He lets them see how near they were to a happy settlement when they put a bar in their own door, that their sin might appear the more exceedingly sinful. It will aggravate the eternal ruin of hypocrites that they were *not far from the kingdom of God* and yet came short, [[Mark 12#34]].
3. He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is said ([[Deuteronomy 13#1..2]]) that the Lord directed the sending of them, but here we find that the people first desired it, and God, in permitting it, gave them up to their counsels: *You said, We will send men before us,*[[Deuteronomy 1#22]]. Moses had given them God's word ([[Deuteronomy 1#20..21]]), but they could not find in their hearts to rely upon that: human policy goes further with them than divine wisdom, and they will needs light a candle to the sun. As if it were not enough that they were sure of a God before them, they must send men before them.
4. He repeats the report which the spies brought of the goodness of the land which they were sent to survey, [[Deuteronomy 1#24..25]]. The blessings which God has promised are truly valuable and desirable, even the unbelievers themselves being judges: never any looked into the holy land, but they must own it a good land. Yet they represented the difficulties of conquering it as insuperable ([[Deuteronomy 1#28]]); as if it were in vain to think of attacking them either by battle, "for the people are taller than we," or by siege, "for the cities are walled up to heaven," an hyperbole which they made use of to serve their ill purpose, which was to dishearten the people, and perhaps they intended to reflect on the God of heaven himself, as if they were able to defy him, like the Babel-builders, the top of whose tower must reach to heaven, [[Genesis 11#4]]. Those places only are walled up to heaven that are compassed with God's favour as with a shield.
5. He tells them what pains he took with them to encourage them, when their brethren had said so much to discourage them ([[Deuteronomy 1#29]]): *Then I said unto you, Dread not.* Moses suggested enough to have stilled the tumult, and to have kept them with their faces towards Canaan. He assured them that God was present with them, and president among them, and would certainly *fight for them,* [[Deuteronomy 1#30]]. And for proof of his power over their enemies he refers them to what they had seen done in Egypt, where their enemies had all possible advantages against them and yet were humbled and forced to yield, [[Deuteronomy 1#30]]. And for proof of God's goodwill to them, and the real kindness which he intended them, he refers them to what *they had seen in the wilderness* ([[Deuteronomy 1#31]]; [[Deuteronomy 1#33]]), through which they had been guided by the eye of divine wisdom in a pillar of cloud and fire (which guided both their motions and their rests), and had been carried in the arms of divine grace with as much care and tenderness as were ever shown to any child borne in the arms of a nursing father. And was there any room left to distrust this God? Or were they not the most ungrateful people in the world, who, after such sensible proofs of the divine goodness, *hardened their hearts in the day of temptation?* Moses had complained once that God had charged him to carry this people *as a nursing father doth the sucking child* ([[Numbers 11#12]]); but here he owns that it was God that so carried them, and perhaps this is alluded to ([[Acts 13#18]]), where he is said to *bear them,* or to *suffer their manners.*
6. He charges them with the sin which they were guilty of upon this occasion. Though those to whom he was now speaking were a new generation, yet he lays it upon them: *You rebelled, and you murmured;* for many of these were then in being, though under twenty years old, and perhaps were engaged in the riot; and the rest inherited their fathers' vices, and smarted for them. Observe what he lays to their charge.
1. Disobedience and rebellion against God's law: *You would not go up, but rebelled,* [[Deuteronomy 1#26]]. The rejecting of God's favours is really a rebelling against his authority.
2. Invidious reflections upon God's goodness. They basely suggested: *Because the Lord hated us, he brought us out of Egypt,* [[Deuteronomy 1#27]]. What could have been more absurd, more disingenuous, and more reproachful to God?
3. An unbelieving heart at the bottom of all this: *You did not believe the Lord your God,* [[Deuteronomy 1#32]]. All your disobedience to God's laws, and distrust of his power and goodness, flow from a disbelief of his word. A sad pass it has come to with us when the God of eternal truth cannot be believed.
7. He repeats the sentence passed upon them for this sin, which now they had seen the execution of.
1. They were all condemned to die in the wilderness, and none of them must be suffered to enter Canaan except Caleb and Joshua, [[Deuteronomy 1#34,38]]. So long they must continue in their wanderings in the wilderness that most of them would drop off of course, and the youngest of them should be cut off. Thus *they could not enter in because of unbelief.* It was not the breach of any of the commands of the law that shut them out of Canaan, no, not the golden calf, but their disbelief of that promise which was typical of gospel grace, to signify that no sin will ruin us but unbelief, which is a sin against the remedy.
2. Moses himself afterwards fell under God's displeasure for a hasty word which they provoked him to speak: *The Lord was angry with me for your sakes,* [[Deuteronomy 1#37]]. Because all the old stock must go off, Moses himself must not stay behind. Their unbelief let death into the camp, and, having entered, even Moses falls within his commission.
3. Yet here is mercy mixed with wrath.
1. That, though Moses might not bring them into Canaan, Joshua should ([[Deuteronomy 1#38]]): *Encourage him;* for he would be discouraged from taking up a government which he saw Moses himself fall under the weight of; but let him be assured that he shall accomplish that for which he is raised up: *He shall cause Israel to inherit it.* Thus *what the law could not do, in that it was weak,* Jesus, our Joshua, does by bringing in the better hope.
2. That, though this generation should not enter into Canaan, the next should, [[Deuteronomy 1#39]]. As they had been chosen for their fathers' sakes, so their children might justly have been rejected for their sakes. But *mercy rejoiceth against judgement.*
8. He reminds them of their foolish and fruitless attempt to get this sentence reversed when it was too late.
1. They tried it by their reformation in this particular; whereas they had refused to go up against the Canaanites, now they would go up, aye, that they would, in all haste, and they girded on their weapons of war for that purpose, [[Deuteronomy 1#41]]. Thus, when the door is shut, and the day of grace is over, there will be found those that stand without and knock. But this, which looked like a reformation, proved but a further rebellion. God, by Moses, prohibited the attempt ([[Deuteronomy 1#42]]): *yet they went presumptuously up to the hill* ([[Deuteronomy 1#43]]), acting now in contempt of the threatening, as before in contempt of the promise, as if they were governed by a spirit of contradiction; and it sped accordingly ([[Deuteronomy 1#44]]): they were chased and destroyed; and, by this defeat which they suffered when they provoked God to leave them, they were taught what success they might have had if they had kept themselves in his love.
2. They tried by their prayers and tears to get the sentence reversed: *They returned and wept before the Lord,* [[Deuteronomy 1#45]]. While they were fretting and quarrelling, it is said ([[Numbers 14#1]]): *They wept that night;* those were tears of rebellion *against* God, these were tears of repentance and humiliation *before* God. Note, Tears of discontent must be wept over again; the sorrow of the world worketh death, and is to be repented of; it is not so with godly sorrow, *that* will end in joy. But their weeping was all to no purpose. *The Lord would not harken to your voice,* because you would not harken to his; the decree had gone forth, and, like Esau, they found no place of repentance, though they sought it carefully with tears.

58
Matthew Henry Commentary/xlm/Deuteronomy/Chapter II.md
View File

@ -1,58 +0,0 @@
Moses, in this chapter, proceeds in the rehearsal of God's providences concerning Israel in their way to Canaan, yet preserves not the record of any thing that happened during their tedious march back to the Red Sea, in which they wore out almost thirty-eight years, but passes that over in silence as a dark time, and makes his narrative to begin again when they faced about towards Canaan ([[Deuteronomy 2#1,3]]), and drew towards the countries that were inhabited, concerning which God here gives them direction,
1. What nations they must not give any disturbance to.
1. Not to the Edomites, [[Deuteronomy 2#4,8]].
2. Not to the Moabites ([[Deuteronomy 2#9]]), of the antiquities of whose country, with that of the Edomites, he gives some account, [[Deuteronomy 2#10,12]]. And here comes in an account of their passing the river Zered, [[Deuteronomy 2#13,16]].
3. Not to the Ammonites, of whose country here is some account given, [[Deuteronomy 2#17,23]].
2. What nations they should attack and conquer. They must begin with Sihon, king of the Amorites, [[Deuteronomy 2#24..25]]. And accordingly,
1. They had a fair occasion of quarrelling with him, [[Deuteronomy 2#26,32]].
2. God gave them a complete victory over him, [[Deuteronomy 2#33,37]], &c.
## The Seed of Esau and Lot Spared. (b. c. 1451.)
Passage: 1 Then we turned, and took our journey into the wilderness by the way of the Red sea, as the Lord spake unto me: and we compassed mount Seir many days.   2 And the Lord spake unto me, saying,   3 Ye have compassed this mountain long enough: turn you northward.   4 And command thou the people, saying, Ye *are* to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you: take ye good heed unto yourselves therefore:   5 Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau *for* a possession.   6 Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.   7 For the Lord thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the Lord thy God *hath been* with thee; thou hast lacked nothing.
Here is,
1. A short account of the long stay of Israel in the wilderness: *We compassed Mount Seir many days,* [[Deuteronomy 2#1]]. Nearly *thirty-eight* years they wandered in the deserts of Seir; probably in some of their rests they staid several years, and never stirred; God by this not only chastised them for their murmuring and unbelief, but,
1. Prepared them for Canaan, by humbling them for sin, teaching them to mortify their lusts, to follow God, and to comfort themselves in him. It is a work of time to make souls meet for heaven, and it must be done by a long train of exercises.
2. He prepared the Canaanites for destruction. All this time the measure of their iniquity was filling up; and, though it might have been improved by them as a space to repent in, it was abused by them to the hardening of their hearts. Now that the host of Israel was once repulsed, and after that was so long entangled and seemingly lost in the wilderness, they were secure, and thought the danger was over from that quarter, which would make the next attempt of Israel upon them the more dreadful.
2. Orders given them to turn towards Canaan. Though God contend long, he will not contend for ever. Though Israel may be long kept waiting for deliverance or enlargement, it will come at last: *The vision is for an appointed time, and at the end it shall speak, and not lie.*
3. A charge given them not to annoy the Edomites.
1. They must not offer any hostility to them as enemies: *Meddle not with them,* [[Deuteronomy 2#4..5]].
1. They must not improve the advantage they had against them, by the fright they would be put into upon Israel's approach: "*They shall be afraid of you,* knowing your strength and numbers, and the power of God engaged for you; but think not that, because their fears make them an easy prey, you may therefore prey upon them; no, *take heed to yourselves.*" There is need of great caution and a strict government of our own spirits, to keep ourselves from injuring those against whom we have an advantage. Or this caution is given to the princes; they must not only not meddle with the Edomites themselves, but not permit any of the soldiers to meddle with them.
2. They must not avenge upon the Edomites the affront they gave them in refusing them passage through their country, [[Numbers 20#21]]. Thus, before God brought Israel to destroy their enemies in Canaan, he taught them to forgive their enemies in Edom.
3. They must not expect to have any part of their land given them for a possession: Mount Seir was already settled upon the Edomites, and they must not, under pretence of God's covenant and conduct, think to seize for themselves all they could lay hands on. Dominion is not founded in grace. God's Israel shall be well placed, but must not expect to be *placed alone in the midst of the earth,* [[Isaiah 5#8]].
2. They must trade with them as neighbours, buy meat and water of them, and pay for what they bought, [[Deuteronomy 2#6]]. Religion must never be made a cloak for injustice. The reason given ([[Deuteronomy 2#7]]), is, "God hath blessed thee, and hitherto thou hast lacked nothing; and therefore,"
1. "Thou needest not beg; scorn to be beholden to Edomites, when thou hast a God all-sufficient to depend upon. Thou hast wherewithal to pay for what thou callest for (thanks to the divine blessing!); use therefore what thou hast, use it cheerfully, and do not sponge upon the Edomites."
2. "Therefore thou must not steal. Thou hast experienced the care of the divine providence concerning thee, in confidence of which for the future, and in a firm belief of its sufficiency, never use any indirect methods for thy supply. Live by the faith and not by thy sword."
Passage: 8 And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Ezion-gaber, we turned and passed by the way of the wilderness of Moab.   9 And the Lord said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land *for* a possession; because I have given Ar unto the children of Lot *for* a possession.   10 The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims;   11 Which also were accounted giants, as the Anakims; but the Moabites call them Emims.   12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the Lord gave unto them.   13 Now rise up, *said I,* and get you over the brook Zered. And we went over the brook Zered.   14 And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, *was* thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them.   15 For indeed the hand of the Lord was against them, to destroy them from among the host, until they were consumed.   16 So it came to pass, when all the men of war were consumed and dead from among the people,   17 That the Lord spake unto me, saying,   18 Thou art to pass over through Ar, the coast of Moab, this day:   19 And *when* thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon *any* possession; because I have given it unto the children of Lot *for* a possession.   20 (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims;   21 A people great, and many, and tall, as the Anakims; but the Lord destroyed them before them; and they succeeded them, and dwelt in their stead:   22 As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day:   23 And the Avims which dwelt in Hazerim, *even* unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.)
It is observable here that Moses, speaking of the Edomites ([[Deuteronomy 2#8]]), calls them, "*our brethren, the children of Esau.*" Though they had been unkind to Israel, in refusing them a peaceable passage through their country, yet he calls them brethren. For, though our relations fail in their duty to us, we must retain a sense of the relation, and not be wanting in our duty to them, as there is occasion. Now in these verses we have,
1. The account which Moses gives of the origin of the nations of which he had here occasion to speak, the Moabites, Edomites, and Ammonites. We know very well, from other parts of his history, whose posterity they were; but here he tells us how they came to those countries in which Israel found them; they were not the *aborigines,* or first planters. But,
1. The Moabites dwelt in a country which had belonged to a numerous race of giants, called *Emim* (that is, *terrible ones*), as tall as the Anakim, and perhaps more fierce, [[Deuteronomy 2#10..11]].
2. The Edomites in like manner dispossessed the Horim from Mount Seir, and took their country ([[Deuteronomy 2#12]]. and again [[Deuteronomy 2#22]]), of which we read, [[Genesis 36#20]].
3. The Ammonites likewise got possession of a country that had formerly been inhabited by giants, called *Zamzummim, crafty men,* or *wicked men* ([[Deuteronomy 2#20..21]]), probably the same that are called *Zuzim,* [[Genesis 14#5]]. He illustrates these remarks by an instance older than any of these; the Caphtorim (who were akin to the Philistines, [[Genesis 10#14]]) drove the Avim out of their country, and took possession of it, [[Deuteronomy 2#23]]. The learned bishop Patrick supposes these Avites, being expelled hence, to have settled in Assyria, and to be the same people we read of under that name, [[2 Kings 17#31]]. Now these revolutions are recorded,
1. To show how soon the world was peopled after the flood, so well peopled that, when a family grew numerous, they could not find a place to settle in, at least in that part of the world, but they must drive out those that were already settled.
2. To show that the race is not to the swift, nor the battle to the strong. Giants were expelled by those of ordinary stature; for probably these giants, like those before the flood ([[Genesis 6#4]]), were notorious for impiety and oppression, which brought the judgments of God upon them, against which their great strength would be on defence.
3. To show what uncertain things worldly possessions are, and how often they change their owners; it was so of old, and ever will be so. Families decline, and from them estates are transferred to families that increase; so little constancy or continuance is there in these things.
4. To encourage the children of Israel, who were now going to take possession of Canaan, against the difficulties they would meet with, and to show the unbelief of those that were afraid of the sons of Anak, to whom the giants, here said to be conquered, are compared, [[Deuteronomy 2#11]]; [[Deuteronomy 2#21]]. If the providence of God had done this for the Moabites and Ammonites, much more would his promise do it for Israel his peculiar people.
2. The advances which Israel made towards Canaan. They *passed by the way of the wilderness of Moab* ([[Deuteronomy 2#8]]), and then went over the brook or vale of Zered ([[Deuteronomy 2#13]]), and there Moses takes notice of the fulfilling of the word which God had spoken concerning them, that none of those that were numbered at Mount Sinai should see the land that God had promised, [[Numbers 14#23]]. According to that sentence, now that they began to set their faces towards Canaan, and to have it in their eye, notice is taken of their being all destroyed and consumed, and not a man of them left, [[Deuteronomy 2#14]]. Common providence, we may observe, in about thirty-eight years, ordinarily raises a new generation, so that in that time few remain of the old one; but here it was entirely new, and none at all remained but Caleb and Joshua: *for indeed the hand of the Lord was against them,* [[Deuteronomy 2#15]]. Those cannot but waste, until they were consumed, who have the hand of God against them. Observe, Israel is not called to engage with the Canaanites till all the men of war, the veteran regiments, that had been used to hardship, and had learned the art of war from the Egyptians, *were consumed and dead from among the people* ([[Deuteronomy 2#16]]), that the conquest of Canaan, being effected by a host of new-raised men, trained up in a wilderness, the excellency of the power might the more plainly appear to be *of God and not of men.*
3. The caution given them not to meddle with the Moabites or Ammonites, whom they must not disseize, nor so much as disturb in their possessions: *Distress them not, nor contend with them,* [[Deuteronomy 2#9]]. Though the Moabites aimed to ruin Israel ([[Numbers 22#6]]), yet Israel must not aim to ruin them. If others design us a mischief, this will not justify us in designing them a mischief. But why must not the Moabites and Ammonites be meddled with?
1. Because they were the *children of Lot* ([[Deuteronomy 2#9]]; [[Deuteronomy 2#19]]), righteous Lot, who kept his integrity in Sodom. Note, Children often fare the better in this world for the piety of their ancestors: the seed of the upright, though they degenerate, yet are blessed with temporal good things.
2. Because the land they were possessed of was what God had given them, and he did not design it for Israel. Even wicked men have a right to their worldly possessions, and must not be wronged. The tares are allowed their place in the field, and must not be rooted out until the harvest. God gives and preserves outward blessings to wicked men, to show that these are not the best things, but he has better in store for his own children.
## History of the Moabites. (b. c. 1451.)
Passage: 24 Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land: begin to possess *it,* and contend with him in battle.   25 This day will I begin to put the dread of thee and the fear of thee upon the nations *that are* under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee.   26 And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,   27 Let me pass through thy land: I will go along by the high way, I will neither turn unto the right hand nor to the left.   28 Thou shalt sell me meat for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet;   29 (As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me;) until I shall pass over Jordan into the land which the Lord our God giveth us.   30 But Sihon king of Heshbon would not let us pass by him: for the Lord thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as *appeareth* this day.   31 And the Lord said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land.   32 Then Sihon came out against us, he and all his people, to fight at Jahaz.   33 And the Lord our God delivered him before us; and we smote him, and his sons, and all his people.   34 And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain:   35 Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took.   36 From Aroer, which *is* by the brink of the river of Arnon, and *from* the city that *is* by the river, even unto Gilead, there was not one city too strong for us: the Lord our God delivered all unto us:   37 Only unto the land of the children of Ammon thou camest not, *nor* unto any place of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the Lord our God forbad us.
God having tried the self-denial of his people in forbidding them to meddle with the Moabites and Ammonites, and they having quietly passed by those rich countries, and, though superior in number, not made any attack upon them, here he recompenses them for their obedience by giving them possession of the country of Sihon king of the Amorites. If we forbear what God forbids, we shall receive what he promises, and shall be no losers at last by our obedience, though it may seem for the present to be to our loss. Wrong not others, and God shall right thee.
1. God gives them commission to seize upon the country of Sihon king of Heshbon, [[Deuteronomy 2#24..25]]. This was then God's way of disposing of kingdoms, but such particular grants are not now either to be expected or pretended. In this commission observe,
1. Though God assured them that the land should be their own, yet they must bestir themselves, and contend in battle with the enemy. What God gives we must endeavour to get.
2. God promises that when they fight he will fight for them. Do you *begin to possess it, and I will begin to put the dread of you* upon them. God would dispirit the enemy and so destroy them, would magnify Israel and so terrify all those against whom they were commissioned. See [[Exodus 15#14]].
2. Moses sends to Sihon a message of peace, and only begs a passage through his land, with a promise to give his country no disturbance, but the advantage of trading for ready money with so great a body, [[Deuteronomy 2#26,29]]. Moses herein did neither disobey God, who bade him contend with Sihon, nor dissemble with Sihon; but doubtless it was by divine direction that he did it, that Sihon might be left inexcusable, though God hardened his heart. This may illustrate the method of God's dealing with those to whom he gives his gospel, but does not give grace to believe it.
3. Sihon began the war ([[Deuteronomy 2#32]]), God having *made his heart obstinate,* and hidden from his eyes the thing that belonged to his peace ([[Deuteronomy 2#30]]), that he might deliver him into the hand of Israel. Those that meddle with the people of God meddle to their own hurt; and God sometimes ruins his enemies by their own resolves. See [[Micah 4#11,13]]; [[Revelation 16#14]].
4. Israel was victorious.
1. They put all the Amorites to the sword, men, women, and children ([[Deuteronomy 2#33..34]]); this they did as the executioners of God's wrath; now the measure of the Amorites' iniquity was full ([[Genesis 15#16]]), and the longer it was in the filling the sorer was the reckoning at last. This was one of the devoted nations. They died, not as Israel's enemies, but as sacrifices to divine justice, in the offering of which sacrifices Israel was employed, as a kingdom of priests. The case being therefore extraordinary, it ought not to be drawn into a precedent for military executions, which make no distinction and give no quarter: those will have *judgment without mercy that show no mercy.* 2. They took possession of all they had; their cities ([[Deuteronomy 2#34]]), their goods ([[Deuteronomy 2#35]]), and their land, [[Deuteronomy 2#36]]. The wealth of the sinner is laid up for the just. What a new world did Israel now come into! Most of them were born, and had lived all their days, in a vast howling wilderness, where they knew not what either fields or cities were, had no houses to dwell in, and neither sowed nor reaped; and now of a sudden to become masters of a country so well built, so well husbanded, this made them amends for their long waiting, and yet it was but the earnest of a great deal more. Much more joyful will the change be which holy souls will experience when they remove out of the wilderness of this world to the *better country, that is, the heavenly, to the city that has foundations.*

51
Matthew Henry Commentary/xlm/Deuteronomy/Chapter III.md
View File

@ -1,51 +0,0 @@
Moses, in this chapter, relates,
1. The conquest of Og, king of Bashan, and the seizing of his country, [[Deuteronomy 3#1,11]].
2. The distribution of these new conquests to the two tribes and a half, [[Deuteronomy 3#12,17]]. Under certain provisos and limitations, [[Deuteronomy 3#18,20]].
3. The encouragement given to Joshua to carry on the war which was so gloriously begun, [[Deuteronomy 3#21..22]].
4. Moses's request to go over into Canaan ([[Deuteronomy 3#23,25]]), with the denial of that request, but the grant of an equivalent, [[Deuteronomy 3#26,29]], &c.
## Sihon and Og Subdued. (b. c. 1451.)
Passage: 1 Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei.   2 And the Lord said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.   3 So the Lord our God delivered into our hands Og also, the king of Bashan, and all his people: and we smote him until none was left to him remaining.   4 And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan.   5 All these cities *were* fenced with high walls, gates, and bars; beside unwalled towns a great many.   6 And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children, of every city.   7 But all the cattle, and the spoil of the cities, we took for a prey to ourselves.   8 And we took at that time out of the hand of the two kings of the Amorites the land that *was* on this side Jordan, from the river of Arnon unto mount Hermon;   9 (*Which* Hermon the Sidonians call Sirion; and the Amorites call it Shenir;)   10 All the cities of the plain, and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in Bashan.   11 For only Og king of Bashan remained of the remnant of giants; behold, his bedstead *was* a bedstead of iron; *is* it not in Rabbath of the children of Ammon? nine cubits *was* the length thereof, and four cubits the breadth of it, after the cubit of a man.
We have here another brave country delivered into the hand of Israel, that of Bashan; the conquest of Sihon is often mentioned together with that of Og, to the praise of God, the rather because in these Israel's triumphs began, [[Psalms 135#11]]; [[Psalms 136#19..20]]. See,
1. How they got the mastery of Og, a very formidable prince,
1. Very strong, for he was of the remnant of the giants ([[Deuteronomy 3#11]]); his personal strength was extraordinary, a monument of which was preserved by the Ammonites in his bedstead, which was shown as a rarity in their chief city. You might guess at his weight by the materials of his bedstead; it was iron, as if a bedstead of wood were too weak for him to trust to: and you might guess at his stature by the dimensions of it; it was nine cubits long and four cubits broad, which, supposing a cubit to be but half a yard (and some learned men have made it appear to be somewhat more), was four yards and a half long, and two yards broad; and if we allow his bedstead to be two cubits longer than himself, and that is as much as we need allow, he was three yards and a half high, double the stature of an ordinary man, and every way proportionable, yet they smote him, [[Deuteronomy 3#3]]. Note, when God pleads his people's cause he can deal with giants as with grasshoppers. No man's might can secure him against the Almighty. The army of Og was very powerful, for he had the command of sixty fortified cities, besides the unwalled towns, [[Deuteronomy 3#5]]. Yet all this was nothing before God's Israel, when they came with commission to destroy him.
2. He was very bold and daring: He *came out against Israel to battle,* [[Deuteronomy 3#1]]. It was wonderful that he did not take warning by the ruin of Sihon, and send to desire conditions of peace; but he trusted to his own strength, and so was hardened to his destruction. Note, Those that are not awakened by the judgments of God upon others, but persist in their defiance of heaven, are ripening apace for the like judgments upon themselves, [[Jeremiah 3#8]]. God bade Moses not fear him, [[Deuteronomy 3#2]]. If Moses himself was so strong in faith as not to need the caution, yet it is probable that the people needed it, and for them these fresh assurances are designed; "*I will deliver him into thy hand;* not only deliver thee out of his hand, that he shall not be thy ruin, but deliver him *into thy hand,* that thou shalt be his ruin, and make him pay dearly for his attempt." He adds, *Thou shalt do to him as thou didst to Sihon,* intimating that they ought to be encouraged by their former victory to trust in God for another victory, for he is God, and changeth not.
2. How they got possession of Bashan, a very desirable country. They took all the cities ([[Deuteronomy 3#4]]), and all the spoil of them, [[Deuteronomy 3#7]]. They made them all their own, [[Deuteronomy 3#10]]. So that now they had in their hands all that fruitful country which lay east of Jordan, from *the river Arnon unto Hermon,* [[Deuteronomy 3#8]]. Their conquering and possessing these countries was intended, not only for the encouragement of Israel in the wars of Canaan, but for the satisfaction of Moses before his death. Since he must not live to see the completing of their victory and settlement, God thus gives him a specimen of it. Thus the Spirit is given to those that believe as the *earnest of their inheritance,* until the redemption of the purchased possession.
## Allotment of the Conquered Lands. (b. c. 1451.)
Passage: 12 And this land, *which* we possessed at that time, from Aroer, which *is* by the river Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites and to the Gadites.   13 And the rest of Gilead, and all Bashan, *being* the kingdom of Og, gave I unto the half tribe of Manasseh; all the region of Argob, with all Bashan, which was called the land of giants.   14 Jair the son of Manasseh took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashan-havoth-jair, unto this day.   15 And I gave Gilead unto Machir.   16 And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon half the valley, and the border even unto the river Jabbok, *which is* the border of the children of Ammon;   17 The plain also, and Jordan, and the coast *thereof,* from Chinnereth even unto the sea of the plain, *even* the salt sea, under Ashdoth-pisgah eastward.   18 And I commanded you at that time, saying, The Lord your God hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all *that are* meet for the war.   19 But your wives, and your little ones, and your cattle, (*for* I know that ye have much cattle,) shall abide in your cities which I have given you;   20 Until the Lord have given rest unto your brethren, as well as unto you, and *until* they also possess the land which the Lord your God hath given them beyond Jordan: and *then* shall ye return every man unto his possession, which I have given you.
Having shown how this country which they were now in was conquered, in these verses he shows how it was settled upon the Reubenites, Gadites, and half the tribe of Manasseh, which we had the story of before, [[Numbers 32#1,42]] Here is the rehearsal.
1. Moses specifies the particular parts of the country that were allotted to each tribe, especially the distribution of the lot to the half tribe of Manasseh, the subdividing of which tribe is observable. Joseph was divided into Ephraim and Manasseh; Manasseh was divided into one half on the one side Jordan and the other half on the other side: that on the east side Jordan was again divided into two great families, which had their several allotments: Jair, [[Deuteronomy 3#14]], Machir, [[Deuteronomy 3#15]]. And perhaps Jacob's prediction of the smallness of that tribe was now accomplished in these divisions and subdivisions. Observe that Bashan is here called *the land of the giants,* because it had been in their possession, but Og was the last of them. These giants, it seems, had lost their country, and were rooted out of it sooner than any of their neighbours; for those who, presuming upon their strength and stature, had their hand against every man, had every man's hand against them, and went down slain to the pit, though they were the terror of the mighty in the land of the living.
2. He repeats the condition of the grant which they had already agreed to, [[Deuteronomy 3#18,20]]. That they should send a strong detachment over Jordan to lead the van in the conquest of Canaan, who should not return to their families, at least not to settle (though for a time they might retire thither into winter quarters, at the end of a campaign), till they had seen their brethren in as full possession of their respective allotments as they themselves were now in of theirs. They must hereby be taught not to *look at their own things only, but at the things of others,* [[Philippians 2#4]]. It ill becomes an Israelite to be selfish, and to prefer any private interest before the public welfare. When we are rest we should desire to see our brethren at rest too, and should be ready to do what we can towards it; for we are not born for ourselves, but are members one of another. A good man cannot rejoice much in the comforts of his family unless withal he sees *peace upon Israel,* [[Psalms 128#6]].
## Joshua Named as Moses's Successor. (b. c. 1451.)
Passage: 21 And I commanded Joshua at that time, saying, Thine eyes have seen all that the Lord your God hath done unto these two kings: so shall the Lord do unto all the kingdoms whither thou passest.   22 Ye shall not fear them: for the Lord your God he shall fight for you.   23 And I besought the Lord at that time, saying,   24 O Lord God, thou hast begun to show thy servant thy greatness, and thy mighty hand: for what God *is there* in heaven or in earth, that can do according to thy works, and according to thy might?   25 I pray thee, let me go over, and see the good land that *is* beyond Jordan, that goodly mountain, and Lebanon.   26 But the Lord was wroth with me for your sakes, and would not hear me: and the Lord said unto me, Let it suffice thee; speak no more unto me of this matter.   27 Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold *it* with thine eyes: for thou shalt not go over this Jordan.   28 But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see.   29 So we abode in the valley over against Beth-peor.
Here is
1. The encouragement which Moses gave to Joshua, who was to succeed him in the government, [[Deuteronomy 3#21..22]]. He commanded him not to fear. Thus those that are aged and experienced in the service of God should do all they can to strengthen the hands of those that are young, and setting out in religion. Two things he would have him consider for his encouragement:--
1. What God has done. Joshua had seen what a total defeat God had given by the forces of Israel to these two kings, and thence he might easily infer, *so shall the Lord do to all the rest of the kingdoms* upon which we are to make war. He must not only infer thence that thus the Lord can do with them all, for his arm is not shortened, but thus he will do, for his purpose is not changed; he that has begun will finish; *as for God, his work is perfect.* Joshua had seen it with his own eyes. And the more we have seen of the instances of divine wisdom, power, and goodness, the more inexcusable we are if we *fear what flesh can do unto us.* 2. What God had promised. The *Lord your God he shall fight for you;* and that cause cannot but be victorious which the Lord of hosts fights for. *If God be for us, who can be against us* so as to prevail? We reproach our leader if we follow him trembling.
2. The prayer which Moses made for himself, and the answer which God gave to that prayer.
1. His prayer was that, if it were God's will, he might go before Israel over Jordan into Canaan. At that time, when he had been encouraging Joshua to fight Israel's battles, taking it for granted that he must be their leader, he was touched with an earnest desire to go over himself, which expresses itself not in any passionate and impatient complaints, or reflections upon the sentence he was under, but in humble prayers to God for a gracious reversing of it. *I besought the Lord.* Note, We should never allow any desires in our hearts which we cannot in faith offer up to God by prayer; and what desires are innocent, let them be presented to God. We have not because we ask not. Observe,
1. What he pleads here. Two things:--
1. The great experience which he had had of God's goodness to him in what he had done for Israel: "*Thou hast begun to show thy servant thy greatness.* Lord, perfect what thou hast begun. Thou hast given me to see thy glory in the conquest of these two kings, and the sight has affected me with wonder and thankfulness. O let me see more of the outgoings of my God, my King! This great work, no doubt, will be carried on and completed; let me have the satisfaction of seeing it." Note, the more we see of God's glory in his works the more we shall desire to see. *The works of the Lord are great,* and therefore are sought out more and more *of all those that have pleasure therein.*
2. The good impressions that had been made upon his heart by what he had seen: For *what God is there in heaven or earth that can do according to thy works?* The more we are affected with what we have seen of God, of his wisdom, power, and goodness, the better we are prepared for further discoveries. Those shall see the works of God that admire him in them. Moses had thus expressed himself concerning God and his works long before ([[Exodus 15#11]]), and he still continues of the same mind, that there are no works worthy to be compared with God's works, [[Psalms 86#8]].
2. What he begs: *I pray thee let me go over,* [[Deuteronomy 3#25]]. God had said he should not go over; yet he prays that he might, not knowing but that the threatening was conditional, for it was not ratified with an oath, as that concerning the people was, that they should not enter. Thus Hezekiah prayed for his own life, and David for the life of his child, after both had been expressly threatened; and the former prevailed, though the latter did not. Moses remembered the time when he had by prayer prevailed with God to recede from the declarations which he had made of his wrath against Israel, [[Exodus 32#14]]. And why might he not hope in like manner to prevail for himself? *Let me go over and see the good land.* Not, "Let me go over and be a prince and a ruler there;" he seeks not his own honour, is content to resign the government to Joshua; but, "Let me go to be a spectator of thy kindness to Israel, to see what I believe concerning the goodness of the land of promise." How pathetically does he speak of Canaan, that *good land,* that *goodly mountain!* Note, Those may hope to obtain and enjoy God's favours that know how to value them. What he means by *that goodly mountain* we may learn from [[Psalms 78#54]], where it is said of God's Israel that *he brought them to the border of his sanctuary, even to this mountain which his right hand had purchased,* where it is plainly to be understood of the whole land of Canaan, yet with an eye to the sanctuary, the glory of it.
2. God's answer to this prayer had in it a mixture of mercy and judgment, that he might sing unto God of both.
1. There was judgment in the denial of his request, and that in something of anger too: *The Lord was wroth with me for your sakes,* [[Deuteronomy 3#26]]. God not only sees sin in his people, but is much displeased with it; and even those that are delivered from the wrath to come may yet lie under the tokens of God's wrath in this world, and may be denied some particular favour which their hearts are much set upon. God is a gracious, tender, loving Father; but he is angry with his children when they do amiss, and denies them many a thing that they desire and are ready to cry for. But how was he wroth with Moses *for the sake of Israel?* Either,
1. For that sin which they provoked him to; see [[Psalms 106#32..33]]. Or,
2. The removal of Moses at that time, when he could so ill be spared, was a rebuke to all Israel, and a punishment of their sin. Or,
3. It was for their sakes, that it might be a warning to them to take heed of offending God by passionate and unbelieving speeches at any time, after the similitude of his transgression; for, if *this were done to such a green tree, what should be done to the dry?* He acknowledges that God would not hear him. God had often heard him for Israel, yet he would not hear him for himself. It was the prerogative of Christ, the great Intercessor, to be heard always; yet of him his enemies said, *He saved others, himself he could not save,* which the Jews would not have upbraided him with had they considered that Moses, their great prophet, prevailed for others, but for himself he could not prevail. Though Moses, being one of the wrestling seed of Jacob, did not seek in vain, yet he had not the thing itself which he sought for. God may accept our prayers, and yet not grant us the very thing we pray for.
2. Here is mercy mixed with this wrath in several things:--
1. God quieted the spirit of Moses under the decree that had gone forth by that word ([[Deuteronomy 3#26]]), *Let it suffice thee.* With this word, no doubt, a divine power went to reconcile Moses to the will of God, and to bring him to acquiesce in it. If God does not by his providence give us what we desire, yet, if by his grace he makes us content without it, it comes much to one. "*Let it suffice thee* to have God for thy father, and heaven for thy portion, though thou hast not every thing thou wouldest have in this world. Be satisfied with this, *God is all-sufficient.*"
2. He put an honour upon his prayer in directing him not to insist upon this request: *Speak no more to me of this matter.* It intimates that what God does not think fit to grant we should not think fit to ask, and that God takes such a pleasure in the prayer of the upright that it is no pleasure to him, no, not in any particular instance, to give a denial to it.
3. He promised him a sight of Canaan *from the top of Pisgah,*[[Deuteronomy 3#27]]. Though he should not have the possession of it, he should have the prospect of it; not to tantalize him, but such a sight of it as would yield him true satisfaction, and would enable him to form a very clear and pleasing idea of that promised land. Probably Moses had not only his sight preserved for other purposes, but greatly enlarged for this purpose; for, if he had not had such a sight of it as others could not have from the same place, it would have been no particular favour to Moses, nor the matter of a promise. Even great believers, in this present state, see heaven but at a distance.
4. He provided him a successor, one who should support the honour of Moses and carry on and complete that glorious work which the heart of Moses was so much upon, the bringing of Israel to Canaan, and settling them there ([[Deuteronomy 3#28]]): *Charge Joshua and encourage him* in this work. Those to whom God gives a charge, he will be sure to give encouragement to. And it is a comfort to the church's friends (when they are dying and going off) to see God's work likely to be carried on by other hands, when they are silent in the dust.

60
Matthew Henry Commentary/xlm/Deuteronomy/Chapter IV.md
View File

File diff suppressed because one or more lines are too long

38
Matthew Henry Commentary/xlm/Deuteronomy/Chapter IX.md
View File

@ -1,38 +0,0 @@
The design of Moses in this chapter is to convince the people of Israel of their utter unworthiness to receive from God those great favours that were now to be conferred upon them, writing this, as it were, in capital letters at the head of their charter, "Not for your sake, be it known unto you," [[Ezekiel 36#32]].
1. He assures them of victory over their enemies, [[Deuteronomy 9#1,3]].
2. He cautions them not to attribute their successes to their own merit, but to God's justice, which was engaged against their enemies, and his faithfulness, which was engaged to their fathers, [[Deuteronomy 9#4,6]].
3. To make it evident that they had no reason to boast of their own righteousness, he mentions their faults, shows Israel their transgressions, and the house of Jacob their sins. In general, they had been all along a provoking people, [[Deuteronomy 9#7,24]]. In particular,
1. In the matter of the golden calf, the story of which he largely relates, [[Deuteronomy 9#8,21]].
2. He mentions some other instances of their rebellion, [[Deuteronomy 9#22..23]]. And,
3. Returns, at [[Deuteronomy 9#25]], to speak of the intercession he had made for them at Horeb, to prevent their being ruined for the golden calf.
## Victory Promised. (b. c. 1451.)
Passage: 1 Hear, O Israel: Thou *art* to pass over Jordan this day, to go in to possess nations greater and mightier than thyself, cities great and fenced up to heaven,   2 A people great and tall, the children of the Anakims, whom thou knowest, and *of whom* thou hast heard *say,* Who can stand before the children of Anak!   3 Understand therefore this day, that the Lord thy God *is* he which goeth over before thee; *as* a consuming fire he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the Lord hath said unto thee.   4 Speak not thou in thine heart, after that the Lord thy God hath cast them out from before thee, saying, For my righteousness the Lord hath brought me in to possess this land: but for the wickedness of these nations the Lord doth drive them out from before thee.   5 Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the Lord thy God doth drive them out from before thee, and that he may perform the word which the Lord sware unto thy fathers, Abraham, Isaac, and Jacob.   6 Understand therefore, that the Lord thy God giveth thee not this good land to possess it for thy righteousness; for thou *art* a stiffnecked people.
The call to attention ([[Deuteronomy 9#1]]), *Hear, O Israel,* intimates that this was a new discourse, delivered at some distance of time after the former, probably the next sabbath day.
1. Moses represents to the people the formidable strength of the enemies which they were now to encounter, [[Deuteronomy 9#1]]. The nations they were to dispossess were mightier than themselves, not a rude and undisciplined rout, like the natives of America, that were easily made a prey of. But, should they besiege them, they would find their cities well fortified, according as the art of fortification then was; should they engage them in the field, they would find the people great and tall, of whom common fame had reported that there was no standing before them, [[Deuteronomy 9#2]]. This representation is much the same with that which the evil spies had made ([[Numbers 13#28]]; [[Numbers 13#33]]), but made with a very different intention: that was designed to drive them from God and to discourage their hope in him; this to drive them to God and to engage their hope in him, since no power less than that which is almighty could secure and prosper them.
2. He assures them of victory, by the presence of God with them, notwithstanding the strength of the enemy, [[Deuteronomy 9#3]]. "Understand therefore what thou must trust to for success, and which way thou must look; it is the Lord thy God that goes before thee, not only as thy captain, or commander-in-chief, to give direction, but as a consuming fire, to do execution among them. Observe, He shall destroy them, and then thou shalt drive them out. Thou canst not drive them out, unless he destroy them and bring them down. But he will not destroy them and bring them down, unless thou set thyself in good earnest to drive them out." We must do our endeavour in dependence upon God's grace, and we shall have that grace if we do our endeavour.
3. He cautions them not to entertain the least thought of their own righteousness, as if that had procured them this favour at God's hand: "Say not. *For my righteousness* (either with regard to my good character or in recompence for any good service) *the Lord hath brought me in to possess this land* ([[Deuteronomy 9#4]]); never think it is for thy righteousness or the uprightness of thy heart, that it is in consideration either of thy good conversation or of thy good disposition," [[Deuteronomy 9#5]]. And again ([[Deuteronomy 9#6]]) it is insisted on, because it is hard to bring people from a conceit of their own merit, and yet very necessary that it be done: "*Understand* (know it, and believe it, and consider it) that *the Lord thy God giveth thee not this land for thy righteousness.* Hadst thou been to come to it upon that condition, thou wouldst have been for ever shut out of it, *for thou art a stiff-necked people.*" Note, Our gaining possession of the heavenly Canaan, as it must be attributed to God's power and not to our own might, so it must be ascribed to God's grace and not to our own merit: in Christ we have both righteousness and strength; in him therefore we must glory, and not in ourselves, or any sufficiency of our own.
4. He intimates to them the true reasons why God would take this good land out of the hands of the Canaanites, and settle it upon Israel, and they are borrowed from his own honour, not from Israel's deserts.
1. He will be honoured in the destruction of idolaters; they are justly looked upon as haters of him, and therefore he will visit their iniquity upon them. It is *for the wickedness of these nations* that God *drives them out,* [[Deuteronomy 9#4]], and again, [[Deuteronomy 9#5]]. All those whom God rejects are rejected for their own wickedness: but none of those whom he accepts are accepted for their own righteousness.
2. He will be honoured in the performance of his promise to those that are in covenant with him: God swore to the patriarchs, who loved him and left all to follow him, that he would give this land to their seed; and therefore he would *keep that promised mercy for thousands of those that loved him and kept his commandments;* he would not suffer his promise to fail. It was for their fathers' sakes that they were beloved, [[Romans 11#28]]. Thus boasting is for ever excluded. See [[Ephesians 1#9]]; [[Ephesians 1#11]].
## Cautions Against Self-Righteousness; Israel Reminded of Their Rebellions. (b. c. 1451.)
Passage: 7 Remember, *and* forget not, how thou provokedst the Lord thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the Lord.   8 Also in Horeb ye provoked the Lord to wrath, so that the Lord was angry with you to have destroyed you.   9 When I was gone up into the mount to receive the tables of stone, *even* the tables of the covenant which the Lord made with you, then I abode in the mount forty days and forty nights, I neither did eat bread nor drink water:   10 And the Lord delivered unto me two tables of stone written with the finger of God; and on them *was written* according to all the words, which the Lord spake with you in the mount out of the midst of the fire in the day of the assembly.   11 And it came to pass at the end of forty days and forty nights, *that* the Lord gave me the two tables of stone, *even* the tables of the covenant.   12 And the Lord said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted *themselves;* they are quickly turned aside out of the way which I commanded them; they have made them a molten image.   13 Furthermore the Lord spake unto me, saying, I have seen this people, and, behold, it *is* a stiffnecked people:   14 Let me alone, that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation mightier and greater than they.   15 So I turned and came down from the mount, and the mount burned with fire: and the two tables of the covenant *were* in my two hands.   16 And I looked, and, behold, ye had sinned against the Lord your God, *and* had made you a molten calf: ye had turned aside quickly out of the way which the Lord had commanded you.   17 And I took the two tables, and cast them out of my two hands, and brake them before your eyes.   18 And I fell down before the Lord, as at the first, forty days and forty nights: I did neither eat bread, nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the Lord, to provoke him to anger.   19 For I was afraid of the anger and hot displeasure, wherewith the Lord was wroth against you to destroy you. But the Lord hearkened unto me at that time also.   20 And the Lord was very angry with Aaron to have destroyed him: and I prayed for Aaron also the same time.   21 And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, *and* ground *it* very small, *even* until it was as small as dust: and I cast the dust thereof into the brook that descended out of the mount.   22 And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked the Lord to wrath.   23 Likewise when the Lord sent you from Kadesh-barnea, saying, Go up and possess the land which I have given you; then ye rebelled against the commandment of the Lord your God, and ye believed him not, nor hearkened to his voice.   24 Ye have been rebellious against the Lord from the day that I knew you.   25 Thus I fell down before the Lord forty days and forty nights, as I fell down *at the first;* because the Lord had said he would destroy you.   26 I prayed therefore unto the Lord, and said, O Lord God, destroy not thy people and thine inheritance, which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a mighty hand.   27 Remember thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin:   28 Lest the land whence thou broughtest us out say, Because the Lord was not able to bring them into the land which he promised them, and because he hated them, he hath brought them out to slay them in the wilderness.   29 Yet they *are* thy people and thine inheritance, which thou broughtest out by thy mighty power and by thy stretched out arm.
That they might have no pretence to think that God brought them to Canaan *for their righteousness,* Moses here shows them what a miracle of mercy it was that they had not long ere this been destroyed in the wilderness: "*Remember, and forget not, how thou provokedst the Lord thy God* ([[Deuteronomy 9#7]]); so far from purchasing his favour, thou hast many a time laid thyself open to his displeasure." Their fathers' provocations are here charged upon them; for, if God had dealt with their fathers according to their deserts, this generation would never have been, much less would they have entered Canaan. We are apt to forget our provocations, especially when the smart of the rod is over, and have need to be often put in mind of them, that we may never entertain any conceit of our own righteousness. Paul argues from the guilt which all mankind is under to prove that we cannot be *justified before God* by our own works, [[Romans 3#19..20]]. If our works condemn us, they will not justify us. Observe,
1. They had been a provoking people ever since they came out of Egypt, [[Deuteronomy 9#7]]. *Forty years long,* from first to last, were God and Moses grieved with them. It is a very sad character Moses now at parting leaves of them: *You have been rebellious since the day I knew you,* [[Deuteronomy 9#24]]. No sooner were they formed into a people than there was a faction formed among them, which upon all occasions made head against God and his government. Though the Mosaic history records little more than the occurrences of the first and last year of the forty, yet it seems by this general account that the rest of the years were not much better, but one continued provocation.
2. Even in Horeb they made a calf and worshipped it, [[Deuteronomy 9#8]], &c. That was a sin so heinous, and by several aggravations made so exceedingly sinful, that they deserved upon all occasions to be upbraided with it. It was done in the very place where the law was given by which they were expressly forbidden to worship God by images, and while the mountain was yet burning before their eyes, and Moses had gone up to fetch them the law in writing. They *turned aside quickly,* [[Deuteronomy 9#16]].
3. God was very angry with them for their sin. Let them not think that God overlooked what they did amiss, and gave them Canaan for what was good among them. No, God had determined to destroy them ([[Deuteronomy 9#8]]), could easily have done it, and would have been no loser by it; he even desired Moses to let him alone that he might do it, [[Deuteronomy 9#13..14]]. By this it appeared how heinous their sin was, for God is never angry with any above what there is cause for, as men often are. Moses himself, though a friend and favourite, trembled at the revelation of God's wrath from heaven against their ungodliness and unrighteousness ([[Deuteronomy 9#19]]): *I was afraid of the anger of the Lord,* afraid perhaps not for them only, but for himself, [[Psalms 119#120]].
4. They had by their sin broken covenant with God, and forfeited all the privileges of the covenant, which Moses signified to them by *breaking the tables,* [[Deuteronomy 9#17]]. A bill of divorce was given them, and thenceforward they might justly have been abandoned for ever, so that their mouth was certainly stopped from pleading any righteousness of their own. God had, in effect, disowned them, when he said to Moses ([[Deuteronomy 9#12]]), "They are thy people, they are none of mine, nor shall they be dealt with as mine."
5. Aaron himself fell under God's displeasure for it, though he was the saint of the Lord, and was only brought by surprise or terror to be confederate with them in the sin: *The Lord was very angry with Aaron,* [[Deuteronomy 9#20]]. No man's place or character can shelter him from the wrath of God if he have *fellowship with the unfruitful works of darkness.* Aaron, that should have made atonement for them if the iniquity could have been purged away by sacrifice and offering, did himself fall under the wrath of God: so little did they consider what they did when they drew him in.
6. It was with great difficulty and very long attendance that Moses himself prevailed to turn away the wrath of God, and prevent their utter ruin. He fasted and prayed full forty days and forty nights before he could obtain their pardon, [[Deuteronomy 9#18]]. And some think twice forty days ([[Deuteronomy 9#25]]), because it is said, *as I fell down before,* whereas his errand in the first forty was not of that nature. Others think it was but one forty, though twice mentioned (as also in [[Deuteronomy 10#10]]); but this was enough to make them sensible how great God's displeasure was against them, and what a narrow escape they had for their lives. And in this appears the greatness of God's anger against all mankind that no less a person than his Son, and no less a price than his own blood, would serve to turn it away. Moses here tells them the substance of his intercession for them. He was obliged to own their stubbornness, and their wickedness, and their sin, [[Deuteronomy 9#27]]. Their character was bad indeed when he that appeared an advocate for them could not give them a good word, and had nothing else to say in their behalf but that God had done great things for them, which really did but aggravate their crime ([[Deuteronomy 9#26]]),-- that they were the posterity of good ancestors ([[Deuteronomy 9#27]]), which might also have been turned upon him, as making the matter worse and not better,-- and that the Egyptians would reproach God, if he should destroy them, as unable to perfect what he had wrought for them ([[Deuteronomy 9#28]]), a plea which might easily enough have been answered: no matter what the Egyptians say, while the heavens declare God's righteousness; so that the saving of them from ruin at that time was owing purely to the mercy of God, and the importunity of Moses, and not to any merit of theirs, that could be offered so much as in mitigation of their offence.
7. To affect them the more with the destruction they were then at the brink of, he describes very particularly the destruction of the calf they had made, [[Deuteronomy 9#21]]. He calls it their *sin:* perhaps not only because it had been the matter of their sin, but because the destroying of it was intended for a testimony against their sin, and an indication to them what the sinners themselves did deserve. Those that made it were like unto it, and would have had no wrong done them if they had been thus stamped to dust, and consumed, and scattered, and no remains of them left. It was infinite mercy that accepted the destruction of the idol instead of the destruction of the idolaters.
8. Even after this fair escape that they had, in many other instances they provoked the Lord again and again. He needed only to name the places, for they carried the memorials either of the sin or of the punishment in their names ([[Deuteronomy 9#22]]): at *Taberah, burning,* where God set fire to them for their murmuring,-- at *Massah, the temptation,* where they challenged almighty power to help them,-- and at *Kibroth-hattaavah, the graves of lusters,* where the dainties they coveted were their poison; and, after these, their unbelief and distrust at Kadesh-barnea, of which he had already told them ([[Deuteronomy 1#1,46]]), and which he here mentions again ([[Deuteronomy 9#23]]), would certainly have completed their ruin if they had been dealt with according to their own merits.
Now let them lay all this together, and it will appear that whatever favour God should hereafter show them, in subduing their enemies and putting them in possession of the land of Canaan, it was not for their righteousness. It is good for us often to remember against ourselves, with sorrow and shame, our former sins, and to review the records conscience keeps of them, that we may see how much we are indebted to free grace, and may humbly own that we never merited at God's hand any thing but wrath and the curse.

52
Matthew Henry Commentary/xlm/Deuteronomy/Chapter V.md
View File

@ -1,52 +0,0 @@
In this chapter we have the second edition of the ten commandments.
1. The general intent of them; they were in the nature of a covenant between God and Israel, [[Deuteronomy 5#1,5]].
2. The particular precepts are repeated ([[Deuteronomy 5#6,21]]), with the double delivery of them, both by word and writing, [[Deuteronomy 5#22]].
3. The settling of the correspondence thenceforward between God and Israel, by the mediation and ministry of Moses.
1. It was Israel's humble petition that it might be so, [[Deuteronomy 5#23,27]].
2. It was God's gracious grant that it should be so, [[Deuteronomy 5#28,31]]. And hence he infers the obligation they were under to obedience, [[Deuteronomy 5#32..33]].
## The Decalogue Repeated. (b. c. 1451.)
Passage: 1 And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them.   2 The Lord our God made a covenant with us in Horeb.   3 The Lord made not this covenant with our fathers, but with us, *even* us, who *are* all of us here alive this day.   4 The Lord talked with you face to face in the mount out of the midst of the fire,   5 (I stood between the Lord and you at that time, to show you the word of the Lord: for ye were afraid by reason of the fire, and went not up into the mount;) saying,
Here,
1. Moses summons the assembly. He *called all Israel;* not only the elders, but, it is likely, as many of the people as could come within hearing, [[Deuteronomy 5#1]]. The greatest of them were not above God's command, nor the meanest of them below his cognizance; but they were all bound to do.
2. He demands attention: "*Hear, O Israel;* hear and heed, hear and remember, hear, that you may learn, and keep, and do; else your hearing is to no purpose." When we hear the word of God we must set ourselves to learn it, that we may have it ready to us upon all occasions, and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads with notions, or our mouths with talk, but to rectify and direct our affections and conversations.
3. He refers them to the covenant made with them in Horeb, as that which they must govern themselves by. See the wonderful condescension of divine grace in turning the command into a covenant, that we might be the more strongly bound to obedience by our own consent and the more encouraged in it by the divine promise, both which are supposed in the covenant. The promises and threatenings annexed to some of the precepts, as to the second, third, and fifth, make them amount to a covenant. Observe,
1. The parties to this covenant. God made it, *not with our fathers,* not with Abraham, Isaac, and Jacob; to them God gave the *covenant of circumcision* ([[Acts 7#8]]), but not that of the ten commandments. The light of divine revelation shone gradually, and the children were made to know more of God's mind than their fathers had done. "The covenant was made with us, or our immediate parents that represented us, before Mount Sinai, and transacted for us."
2. The publication of this covenant. God himself did, as it were, read the articles to them ([[Deuteronomy 5#4]]): He *talked with you face to face; word to word,* so the Chaldee. Not in dark visions, as of old he spoke to the fathers ([[Job 4#12..13]]), but openly and clearly, and so that all the thousands of Israel might hear and understand. He spoke to them, and then received the answer they returned to him: thus was it transacted *face to face.*
3. The mediator of the covenant: *Moses stood between God and them,* at the foot of the mount ([[Deuteronomy 5#5]]), and carried messages between them both for the settling of the preliminaries ([[Exodus 19#1,25]]) and for the changing of the ratifications, [[Exodus 24#1,8]] Herein Moses was a type of Christ, who *stands between God and man, to show us the word of the Lord,* a blessed days-man, that has laid his hand upon us both, so that we may both hear from God and speak to him without trembling.
Passage: 6 I *am* the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage.   7 Thou shalt have none other gods before me.   8 Thou shalt not make 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 waters beneath the earth:   9 Thou shalt not bow down thyself unto them, nor serve them: for I the Lord thy God *am* a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth *generation* of them that hate me,   10 And showing mercy unto thousands of them that love me and keep my commandments.   11 Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold *him* guiltless that taketh his name in vain.   12 Keep the sabbath day to sanctify it, as the Lord thy God hath commanded thee.   13 Six days thou shalt labour, and do all thy work:   14 But the seventh day *is* the sabbath of the Lord thy God: *in it* thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that *is* within thy gates; that thy manservant and thy maidservant may rest as well as thou.   15 And remember that thou wast a servant in the land of Egypt, and *that* the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the Lord thy God commanded thee to keep the sabbath day.   16 Honour thy father and thy mother, as the Lord thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the Lord thy God giveth thee.   17 Thou shalt not kill.   18 Neither shalt thou commit adultery.   19 Neither shalt thou steal.   20 Neither shalt thou bear false witness against thy neighbour.   21 Neither shalt thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his field, or his manservant, or his maidservant, his ox, or his ass, or any *thing* that *is* thy neighbour's.   22 These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me.
Here is the repetition of the ten commandments, in which observe,
1. Though they had been spoken before, and written, yet they are again rehearsed; for precept must be upon precept, and line upon line, and all little enough to keep the word of God in our minds and to preserve and renew the impressions of it. We have need to have the same things often inculcated upon us. See [[Philippians 3#1]].
2. There is some variation here from that record ([[Exodus 20#1,26]]), as there is between the Lord's prayer as it is in [[Matthew 6#9,13]] and as it is [[Luke 11#2,4]] In both it is more necessary that we tie ourselves to the things than to the words unalterably.
3. The most considerable variation is in the fourth commandment. In [[Exodus 20#8,11]] the reason annexed is taken from the creation of the world; here it is taken from their deliverance out of Egypt, because that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed: *Remember that thou wast a servant, and God brought thee out,* [[Deuteronomy 5#15]]. And Therefore,
1. "It is fit that thy servants should be favoured by the sabbath-rest; for thou knowest the heart of a servant, and how welcome one day's ease will be after six days' labour."
2. "It is fit that thy God should be honoured by the sabbath-work, and the religious services of the day, in consideration of the great things he has done for thee." In the resurrection of Christ we were brought into the glorious liberty of the children of God, *with a mighty hand and an outstretched arm;* therefore, by the gospel-edition of the law, we are directed to observe the first day of the week, in remembrance of that glorious work of power and grace.
4. It is added in the fifth commandment, *That it may go well with thee,* which addition the apostle quotes, and puts first ([[Ephesians 6#3]]), *that it may be well with thee, and that thou mayest live long.* If there be instances of some that have been very dutiful to their parents, and yet have not lived long upon earth, we may reconcile it to the promise by this explication of it, Whether they live long or no, it shall go well with them, either in this world or in a better. See [[Ecclesiastes 8#12]].
5. The last five commandments are connected or coupled together, which they are not in Exodus: *Neither shalt thou commit adultery, neither shalt thou steal, &c.,* which intimate that God's commands are all of a piece: the same authority that obliges us to one obliges us to another; and we must not be partial in the law, but have respect to all God's commandments, for he that *offends in one point is guilty of all,* [[James 2#10..11]].
6. That these commandments were given with a great deal of awful solemnity, [[Deuteronomy 5#22]].
1. They were spoken with *a great voice out of the fire, and thick darkness.* That was a dispensation of terror, designed to make the gospel of grace the more welcome, and to be a specimen of the terrors of the judgment-day, [[Psalms 50#3..4]].
2. *He added no more.* What other laws he gave them were sent by Moses, but no more were spoken in the same manner that the ten commandments were. *He added no more,* therefore we must not add: the law of the Lord is perfect.
3. *He wrote them in two tables of stone,* that they might be preserved from corruption, and might be transmitted pure and entire to posterity, for whose use they were intended, as well as for the present generation. These being the heads of the covenant, the chest in which the written tables were deposited was called the *ark of the covenant.* See [[Revelation 11#19]].
Passage: 23 And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, *even* all the heads of your tribes, and your elders;   24 And ye said, Behold, the Lord our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth.   25 Now therefore why should we die? for this great fire will consume us: if we hear the voice of the Lord our God any more, then we shall die.   26 For who *is there of* all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we *have,* and lived?   27 Go thou near, and hear all that the Lord our God shall say: and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear *it,* and do *it.*   28 And the Lord heard the voice of your words, when ye spake unto me; and the Lord said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.   29 O that there were such a heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!   30 Go say to them, Get you into your tents again.   31 But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do *them* in the land which I give them to possess it.   32 Ye shall observe to do therefore as the Lord your God hath commanded you: ye shall not turn aside to the right hand or to the left.   33 Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and *that it may be* well with you, and *that* ye may prolong *your* days in the land which ye shall possess.
Here,
1. Moses reminds them of the agreement of both the parties that were now treating, in the mediation of Moses.
1. Here is the consternation that the people were put into by that extreme terror with which the law was given. They owned that they could not bear it any more: "*This great fire will consume us;* this dreadful voice will be fatal to us; we shall certainly die if we hear it any more," [[Deuteronomy 5#25]]. They wondered that they were not already struck dead with it, and took it for an extraordinary instance of the divine power and goodness, not only that they were thus spoken to, but that they were enabled to bear it. For *who ever heard the voice of the living God, as we have, and lived?* God's appearances have always been terrible to man, ever since the fall: but Christ, having taken away sin, invites us to come boldly to the throne of grace.
2. Their earnest request that God would henceforth speak to them by Moses, with a promise that they would hear what he said as from God himself, and do it, [[Deuteronomy 5#27]]. It seems by this,
1. That they expected to receive further commands from God and were willing to hear more from him.
2. That they thought Moses able to bear those discoveries of the divine glory which they by reason of guilt were sensible of their inability to stand up under. They believed him to be a favourite of Heaven, and also one that would be faithful to them; yet at other times they murmured at him, and but a little before this were ready to stone him, [[Exodus 17#4]]. See how men's convictions correct their passions.
3. That now they were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law that have them not purified; fair promises are extorted from them, but no good principles fixed and rooted in them.
3. God's approbation of their request.
1. He commends what they said, [[Deuteronomy 5#28]]. They spoke it to Moses, but God took notice of it; for there is not a word in our tongue but he knows it. He acknowledges, *They have well said.* Their owning the necessity of a mediator to deal between them and God was well said. Their desire to receive further directions from God by Moses, and their promise to observe what directions should be given them, were well said. And what is well said shall have its praise with God, and should have with us. What is good, as far as it goes, let it be commended.
2. He wishes they were but sincere in it: *O that there were such a heart in them!* [[Deuteronomy 5#29]].
1. Such a heart as they should have, a heart to fear God, and keep his commandments for ever. Note, The God of heaven is truly and earnestly desirous of the welfare and salvation of poor sinners. He has given abundant proof that he is so: he gives us time and space to repent, by his mercies invites us to repentance, and waits to be gracious; he has sent his Son to redeem us, published a general offer of pardon and life, promised his Spirit to those that pray for him, and has said and sworn that he has no pleasure in the ruin of sinners.
2. Such a heart as they now had, or one would think they had. Note, It would be well with many if there were always such a heart in them as there seems to be sometimes, when they are under conviction of sin, or the rebukes of Providence, or when they come to look death in the face: *How gracious will they be when these pangs come upon them!* O that there were always such a heart in them!
3. He appoints Moses to be his messenger to them, to receive the law from his mouth and to communicate it to them, [[Deuteronomy 5#31]]. Here the matter was settled by consent of both parties that God should hence-forward speak to us by men like ourselves, by Moses and the prophets, by the apostles and the evangelists, and, if we believe not these, neither should we be persuaded though God should speak to us as he did to Israel at Mount Sinai, or send expresses from heaven or hell.
2. Hence he infers a charge to them to observe and do all that God had commanded them, [[Deuteronomy 5#32..33]]. Seeing God had shown himself so tender of them, and so willing to consider their frame and gratify them in what they desired, and withal so ready to make the best of them,-- seeing they themselves had desired to have Moses for their teacher, who was now teaching them,-- and seeing they had promised so solemnly, and under the influence of so many good causes and considerations, that they would hear and do, he charges them to *walk in all the ways that God had commanded them,* assuring them that it would be highly for their advantage to do so. The only way to be happy is to be holy. *Say to the righteous, It shall be well with them.*

72
Matthew Henry Commentary/xlm/Deuteronomy/Chapter VI.md
View File

@ -1,72 +0,0 @@
Moses, in this chapter, goes on with his charge to Israel, to be sure to keep up their religion in Canaan. It is much the same with [[Deuteronomy 4#1,40]]
1. His preface is a persuasive to obedience, [[Deuteronomy 6#1,3]].
2. He lays down the great principles of obedience. The first truth to be believed, That God is one, [[Deuteronomy 6#4]]. The first duty to be done, To love him with all our heart, [[Deuteronomy 6#5]].
3. He prescribes the means for keeping up religion, [[Deuteronomy 6#6,9]].
4. He cautions them against those things which would be the ruin of religion-- abuse of plenty ([[Deuteronomy 6#10,24]]), inclination to idolatry ([[Deuteronomy 6#14..15]]), and gives them some general precepts, [[Deuteronomy 6#13]]; [[Deuteronomy 6#16,18]].
5. He directs them what instructions to give their children, [[Deuteronomy 6#20,25]], &c.
## Summary of Religion. (b. c. 1451.)
Passage: 1 Now these *are* the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do *them* in the land whither ye go to possess it:   2 That thou mightest fear the Lord thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged.   3 Hear therefore, O Israel, and observe to do *it;* that it may be well with thee, and that ye may increase mightily, as the Lord God of thy fathers hath promised thee, in the land that floweth with milk and honey.
Observe here,
1. That Moses taught the people all that, and that only, which God commanded him to teach them, [[Deuteronomy 6#1]]. Thus Christ's ministers are to teach his churches *all that he has commanded,* and neither more nor less, [[Matthew 28#20]].
2. That the end of their being taught was that they might do as they were taught ([[Deuteronomy 6#1]]), might *keep God's statutes* ([[Deuteronomy 6#2]]), and *observe to do them,* [[Deuteronomy 6#3]]. Good instructions from parents and ministers will but aggravate our condemnation if we do not live up to them.
3. That Moses carefully endeavoured to fix them for God and godliness, now that they were entering upon the land of Canaan, that they might be prepared for the comforts of that land, and fortified against the snares of it, and now that they were setting out in the world might set out well.
4. That the fear of God in the heart will be the most powerful principle of obedience: *That thou mightest fear the Lord thy God, to keep all his statutes,* [[Deuteronomy 6#2]].
5. The entail of religion in a family, or country, is the best entail: it is highly desirable that not we only, but our children, and our children's children, may fear the Lord.
6. Religion and righteousness advance and secure the prosperity of any people. Fear God, and it shall be well with thee. Those that are well taught, if they do what they are taught, shall be well fed too, as Israel in the *land flowing with milk and honey,* [[Deuteronomy 6#3]].
## Cautions and Precepts. (b. c. 1451.)
Passage: 4 Hear, O Israel: The Lord our God *is* one Lord:   5 And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.   6 And these words, which I command thee this day, shall be in thine heart:   7 And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.   8 And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.   9 And thou shalt write them upon the posts of thy house, and on thy gates.   10 And it shall be, when the Lord thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not,   11 And houses full of all good *things,* which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive trees, which thou plantedst not; when thou shalt have eaten and be full;   12 *Then* beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage.   13 Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name.   14 Ye shall not go after other gods, of the gods of the people which *are* round about you;   15 (For the Lord thy God *is* a jealous God among you) lest the anger of the Lord thy God be kindled against thee, and destroy thee from off the face of the earth.   16 Ye shall not tempt the Lord your God, as ye tempted *him* in Massah.
Here is,
1. A brief summary of religion, containing the first principles of faith and obedience, [[Deuteronomy 6#4..5]]. These two verses the Jews reckon one of the choicest portions of scripture: they write it in their phylacteries, and think themselves not only obliged to say it at least twice every day, but very happy in being so obliged, having this saying among them, *Blessed are we, who every morning and evening say, Hear, O Israel, the Lord our God is one Lord.* But more blessed are we if we duly consider and improve,
1. What we are here taught to believe concerning God: that *Jehovah our God is one Jehovah.*
1. That the God whom we serve is Jehovah, a Being infinitely and eternally perfect, self-existent, and self-sufficient.
2. That he is the one only living and true God; he only is God, and he is but one. The firm belief of this self-evident truth would effectually arm them against all idolatry, which was introduced by that fundamental error, that there are gods many. It is past dispute that there is one God, and there *is no other but he,*[[Mark 12#32]]. Let us therefore have no other, nor desire to have any other. Some have thought there is here a plain intimation of the trinity of persons in the unity of the Godhead; for here is the name of God three times, and yet all declared to be one. Happy they that have this one Lord for their God; for they have but one master to please, but one benefactor to seek to. It is better to have one fountain that a thousand cisterns, one all-sufficient God than a thousand insufficient ones.
2. What we are here taught concerning the duty which God requires of man. It is all summed up in this as its principle, *Thou shalt love the Lord thy God with all thy heart.* He had undertaken ([[Deuteronomy 6#2]]) to teach them to fear God; and, in pursuance of his undertaking, he here teaches them to love him, for the warmer our affection to him the greater will be our veneration for him; the child that honours his parents no doubt loves them. Did ever any prince make a law that his subjects should love him? Yet such is the condescension of the divine grace that this is made the first and great commandment of God's law, that we love him, and that we perform all other parts of our duty to him from a principle of love. *My son, give me thy heart.* We must highly esteem him, be well pleased that there is such a Being, well pleased in all his attributes, and relations to us: our desire must be towards him, our delight in him, our dependence upon him, and to him we must be entirely devoted. It must be a constant pleasure to us to think of him, hear from him, speak to him, and serve him. We must love him,
1. As the Lord, the best of beings, most excellent and amiable in himself.
2. As our God, a God in covenant with us, our Father, and the most kind and bountiful of friends and benefactors. We are also commanded to love God *with all our heart, and soul, and might;* that is, we must love him,
1. With a sincere love; not in word and tongue only, saying we love him when our hearts are not with him, but inwardly, and in truth, solacing ourselves in him.
2. With a strong love; the heart must be carried out towards him with great ardour and fervency of affection. Some have hence though that we should avoid saying (as we commonly express ourselves) that we will do this or that with all our heart, for we must not do any thing with all our heart but love God; and that this phrase, being here used concerning that sacred fire, should not be unhallowed. He that is our all must have our all, and none but he.
3. With a superlative love; we must love God above any creature whatsoever, and love nothing besides him but what we love for him and in subordination to him.
4. With an intelligent love; for so it is explained, [[Mark 12#33]]. To love him with all the heart, and with all the understanding, we must know him, and therefore love him as those that see good cause to love him.
5. With an entire love; he is one, and therefore our hearts must be united in this love, and the whole stream of our affections must run towards him. O that this love of God may be shed abroad in our hearts!
2. Means are here prescribed for the maintaining and keeping up of religion in our hearts and houses, that it might not wither and go to decay. And they are these:--
1. Meditation: *These words which I command thee shall be in thy heart,* [[Deuteronomy 6#6]]. Though the words alone without the things will do us no good, yet we are in danger of losing the things if we neglect the words, by which ordinarily divine light and power are conveyed to the heart. God's words must be laid up on our heart, that our thoughts may be daily conversant with them and employed about them, and thereby the whole soul may be brought to abide and act under the influence and impression of them. This immediately follows upon the law of loving God with all your heart; for those that do so will lay up his word in their hearts both as an evidence and effect of that love and as a means to preserve and increase it. He that loves God loves his Bible.
2. The religious education of children ([[Deuteronomy 6#7]]): "*Thou shalt teach them diligently to thy children;* and by communicating thy knowledge thou wilt increase it." Those that love the Lord God themselves should do what they can to engage the affections of their children to him, and so to preserve the entail of religion in their families from being cut off. *Thou shalt whet them diligently upon thy children,* so some read it; frequently repeat these things to them, try all ways of instilling them into their minds, and making them pierce into their hearts; as, in whetting a knife, it is turned first on this side, then on that. "Be careful and exact in teaching thy children; and aim, as by whetting, to sharpen them, and put an edge upon them. Teach them to thy children, not only those of thy own body" (say the Jews) "but all those that are anyway under thy care and tuition." Bishop Patrick well observes here that Moses thought his law so very plain and easy that every father might be able to instruct his sons in it and every mother her daughters. Thus that good thing which is committed to us we must carefully transmit to those that come after us, that it may be perpetuated.
3. Pious discourse. "Thou shalt talk of these things, with due reverence and seriousness, for the benefit not only of thy children, but of thy other domestics, thy friends and companions, as thou sittest in thy house at work, or at meat, or at rest, or to receive visits, and when thou walkest by the way for diversion, or for conversation, of in journeys, when at night thou art retiring from thy family to lie down for sleep, and when in the morning thou hast risen up and returnest to thy family again. Take all occasions to discourse with those about thee of divine things; not of unrevealed mysteries, or matters of doubtful disputation, but of the plain truths and laws of God, and the things that belong to our peace." So far is it from being reckoned a diminution to the honour of sacred things to make them subject of our familiar discourse that they are recommended to us to be talked of; for the more conversant we are with them the more we shall admire them and be affected with them, and may thereby be instrumental to communicate divine light and heat.
4. Frequent reading of the word: *They shall be as frontlets between thy eyes, and thou shalt write them upon the posts of thy house,* [[Deuteronomy 6#8..9]]. It is probable that at that time there were few written copies of the whole law, only at the feasts of tabernacles the people had it read to them; and therefore God appointed them, at least for the present, to write some select sentences of the law, that were most weighty and comprehensive, upon their walls, or in scrolls of parchment to be worn about their wrists; and some think that hence the phylacteries so much used among the Jews took rise. Christ blames the Pharisees, not for wearing them, but for affecting to have them broader than other people's, [[Matthew 23#5]]. But when Bibles came to be common among them there was less occasion for this expedient. It was prudently and piously provided by the first reformers of the English church that then, when Bibles were scarce, some select portions of scripture should be written on the walls and pillars of the churches, which the people might make familiar to them, in conformity to this direction, which seems to have been binding in the letter of it to the Jews as it is to us in the intent of it, which is that we should endeavour by all means possible to make the word of God familiar to us, that we may have it ready to us upon all occasions, for our restraint from sin and our direction and excitement to our duty. It must be as that which is *graven on the palms of our hands,* always before our eyes. See [[Proverbs 7#1,3]]. It is also intimated that we must never be ashamed to own our religion, nor to own ourselves under the check and government of it. Let it be written on our gates, and let every one that goes by our door read it, that we believe Jehovah to be God alone, and believe ourselves bound to *love him with all our hearts.*
3. A caution is here given not to forget God in a day of prosperity and plenty, [[Deuteronomy 6#10,12]]. Here,
1. He raises their expectations of the goodness of their God, taking it for granted that he would bring them into the good land that he had promised ([[Deuteronomy 6#10]]), that they should no longer dwell in tents as shepherds and poor travellers, but should settle in great and goodly cities, should no longer wander in a barren wilderness, but should enjoy houses well furnished and gardens well planted ([[Deuteronomy 6#11]]), and all this without any care and expense of their own, which he here lays a great stress upon-- *Cities which thou buildest not, houses which thou filledst not, &c.,* both because it made the mercy really much more valuable that what they had come to them so cheaply, and yet, if they did not actually consider it, the mercy would be the less esteemed, for we are most sensible of the value of that which has cost us dear. When they came so easily by the gift they would be apt to grow secure, and unmindful of the giver.
2. He engages their watchfulness against the badness of their own hearts: *Then beware,* when thou liest safe and soft, *lest thou forget the Lord,* [[Deuteronomy 6#12]]. Note,
1. In a day of prosperity we are in great danger of forgetting God, our dependence upon him, our need of him, and our obligations to him. When the world smiles we are apt to make our court to it, and expect our happiness in it, and so we forget him that his our only portion and rest. Agur prays against this temptation ([[Proverbs 30#9]]): *Lest I be full and deny thee.*
2. There is therefore need of great care and caution at such a time, and a strict watch over our own hearts. "*Then beware;* being warned of your danger, stand upon your guard against it. *Bind the words of God for a sign upon thy hand,* for this end to prevent thy forgetting God. When thou art settled in Canaan forget not thy deliverance out of Egypt; but look to the *rock out of which thou wast hewn.* When thy latter end has greatly increased, remember the smallness of thy beginnings."
4. Some special precepts and prohibitions are here given, which are of great consequence.
1. They must upon all occasions give honour to God [[Deuteronomy 6#13]]): *Fear him and serve him* (for, if he be a Master, we must both reverence him and do his work); *and swear by his name,* that is, they must not upon any occasion appeal to any other, as the discerner of truth and avenger of wrong. Swear by him only, and not by an idol, or any other creature. Swear by his name in all treaties and covenants with the neighbouring nations, and do not compliment them so far as to swear by their gods. Swearing by his name is sometimes put for an open profession of his name. [[Isaiah 45#23]], *Every tongue shall swear,* is expounded ([[Romans 14#11]]), *Every tongue shall confess to God.* 2. They must not upon any occasion give that honour to other gods ([[Deuteronomy 6#14]]): *You shall not go after other gods,* that is, "You shall not serve nor worship them;" for therein they went astray, they went a whoring from the true God, who in this, more than in any thing, is *jealous god* ([[Deuteronomy 6#15]]): and the learned bishop Patrick observes here, out of Maimonides, that we never find, either in the law or the prophets, *anger,* or *fury,* or *jealousy,* or *indignation,* attributed to God but upon occasion of idolatry.
3. They must take heed of dishonouring God by *tempting him* ([[Deuteronomy 6#16]]): *You shall not tempt the Lord your God,* that is, "You shall not in any exigence distrust the power, presence, and providence of God, nor quarrel with him," which, if they indulged an evil heart of unbelief, they would take occasion to do in Canaan as well as in the wilderness. No change of condition will cure a disposition of murmur and fret. Our Saviour uses this caution as an answer to one of Satan's temptations, with application to himself, [[Matthew 4#7]], *Thou shalt not tempt the Lord thy God,* either by despairing of his power and goodness while we keep in the way of our duty, or by presuming upon it when we turn aside out of that way.
## A Charge to Israel. (b. c. 1451.)
Passage: 17 Ye shall diligently keep the commandments of the Lord your God, and his testimonies, and his statutes, which he hath commanded thee.   18 And thou shalt do *that which is* right and good in the sight of the Lord: that it may be well with thee, and that thou mayest go in and possess the good land which the Lord sware unto thy fathers,   19 To cast out all thine enemies from before thee, as the Lord hath spoken.   20 *And* when thy son asketh thee in time to come, saying, What *mean* the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you?   21 Then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt; and the Lord brought us out of Egypt with a mighty hand:   22 And the Lord showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes:   23 And he brought us out from thence, that he might bring us in, to give us the land which he sware unto our fathers.   24 And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive, as *it is* at this day.   25 And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us.
Here,
1. Moses charges them to keep God's commandments themselves: *You shall diligently keep God's commandments,* [[Deuteronomy 6#17,19]]. Note, It requires a great deal of care and pains to keep up religion in the power of it in our hearts and lives. Negligence will ruin us; but we cannot be saved without diligence. To induce them to this, he here shows them,
1. That this would be very acceptable to God: it is *right and good in the sight of the Lord;* and that is right and good indeed that is, so in *God's sight.* If we have any regard to the favour of our Creator as our felicity, and the law of our creation as our rule, we shall be religious.
2. That it would be very advantageous and profitable to themselves. It would secure to them the possession of the land of Canaan, prosperity there, and constant victory over those that stood in their way. In short, "Do well, and it shall be *well with thee.*"
2. He charges them to instruct their children in the commands of God, not only that they might in their tender years intelligently and affectionately join in religious services, but that afterwards they might in their day keep up religion, and convey it to those that should come after them. Now,
1. Here is a proper question which it is supposed the children would ask ([[Deuteronomy 6#20]]): "*What mean the testimonies and the statutes?* What is the meaning of the feasts we observe, the sacrifices we offer, and the many peculiar customs we keep up?" Observe,
1. All divine institutions have a certain meaning, and there is something great designed in them.
2. It concerns us to know and understand the meaning of them, that we may perform a reasonable service and may not *offer the blind for sacrifice.*
3. It is good for children betimes to enquire into the true intent and meaning of the religious observances they are trained up in. If any are thus inquisitive in divine things it is a good sign that they are concerned about them, and a good means of their attaining to a great acquaintance with them. *Then shall we know* if thus we *follow on to know.*
2. Here is a full answer put into the parents' mouths to be given to this good question. Parents and teachers must give instruction to those under their charge, though they do not ask it, nay, though they have an aversion to it; much more must they be ready to answer questions, and to give instruction when it is desired; for it may be hoped that those who ask it will be willing to receive it. Did the children ask the meaning of God's laws? Let them be told that they were to be observed,
1. In a grateful remembrance of God's former favours to them, especially their deliverance out of Egypt, [[Deuteronomy 6#21,23]]. The children must be often told of the deplorable state their ancestors were in when they were bondmen in Egypt, the great salvation God wrought for them in fetching them out thence, and that God, in giving them these peculiar statutes, meant to perpetuate the memorial of that work of wonder, by which they were formed into a peculiar people.
2. As the prescribed condition of his further favours ([[Deuteronomy 6#24]]): *The Lord commanded us all these statutes for our good.* Note, God commands us nothing but what is really for our good. It is our interest as well as our duty to be religious.
1. It will be our life: *That he might preserve us alive,* which is a great favour, and more than we could expect, considering how often we have forfeited life itself. Godliness has the promise of the continuance and comfort of the life that now is as far as it is for God's glory.
2. It will be our righteousness. Could we perfectly fulfil but that one command of loving God with all our heart, soul, and might, and could we say, "We have never done otherwise," this would be so our righteousness as to entitle us to the benefits of the covenant of innocency; had we continued in every thing that is written in the book of the law to do it, the law would have justified us. But this we cannot pretend to, therefore our sincere obedience shall be accepted through a Mediator to denominate us, as Noah was, *righteous before God,* [[Genesis 7#1]]; [[Luke 1#6]]; [[1 John 3#7]]. The Chaldee reads it, *There shall be a reward to us if we observe to do these commandments;* for, without doubt, in keeping God's commandments there is great reward.

61
Matthew Henry Commentary/xlm/Deuteronomy/Chapter VII.md
View File

@ -1,61 +0,0 @@
Moses in this chapter exhorts Israel,
1. In general, to keep God's commandments, [[Deuteronomy 8#11..12]].
2. In particular, and in order to that, to keep themselves pure from all communion with idolaters.
1. They must utterly destroy the seven devoted nations, and not spare them, or make leagues with them, [[Deuteronomy 8#1..2]]; [[Deuteronomy 8#16]]; [[]].
2. They must by no means marry with the remainders of them, [[Deuteronomy 8#3..4]].
3. They must deface and consume their altars and images, and not so much as take the silver and gold of them to their own use, [[Deuteronomy 8#5]]; [[]]; [[]]. To enforce this charge, he shows that they were bound to do so,
1. In duty. Considering
1. Their election to God, [[Deuteronomy 8#6]].
2. The reason of that election, [[Deuteronomy 8#7..8]].
3. The terms they stood upon with God, [[Deuteronomy 8#9..10]].
2. In interest. It is here promised,
1. In general, that, if they would serve God, he would bless and prosper them, [[Deuteronomy 8#12,15]].
2. In particular, that if they would drive out the nations, that they might not be a temptation to them, God would drive them out, that they should not be any vexation to them, [[Deuteronomy 8#17]], &c.
## A Caution Against Idolatry. (b. c. 1451.)
Passage: 1 When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;   2 And when the Lord thy God shall deliver them before thee; thou shalt smite them, *and* utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them:   3 Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.   4 For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly.   5 But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.   6 For thou *art* a holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that *are* upon the face of the earth.   7 The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye *were* the fewest of all people:   8 But because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.   9 Know therefore that the Lord thy God, he *is* God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;   10 And repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face.   11 Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them.
Here is,
1. A very strict caution against all friendship and fellowship with idols and idolaters. Those that are taken into communion with God must have no communication with the unfruitful works of darkness. These things they are charged about for the preventing of this snare now before them.
1. They must *show them no mercy,*[[Deuteronomy 7#1..2]]. Bloody work is here appointed them, and yet it is God's work, and good work, and in its time and place needful, acceptable, and honourable.
1. God here engages to do his part. It is spoken of as a thing taken for granted that God would *bring them into the land of promise,* that he would cast out the nations before them, who were the present occupants of that land; no room was left to doubt of that. His power is irresistible, and therefore he can do it; his promise is inviolable, and therefore he will do it. Now,
1. These devoted nations are here named and numbered ([[Deuteronomy 7#1]]), *seven* in all, and seven to one are great odds. They are specified, that Israel might know the bounds and limits of their commission: hitherto their severity must come, but no further; nor must they, under colour of this commission, kill all that came in their way; no, here must its waves be stayed. The confining of this commission to the nations here mentioned plainly intimates that after-ages were not to draw this into a precedent; this will not serve to justify those barbarous laws which give no quarter. How agreeable soever this method might be, when God himself prescribed it, to that dispensation under which such multitudes of beasts were killed and burned in sacrifice, now that all sacrifices of atonement are perfected in, and superseded by, the great propitiation made by the blood of Christ, human blood has become perhaps more precious than it was, and those that have most power yet must not be prodigal of it.
2. They are here owned to be greater and mightier than Israel. They had been long rooted in this land, to which Israel came strangers; they were more numerous, had men much more bulky and more expert in war than Israel had; yet all this shall not prevent their being cast out before Israel. The strength of Israel's enemies magnifies the power of Israel's God, who will certainly be too hard for them.
2. He engages them to do their part. Thou shalt *smite them, and utterly destroy them,* [[Deuteronomy 7#2]]. If God cast them out, Israel must not take them in, no, not as tenants, nor tributaries, nor servants. Not covenant of any kind must be made with them, no mercy must be shown them. This severity was appointed,
1. By way of punishment for the wickedness they and their fathers had been guilty of. The iniquity of the Amorites was now full, and the longer it had been in the filling the sorer was the vengeance when it came at last.
2. In order to prevent the mischiefs they would do to God's Israel if they were left alive. The people of these abominations must not be mingled with the holy seed, lest they corrupt them. Better that all these lives should be lost from the earth than that religion and the true worship of God should be lost in Israel. Thus we must deal with our lusts that was against our souls; God has delivered them into our hands by that promise, *Sin shall not have dominion over you,* unless it be your own faults; let not us them make covenants with them, nor show them any mercy, but mortify and crucify them, and utterly destroy them.
2. They must make no marriages with those of them that escaped the sword, [[Deuteronomy 7#3..4]]. The families of the Canaanites were ancient, and it is probable that some of them were called *honourable,* which might be a temptation to the Israelites, especially those of them that were of least note in their tribes, to court an alliance with them, to ennoble their blood; and the rather because their acquaintance with the country might be serviceable to them in the improvement of it: but religion, and the fear of God, must overrule all these considerations. To intermarry with them was *therefore* unlawful, because it was dangerous; this very thing had proved of fatal consequence to the old world ([[Genesis 6#2]]), and thousands in the world that now is have been undone by irreligious ungodly marriages; for there is more ground of fear in mixed marriages that the good will be perverted than of hope that the bad will be converted. The event proved the reasonableness of this warning: *They will turn away thy son from following me.* Solomon paid dearly for his folly herein. We find a national repentance for this sin of marrying strange wives, and care taken to reform ([[Ezra 9#1,10#44]]; [[Nehemiah 13#1,31]]), and a New-Testament caution not to be *unequally yoked with unbelievers,* [[2 Corinthians 6#14]]. Those that in choosing yokefellows keep not at least within the bounds of a justifiable profession of religion cannot promise themselves helps meet for them. One of the Chaldee paraphrases adds here, as a reason of this command ([[Deuteronomy 7#3]]), *For he that marries with idolaters does in effect marry with their idols.*
3. They must destroy all the relics of their idolatry, [[Deuteronomy 7#5]]. Their altars and pillars, their groves and graven images, all must be destroyed, both in a holy indignation against idolatry and to prevent infection. This command was given before, [[Exodus 23#24]]; [[Exodus 34#13]]. A great deal of good work of this kind was done by the people, in their pious zeal ([[2 Chronicles 31#1]]), and by good Josiah ([[2 Chronicles 34#3]]; [[2 Chronicles 34#7]]), and with this may be compared the burning of the conjuring books, [[Acts 19#19]].
2. Here are very good reasons to enforce this caution.
1. The choice which God had made of this people for his own, [[Deuteronomy 7#6]]. There was such a covenant and communion established between God and Israel as was not between him and any other people in the world. Shall they by their idolatries dishonour him who had thus honoured them? Shall they slight him who had thus testified his kindness for them? Shall they put themselves upon the level with other people, when God had thus dignified and advanced them above all people? Had God taken them to be a special people to him, and no other but them, and will not they take God to be a special God to them, and no other but him?
2. The freeness of that grace which made this choice.
1. There was nothing in them to recommend or entitle them to this favour. *In multitude of the people is the king's honour,* [[Proverbs 14#28]]. But their number was inconsiderable; they were only seventy souls when they went down into Egypt, and, though greatly increased there, yet there were many other nations more numerous: *You were the fewest of all people,* [[Deuteronomy 7#7]]. The author of the Jerusalem Targum passes too great a compliment upon his nation in his reading this, *You were humble in spirit, and meek above all people;* quite contrary: they were rather stiff-necked and ill-natured above all people.
2. God fetched the reason of it purely from himself, [[Deuteronomy 7#8]].
1. He loved you *because he would love you.* Even so, Father, because it seemed good in thy eyes. All that God loves he loves freely, [[Hosea 14#4]]. Those that perish perish by their own merits, but all that are saved are saved by prerogative.
2. He has done his work because he would keep his word. "He has brought you out of Egypt in pursuance of the oath sworn to your fathers." Nothing in them, or done by them, did or could make God a debtor to them; but he had made himself a debtor to his own promise, which he would perform notwithstanding their unworthiness.
3. The tenour of the covenant into which they were taken; it was in short this, That as they were to God so God would be to them. They should certainly find him,
1. Kind to his friends, [[Deuteronomy 7#9]]. "The Lord thy God is not like the gods of the nations, the creatures of fancy, subjects fit enough for loose poetry, but no proper objects of serious devotion; no, he is God, God indeed, God alone, the faithful God, able and ready not only to fulfil his own promises, but to answer all the just expectations of his worshippers, and he will certainly keep covenant and mercy," that is, "show mercy according to covenant, to *those that love him and keep his commandments*" (and in vain do we pretend to love him if we do not make conscience of his commandments); "and this" (as is here added for the explication of the promise in the second commandment) "not only to thousands of persons, but to thousands of generations-- so inexhaustible is the fountain, so constant are the streams!"
2. Just to his enemies: He *repays those that hate him,* [[Deuteronomy 7#10]]. Note,
1. Wilful sinners are haters of God; for the carnal mind is enmity against him. Idolaters are so in a special manner, for they are in league with his rivals.
2. Those that hate God cannot hurt him, but certainly ruin themselves. He will repay them to their face, in defiance of them and all their impotent malice. His arrows are said to be *made ready against the face of them,*[[Psalms 21#12]]. Or, He will bring those judgments upon them which shall appear to themselves to be the just punishment of their idolatry. Compare [[Job 21#19]], *He rewardeth him, and he shall know it.* Though vengeance seem to be slow, yet it is not slack. The wicked and sinner shall be *recompensed in the earth,* [[Proverbs 11#31]]. I cannot pass the gloss of the Jerusalem Targum upon this place, because it speaks the faith of the Jewish church concerning a future state: *He recompenses to those that hate him the reward of their good works in this world, that he may destroy them in the world to come.*
Passage: 12 Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers:   13 And he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee.   14 Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle.   15 And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all *them* that hate thee.   16 And thou shalt consume all the people which the Lord thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that *will be* a snare unto thee.   17 If thou shalt say in thine heart, These nations *are* more than I; how can I dispossess them?   18 Thou shalt not be afraid of them: *but* shalt well remember what the Lord thy God did unto Pharaoh, and unto all Egypt;   19 The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the Lord thy God brought thee out: so shall the Lord thy God do unto all the people of whom thou art afraid.   20 Moreover the Lord thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed.   21 Thou shalt not be affrighted at them: for the Lord thy God *is* among you, a mighty God and terrible.   22 And the Lord thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee.   23 But the Lord thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed.   24 And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them.   25 The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold *that is* on them, nor take *it* unto thee, lest thou be snared therein: for it *is* an abomination to the Lord thy God.   26 Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: *but* thou shalt utterly detest it, and thou shalt utterly abhor it; for it *is* a cursed thing.
Here,
1. The caution against idolatry is repeated, and against communion with idolaters: "Thou shalt consume the people, and not serve their gods." [[Deuteronomy 7#16]]. We are in danger of having fellowship with the works of darkness if we take pleasure in fellowship with those that do those works. Here is also a repetition of the charge to destroy the images, [[Deuteronomy 7#25..26]]. The idols which the heathen had worshipped were an abomination to God, and therefore must be so to them: all that truly love God hates what he hates. Observe how this is urged upon them: *Thou shalt utterly detest it, and thou shalt utterly abhor it;* such a holy indignation as this must we conceive against sin, that *abominable thing which the Lord hates.* They must not retain the images to gratify their covetousness: *Thou shalt not desire the silver nor gold that is on them,* nor think it a pity to have that destroyed. Achan paid dearly for converting that to his own use which was an anathema. Nor must they retain them to gratify their curiosity: "Neither shalt thou bring it into thy house, to be hung up as an ornament, or preserved as a monument of antiquity. No, to the fire with it, that is the fittest place for it." Two reasons are given for this caution:--
1. *Lest thou be snared therein* ([[Deuteronomy 7#25]]), that is, "Lest thou be drawn, ere thou art aware, to like it and love it, to fancy it and pay respect to it"
2. *Lest thou be a cursed thing like it,* [[Deuteronomy 7#26]]. Those that make images are said to be like the, stupid and senseless; here they are said to be in a worse sense like them, accursed of God and devoted to destruction. Compare these two reasons together, and observe that whatever brings us into a snare brings us under a curse.
2. The promise of God's favour to them, if they would be obedient, is enlarged upon with a most affecting copiousness and fluency of expression, which intimates how much it is both God's desire and our own interest that we be religious. All possible assurance is here given them,
1. That, if they would sincerely endeavour to do their part of the covenant, God would certainly perform his part. He shall *keep the mercy which he swore to thy fathers,*[[Deuteronomy 7#12]]. Let us be constant in our duty, and we cannot question the constancy of God's mercy.
2. That if they would love God and serve him, and devote themselves and theirs to him, he would love them, and bless them, and multiply them greatly, [[Deuteronomy 7#13..14]]. What could they desire more to make them happy?
1. "*He will love thee.*" He began in love to us ([[1 John 4#10]]), and, if we return his love in filial duty, then, and then only, we may expect the continuance of it, [[John 14#21]].
2. "He will bless thee with the tokens of his love above all people." If they would distinguish themselves from their neighbours by singular services, God would dignify them above their neighbours by singular blessings.
3. "He will *multiply thee.*" Increase was the ancient blessing for the peopling of the world, once and again ([[Genesis 1#28]]; [[Genesis 9#1]]), and here for the peopling of Canaan, that little world by itself. The increase both of their families and of their stock is promised: they should neither have estates without heirs nor heirs without estates, but should have the complete satisfaction of having many children and plentiful provisions and portions for them.
3. That, if they would keep themselves pure from the idolatries of Egypt, God would keep them clear from the *diseases of Egypt,* [[Deuteronomy 7#15]]. It seems to refer not only to those plagues of Egypt by the force of which they were delivered, but to some other epidemical country disease (as we call it), which they remembered the prevalency of among the Egyptians, and by which God had chastised them for their national sins. Diseases are God's servants; they go where he sends them, and do what he bids them. It is therefore good for the health of our bodies to mortify the sin of our souls.
4. That, if they *would* cut off the devoted nations, they *should* cut them off, and none should be able to stand before them. Their duty in this matter would itself be their advantage: *Thou shalt consume all the people which the Lord thy God shall deliver thee*-- this is the precept ([[Deuteronomy 7#16]]); and *the Lord thy God shall deliver them unto thee, and shall destroy them*-- this is the promise, [[Deuteronomy 7#23]]. Thus we are commanded not to let sin reign, not to indulge ourselves in it nor give countenance to it, but to hate it and strive against it; and then God has promised that *sin shall not have dominion over us* ([[Romans 6#12]]; [[Romans 6#14]]), but that we shall be more than conquerors over it. The difficulty and doubtfulness of the conquest of Canaan having been a stone of stumbling to their fathers, Moses here animates them against those things which were most likely to discourage them, bidding them not to be *afraid of them,* [[Deuteronomy 7#18]], and again, [[Deuteronomy 7#21]].
1. Let them not be disheartened by the number and strength of their enemies: *Say not, They are more than I, how can I dispossess them?* [[Deuteronomy 7#17]]. We are apt to think that the most numerous must needs be victorious: but, to fortify Israel against this temptation, Moses reminds them of the destruction of Pharaoh and all the power of Egypt, [[Deuteronomy 7#18..19]]. They had seen the great *temptations,* or *miracles* (so the Chaldee reads it), the signs and wonders, wherewith God had brought them out of Egypt, in order to his bringing them into Canaan, and thence might easily infer that God *could* dispossess the Canaanites (who, though formidable enough, had not such advantages against Israel as the Egyptians had; he that had done the greater could do the less), and that he *would* dispossess them, otherwise his bringing Israel out of Egypt had been no kindness to them. He that begun would finish. Thou shalt therefore *well remember* this, [[Deuteronomy 7#18]]. The word and works of God are well remembered when they are improved as helps to our faith and obedience. That is well laid up which is ready to us when we have occasion to use it.
2. Let them not be disheartened by the weakness and deficiency of their own forces; for God will send them in auxiliary troops of *hornets,* or *wasps,* as some read it ([[Deuteronomy 7#20]]), probably larger than ordinary, which would so terrify and molest their enemies (and perhaps be the death of many to them) that their most numerous armies would become an easy prey to Israel. God plagued the Egyptians with flies, but the Canaanites with hornets. Those who take not warning by less judgments on others may expect greater on themselves. But the great encouragement of Israel was that they had God among them, a *mighty God and terrible,* [[Deuteronomy 7#21]]. And if God be for us, if God be with us, we need not fear the power of any creature against us.
3. Let them not be disheartened by the slow progress of their arms, nor think that the Canaanites would never be subdued if they were not expelled the first year; no, they must be *put out by little and little,* and not *all at once,* [[Deuteronomy 7#22]]. Note, We must not think that, because the deliverance of the church and the destruction of its enemies are not effected immediately, therefore they will never be effected. God will do his own work in his own method and time, and we may be sure that they are always the best. Thus corruption is driven out of the hearts of believers *by little and little.* The work of sanctification is carried on gradually; but that judgment will at length be brought forth into a complete victory. The reason here given (as before, [[Exodus 23#29..30]]) is, *Lest the beast of the field increase upon thee.* The earth God has given to the children of men; and therefore there shall rather be a remainder of Canaanites to keep possession till Israel become numerous enough to replenish it than that it should be a habitation of dragons, and a court for *the wild beasts of the desert,* [[Isaiah 34#13..14]]. Yet God could have prevented this mischief from the beasts, [[Leviticus 26#6]]. But pride and security, and other sins that are the common effects of a settled prosperity, were enemies more dangerous than the beasts of the field, and these would be apt to increase upon them. See [[Judges 3#1]]; [[Judges 3#4]].

57
Matthew Henry Commentary/xlm/Deuteronomy/Chapter VIII.md
View File

@ -1,57 +0,0 @@
Moses had charged parents in teaching their children to whet the word of God upon them ([[Deuteronomy 6#7]]) by frequent repetition of the same things over and over again; and here he himself takes the same method of instructing the Israelites as his children, frequently inculcating the same precepts and cautions, with the same motives or arguments to enforce them, that what they heard so often might abide with them. In this chapter Moses gives them,
1. General exhortations to obedience, [[Deuteronomy 8#1]]; [[Deuteronomy 8#6]].
2. A review of the great things God had done for them in the wilderness, as a good argument for obedience, [[Deuteronomy 8#2,5]]; [[Deuteronomy 8#15]]; [[Deuteronomy 8#16]].
3. A prospect of the good land into which God would now bring them, [[Deuteronomy 8#7,9]].
4. A necessary caution against the temptations of a prosperous condition, [[Deuteronomy 8#10,14]]; [[Deuteronomy 8#17]]; [[Deuteronomy 8#18]].
5. A fair warning of the fatal consequences of apostasy from God, [[Deuteronomy 8#19..20]].
## A Charge to Israel; Israel's Retrospect. (b. c. 1451.)
Passage: 1 All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the Lord sware unto your fathers.   2 And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, *and* to prove thee, to know what *was* in thine heart, whether thou wouldest keep his commandments, or no.   3 And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every *word* that proceedeth out of the mouth of the Lord doth man live.   4 Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.   5 Thou shalt also consider in thine heart, that, as a man chasteneth his son, *so* the Lord thy God chasteneth thee.   6 Therefore thou shalt keep the commandments of the Lord thy God, to walk in his ways, and to fear him.   7 For the Lord thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills;   8 A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey;   9 A land wherein thou shalt eat bread without scarceness, thou shalt not lack any *thing* in it; a land whose stones *are* iron, and out of whose hills thou mayest dig brass.
The charge here given them is the same as before, to keep and do all God's commandments. Their obedience must be,
1. Careful: *Observe to do.* 2. Universal: To *do all the commandments,* [[Deuteronomy 8#1]]. And,
3. From a good principle, with a regard to God as the Lord, and their God, and particularly with a holy fear of him ([[Deuteronomy 8#6]]), from a reverence of his majesty, a submission to his authority, and a dread of his wrath. To engage them to this obedience, besides the great advantages of it, which he sets before them (that they should *live and multiply,* and all should be well with them, [[Deuteronomy 8#1]]), he directs them,
1. To look back upon the wilderness through which God had now brought them: *Thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness,* [[Deuteronomy 8#2]]. Now that they had come of age, and were entering upon their inheritance, they must be reminded of the discipline they had been under during their minority and the method God had taken to train them up for himself. The wilderness was the school in which they had been for forty years boarded and taught, under tutors and governors; and this was a time to bring it all to remembrance. The occurrences of these last forty years were very memorable and well worthy to be remembered, very useful and profitable to be remembered, as yielding a complication of arguments for obedience; and they were recorded on purpose that they might be remembered. As the feast of the passover was a memorial of their deliverance out of Egypt, so was the feast of tabernacles of their passage through the wilderness. Note, It is very good for us to remember all the ways both of God's providence and grace, by which he has led us hitherto through this wilderness, that we may be prevailed with cheerfully to serve him and trust in him. Here let us set up our Ebenezer.
1. They must remember the straits they were sometimes brought into,
1. For the mortifying of their pride; it was to *humble* them, that they might not be exalted above measure with the abundance of miracles that were wrought in their favor, and that they might not be secure, and confident of being in Canaan immediately.
2. For the manifesting of their perverseness: to *prove* them, that they and others might know (for God himself perfectly knew it before) all that was in their heart, and might see that God chose them not for any thing in them that might recommend them to his favour, for their whole carriage was untoward and provoking. Many commandments God gave them which there would have been no occasion for if they had not been led through the wilderness, as those relating to the manna ([[Exodus 16#28]]); and God thereby tried them, as our first parents were tried by the trees of the garden, whether they would keep God's commandments or not. Or God thereby proved them whether they would trust his promises, the word which he commanded to a thousand generations, and, in dependence on his promises, obey his precepts.
2. They must remember the supplies which were always granted them.
1. God himself took particular care of their food, raiment, and health; and what would they have more?
1. They had manna for food ([[Deuteronomy 8#3]]): *God suffered them to hunger,* and the *fed them with manna,* that the extremity of their want might make the supply the more acceptable, and God's goodness to them therein the more remarkable. God often brings his people low, that he may have the honour of helping them. And thus the manna of heavenly comforts is given to those that *hunger and thirst after righteousness,* [[Matthew 5#6]]. *To the hungry soul every bitter thing is sweet.* It is said of the manna that it was a sort of food which neither *they nor their fathers knew.* And again, [[Deuteronomy 8#16]]. If they knew there was such a thing that fell sometimes with the dew in those countries, as some think they did, yet it was never known to fall in such vast quantities, so constantly, and at all seasons of the year, so long, and only about a certain place. These things were altogether miraculous, and without precedent; *the Lord created a new thing* for their supply. And hereby he taught them the *man liveth not by bread alone.* Though God has appointed bread for the strengthening of man's heart, and that is ordinarily made the staff of life, yet God can, when he pleases, command support and nourishment without it, and make something else, very unlikely, to answer the intention as well. We might live upon air if it were sanctified for that use by *the word of God;* for the means God ordinarily uses he is not tied to, but can perform his kind purposes to his people without them. Our Saviour quotes this scripture in answer to that temptation of Satan, *Command that these stones be made bread.* "What need of that?" says Christ; "my heavenly Father can keep me alive without bread," [[Matthew 4#3..4]]. Let none of God's children distrust their Father, nor take any sinful indirect course for the supply of their own necessities; some way or other, God will provide for them in the way of duty and honest diligence, *and verily they shall be fed.* It may be applied spiritually; the *word of God,* as it is the revelation of God's will and grace duly received and entertained by faith, is the food of the soul, the life which is supported by that is the life of the man, and not only that life which is supported by bread. The manna typified Christ, *the bread of life.* He is *the Word of God;* by him we live. The Lord evermore give us that bread which endures to eternal life, and let us not be put off with the *meat that perisheth!*
2. The same clothes served them from Egypt to Canaan, at least the generality of them. Though they had no change of raiment, yet it was always new, and waxed not old upon them, [[Deuteronomy 8#4]]. This was a standing miracle, and the greater if, as the Jews say, they grew with them, so as to be always fit for them. But it is plain that they brought out of Egypt bundles of clothes on their shoulders ([[Exodus 12#34]]), which they might barter with each other as there was occasion; and these, with what they wore, sufficed till they came into a country where they could furnish themselves with new clothes.
2. By the method God took of providing food and raiment for them
1. He humbled them. It was a mortification to them to be tied for forty years together to the same meat, without any varieties, and to the same clothes, in the same fashion. Thus he taught them that the good things he designed for them were figures of better things, and that the happiness of man consists not in being clothed in *purple or fine linen,* and in *faring sumptuously every day,* but in being taken into covenant and communion with God, and in *learning his righteous judgements.* God's law, which was given to Israel in the wilderness, must be to them instead of food and raiment.
2. He proved them, whether they could trust him to provide for them when means and second causes failed. Thus he taught them to live in a dependence upon Providence, and not to perplex themselves with care *what they should eat and drink,* and *wherewithal they should be clothed.* Christ would have his disciples learn the same lesson ([[Matthew 6#25]]), and took a like method to teach it to them, when he *sent them out without purse or scrip,* and yet took care that they *lacked nothing,* [[Luke 22#35]].
3. God took care of their health and ease. Though they travelled on foot in a dry country, the way rough and untrodden, yet their *feet swelled not.* God preserved them from taking hurt by the inconveniences of their journey; and mercies of this kind we ought to acknowledge. Note, Those that follow God's conduct are not only safe but easy. Our feet swell not while we keep in the way of duty; it is the *way of transgression* that *is hard,* [[Proverbs 13#15]]. God had promised to *keep the feet of his saints,* [[1 Samuel 2#9]].
3. They must also remember the rebukes they had been under, [[Deuteronomy 8#6]]. During these years of their education they had been kept under a strict discipline, and not without need. *As a man chasteneth his son,* for his good, and because he loves him, *so the Lord thy God chasteneth thee.* God is a loving tender Father to all his children, yet when there is occasion they shall feel the smart of the rod. Israel did so: they were chastened that they might not be condemned, chastened with the rod of men. Not as a man wounds and slays his enemies whose destruction he aims at, but as a man chastens his son whose happiness and welfare he designs: so did their God chasten them; he chastened and taught them, [[Psalms 94#12]]. This they must *consider in their heart,* that is, they must own it from their own experience that God had corrected them with a fatherly love, for which they must return to him a filial reverence and compliance. Because God has chastened thee as a father, *therefore* ([[Deuteronomy 8#6]]) *thou shalt keep his commandments.* This use we should make of all our afflictions; by them let us be engaged and quickened to our duty. Thus they are directed to look back upon the wilderness.
2. He directs them to look forward to Canaan, into which God was now bringing them. Look which way we will, both our reviews and our prospects will furnish us with arguments for obedience. Observe,
1. The land which they were now going to take possession of is here described to be a very good land, having every thing in it that was desirable, [[Deuteronomy 8#7,9]].
1. It was *well-watered, like Eden, the garden of the Lord.* It was *a land of brooks of water, of fountains and depths,* which contributed to the fruitfulness of the soil. Perhaps there was a greater plenty of water there now than in Abraham's time, the Canaanites having found and digged wells; so that Israel reaped the fruit of their industry as well as of God's bounty.
2. The ground produced great plenty of all good things, not only for the necessary support, but for the convenience and comfort of human life. In their fathers' land they had bread enough; it was corn land, a land of wheat and barley, where, with the common care and labour of the husbandman, they might eat bread without scarceness. It was a fruitful land, that was never turned into barrenness but for the iniquity of those that dwelt therein. They had not only water enough to quench their thirst, but vines, the fruit whereof was ordained to make glad the heart. And, if they were desirous of dainties, they needed not to send to far countries for them, when their own was so well stocked with fig-trees, and pomegranates, olives of the best kind, and honey, or *date-trees,* as some think it should be read.
3. Even the bowels of its earth were very rich, though it should seem that *silver and gold they had none;* of these the princes of Sheba should bring presents ([[Psalms 72#10]]; [[Psalms 72#15]]); yet they had plenty of those more serviceable metals, iron and brass. Iron-stone and mines of brass were found in their hills. See [[Job 28#2]].
2. These things are mentioned,
1. To show the great difference between that wilderness through which God had led them and the good land into which he was bringing them. Note, Those that bear the inconveniences of an afflicted state with patience and submission, are humbled by them and prove well under them, are best prepared for better circumstances.
2. To show what obligations they lay under to keep God's commandments, both in gratitude for his favours to them and from a regard to their own interest, that the favours might be continued. The only way to keep possession of this good land would be to keep in the way of their duty.
3. To show what a figure it was of good things to come. Whatever others saw, it is probable that Moses in it saw a type of the better country: The gospel church is the New-Testament Canaan, watered with the Spirit in his gifts and graces, planted with the trees of righteousness, bearing the fruits of righteousness. Heaven is the good land, in which there is nothing wanting, and where there is a fulness of joy.
## Cautions Relating to Worldly Prosperity. (b. c. 1451.)
Passage: 10 When thou hast eaten and art full, then thou shalt bless the Lord thy God for the good land which he hath given thee.   11 Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:   12 Lest *when* thou hast eaten and art full, and hast built goodly houses, and dwelt *therein;*   13 And *when* thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;   14 Then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage;   15 Who led thee through that great and terrible wilderness, *wherein were* fiery serpents, and scorpions, and drought, where *there was* no water; who brought thee forth water out of the rock of flint;   16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;   17 And thou say in thine heart, My power and the might of *mine* hand hath gotten me this wealth.   18 But thou shalt remember the Lord thy God: for *it is* he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as *it is* this day.   19 And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish.   20 As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.
Moses, having mentioned the great plenty they would find in the land of Canaan, finds it necessary to caution them against the abuse of that plenty, which was a sin they would be the more prone to now that they came into the vineyard of the Lord, immediately out of a barren desert.
1. He directs them to the duty of a prosperous condition, [[Deuteronomy 8#10]]. They are allowed to eat even to fulness, not to surfeiting no excess; but let them always remember their benefactor, the founder of their feast, and never fail to give thanks after meat: *Then thou shalt bless the Lord thy God.* 1. They must take heed of eating or drinking so much as to indispose themselves for this duty of blessing God, rather aiming to serve God therein with so much the more cheerfulness and enlargement.
2. They must not have any fellowship with those that, when they had eaten and were full, blessed false gods, as the Israelites themselves had done in their worship of the golden calf, [[Exodus 32#6]].
3. Whatever they had the comfort of God must have the glory of. As our Saviour has taught us to bless before we eat ([[Matthew 14#19..20]]), so we are here taught to bless after meat. That is our *Hosannah-- God bless;* this is our *Hallelujah-- Blessed be God. In every thing we must give thanks.* From this law the religious Jews took up a laudable usage of blessing God, not only at their solemn meals, but upon other occasions; if they drank a cup of wine they lifted up their hands and said, *Blessed be he that created the fruit of the vine to make glad the heart.* If they did but smell at a flower, they said, *Blessed be he that made this flower sweet.* 4. When they gave thanks for the fruits of the land they must give thanks for the fruits of the land itself, which was given them by promise From all our comfortable enjoyments we must take occasion to thank God for our comfortable settlements; and I know not but we of this nation have as much reason as they had to give thanks for a good land.
2. He arms them against the temptations of a prosperous condition, and charges them to stand upon their guard against them: "When thou art settled in goodly houses of thy own building," [[Deuteronomy 8#12]] (for though God gave them houses which they builded not, [[Deuteronomy 6#10]], these would not serve them, they must have larger and finer),-- "and when thou hast grown *rich in cattle, in silver, and in gold* ([[Deuteronomy 8#13]]), as Abraham ([[Genesis 13#2]]),-- when *all thou hast is multiplied,*"
1. "Then take heed of pride. Beware *lest then thy heart be lifted up,*" [[Deuteronomy 8#14]]. When the estate rises, the mind is apt to rise with it, in self-conceit, self-complacency, and self-confidence. Let us therefore strive to keep the spirit low in a high condition; humility is both the ease and the ornament of prosperity. Take heed of saying, so much as in thy heart, that proud word, *My power, even the might of my hand, hath gotten me this wealth,* [[Deuteronomy 8#17]]. Note, We must never take the praise of our prosperity to ourselves, nor attribute it to our ingenuity or industry; for bread is not always *to the wise,* nor *riches to men of understanding,* [[Ecclesiastes 9#11]]. It is spiritual idolatry thus to *sacrifice to our own net,* [[Habakkuk 1#16]].
2. "Then take heed of forgetting God." This follows upon the *lifting up on the heart;* for it is *through the pride of the countenance* that the *wicked seek not after God,*[[Psalms 10#4]]. Those that admire themselves despise God.
1. "Forget not thy duty to God." [[Deuteronomy 8#11]]. We forget God if we keep not his commandments; we forget his authority over us, and our obligations to him and expectations from him, if we are not obedient to his laws. When men grow rich they are tempted to think religion a needless thing. They are happy without it, think it a thing below them and too hard upon them. Their dignity forbids them to stoop, and their liberty forbids them to serve. But we are basely ungrateful if the better God is to us the worse we are to him.
2. "Forget not God's former dealings with thee. Thy deliverance out of Egypt, [[Deuteronomy 8#14]]. The provision he made for thee in the wilderness, that great and terrible wilderness." They must never forget the impressions which the horror of that wilderness made upon them; see [[Jeremiah 2#6]], where it is called the very *shadow of death.* There God preserved them from being destroyed by the fiery serpents and scorpions, though sometimes he made use of them for their correction: there he kept them from perishing for want of water, following them with water out of a rock of flint ([[Deuteronomy 8#15]]), out of which (says bishop Patrick) one would rather have expected fire than water. There he fed them with manna, of which before ([[Deuteronomy 8#3]]), taking care to keep them alive, that he might *do them good at their latter end,* [[Deuteronomy 8#16]]. Note, God reserves the best till the last for his Israel. However he may seem to deal hardly with them by the way, he will not fail to do them good at their latter end.
3. "Forget not God's hand in thy present prosperity, [[Deuteronomy 8#18]]. Remember it is he that giveth thee wealth; for he *giveth thee power to get wealth.*" See here how God's giving and our getting are reconciled, and apply it to spiritual wealth. It is our duty to get wisdom, and above all our gettings to get understanding; and yet it is God's grace that gives wisdom, and when we have got it we must not say, It was the might of our hand that got it, but must own it was God that gave us power to get it, and therefore to him we must give the praise and consecrate the use of it. The *blessing of the Lord* on the *hand of the diligent* makes rich both for this world and for the other. He *giveth thee power to get wealth,* not so much to gratify thee, and make thee easy, as that he may establish his covenant. All God's gifts are in pursuance of his promises.
3. He repeats the fair warning he had often given them of the fatal consequences of their apostasy from God, [[Deuteronomy 8#19..20]]. Observe,
1. How he describes the sin; it is forgetting God, and then worshipping other gods. What wickedness will not those fall into that keep thoughts of God out of their minds? And, when once the affections are displaced from God, they will soon be misplaced upon lying vanities.
2. How he denounces wrath and ruin against them for it: "If you do so, *you shall surely perish,* and the power and might of your hands, which you are so proud of, cannot help you. Nay, you shall perish as the nations that are driven out before you. God will make no more account of you, notwithstanding his covenant with you and your relation to him, than he does of them, if you will not be obedient and faithful to him." Those that follow others in sin will certainly follow them to destruction. If we do as sinners do, we must expect to fare as sinners fare.

52
Matthew Henry Commentary/xlm/Deuteronomy/Chapter X.md
View File

@ -1,52 +0,0 @@
Moses having, in the foregoing chapter, reminded them of their own sin, as a reason why they should not depend upon their own righteousness, in this chapter he sets before them God's great mercy to them, notwithstanding their provocations, as a reason why they should be more obedient for the future.
1. He mentions divers tokens of God's favour and reconciliation to them, never to be forgotten.
1. The renewing of the tables of the covenant, [[Deuteronomy 10#1,5]].
2. Giving orders for their progress towards Canaan, [[Deuteronomy 10#6..7]].
3. Choosing the tribe of Levi for his own, [[Deuteronomy 10#8..9]].
4. And continuing the priesthood after the death of Aaron, [[Deuteronomy 10#6]].
5. Owning and accepting the intercession of Moses for them, [[Deuteronomy 10#10..11]].
2. Hence he infers what obligations they lay under to fear, and love, and serve God, which he presses upon them with many motives, [[Deuteronomy 10#12,22]], &c.
## God's Great Kindness to Israel. (b. c. 1451.)
Passage: 1 At that time the Lord said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood.   2 And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark.   3 And I made an ark *of* shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand.   4 And he wrote on the tables, according to the first writing, the ten commandments, which the Lord spake unto you in the mount out of the midst of the fire in the day of the assembly: and the Lord gave them unto me.   5 And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the Lord commanded me.   6 And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead.   7 From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbath, a land of rivers of waters.   8 At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name, unto this day.   9 Wherefore Levi hath no part nor inheritance with his brethren; the Lord *is* his inheritance, according as the Lord thy God promised him.   10 And I stayed in the mount, according to the first time, forty days and forty nights; and the Lord hearkened unto me at that time also, *and* the Lord would not destroy thee.   11 And the Lord said unto me, Arise, take *thy* journey before the people, that they may go in and possess the land, which I sware unto their fathers to give unto them.
There were four things in and by which God showed himself reconciled to Israel and made them truly great and happy, and in which God's goodness took occasion from their badness to make him the more illustrious:--
1. He gave them his law, gave it to them in writing, as a standing pledge of his favour. Though the tables that were first written were broken, because Israel had broken the commandments, and God might justly break the covenant, yet when his anger was turned away the tables were renewed, [[Deuteronomy 10#1..2]]. Note, God's putting his law in our hearts, and writing it in our inward parts, furnish the surest evidence of our reconciliation to God and the best earnest of our happiness in him. Moses is told to hew the tables; for the law prepares the heart by conviction and humiliation for the grace of God, but it is only that grace that then writes the law in it. Moses made *an ark of shittim-wood* ([[Deuteronomy 10#3]]), a plain chest, the same, I suppose, in which the tables were afterwards preserved: but Bezaleel is said to make it ([[Exodus 37#1]]), because he afterwards finished it up and overlaid it with gold. Or Moses is said to make it because, when he went up the second time into the mount, he ordered it to be made by Bezaleel against he came down. And it is observable that for this reason the ark was the first thing that God gave orders about, [[Exodus 25#10]]. And this left an earnest to the congregation that the tables should not miscarry this second time, as they had done the first. God will send his law and gospel to those whose hearts are prepared as arks to receive them. Christ is the ark in which now our salvation is kept safely, that it may not be lost as it was in the first Adam, when he had it in his own hand. Observe,
1. What it was that God wrote on the two tables, the ten commandments ([[Deuteronomy 10#4]]), or *ten words,* intimating in how little a compass they were contained: they were not ten volumes, but ten words: it was the same with the first writing, and both the same that he spoke in the mount. The second edition needed no correction nor amendment, nor did what he wrote differ form what he spoke. The written word is as truly the word of God as that which he spoke to his servants the prophets.
2. What care was taken of it. These two tables, thus engraven, were faithfully laid up in the ark. *And there they be,* said Moses, pointing it is probable towards the sanctuary, [[Deuteronomy 10#5]]. That good thing which was committed to him he transmitted to them, and left it pure and entire in their hands; now let them look to it at their peril. Thus we may say to the rising generation, "God has entrusted us with Bibles, sabbaths, sacraments, &c., as tokens of his presence and favour, and there they be; we lodge them with you," [[2 Timothy 1#13..14]].
2. He led them forward towards Canaan, though they in their hearts turned back towards Egypt, and he might justly have chosen their delusions, [[Deuteronomy 10#6..7]]. He brought them to a land of *rivers of waters,* out of a dry and barren wilderness. Sometimes God supplied their wants by the ordinary course of nature: when that failed, then by miracles; and yet after this, when they were brought into a little distress, we find them distrusting God and murmuring, [[Numbers 20#3..4]].
3. He appointed a standing ministry among them, to deal for them in holy things. At that time when Moses went up a second time to the mount, or soon after, he had orders to separate the tribe of Levi to God, and to his immediate service, they having distinguished themselves by their zeal against the worshippers of the golden calf, [[Deuteronomy 10#8..9]]. The Kohathites carried the ark; they and the other Levites stood *before the Lord,* to minister to him in all the offices of the tabernacle; and the priests, who were of that tribe, were to bless the people. This was a standing ordinance, which had now continued almost forty years, even unto this day; and provision was made for the perpetuating of it by the settled maintenance of that tribe, which was such as gave them great encouragement in their work, and no diversion from it. *The Lord is his inheritance.* Note, A settled ministry is a great blessing to a people, and a special token of God's favour. And, since the particular priests could not continue by reason of death, God showed his care of the people in securing a succession, which Moses takes notice of here, [[Deuteronomy 10#6]]. When *Aaron died,* the priesthood did not die with him, but *Eleazar his son ministered in his stead,* and took care of the ark, in which the tables of stone, those precious stones, were deposited, that they should suffer no damage; there they be, and he has the custody of them. Under the law, a succession in the ministry was kept up, by an entail of the office on a certain tribe and family. But now, under the gospel, when the effusion of the Spirit is more plentiful and powerful, the succession is kept up by the Spirit's operation on men's hearts, qualifying men for, and inclining men to, that work, some in every age, that the name of Israel may not be blotted out.
4. He accepted Moses as an advocate or intercessor for them, and therefore constituted him their prince and leader ([[Deuteronomy 10#10..11]]): *The Lord hearkened to me and said, Arise, go before the people.* It was a mercy to them that they had such a friend, so faithful both to him that appointed him and to those for whom he was appointed. It was fit that he who had saved them from ruin, by his intercession with heaven, should have the conduct and command of them. And herein he was a type of Christ, who, as he ever lives making intercession for us, so he has *all power both in heaven and in earth.*
## Exhortation to Obedience. (b. c. 1451.)
Passage: 12 And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul,   13 To keep the commandments of the Lord, and his statutes, which I command thee this day for thy good?   14 Behold, the heaven and the heaven of heavens *is* the Lord's thy God, the earth *also,* with all that therein *is.*   15 Only the Lord had a delight in thy fathers to love them, and he chose their seed after them, *even* you above all people, as *it is* this day.   16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked.   17 For the Lord your God *is* God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:   18 He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.   19 Love ye therefore the stranger: for ye were strangers in the land of Egypt.   20 Thou shalt fear the Lord thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name.   21 He *is* thy praise, and he *is* thy God, that hath done for thee these great and terrible things, which thine eyes have seen.   22 Thy fathers went down into Egypt with threescore and ten persons; and now the Lord thy God hath made thee as the stars of heaven for multitude.
Here is a most pathetic exhortation to obedience, inferred from the premises, and urged with very powerful arguments and a great deal of persuasive rhetoric. Moses brings it in like an orator, with an appeal to his auditors *And now, Israel, what doth the Lord thy God require of thee?* [[Deuteronomy 10#12]]. Ask what he requires; as David ([[Psalms 116#12]]), *What shall I render?* When we have received mercy from God it becomes us to enquire what returns we shall make to him. Consider what he requires, and you will find it is nothing but what is highly just and reasonable in itself and of unspeakable benefit and advantage to you. Let us see here what he does require, and what abundant reason there is why we should do what he requires.
1. We are here most plainly directed in our duty to God, to our neighbour, and to ourselves.
1. We are here taught our duty to God, both in the dispositions and affections of our souls and in the actions of our lives, our principles and our practices.
1. We must *fear the Lord our God,* [[Deuteronomy 10#12]], and again [[Deuteronomy 10#20]]. We must adore his majesty, acknowledge his authority, stand in awe of his power, and dread his wrath. This is gospel duty, [[Revelation 14#6..7]].
2. We must love him, be well pleased that he is, desire that he may be ours, and delight in the contemplation of him and in communion with him. Fear him as a great God, and our Lord, love him as a good God, and our Father and benefactor.
3. We must walk in his ways, that is, the ways which he has appointed us to walk in. The whole course of our conversation must be conformable to his holy will.
4. We must *serve him* ([[Deuteronomy 10#20]]), *serve him with all our heart and soul* ([[Deuteronomy 10#12]]), devote ourselves to his honour, put ourselves under his government, and lay out ourselves to advance all the interests of his kingdom among men. And we must be hearty and zealous in his service, engage and employ our inward man in his work, and what we do for him we must do cheerfully and with a good will.
5. We must *keep his commandments and his statutes,* [[Deuteronomy 10#13]]. Having given up ourselves to his service, we must make his revealed will our rule in every thing, perform all he prescribes, forbear all the forbids, firmly believing that all the statutes he commands us are for our good. Besides the reward of obedience, which will be our unspeakable gain, there are true honour and pleasure in obedience. It is really for our present good to be meek and humble, chaste and sober, just and charitable, patient and contented; these make us easy, and safe, and pleasant, and truly great.
6. We must give honour to God, in swearing by *his name* ([[Deuteronomy 10#20]]); so give him the honour of his omniscience, his sovereignty, his justice, as well as of his necessary existence. *Swear by his name,* and not by the name of any creature, or false god, whenever an oath for confirmation is called for.
7. To him we must cleave, [[Deuteronomy 10#20]]. Having chosen him for our God, we must faithfully and constantly abide with him and never forsake him. Cleave to him as one we love and delight in, trust and confide in, and from whom we have great expectations.
2. We are here taught our duty to our neighbour ([[Deuteronomy 10#19]]): *Love the stranger;* and, if the stranger, much more our brethren, as ourselves. If the Israelites that were such a peculiar people, so particularly distinguished from all people, must be kind to strangers, much more must we, that are not enclosed in such a pale; we must have a tender concern for all that share with us in the human nature, and *as we have opportunity;* (that is, according to their necessities and our abilities) we must *do good to all men.* Two arguments are here urged to enforce this duty:--
1. God's common providence, which extends itself to all nations of men, they being all *made of one blood.* God *loveth the stranger* ([[Deuteronomy 10#18]]), that is, he gives to all life, and breath, and all things, even to those that are Gentiles, and *strangers to the commonwealth of Israel* and to Israel's God. He knows those perfectly whom we know nothing of. He gives *food and raiment* even to those to whom he has not shown his word and statutes. God's common gifts to mankind oblige us to honour all men. Or the expression denotes the particular care which Providence takes of strangers in distress, which we ought to praise him for ([[Psalms 146#9]], The *Lord preserveth the strangers*), and to imitate him, to serve him, and concur with him therein, being forward to make ourselves instruments in his hand of kindness to strangers.
2. The afflicted condition which the Israelites themselves had been in, when they were strangers in Egypt. Those that have themselves been in distress, and have found mercy with God, should sympathize most feelingly with those that are in the like distress and be ready to show kindness to them. The people of the Jews, notwithstanding these repeated commands given them to be kind to strangers, conceived a rooted antipathy to the Gentiles, whom they looked upon with the utmost disdain, which made them envy the grace of God and the gospel of Christ, and this brought a final ruin upon themselves.
3. We are here taught our duty to ourselves ([[Deuteronomy 10#16]]): *Circumcise the foreskin of your hearts.* that is, "Cast away from you all corrupt affections and inclinations, which hinder you from fearing and loving God. *Mortify the flesh* with the lusts of it. Away with all filthiness and superfluity of naughtiness, which obstruct the free course of the word of God to your hearts. Rest not in the circumcision of the body, which was only the sign, but be circumcised in heart, which is the thing signified." See [[Romans 2#29]]. The command of Christ goes further than this, and obliges us not only to cut off the foreskin of the heart, which may easily be spared, but to cut off the right hand and to pluck out the right eye that is an offence to us; the more spiritual the dispensation is the more spiritual we are obliged to be, and to go the closer in mortifying sin. And *be no more stiff-necked,* as they had been hitherto, [[Deuteronomy 9#24]]. "Be not any longer obstinate against divine commands and corrections, but ready to comply with the will of God in both." The circumcision of the heart makes it ready to yield to God, and draw in his yoke.
2. We are here most pathetically persuaded to our duty. Let but reason rule us, and religion will.
1. Consider the greatness and glory of God, and therefore fear him, and from that principle serve and obey him. What is it that is thought to make a man great, but great honour, power, and possessions? Think then how great the Lord our God is, and greatly to be feared.
1. He has great honour, a name above every name. He is *God of gods,* and *Lord of lords,*[[Deuteronomy 10#17]]. Angels are called *gods,* so are magistrates, and the Gentiles had *gods many, and lords many,* the creatures of their own fancy; but God is infinitely above all these nominal deities. What an absurdity would it be for them to worship other gods when the God to whom they had sworn allegiance was the God of gods!
2. He has great power. He is a *mighty God and terrible* ([[Deuteronomy 10#17]]), *who regardeth not persons.* He has the power of a conqueror, and so he is terrible to those that resist him and rebel against him. He has the power of a judge, and so he is just to all those that appeal to him or appear before him. And it is as much the greatness and honour of a judge to be impartial in his justice, without respect to persons or bribes, as it is to a general to be terrible to the enemy. Our God is both.
3. He has great possessions. Heaven and earth are his ([[Deuteronomy 10#14]]), and all the hosts and stars of both. Therefore he is able to bear us out in his service, and to make up the losses we sustain in discharging our duty to him. And yet therefore he has no need of us, nor any thing we have or can do; we are undone without him, but he is happy without us, which makes the condescensions of his grace, in accepting us and our services, truly admirable. Heaven and earth are his possession, and yet *the Lord's portion is his people.*
2. Consider the goodness and grace of God, and therefore love him, and from that principle serve and obey him. His goodness is his glory as much as his greatness.
1. He is good to all. Whomsoever he finds miserable, to them he will be found merciful: He *executes the judgment of the fatherless and widow,* [[Deuteronomy 10#18]]. It is his honour to help the helpless, and to succour those that most need relief and that men are apt to do injury to, or at least to put a light upon. See [[Psalms 68#4..5]]; [[Psalms 146#7]]; [[Psalms 146#9]].
2. But *truly God is good to Israel* in a special obligations to him: "*He is thy praise, and he is thy God,* [[Deuteronomy 10#21]]. *Therefore* love him and serve him, because of the relation wherein he stands to thee. He is thy God, a God in covenant with thee, and as such he is thy praise," that is
1. "He puts honour upon thee; he is the God in whom, all the day long, thou mayest boast that thou knowest him, and art known of him. If he is thy God, he is thy glory."
2. "He expects honour from thee. *He is thy praise,*" that is "he is the God whom thou art bound to praise; if he has not praise from thee, whence may he expect it?" He *inhabits the praises of Israel.* Consider, *First,* The gracious choice he made of Israel, [[Deuteronomy 10#15]]. "He had a delight in thy fathers, and therefore chose their seed." Not that there was any thing in them to merit his favour, or to recommend them to it, but so it seemed good in his eyes. He would be kind to them, though he had no need of them. *Secondly,* The great things he had done for Israel, [[Deuteronomy 10#21..22]]. He reminds them not only of what they had heard with their ears, and which their fathers had told them of, but of what they had seen with their eyes, and which they must tell their children of, particularly that within a few generations seventy souls (for they were no more when Jacob went down into Egypt) increased to a great nation, *as the stars of heaven for multitude.* And the more they were in number the more praise and service God expected from them; yet it proved, as in the old world, that when they began to multiply they corrupted themselves.

61
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XI.md
View File

@ -1,61 +0,0 @@
With this chapter Moses concludes his preface to the repetition of the statutes and judgments which they must observe to do. He repeats the general charge ([[Deuteronomy 11#1]]), and, having in the close of the foregoing chapter begun to mention the great things God had done among them, in this,
1. He specifies several of the great works God had done before their eyes, [[Deuteronomy 11#2,7]].
2. He sets before them, for the future, life and death, the blessing and the curse, according as they did, or did not, keep God's commandments, that they should certainly prosper if they were obedient, should be blessed with plenty of all good things ([[Deuteronomy 11#8,15]]), and with victory over their enemies, and the enlargement of their coast thereby, [[Deuteronomy 11#22,25]]. But their disobedience would undoubtedly be their ruin, [[Deuteronomy 11#16..17]].
3. He directs them what means to use that they might keep in mind the law of God, [[Deuteronomy 11#18,21]]. And,
4. Concludes all with solemnly charging them to choose which they would have, the blessing or the curse, [[Deuteronomy 11#26,32]], &c.
## Persuasives to Obedience. (b. c. 1451.)
Passage: 1 Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway.   2 And know ye this day: for *I speak* not with your children which have not known, and which have not seen the chastisement of the Lord your God, his greatness, his mighty hand, and his stretched out arm,   3 And his miracles, and his acts, which he did in the midst of Egypt unto Pharaoh the king of Egypt, and unto all his land;   4 And what he did unto the army of Egypt, unto their horses, and to their chariots; how he made the water of the Red sea to overflow them as they pursued after you, and *how* the Lord hath destroyed them unto this day;   5 And what he did unto you in the wilderness, until ye came into this place;   6 And what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben: how the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the substance that *was* in their possession, in the midst of all Israel:   7 But your eyes have seen all the great acts of the Lord which he did.
Because *God has made thee as the stars of heaven for multitude* (so the preceding chapter concludes), *therefore thou shalt love the Lord thy God* (so this begins). Those whom God has built up into families, whose beginning was small, but whose latter end greatly increases, should use that as an argument with themselves why they should serve God. Thou shalt *keep his charge,* that is, the oracles of his word and ordinances of his worship, with which they were entrusted and for which they were accountable. It is a phrase often used concerning the office of the priests and Levites, for all Israel was a kingdom of priests, a holy nation. Observe the connection of these two: *Thou shalt love the Lord* and *keep his charge,* since love will work in obedience, and that only is acceptable obedience which flows from a principle of love. [[1 John 5#3]].
Mention is made of the great and terrible works of God which their *eyes had seen,* [[Deuteronomy 11#7]]. This part of his discourse Moses addresses to the *seniors* among the people, the elders in age; and probably the elders in office were so, and were now his immediate auditors: there were some among them that could remember their deliverance out of Egypt, all above fifty, and to them he speaks this, not to the children, who knew it by hearsay only, [[Deuteronomy 11#2]]. Note, God's mercies to us when we were young we should remember and retain the impressions of when we are old; what our eyes have seen, especially in our early days, has affected us, and should be improved by us long after. They had seen what terrible judgments God had executed upon the enemies of Israel's peace,
1. Upon Pharaoh and the Egyptians that enslaved them. What a fine country was ruined and laid waste by one plague after another, to force Israel's enlargement! [[Deuteronomy 11#3]]. What a fine army was entirely drowned in the Red Sea, to prevent Israel's being re-enslaved! [[Deuteronomy 11#4]]. Thus did he give *Egypt for their ransom,*[[Isaiah 43#3]]. Rather shall that famous kingdom be destroyed than that Israel shall not be delivered.
2. Upon Dathan and Abiram that embroiled them. Remember *what he did in the wilderness* ([[Deuteronomy 11#5]]), by how many necessary *chastisements* (as they are called, [[Deuteronomy 11#2]]) they were kept from ruining themselves, particularly when those daring Reubenites defied the authority of Moses and headed a dangerous rebellion against God himself, which threatened the ruin of a whole nation, and might have ended in that if the divine power had not immediately crushed the rebellion by burying the rebels alive, them and *all that was in their possession,* [[Deuteronomy 11#6]]. What was done against them, though misinterpreted by the disaffected party ([[Numbers 16#41]]), was really done in mercy to Israel. To be saved from the mischiefs of insurrections at home is as great a kindness to a people, and therefore lays them under as strong obligations, as protection from the invasion of enemies abroad.
Passage: 8 Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it;   9 And that ye may prolong *your* days in the land, which the Lord sware unto your fathers to give unto them and to their seed, a land that floweth with milk and honey.   10 For the land, whither thou goest in to possess it, *is* not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst *it* with thy foot, as a garden of herbs:   11 But the land, whither ye go to possess it, *is* a land of hills and valleys, *and* drinketh water of the rain of heaven:   12 A land which the Lord thy God careth for: the eyes of the Lord thy God *are* always upon it, from the beginning of the year even unto the end of the year.   13 And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the Lord your God, and to serve him with all your heart and with all your soul,   14 That I will give *you* the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.   15 And I will send grass in thy fields for thy cattle, that thou mayest eat and be full.   16 Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them;   17 And *then* the Lord's wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and *lest* ye perish quickly from off the good land which the Lord giveth you.
Still Moses urges the same subject, as loth to conclude till he had gained his point. "*If thou wilt enter into life,* if thou wilt enter into Canaan, a type of that life, and find it a good land indeed to thee, *keep the commandments: Keep all the commandments which I command you this day;* love God, and serve him with all your heart."
1. Because this was the way to get and keep possession of the promised land.
1. It was the way to get possession ([[Deuteronomy 11#8]]): *That you may be strong* for war, and so *go in and possess it.* So little did they know either of hardship or hazard in the wars of Canaan that he does not say they should go in and fight for it; no, they had nothing in effect to do but go in and possess it. He does not go about to teach them the art of war, how to draw the bow, and use the sword, and keep ranks, that they might be strong, and go in and possess the land; no, but let them keep God's commandments, and their religion, while they are true to it, will be their strength, and secure their success.
2. It was the way to keep possession ([[Deuteronomy 11#9]]): *That you may prolong your days in this land* that your eye is upon. Sin tends to the shortening of the days of particular persons and to the shortening of the days of a people's prosperity; but obedience will be a lengthening out of their tranquillity.
2. Because the land of Canaan, into which they were going, had a more sensible dependence upon the blessing of heaven than the land of Egypt had, [[Deuteronomy 11#10,12]]. Egypt was a country fruitful enough, but it was all flat, and was watered, not as other countries with rain (it is said of Egypt, [[Zechariah 14#18]], that it *has no rain*), but by the overflowing of the river Nile at a certain season of the year, to the improving of which there was necessary a great deal of the art and labour of the husbandman, so that in Egypt a man must bestow as much cost and pains upon a field as upon a garden of herbs. And this made them the more apt to imagine that the power of their own hands got them this wealth. But the land of Canaan was an uneven country, a land of hills and valleys, which not only gave a more pleasing prospect to the eye, but yielded a greater variety of soils for the several purposes of the husbandman. It was a land that had no great rivers in it, except Jordan, but *drank water of the rain of heaven,* and so,
1. Saved them a great deal of labour. While the Egyptians were ditching and guttering in the fields, up to the knees in mud, to bring water to their land, which otherwise would soon become like the heath in the wilderness, the Israelites could sit in their houses, warm and easy, and leave it to God to water their land with the former and the latter rain, which is called *the river of God* ([[Psalms 65#9]]), perhaps in allusion to, and contempt of, the river of Egypt, which that nation was so proud of. Note, The better God has provided, by our outward condition, for our ease and convenience, the more we should abound in his service: the less we have to do for our bodies the more we should do for God and our souls.
2. So he directed them to look upwards to God, who *giveth us rain from heaven and fruitful seasons* ([[Acts 14#17]]), and promised to be himself as *the dew unto Israel,* [[Hosea 14#5]]. Note,
1. Mercies bring with them the greatest comfort and sweetness when we see them coming from heaven, the immediate gifts of divine Providence.
2. The closer dependence we have upon God the more cheerful we should be in our obedience to him. See how Moses here magnifies the land of Canaan above all other lands, that the *eyes of God were always upon it,* that is, they should be so, to see that nothing was wanting, while they kept close to God and duty; its fruitfulness should be not so much the happy effect of its soil as the immediate fruit of the divine blessing; this may be inferred from its present state, for it is said to be at this day, now that God has departed from it, as barren a spot of ground as perhaps any under heaven. Call it not *Naomi:* call it *Marah.*
3. Because God would certainly bless them with an abundance of all good things if they would love him and serve him ([[Deuteronomy 11#13,15]]): *I will give you the rain of your land in due season,* so that they should neither want it when the ground called for it nor have it in excess; but they should have the former rain, which fell at seed-time, and the latter rain, which fell before the harvest, [[Amos 4#7]]. This represented all the seasonable blessings which God would bestow upon them, especially spiritual comforts, which should come *as the latter and former, rain,* [[Hosea 6#3]]. And the earth thus watered produced,
1. Fruits for the service of man, *corn and wine, and oil,* [[Psalms 104#13,15]].
2. Grass for the cattle, that they also might be serviceable to man, that *he might eat of them and be full,*[[Deuteronomy 11#15]]. Godliness hath here the *promise of the life that now is;* but the favour of God shall put gladness into the heart, more than the increase of corn, and wine, and oil will.
4. Because their revolt from God to idols. would certainly be their ruin: *Take heed that your hearts be not deceived,* [[Deuteronomy 11#16..17]]. All that forsake God to set their affection upon, or pay their devotion to, any creature, will find themselves wretchedly deceived to their own destruction; and this will aggravate it that it was purely for want of taking heed. A little care would have prevented their being imposed upon by the great deceiver. To awaken them to take heed, Moses here tells them plainly that if they should *turn aside to other gods,* 1. They would provoke the wrath of God against them; and *who knows the power of that anger?* 2. Good things would be turned away from them; the heaven would withhold its rain, and then of course the earth would not yield its fruit.
3. Evil things would come upon them; they would perish quickly from off this good land. And the better the land was the more grievous it would be to perish from it. The goodness of the land would not be their security, when the badness of the inhabitants had made them ripe for ruin.
Passage: 18 Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.   19 And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.   20 And thou shalt write them upon the door posts of thine house, and upon thy gates:   21 That your days may be multiplied, and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon the earth.   22 For if ye shall diligently keep all these commandments which I command you, to do them, to love the Lord your God, to walk in all his ways, and to cleave unto him;   23 Then will the Lord drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves.   24 Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be.   25 There shall no man be able to stand before you: *for* the Lord your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as he hath said unto you.
Here,
1. Moses repeats the directions he had given for the guidance and assistance of the people in their obedience, and for the keeping up of religion among them ([[Deuteronomy 11#18,20]]), which is much to the same purport with what we had before, [[Deuteronomy 6#6]], &c. Let us all be directed by the three rules here given:--
1. Let our hearts be filled with the word of God: *Lay up these words in your heart and in your soul.* The heart must be the treasury or store-house in which the word of God must be laid up, to be used upon all occasions. We cannot expect good practices in the conversation, unless there be good thoughts, good affections, and good principles, in the heart.
2. Let our eyes be fixed upon the word of God. "Bind these words for a sign *upon your hand,* which is always in view ([[Isaiah 49#16]]), *and as frontlets between your eyes,* which you cannot avoid the sight of; let them be as ready and familiar to you, and have your eye as constantly upon them, as if they were *written upon your door-posts,* and could not be overlooked either when you go out or when you come in." Thus we must *lay God's judgments before us,* having a constant regard to them, as the guide of our way, as the rule of our work, [[Psalms 119#30]].
3. Let our tongues be employed about the word of God. Let it be the subject of our familiar discourse, wherever we are; especially with our children, who must be taught the service of God, as the one thing needful, much more needful than either the rules of decency or the calling they must live by in this world. Great care and pains must be taken to acquaint children betimes, and to affect them, with the word of God and the wondrous things of his law. Nor will any thing contribute more to the prosperity and perpetuity of religion in a nation than the good education of children: if the seed be holy, it is the substance of a land.
2. He repeats the assurances he had before given them, in God's name, of prosperity and success if they were obedient.
1. They should have a happy settlement, [[Deuteronomy 11#21]]. Their days should be multiplied; and, when they were fulfilled, the days of their children likewise should be many, as the days of heaven, that is, Canaan should be sure to them and their heirs for ever, as long as the world stands, if they did not by their own sin throw themselves out of it.
2. It should not be in the power of their enemies to give them any disturbance, nor make them upon any account uneasy. "If you will *keep God's commandments,* and be careful to do your duty ([[Deuteronomy 11#22]]), God will not only crown the labours of the husbandman with plenty of the fruits of the earth, but he will own and succeed the more glorious undertakings of the men of war. Victory shall attend your arms; which way soever they turn, God will drive out these nations, and put you in possession of their land," [[Deuteronomy 11#23..24]]. Their territories should be enlarged to the utmost extent of the promise, [[Genesis 15#18]]. And all their neighbours should stand in awe of them, [[Deuteronomy 11#25]]. Nothing contributes more to the making of a nation considerable abroad, valuable to its friends and formidable to its enemies, than religion reigning in it; for who can be against those that have God for them? And he is certainly for those that are sincerely for him, [[Proverbs 14#34]].
## The Blessing and the Curse. (b. c. 1451.)
Passage: 26 Behold, I set before you this day a blessing and a curse;   27 A blessing, if ye obey the commandments of the Lord your God, which I command you this day:   28 And a curse, if ye will not obey the commandments of the Lord your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.   29 And it shall come to pass, when the Lord thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal.   30 *Are* they not on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign over against Gilgal, beside the plains of Moreh?   31 For ye shall pass over Jordan to go in to possess the land which the Lord your God giveth you, and ye shall possess it, and dwell therein.   32 And ye shall observe to do all the statutes and judgments which I set before you this day.
Here Moses concludes his general exhortations to obedience; and his management is very affecting, and such as, one would think, should have engaged them for ever to God, and should have left impressions upon them never to be worn out.
1. He sums up all his arguments for obedience in two words, *the blessing and the curse* ([[Deuteronomy 11#26]]), that is, the rewards and the punishments, as they stand in the promises and the threatenings, which are the great sanctions of the law, taking hold of hope and fear, those two handles of the soul, by which it is caught, held, and managed. These two, the blessing and the curse, he set before them, that is,
1. He explained them, that they might know them; he enumerated the particulars contained both in the blessing and in the curse, that they might see the more fully how desirable the blessing was, and how dreadful the curse.
2. He confirmed them, that they might believe them, made it evident to them, by the proofs he produced of his own commission, that the blessing was not a fool's paradise, nor the curse a bugbear, but that both were real declarations of the purpose of God concerning them.
3. He charged them to choose which of these they would have, so fairly does he deal with them, and so far is he from *putting out the eyes of these men,* as he was charged, [[Numbers 16#14]]. They and we are plainly told on what terms we stand with Almighty God.
1. If we be obedient to his laws, we may be sure of a blessing, [[Deuteronomy 11#27]]. But,
2. If we be disobedient, we may be as sure of a curse, [[Deuteronomy 11#28]]. *Say you to the righteous* (for God has said it, and all the world cannot unsay it) that *it shall be well with them: but woe to the wicked, it shall be ill with them.*
2. He appoints a public and solemn proclamation to be made of the blessing and curse which he had set before them, upon the two mountains of Gerizim and Ebal, [[Deuteronomy 11#29..30]]. We have more particular directions for this solemnity in [[Deuteronomy 27#11]], &c., and an account of the performance of it, [[John 8#33]], &c. It was to be done, and was done, immediately upon their coming into Canaan, that when they first took possession of that land they might know upon what terms they stood. The place where this was to be done is particularly described by Moses, though he never saw it, which is one circumstance among many that evidences his divine instructions. It is said be near the *plain,* or *oaks,* or *meadows,* of *Moreh,* which was one of the first places that Abraham came to in Canaan; so that in sending them thither, to hear the blessing and the curse, God reminded them of the promise he made to Abraham in that very place, [[Genesis 12#6..7]]. The mention of this appointment here serves,
1. For the encouragement of their faith in the promise of God, that they should be masters of Canaan quickly. Do it (says Moses) on the other side Jordan ([[Deuteronomy 11#30]]), for you may be confident *you shall pass over Jordan,* [[Deuteronomy 11#31]]. The institution of this service to be done in Canaan was an assurance to them that they should be brought into possession of it, and a token like that which God gave to Moses ([[Exodus 3#12]]): *You shall serve God upon this mountain.* And,
2. It serves for an engagement upon them to be obedient, that they might escape that curse, and obtain that blessing, which, besides what they had already heard, they must shortly be witnesses to the solemn publication of ([[Deuteronomy 11#32]]): "*You shall observe to do the statutes and judgements,* that you may not in that solemnity be witnesses against yourselves."

54
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XII.md
View File

File diff suppressed because one or more lines are too long

45
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XIII.md
View File

@ -1,45 +0,0 @@
Moses is still upon that necessary subject concerning the peril of idolatry. In the close of the foregoing chapter he had cautioned them against the peril that might arise from their predecessors the Canaanites. In this chapter he cautions them against the rise of idolatry from among themselves; they must take heed lest any should draw them to idolatry,
1. By the pretence of prophecy, [[Deuteronomy 13#1,5]].
2. By the pretence of friendship and relation, [[Deuteronomy 13#6,11]].
3. By the pretence of numbers, [[Deuteronomy 13#12,18]]. But in all these cases the temptation must be resolutely resisted and the tempters punished and cut off.
## Cautions Against Idolatry. (b. c. 1451.)
Passage: 1 If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder,   2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them;   3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul.   4 Ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him.   5 And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn *you* away from the Lord your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the Lord thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.
Here is,
1. A very strange supposition, [[Deuteronomy 13#1..2]].
1. It is strange that there should arise any among themselves, especially any pretending to vision and prophecy, who should instigate them to *go and serve other gods.* Was it possible that any who had so much knowledge of the methods of divine revelation as to be able to personate a prophet should yet have so little knowledge of the divine nature and will as to go himself and entice his neighbours *after other gods?* Could an Israelite ever be guilty of such impiety? Could a man of sense ever be guilty of such absurdity? We see it in our own day, and therefore may think it the less strange; multitudes that profess both learning and religion yet exciting both themselves and others, not only to worship God by images, but to give divine honour to saints and angels, which is no better than *going after other gods to serve them;* such is the power of strong delusions.
2. It is yet more strange that the sign or wonder given for the confirmation of this false doctrine should come to pass. Can it be thought that God himself should give any countenance to such a vile proceeding? Did ever a false prophet work a true miracle? It is only supposed here for two reasons:--
1. To strengthen the caution here given against hearkening to such a one. "Though it were possible that he should work a true miracle, yet you must not believe him if he tell you that you must serve other gods, for the divine law against that is certainly perpetual and unalterable." The supposition is like that in [[Galatians 1#8]], *If we, or an angel from heaven, preach any other gospel to you*-- which does not prove it possible that an angel should preach another gospel, but strongly expresses the certainty and perpetuity of that which we have received. So here,
2. It is to fortify them against the danger of impostures and lying wonders ([[2 Thessalonians 2#9]]): "Suppose the credentials he produces be so artfully counterfeited that you cannot discern the cheat, nor disprove them, yet, if they are intended to draw you to the service of other gods, that alone is sufficient to disprove them; no evidence can be admitted against so clear a truth as that of the unity of the Godhead, and so plain a law as that of worshipping the *one only living and true God.*" We cannot suppose that the God of truth should set his seal of miracles to a lie, to so gross a lie as is supposed in that temptation, *Let us go after other gods.* But if it be asked, Why is this false prophet permitted to counterfeit this broad seal? It is answered here ([[Deuteronomy 13#3]]): "*The Lord your God proveth you.* He suffers you to be set upon by such a temptation to try your constancy, that both those that are perfect and those that are false and corrupt may be made manifest. It is to prove you; therefore see that you acquit yourselves well in the trial, and stand your ground."
2. Here is a very necessary charge given in this case,
1. Not to yield to the temptation: "*Thou shalt not hearken to the worlds of that prophet,* [[Deuteronomy 13#3]]. Not only thou shalt not do the thing he tempts thee to, but thou shalt not so much as patiently hear the temptation, but reject it with the utmost disdain and detestation. Such a suggestion as this is not to be so much as parleyed with, but the ear must be stopped against it. *Get thee behind me, Satan.*" Some temptations are so grossly vile that they will not bear a debate, nor may we so much as give them the hearing. What follows ([[Deuteronomy 13#4]]), *You shall walk after the Lord,* may be looked upon,
1. As prescribing a preservative from the temptation: "Keep close to your duty, and you keep out of harm's way. God never leaves us till we leave him." Or,
2. As furnishing us with an answer to the temptation; say, "It is written, *Thou shalt walk after the Lord,* and *cleave unto him;* and therefore what have I to do with idols?"
2. Not to spare the tempter, [[Deuteronomy 13#5]]. That prophet shall be *put to death,* both to punish him for the attempt he has made (the seducer must die, though none were seduced by him-- a design upon the crown is treason) and to prevent his doing further mischief. This is called *putting away the evil.* There is no way of removing the guilt but by removing the guilty; if such a criminal be not punished, those that should punish him make themselves responsible. And thus the *mischief must be put away;* the infection must be kept from spreading by cutting off the gangrened limb, and putting away the mischief-makers. such Dangerous diseases as these must be taken in time.
Passage: 6 If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which *is* as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;   7 *Namely,* of the gods of the people which *are* round about you, nigh unto thee, or far off from thee, from the *one* end of the earth even unto the *other* end of the earth;   8 Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:   9 But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people.   10 And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage.   11 And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.
Further provision is made by this branch of the statute against receiving the infection of idolatry from those that are near and dear to us.
1. It is the policy of the tempter to send his solicitations by the hand of those whom we love, whom we least suspect of any ill design upon us, and whom we are desirous to please and apt to conform ourselves to. The enticement here is supposed to come from a brother or child that are near by nature, from a wife or friend that are near by choice, and are to us *as our own souls,* [[Deuteronomy 13#6]]. Satan tempted Adam by Eve and Christ by Peter. We are therefore concerned to stand upon our guard against a bad proposal when the person that makes it can pretend to an interest in us, that we many never sin against God in compliment to the best friend we have in the world. The temptation is supposed to be private: he will *entice thee secretly,* implying that idolatry is a work of darkness, which dreads the light and covets to be concealed, and in which the sinner promises himself, and the tempter promises him, secrecy and security. Concerning the false gods proposed to be served,
1. The tempter suggests that the worshipping of these gods was the common practice of the world; and, if they limited their adorations to an invisible Deity, they were singular, and like nobody, for these gods were the *gods of the people round about them,* and indeed of all the nations of the earth, [[Deuteronomy 13#7]]. This suggestion draws many away from religion and godliness, that it is an unfashionable thing; and they make their court to the world and the flesh because these are the *gods of the people that are round about them.* 2. Moses suggests, in opposition to this, that it had not been the practice of their ancestors; they are gods which *thou hast not known, thou nor thy fathers.* Those that are born of godly parents, and have been educated in pious exercises, when they are enticed to a vain, loose, careless way of living should remember that those are ways which *they have not known, they nor their fathers.* And will they thus degenerate?
2. It is our duty to prefer God and religion before the best friends we have in the world.
1. We must not, in complaisance to our friends, break God's law ([[Deuteronomy 13#8]]): "*Thou shalt not consent to him.* nor go with him to his idolatrous worship, no, not for company, or curiosity, or to gain a better interest in is affections." It is a general rule, *If sinners entice thee, consent thou not,* [[Proverbs 1#10]].
2. We must not, in compassion to our friends, obstruct the course of God's justice. He that attempts such a thing must not only be looked upon as an enemy, or dangerous person, whom one should be afraid of, and swear the peace against, but as a criminal or traitor, whom, in zeal for our sovereign Lord, his crown and dignity, we are bound to inform against, and cannot conceal without incurring the guilt of a great misprision ([[Deuteronomy 13#9]]): *Thou shalt surely kill him.* By this law the persons enticed were bound to the seducer, and to give evidence against him before the proper judges, that he might suffer the penalty of the law, and that without delay, which the Jews say is here intended in that phrase, as it is in the Hebrew, *killing thou shalt kill him.* Neither the prosecution nor the execution must be deferred; and he that was first in the former must be first in the latter, to show that he stood to his testimony: "*Thy hand shall be first upon him,* to mark him out as an anathema, and then the hands of all the people, to put him away as an accursed thing." The death he must die was that which was looked upon among the Jews as the severest of all deaths. He must be stoned: and his accusation written is that he has sought to thrust thee away, by a kind of violence, *from the Lord thy God,* [[Deuteronomy 13#10]]. Those are certainly our worst enemies that would *thrust us from God,* our best friend; and whatever draws us to sin, separates between us and God, is a design upon our life, and to be resented accordingly, And, lastly, here is the good effect of this necessary execution ([[Deuteronomy 13#11]]): *All Israel shall hear and fear.* They *ought to hear and fear;* for the punishment of crimes committed is designed *in terrorem-- to terrify,* and so to prevent their repetition. And it is to be hoped they will hear and fear, and by the severity of the punishment, especially when it is at the prosecution of a father, a brother, or a friend, will be made to conceive a horror of the sin, as exceedingly sinful, and to be afraid of incurring the like punishment themselves. *Smite the scorner* that sins presumptuously, *and the simple,* that is in danger of sinning carelessly, *will beware.*
Passage: 12 If thou shalt hear *say* in one of thy cities, which the Lord thy God hath given thee to dwell there, saying,   13 *Certain* men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known;   14 Then shalt thou enquire, and make search, and ask diligently; and, behold, *if it be* truth, *and* the thing certain, *that* such abomination is wrought among you;   15 Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that *is* therein, and the cattle thereof, with the edge of the sword.   16 And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the Lord thy God: and it shall be a heap for ever; it shall not be built again.   17 And there shall cleave nought of the cursed thing to thine hand: that the Lord may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers;   18 When thou shalt hearken to the voice of the Lord thy God, to keep all his commandments which I command thee this day, to do *that which is* right in the eyes of the Lord thy God.
Here the case is put of a city revolting from its allegiance to the God of Israel, *and serving other gods.*
1. The crime is supposed to be committed,
1. By one of the cities of Israel, that lay within the jurisdiction of their courts. The church then *judged those only that were within,* [[1 Corinthians 5#12..13]]. And, even when they were ordered to preserve their religion in the first principles of it by fire and sword to propagate it. Those that are born within the allegiance of a prince, if they take up arms against him, are dealt with as traitors, but foreign invaders are not so. The city that is here supposed to have become idolatrous is one that formerly worshipped the true God, but had now withdrawn to other gods, which intimates how great the crime is, and how sore the punishment will be, of those that, *after they have known the way of righteousness, turn aside from it,* [[2 Peter 2#21]].
2. It is supposed to be committed by the generality of the inhabitants of the city, for we may conclude that, if a considerable number did retain their integrity, those only that were guilty were to be destroyed, and the city was to be spared for the sake of the righteous in it; for *will not the Judge of all the earth do right?* No doubt he will.
3. They are supposed to be drawn to idolatry by *certain men, the children of Belial,* men that would endure no yoke (so it signifies), that neither fear God nor regard man, but shake off all restraints of law and conscience, and are perfectly lost to all manner of virtue; these are those that say, "Let us serve other gods," that will not only allow, but will countenance and encourage, our immoralities. Belial is put for *the devil* ([[2 Corinthians 6#15]]), and the children of Belial are his children. These withdraw the inhabitants of the city; for a little of this old leaven, when it is entertained, soon leavens the whole lump.
2. The cause is ordered to be tried with a great deal of care ([[Deuteronomy 13#14]]): *Thou shalt enquire and make search.* They must not proceed upon common fame, or take the information by hearsay, but must examine the proofs, and not give judgment against them unless the evidence was clear and the charge fully made out. God himself, before he destroyed Sodom, is said to have come down to see whether its crimes were according to the clamour, [[Genesis 18#21]]. In judicial processes it is requisite that time, and care, and pains, be taken to find out the truth, and that search be made without any passion, prejudice, or partiality. The Jewish writers say that, though particular persons who were idolaters might be judged by the inferior courts, the defection of a city was to be tried by the great Sanhedrim; and, if it appeared that they were thrust away to idolatry, two learned men were sent to them to admonish and reclaim them. If they repented, all would be well; if not, then all Israel must go up to war against them, to testify their indignation against idolatry and to stop the spreading of the contagion.
3. If the crime were proved, and the criminals were incorrigible, the city was to be wholly destroyed. If there were a few righteous men in it, no doubt they would remove themselves and their families out of such a dangerous place, and then all the inhabitants, men, women, and children, must be put to the sword ([[Deuteronomy 13#15]]), all the spoil of the city, both shop-goods and the furniture of houses, must be brought into the marketplace and burned, and the city itself must be laid in ashes and never built again, [[Deuteronomy 13#16]]. The soldiers are forbidden, upon pain of death, to convert any of the plunder to their own use, [[Deuteronomy 13#17]]. It was a devoted thing, and dangerous to meddle with, as we find in the case of Achan. Now,
1. God enjoins this severity of show what a jealous God he is in the matters of his worship, and how great a crime it is to serve other gods. Let men know that God will not give his glory to another, nor his praise to graven images.
2. He expects that magistrates, having their honour and power from him, should be concerned for his honour, and use their power for *terror to evil doers,* else they bear the sword in vain.
3. The faithful worshippers of the true God must take all occasions to show their just indignation against idolatry, much more against atheism, infidelity, and irreligion.
4. It is here intimated that the best expedient for the turning away of God's anger from a land is to execute justice upon the *wicked of the land* ([[Deuteronomy 13#17]]), that the Lord may *turn from the fierceness of his anger,* which was ready to break out against the whole nation, for the wickedness of that one apostate city. It is promised that, if they would thus root wickedness out of their land, God would multiply them. They might think it impolitic, and against the interest of their nation, to ruin a whole city for a crime relating purely to religion, and that they should be more sparing of the blood of Israelites: "Fear not that" (says Moses), "God will multiply you the more; the body of your nation will lose nothing by the letting out of this corrupt blood." *Lastly,* Though we do not find this law put in execution in all the history of the Jewish church (Gibeah was destroyed, not for idolatry, but immorality), yet for the neglect of the execution of it upon the inferior cities that served idols God himself, by the army of the Chaldeans, put it in execution upon Jerusalem, the head city, which, for is apostasy from God, was utterly destroyed and laid waste, and lay in ruins seventy years. Though idolaters may escape punishment from men (nor is this law in the letter of it binding now, under the gospel), yet the Lord our God will not suffer them to escape his righteous judgements. The New Testament speaks of communion with idolaters as a sin which, above any other, *provokes the Lord to jealousy,* and dares him as if we were *stronger than he,* [[1 Corinthians 10#21..22]].

44
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XIV.md
View File

@ -1,44 +0,0 @@
Moses in this chapter teaches them,
1. To distinguish themselves from their neighbours by a singularity,
1. In their mourning, [[Deuteronomy 14#1..2]].
2. In their meat, [[Deuteronomy 14#3,21]].
2. To devote themselves unto God, and, in token of that, to give him his dues out of their estates, the yearly tithe, and that every third year, for the maintenance of their religious feasts, the Levites, and the poor, [[Deuteronomy 14#22,29]], &c.
## What Might Be Eaten, and What Not. (b. c. 1451.)
Passage: 1 Ye *are* the children of the Lord your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.   2 For thou *art* a holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that *are* upon the earth.   3 Thou shalt not eat any abominable thing.   4 These *are* the beasts which ye shall eat: the ox, the sheep, and the goat,   5 The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois.   6 And every beast that parteth the hoof, and cleaveth the cleft into two claws, *and* cheweth the cud among the beasts, that ye shall eat.   7 Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; *as* the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; *therefore* they *are* unclean unto you.   8 And the swine, because it divideth the hoof, yet cheweth not the cud, it *is* unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase.   9 These ye shall eat of all that *are* in the waters: all that have fins and scales shall ye eat:   10 And whatsoever hath not fins and scales ye may not eat; it *is* unclean unto you.   11 *Of* all clean birds ye shall eat.   12 But these *are they* of which ye shall not eat: the eagle, and the ossifrage, and the ospray,   13 And the glede, and the kite, and the vulture after his kind,   14 And every raven after his kind,   15 And the owl, and the night hawk, and the cuckow, and the hawk after his kind,   16 The little owl, and the great owl, and the swan,   17 And the pelican, and the gier eagle, and the cormorant,   18 And the stork, and the heron after her kind, and the lapwing, and the bat.   19 And every creeping thing that flieth *is* unclean unto you: they shall not be eaten.   20 *But of* all clean fowls ye may eat.   21 Ye shall not eat *of* any thing that dieth of itself: thou shalt give it unto the stranger that *is* in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou *art* a holy people unto the Lord thy God. Thou shalt not seethe a kid in his mother's milk.
Moses here tells the people of Israel,
1. How God had dignified them, as a peculiar people, with three distinguishing privileges, which were their honour, and figures of those spiritual blessings in heavenly things with which God has in Christ blessed us.
1. Here is election: *The Lord hath chosen thee,* [[Deuteronomy 14#2]]. Not for their own merit, nor for any good works foreseen, but because he would magnify the riches of his power and grace among them. He did not choose them because they were by their own dedication and subjection a peculiar people to him above other nations, but he chose them that they might be so by his grace; and thus were believers chosen, [[Ephesians 1#4]].
2. Here is adoption ([[Deuteronomy 14#1]]): "*You are the children of the Lord your God,* formed by him into a people, owned by him as his people, nay, his family, *a people near unto him,* nearer than any other." *Israel is my son, my first-born;* not because he needed children, but because they were orphans, and needed a father. Every Israelite is indeed a child of God, a partaker of his nature and favour, his love and blessing *Behold what manner of love the Father has bestowed upon us!* 3. Here is sanctification ([[Deuteronomy 14#2]]): "*Thou art a holy people,* separated and set apart for God, devoted to his service, designed for his praise, governed by a holy law, graced by a holy tabernacle, and the holy ordinances relating to it." God's people are under the strongest obligations to be holy, and, if they are holy, are indebted to the grace of God that makes them so. The Lord has set them apart for himself, and qualified them for his service and the enjoyment of him, and so has made them holy to himself.
2. How they ought to distinguish themselves by a sober singularity from all the nations that were about them. And, God having thus advanced them, let not them debase themselves by admitting the superstitious customs of idolaters, and, by making themselves like them, put themselves upon the level with them. *Be you the children of the Lord your God;* so the Seventy read it, as a command, that is, "Carry yourselves as becomes the children of God, and do nothing to disgrace the honour and forfeit the privileges of the relation." In two things particularly they must distinguish themselves:--
1. In their mourning: *You shall not cut yourselves,* [[Deuteronomy 14#1]]. This forbids (as some think), not only their cutting themselves at their funerals, either to express their grief or with their own blood to appease the infernal deities, but their wounding and mangling themselves in the worship of their gods, as Baal's prophets did ([[1 Kings 18#28]]), or their marking themselves by incisions in their flesh for such and such deities, which in them, above any, would be an inexcusable crime, who in the sign of circumcision bore about with them in their bodies the marks of the Lord Jehovah. So that,
1. They are forbidden to deform or hurt their own bodies upon any account. Methinks this is like a parent's change to his little children, that are foolish, careless, and wilful, and are apt to play with knives: *Children, you shall not cut yourselves.* This is the intention of those commands which oblige us to deny ourselves; the true meaning of them, if we understood them aright, would appear to be, *Do yourselves no harm.* And this also is the design of those providences which most cross us, to remove from us those things by which we are in danger of doing ourselves harm. Knives are taken from us, lest we should cut ourselves. Those that are dedicated to God as a holy people must do nothing to disfigure themselves; the body is for the Lord, and is to be used accordingly.
2. They are forbidden to disturb and afflict their own minds with inordinate grief for the loss of near and dear relations: "You shall not express or exasperate your sorrow, even upon the most mournful occasions, by cutting yourselves, and making baldness between your eyes, like men enraged, or resolvedly hardened in sorrow for the dead, as those that have no hope," [[1 Thessalonians 4#13]]. It is an excellent passage which Mr. Ainsworth here quotes from one of the Jewish writers, who understands this as a law against immoderate grief for the death of our relations. *If your father* (for instance) *die, you shall not cut yourselves,* that is, *you shall not sorrow more than is meet, for you are not fatherless, you have a Father, who is great, living, and permanent, even the holy blessed God,* whose children you are, [[Deuteronomy 14#1]]. *But an infidel* (says he), *when his father dies, hath no father that can help him in time of need; for he hath said to a stock, Thou art my father, and to a stone, Thou hast brought me forth* ([[Jeremiah 2#27]]); *therefore he weeps, cuts himself, and makes himself bald.* We that have a God to hope in, and a heaven to hope for, must bear up ourselves with that hope under every burden of this kind.
2. They must be singular in their meat. Observe,
1. Many sorts of flesh which were wholesome enough, and which other people did commonly eat, they must religiously abstain from as unclean. This law we had before [[Leviticus 11#2]], where it was largely opened. It seems plainly, by the connection here, to be intended as a mark of peculiarity; for their observance of it would cause them to be taken notice of in all mixed companies as a separate people, and would preserve them from mingling themselves with, and conforming themselves to, their idolatrous neighbours.
1. Concerning beasts, here is a more particular enumeration of those which they were allowed to eat then was in Leviticus, to show that they had no reason to complain of their being restrained from eating swines' flesh, and hares, and rabbits (which were all that were then forbidden, but are now commonly used), when they were allowed so great a variety, not only of that which we call butcher's meat ([[Deuteronomy 14#4]]), which alone was offered in sacrifice, but of venison, which they had great plenty of in Canaan, *the hart, and the roe-buck, and the fallow deer* ([[Deuteronomy 14#5]]), which, though never brought to God's altar, was allowed them at their own table. See [[Deuteronomy 12#22]]. When of all these (as Adam of *every tree of the garden*) they might freely eat, those were inexcusable who, to gratify a perverse appetite, or (as should seem) in honour of their idols, and in participation of their idolatrous sacrifices, *ate swines' flesh, and had broth of abominable things* (made so by this law) *in their vessels,* [[Isaiah 65#4]].
2. Concerning fish there is only one general rule given, that whatsoever had not fins and scales (as shell-fish and eels, besides leeches and other animals in the water that are not proper food) was *unclean and forbidden,* [[Deuteronomy 14#9..10]].
3. No general rule is given concerning fowl, but those are particularly mentioned that were to be unclean to them, and there are few or none of them which are here forbidden that are now commonly eaten; and whatsoever is not expressly forbidden is allowed, [[Deuteronomy 14#11,20]]. *Of all clean fowls you may eat.*
4. They are further forbidden, *First,* To eat the flesh of any creature that died of itself, because the blood was not separated from it, and, besides the ceremonial uncleanness which it lay under (from [[Leviticus 11#39]]), it is not wholesome food, nor ordinarily used among us, except by the poor. *Secondly,* To *seethe a kid in its mother's milk,* either to gratify their own luxury, supposing it a dainty bit, or in conformity to some superstitious custom of the heathen. The Chaldee paraphrasts read it, *Thou shalt not eat flesh-- meats and milk-- meats together;* and so it would forbid the use of butter as sauce to any flesh.
2. Now as to all these precepts concerning their food,
1. It is plain in the law itself that they belonged only to the Jews, and were not moral, nor of perpetual use, because not of universal obligation; for what they might not eat themselves they might give to a stranger, a proselyte of the gate, that had renounced idolatry, and therefore was permitted to live among them, though not circumcised; or they might sell it to an alien, a mere Gentile, that came into their country for trade, but might not settle it, [[Deuteronomy 14#21]]. They might feed upon that which an Israelite might not touch, which is a plain instance of their peculiarity, and their being a holy people.
2. It is plain in the gospel that they are now antiquated and repealed. For *every creature of God is good, and nothing now to be refused,* or *called common and unclean,* [[1 Timothy 4#4]].
## Tithes for Feasting and Charity. (b. c. 1451.)
Passage: 22 Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.   23 And thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the Lord thy God always.   24 And if the way be too long for thee, so that thou art not able to carry it; *or* if the place be too far from thee, which the Lord thy God shall choose to set his name there, when the Lord thy God hath blessed thee:   25 Then shalt thou turn *it* into money, and bind up the money in thine hand, and shalt go unto the place which the Lord thy God shall choose:   26 And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the Lord thy God, and thou shalt rejoice, thou, and thine household,   27 And the Levite that *is* within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee.   28 At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay *it* up within thy gates:   29 And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which *are* within thy gates, shall come, and shall eat and be satisfied; that the Lord thy God may bless thee in all the work of thine hand which thou doest.
We have here a part of the statute concerning tithes. The productions of the ground were twice tithed, so that, putting both together, a fifth part was devoted to God out of their increase, and only four parts of five were for their own common use; and they could not but own they paid an easy rent, especially since God's part was disposed of to their own benefit and advantage. The first tithe was for the maintenance of their Levites, who taught them the good knowledge of God, and ministered to them in holy things; this is supposed as anciently due, and is entailed upon the Levites as an inheritance, by that law, [[Numbers 18#24]], &c. But it is the second tithe that is here spoken of, which was to be taken out of the remainder when the Levites had had theirs.
1. They are here charged to separate it, and set it apart for God: *Thou shalt truly tithe all the increase of they seed,* [[Deuteronomy 14#22]]. The Levites took care of their own, but the separating of this was left to the owners themselves, the law encouraging them to be honest by reposing a confidence in them, and so trying their fear of God. They are commanded to tithe *truly,* that is, to be sure to do it, and to do it faithfully and carefully, that God's part might not be diminished either with design or by oversight. Note, We must be sure to give God his full dues out of our estates; for, being but stewards of them, it is required that we be faithful, as those that must give account.
2. They are here directed how to dispose of it when they had separated it. Let every man lay by as God prospers him and gives him success, and then let him lay out in pious uses as God gives him opportunity; and it will be the easier to lay out, and the proportion will be more satisfying, when first we have laid by. This second tithe may be disposed of,
1. In works of piety, for the first two years after the year of release. They must bring it up, either in kind or in the full value of it, to the place of the sanctuary, and there must spend it in holy feasting before the Lord. If they could do it with any convenience, they must bring it in kind ([[Deuteronomy 14#23]]); but, if not, they might turn it into money ([[Deuteronomy 14#24..25]]), and that money must be laid out in something to feast upon before the Lord. The comfortable cheerful using of what God has given us, with temperance and sobriety, is really the honouring of God with it. Contentment, holy joy, and thankfulness, make every meal a religious feast. The end of this law we have ([[Deuteronomy 14#23]]): *That thou mayest learn to fear the Lord thy God always;* it was to keep them right and firm to their religion,
1. By acquainting them with the sanctuary, the holy things, and the solemn services that were there performed. What they read the appointment of their Bibles, it would do them good to see the observance of in the tabernacle; it would make a deeper impression upon them, which would keep them out of the snares of the idolatrous customs. Note, It will have a good influence upon our constancy in religion *never to forsake the assembling of ourselves together,*[[Hebrews 10#25]]. By the comfort of the communion of saints, we may be kept to our communion with God.
2. By using them to the most pleasant and delightful services of religion. Let them *rejoice before the Lord, that they may learn to fear him always.* The more pleasure we find in the ways of religion the more likely we shall be to persevere in those ways. One thing they must remember in their pious entertainments-- to bid their Levites welcome to them. Thou shalt not *forsake the Levites* ([[Deuteronomy 14#27]]): "Let him never be a stranger to thy table, especially when thou eatest before the Lord."
2. Every third year this tithe must be disposed of at home in works of charity ([[Deuteronomy 14#28..29]]): *Lay it up within they own gates,* and let it be given to the poor, who, knowing the provision this law had made for them, no doubt would come to seek it; and, that they might make the poor familiar to them and not disdain their company, they are here directed to welcome them to their houses. "Thither let them come, and eat and be satisfied." In this charitable distribution of the second tithe they must have an eye to the poor ministers and add to their encouragement by entertaining them, then to poor strangers (not only for the supply of their necessities, but to put a respect upon them, and so to invite them to turn proselytes), and then to the fatherless and widow, who, though perhaps they might have a competent maintenance left them, yet could not be supposed to live so plentifully and comfortably as they had done in months past, and therefore they were to countenance them, and help to make them easy by inviting them to this entertainment. God has a particular care for widows and fatherless, and he requires that we should have the same. It is his honour, and will be ours, to help the helpless. And if we thus serve God, and do good with what we have, it is promised here that the Lord our God will *bless us in all the work of our hand.* Note,
1. The blessing of God is all in all to our outward prosperity, and, without that blessing, the work of our hands which we do will bring nothing to pass.
2. The way to obtain that blessing is to be diligent and charitable. The blessing descends upon the working hand: "Except not that God should bless thee in thy idleness and love of ease, but in all the work of thy hand." It is the hand of the diligent, with the blessing of God upon it, that makes rich, [[Proverbs 10#4]]; [[Proverbs 10#22]]. And it descends upon the giving hand; he that thus scatters certainly increases, and the liberal soul will be made fat. It is an undoubted truth, though little believed, that to be charitable to the poor, and to be free and generous in the support of religion and any good work, is the surest and safest way of thriving. What is lent to the Lord will be repaid with abundant interest. See [[Ezekiel 44#30]].

45
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XIX.md
View File

@ -1,45 +0,0 @@
The laws which Moses had hitherto been repeating and urging mostly concerned the acts of religion and devotion towards God; but here he comes more fully to press the duties of righteousness between man and man. This chapter relates,
1. To the sixth commandment, "Thou shalt not kill," [[Deuteronomy 19#1,13]].
2. To the eighth commandment, "Thou shalt not steal," [[Deuteronomy 19#14]].
3. To the ninth commandment, "Thou shalt not bear false witness," [[Deuteronomy 19#15,21]], &c.
## The Cities of Refuge. (b. c. 1451.)
Passage: 1 When the Lord thy God hath cut off the nations, whose land the Lord thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses;   2 Thou shalt separate three cities for thee in the midst of thy land, which the Lord thy God giveth thee to possess it.   3 Thou shalt prepare thee a way, and divide the coasts of thy land, which the Lord thy God giveth thee to inherit, into three parts, that every slayer may flee thither.   4 And this *is* the case of the slayer, which shall flee thither, that he may live: Whoso killeth his neighbour ignorantly, whom he hated not in time past;   5 As when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of those cities, and live:   6 Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he *was* not worthy of death, inasmuch as he hated him not in time past.   7 Wherefore I command thee, saying, Thou shalt separate three cities for thee.   8 And if the Lord thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers;   9 If thou shalt keep all these commandments to do them, which I command thee this day, to love the Lord thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three:   10 That innocent blood be not shed in thy land, which the Lord thy God giveth thee *for* an inheritance, and *so* blood be upon thee.   11 But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities:   12 Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die.   13 Thine eye shall not pity him, but thou shalt put away *the guilt of* innocent blood from Israel, that it may go well with thee.
It was one of the precepts given to the sons of Noah that *whoso sheddeth man's blood by man shall his blood be shed,* that is, by the avenger of blood, [[Genesis 9#6]]. Now here we have the law settled between blood and blood, between the blood of the murdered and the blood of the murderer, and effectual provision made,
1. That the cities of refuge should be a protection to him that slew another casually, so that he should not die for that as a crime which was not his voluntary act, but only his unhappiness. The appointment of these cities of refuge we had before ([[Exodus 21#13]]), and the law laid down concerning them at large, [[Numbers 35#10,15]], &c. It is here repeated, and direction is given concerning three things:--
1. The appointing of three cities in Canaan for this purpose. Moses had already appointed three on that side Jordan which he saw the conquest of; and now he bids them, when they should be settled in the other part of the country, to appoint three more, [[Deuteronomy 19#1,3]]; [[Deuteronomy 19#7]]. The country was to be divided into three districts, as near by as might be equal, and a city of refuge in the centre of each so that every corner of the land might have one within reach. Thus Christ is not a refuge at a distance, which we must ascend to heaven or go down to the deep for, but the word is nigh us, and Christ in the word, [[Romans 10#8]]. The gospel brings salvation *to our door,* and there it knocks for admission. To make the flight of the delinquent the more easy, the way must be prepared that led to the city of refuge. Probably they had causeways or street-ways leading to those cities, and the Jews say that the magistrates of Israel, upon one certain day in the year, sent out messengers to see that those roads were in good repair, and they were to remove stumbling-blocks, mend bridges that were broken, and, where two ways met, they were to set up a Mercurial post, with a finger to point the right way, on which was engraven in great letters, *Miklat, Miklat-- Refuge, Refuge.* In allusion to this, gospel ministers are to show people the way to Christ, and to assist and direct them in flying by faith to him for refuge. They must be ready to remove their prejudices, and help them over their difficulties. And, blessed be God, *the way of holiness,* to all that seek it faithfully, is a highway so plain that *the wayfaring men, though fools, shall not err therein.*
2. The use to be made of these cities, [[Deuteronomy 19#4,6]].
1. It is supposed that it might so happen that a man might be the death of his neighbour without any design upon him either from a sudden passion or malice prepense, but purely by accident, as by the flying off of an axe-head, which is the instance here given, with which every case of this kind was to be compared, and by it adjudged. See how human life lies exposed daily, and what deaths we are often in, and what need therefore we have to be always ready, our souls being continually in our hands. How are the sons of men *snared in an evil time, when it falls suddenly upon them!*[[Ecclesiastes 9#12]]. An evil time indeed it is when this happens not only to the slain but to the slayer.
2. It is supposed that the relations of the person slain would be forward to avenge the blood, in affection to their friend and in zeal for public justice. Though the law did not allow the avenging of any other affront or injury with death, yet the avenger of blood, the blood of a relation, shall have great allowances made for the heat of his heart upon such a provocation as that, and his killing only, should not be accounted murder if he did it before he got to the city of refuge, though it is owned he was not worthy of death. Thus would God possess people with a great horror and dread of the sin of murder: if mere chance-medley did thus expose a man, surely he that wilfully does violence to the blood of any person, whether from an old grudge or upon a sudden provocation, must flee to the pit, and *let no man stay him* ([[Proverbs 28#17]]); yet the New Testament represents the sin of murder as more heinous and more dangerous than even this law does. [[1 John 3#15]], *You know that no murderer has eternal life abiding in him.*
3. It is provided that, if an avenger of blood should be so unreasonable as to demand satisfaction for blood shed by accident only, then the city of refuge should protect the slayer. Sins of ignorance indeed do expose us to the wrath of God, but there is relief provided, if by faith and repentance we make use of it. Paul that had been a persecutor obtained mercy, because he did it ignorantly; and Christ prayed for his crucifiers, *Father, forgive them, for they know not what they do.*
3. The appointing of three cities more for this use in case God should hereafter enlarge their territories and the dominion of their religion, that all those places which came under the government of the law of Moses in other instances might enjoy the benefit of that law in this instance, [[Deuteronomy 19#8,10]]. Here is,
1. An intimation of God's gracious intention to enlarge their coast, as he had promised to their fathers, if they did not by their disobedience forfeit the promise, the condition of which is here carefully repeated, that, if it were not performed, the reproach might lie upon them, and not on God. He promised to give it, *if thou shalt keep all these commandments;* not otherwise.
2. A direction to them to appoint three cities more in their new conquests, which, the number intimates, should be as large as their first conquests were; wherever the border of Israel went this privilege must attend it, that *innocent blood be not shed,* [[Deuteronomy 19#10]]. Though God is the saviour and preserver of all men, and has a tender regard to all lives, yet the blood of Israelites is in a particular manner precious to him, [[Psalms 72#14]]. The learned Ainsworth observes that the Jewish writers themselves own that, the condition not being performed, the promise of the enlarging of their coast was never fulfilled; so that there was no occasion for ever adding these three cities of refuge; yet the holy blessed God (say they) *did not command it in vain, for in the days of Messiah the prince* three other cities shall be added to these six: they expect it to be fulfilled in the letter, but we know that in Christ it has its spiritual accomplishment, for the borders of the gospel Israel are enlarged according to the promise, and in Christ, *the Lord our righteousness,* refuge is provided for those that by faith flee to him.
2. It is provided that the cities of refuge should be no sanctuary or shelter to a wilful murderer, but even thence he should be fetched, and delivered to the avenger of blood, [[Deuteronomy 19#11,13]].
1. This shows that wilful murder must never be protected by the civil magistrate; he bears the sword of justice in vain if he suffers those to escape the edge of it that lie under the guilt of blood, which he by office is the avenger of. During the dominion of the papacy in our own land, before the Reformation, there were some churches and religious houses (as they called them) that were made sanctuaries for the protection of all sorts of criminals that fled to them, wilful murderers not excepted, so that (as Stamford says, in his *Pleas of the Crown, lib.*
2. *c.* xxxviii.) the government follows not Moses but Romulus, and it was not till about the latter end of Henry VIII's time that this privilege of sanctuary for wilful murder was taken away, when in that, as in other cases, the word of God came to be regarded more than the dictates of the see of Rome. And some have thought it would be a completing of that instance of reformation if the benefit of clergy were taken away for man-slaughter, that is, the killing of a man upon a small provocation, since this law allowed refuge only in case of that which our law calls chance-medley.
2. It may be alluded to to show that in Jesus Christ there is no refuge for presumptuous sinners, that *go on still in their trespasses.* If we thus *sin wilfully,* sin and go on in it, there *remains no sacrifice,* [[Hebrews 10#26]]. Those that flee to Christ from their sins shall be safe in him, but not those that expect to be sheltered by him in their sins. Salvation itself cannot save such: divine justice will fetch them even from the city of refuge, the protection of which they are not entitled to.
## False Witnesses. (b. c. 1451.)
Passage: 14 Thou shalt not remove thy neighbour's landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the Lord thy God giveth thee to possess it.   15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.   16 If a false witness rise up against any man to testify against him *that which is* wrong;   17 Then both the men, between whom the controversy *is,* shall stand before the Lord, before the priests and the judges, which shall be in those days;   18 And the judges shall make diligent inquisition: and, behold, *if* the witness *be* a false witness, *and* hath testified falsely against his brother;   19 Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you.   20 And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you.   21 And thine eye shall not pity; *but* life *shall go* for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Here is a statute for the preventing of frauds and perjuries; for the divine law takes care of men's rights and properties, and has made a hedge about them. Such a friend is it to human society and men's civil interest.
1. A law against frauds, [[Deuteronomy 19#14]].
1. Here is an implicit direction given to the first planters of Canaan to fix land-marks, according to the distribution of the land to the several tribes and families by lot. Note, It is the will of God that every one should know his own, and that all good means should be used to prevent encroachments and the doing and suffering of wrong. When right is settled, care must be taken that it be not afterwards unsettled, and that, if possible, no occasion of dispute may arise.
2. An express law to posterity not to remove those land-marks which were thus fixed at first, by which a man secretly got that to himself which was his neighbour's. This, without doubt, is a moral precept, and still binding, and to us it forbids,
1. The invading of any man's right, and taking to ourselves that which is not our own, by any fraudulent arts or practices, as by forging, concealing, destroying, or altering deeds and writings (which are our land-marks, to which appeals are made), or by shifting hedges, meer-stones, and boundaries. Though the land-marks were set by the hand of man, yet he was a thief and a robber by the law of God that removed them. Let every man be content with his own lot, and just to his neighbours, and then we shall have no land-marks removed.
2. It forbids the sowing of discord among neighbours, and doing any thing to occasion strife and law-suits, which is done (and it is very ill done) by confounding those things which should determine disputes and decide controversies. And,
3. It forbids breaking in upon the settled order and constitution of civil government, and the altering of ancient usages without just cause. This law supports the honour of prescriptions. *Consuetudo facit jus-- Custom is to be held as law.*
2. A law against perjuries, which enacts two things:--
1. That a single witness should never be admitted to give evidence in a criminal cause, so as that sentence should be passed upon his testimony, [[Deuteronomy 19#15]]. This law we had before, [[Numbers 35#30]], and in this book, [[Deuteronomy 17#6]]. This was enacted in favour to the prisoner, whose life and honour should not lie at the mercy of a particular person that had a pique against him, and for caution to the accuser not to say that which he could not corroborate by the testimony of another. It is a just shame which this law puts upon mankind as false and not to be trusted; every man is by it suspected: and it is the honour of God's grace that the record he has given concerning his Son is confirmed both in heaven and in earth by *three witnesses,* [[1 John 5#7]]. *Let God be true and every man a liar,* [[Romans 3#4]].
2. That a false witness should incur the same punishment which was to have been inflicted upon the person he accused. *If two, or three,* or many witnesses, concurred in a false testimony, they were all liable to be prosecuted upon this law.
2. The person wronged or brought into peril by the false testimony is supposed to be the appellant, [[Deuteronomy 19#17]]. And yet if the person were put to death upon the evidence, and afterwards it appeared to be false, any other person, or the judges themselves, *ex officio-- by virtue of their office,* might call the false witness to account.
3. Causes of this kind, having more than ordinary difficulty in them, were to be brought before the supreme court, *The priests and judges,* who are said to be *before the Lord,* because, as other judges sat in the gates of their cities, so these at the gate of the sanctuary, [[Deuteronomy 17#12]].
4. There must be great care in the trial, [[Deuteronomy 19#18]]. A diligent inquisition must be made into the characters of the persons, and all the circumstances of the case, which must be compared, that the truth might be found out, which, where it is thus faithfully and impartially enquired into, Providence, it may be hoped, will particularly advance the discovery of.
5. If it appeared that a man had knowingly and maliciously borne false witness against his neighbour, though the mischief he designed him thereby was not effected, he must undergo the same penalty which his evidence would have brought his neighbour under, [[Deuteronomy 19#19]]. *Nec lex est justior ulla-- Nor could any law be more just.* If the crime he accused his neighbour of was to be punished with death, the false witness must be put to death; if with stripes, he must be beaten; if with a pecuniary mulct, he was to be fined the sum. And because to those who considered not the heinousness of the crime, and the necessity of making this provision against it, it might seem hard to punish a man so severely for a few words' speaking, especially when no mischief did actually follow, it is added: *Thy eye shall not pity,* [[Deuteronomy 19#21]]. No man needs to be more merciful than God. The benefit that will accrue to the public from this severity will abundantly recompense it: *Those that remain shall hear and fear,* [[Deuteronomy 19#20]]. Such exemplary punishments will be warnings to others not to attempt any such mischief, when they see how he that *made the pit and digged it has fallen into the ditch which he made.*

45
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XV.md
View File

@ -1,45 +0,0 @@
In this chapter Moses gives orders,
1. Concerning the release of debts, every seventh year ([[Deuteronomy 15#1,6]]), with a caution that this should be no hindrance to charitable lending, [[Deuteronomy 15#7,11]].
2. Concerning the release of servants after seven years' service, [[Deuteronomy 15#12,18]].
3. Concerning the sanctification of the firstlings of cattle to God, [[Deuteronomy 15#19,23]], &c.
## The Year of Release. (b. c. 1451.)
Passage: 1 At the end of *every* seven years thou shalt make a release.   2 And this *is* the manner of the release: Every creditor that lendeth *ought* unto his neighbour shall release *it;* he shall not exact *it* of his neighbour, or of his brother; because it is called the Lord's release.   3 Of a foreigner thou mayest exact *it again:* but *that* which is thine with thy brother thine hand shall release;   4 Save when there shall be no poor among you; for the Lord shall greatly bless thee in the land which the Lord thy God giveth thee *for* an inheritance to possess it:   5 Only if thou carefully hearken unto the voice of the Lord thy God, to observe to do all these commandments which I command thee this day.   6 For the Lord thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee.   7 If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:   8 But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, *in that* which he wanteth.   9 Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee.   10 Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.   11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.
Here is,
1. A law for the relief of poor debtors, such (we may suppose) as were insolvent. Every seventh year was a year of release, in which the ground rested from being tilled and servants were discharged from their services; and, among other acts of grace, this was one, that those who had borrowed money, and had not been able to pay it before, should this year be released from it; and though, if they were able, they were afterwards bound in conscience to repay it, yet thenceforth the creditor should never recover it by law. Many good expositors think it only forbids the exacting of the debt in the year of release, because, no harvest being gathered in that year, it could not be expected that men should pay their debts then, but that afterwards it might be sued for and recovered: so that the release did not extinguish the debt, but only stayed the process for a time. But others think it was a release of the debt for ever, and this seems more probable, yet under certain limitations expressed or implied. It is supposed ([[Deuteronomy 15#3]]) that the debtor was an Israelite (an alien could not take the benefit of this law) and that he was poor ([[Deuteronomy 15#4]]), that he did not borrow for trade or purchase, but for the subsistence of his family, and that now he could not pay it without reducing himself to poverty and coming under a necessity of seeking relief in other countries, which might be his temptation to revolt from God. The law is not that the creditor shall not receive the debt if the debtor, or his friends for him, can pay it; but he shall not exact it by a legal process. The reasons of this law are,
1. To put an honour upon the sabbatical year: *Because it is called the Lord's release,*[[Deuteronomy 15#2]]. That was God's year for their land, as the weekly sabbath was God's day for themselves, their servants, and cattle; and, as by the resting of their ground, so by the release of their debts, God would teach them to depend upon his providence. This year of release typified the grace of the gospel, in which is proclaimed the acceptable year of the Lord, and by which we obtain the release of our debts, that is, the pardon of our sins, and we are taught to forgive injuries, as we are and hope to be forgiven of God.
2. It was to prevent the falling of any Israelite into extreme poverty: so the margin reads ([[Deuteronomy 15#4]]), *To the end there shall be no poor among you,* none miserably and scandalously poor, to the reproach of their nation and religion, the reputation of which they ought to preserve.
3. God's security is here given by a divine promise that, whatever they lost by their poor debtors, it should be made up to them in the blessing of God upon all they had and did, [[Deuteronomy 15#4,6]]. Let them take care to do their duty, and then God would bless them with such great increase that what they might lose by bad debts, if they generously remitted them, should not be missed out of their stock at the year's end. Not only, *the Lord shall bless thee* ([[Deuteronomy 15#4]]), but he *doth bless thee,* [[Deuteronomy 15#6]]. It is altogether inexcusable if, though God had given us abundance, so that we have not only enough but to spare, yet we are rigorous and server in our demands from our poor brethren; for our abundance should be the supply of their wants, that at least there may not be such an inequality as is between two extremes, [[2 Corinthians 8#14]]. They must also consider that their land was God's gift to them, that all their increase was the fruit of God's blessing upon them, and therefore they were bound in duty to him to use and dispose of their estates as he should order and direct them. And, *lastly,* If they would remit what little sums they had lent to their poor brethren, it is promised that they should be able to lend great sums to their rich neighbours, *even to many nations* ([[Deuteronomy 15#6]]), and should be enriched by those loans. Thus the nations should become subject to them, and dependent on them, as *the borrower is servant to the lender,* [[Proverbs 22#7]]. To be able to lend, and not to have need to borrow, we must look upon as a great mercy, and a good reason why we should do good with what we have, lest we provoke God to turn the scales.
2. Here is a law in favour of poor borrowers, that they might not suffer damage by the former law. Men would be apt to argue, *If the case of a man be so with his debtor* that if the debt be not paid before the year of release it shall be lost, it were better not to lend. "No," says this branch of the statute, "thou shalt not think such a thought."
1. It is taken for granted that there would be poor among them, who would have occasion to borrow ([[Deuteronomy 15#7]]), and that there would never cease to be some such objects of charity ([[Deuteronomy 15#7]]), and that there would never cease to be some such objects of charity ([[Deuteronomy 15#11]]): *The poor shall never cease out of thy land,* though not such as were reduced to extreme poverty, yet such as would be behind-hand, and would have occasion to borrow; of such poor he here speaks, and such we have always with us, so that a charitable disposition may soon find a charitable occasion.
2. In such a case we are here commanded to lend or give, according to our ability and the necessity of the case: *Thou shalt not harden thy heart, nor shut thy hand,* [[Deuteronomy 15#7]]. If the hand be shut, it is a sign the heart is hardened; for, *if the clouds were full of rain, they would empty themselves,* [[Ecclesiastes 11#3]]. Bowels of compassion would produce liberal distributions, [[James 2#15..16]]. Thou shalt not only stretch out thy hand to him to reach him something, but thou shalt *open thy hand wide unto him,* to *lend him sufficient,* [[Deuteronomy 15#8]]. Sometimes there is as much charity in prudent lending as in giving, as it obliges the borrower to industry and honesty and may put him into a way of helping himself. We are sometimes tempted to think, when an object of charity presents itself, we may choose whether we will give any thing or nothing, little or much; whereas it is here an express precept ([[Deuteronomy 15#11]]), *I command thee,* not only to give, but to *open thy hand wide,* to give liberally.
3. Here is a caveat against that objection which might arise against charitable lending from the foregoing law for the release of debts ([[Deuteronomy 15#9]]): *Beware that there be not a thought,* a covetous ill-natured thought, *in thy Belial heart, "The year of release is at hand,* and therefore I will not lend what I must then be sure to lose;" lest thy poor brother, whom thou refusest to lend to, complain to God, and it will be a sin, a great sin, to thee. Note,
1. The law is spiritual and lays a restraint upon the thoughts of the heart. We mistake if we think thoughts are free from the divine cognizance and check.
2. That is a wicked heart indeed that raises evil thoughts from the good law of God, as theirs did who, because God had obliged them to the charity of forgiving, denied the charity of giving.
3. We must carefully watch against all those secret suggestions which would divert us from our duty or discourage us in it. Those that would keep from the act of sin must keep out of their minds the very thought of sin.
4. When we have an occasion of charitable lending, if we cannot trust the borrower, we must trust God, and lend, hoping for nothing again in this world, but expecting it will be recompensed in the resurrection of the just, [[Luke 6#35]]; [[Luke 14#14]].
5. It is a dreadful thing to have the cry of the poor against us, for God has his ear open to that cry, and, in compassion to them, will be sue to reckon with those that deal hardly with them.
6. That which we think is our prudence often proves sin to us; he that refused to lend because the year of release was at hand thought he did wisely, and that men would *praise him as doing well for himself,*[[Psalms 49#18]]. But he is here told that he did wickedly, and that God would condemn him as doing ill to his brother; and we are sure that the *judgment of God is according to truth,* and that what he says is sin to us will certainly be ruin to us if it be not repented of.
3. Here is a command to give cheerfully whatever we give in charity: "*Thy heart shall not be grieved when thou givest,* [[Deuteronomy 15#10]]. Be not loth to part with thy money on so good an account, nor think it lost; grudge not a kindness to they brother; and distrust not the providence of God, as if thou shouldest want that thyself which thou givest in charity; but, on the contrary, let it be a pleasure and a satisfaction of soul to thee to think that thou art honouring God with thy substance, doing good, making thy brother easy, and laying up for thyself a good security for the time to come. What thou doest do freely, for God *loves a cheerful giver,*" [[2 Corinthians 9#7]].
4. Here is a promise of a recompence in this life: "*For this thing the Lord thy God shall bless thee.*" Covetous people say "Giving undoes us;" no, giving cheerfully in charity will enrich us, it will *fill the barns with plenty* ([[Proverbs 3#10]]) and the soul with true comfort, [[Isaiah 58#10..11]].
Passage:   12 *And* if thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee.   13 And when thou sendest him out free from thee, thou shalt not let him go away empty:   14 Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: *of that* wherewith the Lord thy God hath blessed thee thou shalt give unto him.   15 And thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee: therefore I command thee this thing to day.   16 And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee;   17 Then thou shalt take an awl, and thrust *it* through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise.   18 It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double hired servant *to thee,* in serving thee six years: and the Lord thy God shall bless thee in all that thou doest.
Here is,
1. A repetition of the law that had been given concerning Hebrew servants who had sold themselves for servants, or were sold by their parents through extreme poverty, or were sold by the court of judgment for some crime committed. The law was,
1. That they should serve but six years, and in the seventh should go out free, [[Deuteronomy 15#12]]. Compare [[Exodus 21#2]]. And, if the year of jubilee happened before they served out their time, that would be their discharge. God's Israel were a free people, and must not be compelled to perpetual slavery; thus are God's spiritual Israel called unto liberty.
2. That if, when their six years' service had expired, they had no mind to go out free, but would rather continue in service, as having less care, though taking more pains, than their masters, in this case they must lay themselves under an obligation to serve for ever, that is, for life, by having *their ears bored to the door-posts,* [[Deuteronomy 15#16..17]]. Compare [[Exodus 21#6]]. If hereby a man disgraced himself with some, as of a mean and servile spirit, that had not a due sense of the honour and pleasure of liberty, yet, we may suppose, with others he got reputation, as of a quiet contented spirit, humble, and diligent, and loving, and not *given to change.*
2. Here is an addition to this law, requiring them to put some small stock into their servants' hands to set up with for themselves, when they sent them out of their service, [[Deuteronomy 15#13..14]]. It was to be supposed that they had nothing of their own, and that their friends had little or nothing for them, else they else they would have been redeemed before they were discharged by law; they had no wages for their service, and all they got by their labour was their masters', so that their liberty would do them little good, having nothing to begin the world with; therefore their masters are here commanded to furnish them liberally with corn and cattle. No certain measure is prescribed: that is left to the generosity of the master, who probably would have respect to the servant's merit and necessity; but the Jewish writers say, "He could not give less than the value of thirty shekels of silver, but as much more as he pleased" The maid-servants, though they were not to have their ears bored if they were disposed to stay, yet, if they went out free, they were to have a gratuity given them; for to this those words refer, *Unto thy maid-servant thou shalt do likewise,* [[Deuteronomy 15#17]]. The reasons for this are taken from the law of gratitude. They must do it,
1. In gratitude to God, who had not only brought them out of Egypt ([[Deuteronomy 15#15]]), but brought them out greatly enriched with the spoils of the Egyptians. Let them not send their servants out empty, for they were not sent empty out of the house of bondage. God's tender care of us and kindness to us oblige us to be careful of, and kind to, those that have a dependence upon us. Thus we must *render according to the benefit done unto us.* 2. In gratitude to their servants, [[Deuteronomy 15#18]]. "Grudge not to give him a little out of thy abundance, for *he has been worth a double hired servant unto thee.* The days of the hireling at most were but three years ([[Isaiah 16#14]]), but he has served thee six years, and, unlike the hired servant, without any wages." Masters and landlords ought to consider what need they have of, and what ease and advantage they have by, their servants and tenants, and should not only be just but kind to them. To these reasons it is added, as before in this chapter ([[Deuteronomy 15#4]]; [[Deuteronomy 15#6]]; [[Deuteronomy 15#10]]), *The Lord thy God shall bless thee.* Then we may expect family blessings, the springs of family-prosperity, when we make conscience of our duty to our family-relations.
Passage: 19 All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the Lord thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep.   20 Thou shalt eat *it* before the Lord thy God year by year in the place which the Lord shall choose, thou and thy household.   21 And if there be *any* blemish therein, *as if it be* lame, or blind, *or have* any ill blemish, thou shalt not sacrifice it unto the Lord thy God.   22 Thou shalt eat it within thy gates: the unclean and the clean *person shall eat it* alike, as the roebuck, and as the hart.   23 Only thou shalt not eat the blood thereof; thou shalt pour it upon the ground as water.
Here is,
1. A repetition of the law concerning the firstlings of their cattle, that, if they were males, they were to be *sanctified to the Lord* ([[Deuteronomy 15#19]]), in remembrance of, and in thankfulness for, the sparing of the first-born of Israel, when the first-born of the Egyptians, both of man and beast, were slain by the destroying angel ([[Exodus 13#2]]; [[Exodus 13#15]]); on the eighth day it was to be given to God ( [[Exodus 22#30]]), and to be divided between the priest and the altar, [[Numbers 18#17..18]].
2. An addition to that law, for the further explication of it, directing them what to do with the firstlings,
1. That were females: "Thou shalt *do no work with the* female *firstlings of the cow,* nor shear those of the sheep" ([[Deuteronomy 15#19]]); of them the learned bishop Patrick understands it. Though the female firstlings were not so entirely sanctified to God as the males, nor so early as at eight days old, yet they were not to be converted by the owners to their own use as the other cattle, but must be offered to God as peace-offerings, or used in a religious feast, at the year's end, [[Deuteronomy 15#20]]. *Thou shalt eat it before the Lord thy God,* as directed [[Deuteronomy 12#18]].
2. But what must they do with that which was blemished, ill-blemished? [[Deuteronomy 15#21]]. Were it male or female, it must not be brought near the sanctuary, nor used either for sacrifice or for holy feasting, for it would not be fit to honour God with, nor to typify Christ, who is a *Lamb without blemish;* yet it must not be reared, but killed and eaten at their own houses as common food ([[Deuteronomy 15#22]]), only they must be sure *not to eat it with the blood,* [[Deuteronomy 15#23]]. The frequent repetition of this caution intimates what need the people had of it, and what stress God laid upon it. What a mercy it is that we are not under this yoke! We are not dieted as they were; we make no difference between a first calf, or lamb, and the rest that follow. Let us therefore realize the gospel meaning of this law, devoting ourselves and the first of our time and strength to God, as a kind of first-fruits of his creatures, and using all our comforts and enjoyments to his praise and under the direction of his law, as we have them all by his gift.

38
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XVI.md
View File

@ -1,38 +0,0 @@
In this chapter we have,
1. A repetition of the laws concerning the three yearly feasts; in particular, that of the passover, [[Deuteronomy 16#1,8]]. That of pentecost, [[Deuteronomy 16#9,12]]. That of tabernacles, [[Deuteronomy 16#13,15]]. And the general law concerning the people's attendance on them, [[Deuteronomy 16#16..17]].
2. The institution of an inferior magistracy, and general rules of justice given to those that were called into office, [[Deuteronomy 16#18,20]].
3. A caveat against groves and images, [[Deuteronomy 16#21..22]].
## Yearly Release. (b. c. 1451.)
Passage: 1 Observe the month of Abib, and keep the passover unto the Lord thy God: for in the month of Abib the Lord thy God brought thee forth out of Egypt by night.   2 Thou shalt therefore sacrifice the passover unto the Lord thy God, of the flock and the herd, in the place which the Lord shall choose to place his name there.   3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, *even* the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.   4 And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there *any thing* of the flesh, which thou sacrificedst the first day at even, remain all night until the morning.   5 Thou mayest not sacrifice the passover within any of thy gates, which the Lord thy God giveth thee:   6 But at the place which the Lord thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.   7 And thou shalt roast and eat *it* in the place which the Lord thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.   8 Six days thou shalt eat unleavened bread: and on the seventh day *shall be* a solemn assembly to the Lord thy God: thou shalt do no work *therein.*   9 Seven weeks shalt thou number unto thee: begin to number the seven weeks from *such time as* thou beginnest *to put* the sickle to the corn.   10 And thou shalt keep the feast of weeks unto the Lord thy God with a tribute of a freewill offering of thine hand, which thou shalt give *unto the Lord thy God,* according as the Lord thy God hath blessed thee:   11 And thou shalt rejoice before the Lord thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that *is* within thy gates, and the stranger, and the fatherless, and the widow, that *are* among you, in the place which the Lord thy God hath chosen to place his name there.   12 And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.   13 Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:   14 And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that *are* within thy gates.   15 Seven days shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall choose: because the Lord thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice.   16 Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the Lord empty:   17 Every man *shall give* as he is able, according to the blessing of the Lord thy God which he hath given thee.
Much of the communion between God and his people Israel was kept up, and a face of religion preserved in the nation, by the three yearly feasts, the institution of which, and the laws concerning them, we have several times met with already; and here they are repeated.
1. The law of the passover, so great a solemnity that it made the whole month, in the midst of which it was placed, considerable: *Observe the month Abib,* [[Deuteronomy 16#1]]. Though one week only of this month was to be kept as a festival, yet their preparations before must be so solemn, and their reflections upon it and improvements of it afterwards so serious, as to amount to an observance of the whole month. The month of Abib, or of *new fruits,* as the Chaldee translates it, answers to our March (or part of March and part of April), and was by a special order from God, in remembrance of the deliverance of Israel out of Egypt, made the *beginning of their year* ([[Exodus 12#2]]), which before was reckoned to begin in September. This month they were to keep the passover, in remembrance of their being *brought out of Egypt by night,*[[Deuteronomy 16#1]]. The Chaldee paraphrasts expound it, "Because they came out of Egypt by daylight," there being an express order that they should not stir out of their doors till morning, [[Exodus 12#22]]. One of them expounds it thus: "*He brought thee out of Egypt,* and did wonders *by night.*" The other, "and thou shalt eat the passover *by night.*" The laws concerning it are,
1. That they must be sure to sacrifice the passover in the place that God should choose ([[Deuteronomy 16#2]]), and in no other place, [[Deuteronomy 16#5,7]]. The passover was itself a sacrifice; hence Christ, as our passover, is said to be *sacrificed for us* ([[1 Corinthians 5#7]]), and many other sacrifices were offered during the seven days of the feast ([[Numbers 28#19]], &c.), which are included here, for they are said to be sacrificed *of the flock and the herd,* whereas the passover itself was only of the flock, either a lamb or a kid: now no sacrifice was accepted but from the altar that sanctified it; it was therefore necessary that they should go up to the place of the altar, for, though the paschal lamb was entirely eaten by the owners, yet it must be killed in the court, the blood sprinkled, and the inwards burned upon the altar. By confining them to the appointed rule, from which they would have been apt to vary, and to introduce foolish inventions of their own, had they been permitted to offer these sacrifices within their own gates, from under the inspection of the priests. They were also hereby directed to have their eye up unto God in the solemnity, and the *desire of their hearts towards the remembrance of his name,* being appointed to attend where he had chosen *to place his name,* [[Deuteronomy 16#2]]; [[Deuteronomy 16#6]]. But, when the solemnity was over, they might *turn and go unto their tents,*[[Deuteronomy 16#7]]. Some think that they might, if they pleased, return the very morning after the paschal lamb was killed and eaten, the priests and Levites being sufficient to carry on the rest of the week's work; but the first day of the seven is so far from being the day of their dispersion that it is expressly appointed for a *holy convocation* ([[Leviticus 23#7]]; [[Numbers 28#18]]); therefore we must take it as Jonathan's paraphrase expounds it, *in the morning after the end of the feast thou shalt go to thy cities.* And it was the practice to keep together the whole week, [[2 Chronicles 35#17]].
2. That they must eat unleavened bread for seven days, and no leavened bread must be seen in all their coasts, [[Deuteronomy 16#3..4]]; [[Deuteronomy 16#8]]. The bread they were confined to is here called *bread of affliction,* because neither grateful to the taste nor easy of digestion, and therefore proper to signify the heaviness of their spirits in their bondage and to keep in remembrance the haste in which they came out, the case being so urgent that they could not stay for the leavening of the bread they took with them for their march. The Jewish writers tell us that the custom at the passover supper was that the master of the family broke this unleavened bread, and gave to every one a piece of it, saying, *This is* (that is, this signifies, represents, or commemorates, which explains that saying of our Saviour, *This is my body*) *the bread of affliction which your fathers did eat in the land of Egypt.* The gospel meaning of this feast of unleavened bread the apostle gives us, [[1 Corinthians 5#7]]. *Christ our passover being sacrificed for us,* and we having participated in the blessed fruits of that sacrifice to our comfort, *let us keep the feast* in a holy conversation, free from *the leaven of malice* towards our brethren and hypocrisy towards God, and *with the unleavened bread of sincerity* and love. *Lastly,* Observe, concerning the passover, for what end it was instituted: "*That thou mayest remember the day when thou camest forth out of Egypt,* not only on the day of the passover, or during the seven days of the feast, but *all the days of thy life* ([[Deuteronomy 16#3]]), as a constant inducement to obedience." Thus we celebrate the memorial of Christ's death at certain times, that we may remember it at all times, as a reason why we should *live to him that died for us and rose again.*
2. Seven weeks after the passover the feast of pentecost was to be observed, concerning which they are here directed,
1. Whence to number their seven weeks, *from the time thou beginnest to put the sickle to the corn* ([[Deuteronomy 16#9]]), that is, from the morrow after the first day of the feast of unleavened bread, for on that day (though it is probable the people did not begin their harvest till the feast was ended) messengers were sent to reap a sheaf of barley, which was to be offered to God as the first-fruits, [[Leviticus 23#10]]. Some think it implies a particular care which Providence would take of their land with respect to the weather, that their harvest should be always ripe and ready for the sickle just at the same time.
2. How they were to keep this feast.
1. They must *bring an offering unto God,* [[Deuteronomy 16#10]]. It is here called a *tribute of a free-will-offering.* It was required of them as a tribute to their Sovereign Lord and owner, under whom they held all they had; and yet because the law did not determine the *quantum,* but it was left to every man's generosity to bring what he chose, and whatever he brought he must give cheerfully, it is therefore called a *free-will offering.* It was a grateful acknowledgment of the goodness of God to them in the mercies of these corn-harvests now finished, and therefore must be *according as God had blessed them.* Where God sows plentifully he expects to reap accordingly.
2. They must rejoice before God, [[Deuteronomy 16#11]]. Holy joy is the heart and soul of thankful praises, which are as the language and expression of holy joy. They must rejoice in their receivings from God, and in their returns of service and sacrifice to him; our duty must be our delight as well as our enjoyments. They must have their very servants to rejoice with them, "for remember ([[Deuteronomy 16#12]]) that *thou wast a bond-man,* and wouldest have been very thankful if thy taskmasters would have given thee some time and cause for rejoicing; and thy God did bring thee out to keep a feast with gladness; therefore be pleasant with thy servants, and make them easy." And, it should seem, those general words, *thou shalt observe and do these statutes,* are added here for a particular reason, because this feast was kept in remembrance of the giving of the law upon Mount Sinai, fifty days after they came out of Egypt; now the best way of expressing our thankfulness to God for his favour to us in giving us his law is to *observe and do according to the precepts* of it.
3. They must keep the feast of tabernacles, [[Deuteronomy 16#13,15]]. Here is no repetition of the law concerning the sacrifices that were to be offered in great abundance at this feast (which we had at large, [[Numbers 29#12]], &c.), because the care of these belonged to the priests and Levites, who had not so much need of a repetition as the people had, and because the spiritual part of the service, which consisted in holy joy, was most pleasing to God, and was to be the perpetual duty of a gospel conversation, of which this feast was typical. Observe what stress is laid upon it here: *Thou shalt rejoice in thy feast* ([[Deuteronomy 16#14]]), *and, because the Lord shall bless thee, thou shalt surely rejoice,* [[Deuteronomy 16#15]]. Note,
1. It is the will of God that his people should be a cheerful people. If those that were under the law must rejoice before God, much more must we that are under the grace of the gospel, which makes it our duty, not only as here to rejoice in our feasts, but to *rejoice evermore, to rejoice in the Lord always.* 2. When we rejoice in God ourselves we should do what we can to assist others also to rejoice in him, by comforting the mourners and supplying the necessitous, that even *the stranger, the fatherless, and the widow may rejoice with us.* See [[Job 29#13]].
3. We must rejoice in God, not only because of what we have received and are receiving from him daily, but because of what he has promised, and we expect to receive yet further from him: because *he shall bless thee,* therefore *thou shalt rejoice.* Those that make God their joy may *rejoice in hope,* for he is faithful that has promised.
4. The laws concerning the three solemn feasts are summed up ([[Deuteronomy 16#16..17]]), as often before, [[Exodus 23#16]]; [[Exodus 34#23]]. The general commands concerning them are,
1. That all the males must then make their personal appearance before God, that by their frequent meeting to worship God, at the same place, and by the same rule, they might be kept faithful and constant to that holy religion which was established among them.
2. That none must appear before God empty, but every man must bring some offering or other, in token of a dependence upon God and gratitude to him. And God was not unreasonable in his demands; let every man but give as he was able, and no more was expected. The same is still the rule of charity, [[1 Corinthians 16#2]]. Those that give to their power shall be accepted, but those that give beyond their power are accounted worthy of double honour ([[2 Corinthians 8#3]]), as the poor widow that gave *all she had,* [[Luke 21#4]].
Passage: 18 Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment.   19 Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous.   20 That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee.   21 Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God, which thou shalt make thee.   22 Neither shalt thou set thee up *any* image; which the Lord thy God hateth.
Here is,
1. Care taken for the due administration of justice among them, that controversies might be determined, matters in variance adjusted, the injured redressed, and the injurious punished. While they were encamped in the wilderness, they had *judges and officers* according to their numbers, rulers of thousands and hundreds, [[]]. When they came to Canaan, they must have them according to their towns and cities, in all their gates; for the courts of judgment sat in the gates. Now,
1. Here is a commission given to these inferior magistrates: "Judges to try and pass sentence, and officers to execute their sentences, shalt thou make thee." However the persons were pitched upon, whether by the nomination of their sovereign or by the election of the people, *the power were ordained of God,* [[Romans 13#1]]. And it was a great mercy to the people thus to have justice brought to their doors, that it might be more expeditious and less expensive, a blessing which we of this nation ought to be very thankful for. Pursuant to this law, besides the great sanhedrim that sat at the sanctuary, consisting of seventy elders and a president, there was in the larger cities, such as had in them above 120 families, a court of twenty-three judges, in the smaller cities a court of three judges. See this law revived by Jehoshaphat, [[2 Chronicles 19#5]]; [[2 Chronicles 19#8]].
2. Here is a command given to these magistrates to do justice in the execution of the trust reposed in them. Better not judge at all than not judge with just judgment, according to the direction of the law and the evidence of the fact.
1. The judges are here cautioned not to do wrong to any ([[Deuteronomy 16#19]]), nor to take any gifts, which would tempt them to do wrong. This law had been given before, [[Exodus 23#8]].
2. They are charged to do justice to all: "*That which is altogether just shalt thou follow,* [[Deuteronomy 16#20]]. Adhere to the principles of justice, act by the rules of justice, countenance the demands of justice, imitate the patterns of justice, and pursue with resolution that which appears to be just. *Justice, justice, shalt thou follow.*" This is that which the magistrate is to have in his eye, on this he must be intent, and to this all personal regards must be sacrificed, to do *right to all* and *wrong to none.*
2. Care taken for the preventing of all conformity to the idolatrous customs of the heathen, [[Deuteronomy 16#21..22]]. They must not only not join with the idolaters in their worships, not visit their groves, nor bow before the images which they had set up, but,
1. They must not plant a grove, nor so much as a tree, near God's altar lest they should make it look like the altars of the false gods. They made groves the places of their worship either to make it secret (but that which is true and good desires the light rather), or to make it solemn, but the worship of the true God has enough in itself to make it so and needs not the advantage of such a circumstance.
2. They must not set up any image, statue, or pillar, to the honour of God, for it is a thing which the Lord hates; nothing belies or reproaches him more, or tends more to corrupt and debauch the minds of men, than representing and worshipping by an image that God who is an infinite and eternal Spirit.

64
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XVII.md
View File

@ -1,64 +0,0 @@
The charge of this chapter is,
1. Concerning the purity and perfection of all those animals that were offered in sacrifice, [[Deuteronomy 17#1]].
2. Concerning the punishment of those that worshipped idols, [[Deuteronomy 17#2,7]].
3. Concerning appeals from the inferior courts to the great sanhedrim, [[Deuteronomy 17#8,13]].
4. Concerning the choice and duty of a king, [[Deuteronomy 17#14,20]], &c.
## The Punishment of Idolatry. (b. c. 1451.)
Passage: 1 Thou shalt not sacrifice unto the Lord thy God *any* bullock, or sheep, wherein is blemish, *or* any evilfavouredness: for that *is* an abomination unto the Lord thy God.   2 If there be found among you, within any of thy gates which the Lord thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the Lord thy God, in transgressing his covenant,   3 And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;   4 And it be told thee, and thou hast heard *of it,* and enquired diligently, and, behold, *it be* true, *and* the thing certain, *that* such abomination is wrought in Israel:   5 Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, *even* that man or that woman, and shalt stone them with stones, till they die.   6 At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; *but* at the mouth of one witness he shall not be put to death.   7 The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.
Here is,
1. A law for preserving the honour of God's worship, by providing that no creature that had any blemish should be offered in sacrifice to him, [[Deuteronomy 17#1]]. This caveat we have often met with: *Thou shalt not sacrifice that which has any blemish,* which renders it unsightly, or *any evil matter or thing* (as the following word night better be rendered), any sickness or weakness, though not discernible at first view; it is an abomination to God. God is the best of beings, and therefore whatsoever he is served with ought to be the best in its kind. And the Old-Testament sacrifices in a special manner must be so, because they were types of Christ, who is a *Lamb without blemish or spot* ([[1 Peter 1#19]]), perfectly pure from all sin and all appearance of it. In the latter times of the Jewish church, when by the captivity in Babylon they were cured of idolatry, yet they were charged with profaneness in the breach of this law, with *offering the blind, and the lame, and the sick for sacrifice,* [[Malachi 1#8]].
2. A law for the punishing of those that worshipped false gods. It was made a capital crime to seduce others to idolatry ([[Deuteronomy 13#1,18]]), here it is made no less to be seduced. If the *blind thus mislead the blind, both must fall into the ditch.* Thus God would possess them with a dread of that sin, which they must conclude exceedingly sinful when so many sanguinary laws were made against it, and would deter those from it that would not otherwise be persuaded against it; and yet the law, which works death, proved ineffectual. See here,
1. What the crime was against which this law was levelled, serving or worshipping other gods, [[Deuteronomy 17#3]]. That which was the most ancient and plausible idolatry is specified, worshipping the sun, moon, and stars; and, if that was so detestable a thing, much more was it so to worship stocks and stones, or the representations of mean and contemptible animals. Of this it is said,
1. That it is what God had not commanded. He had again and again forbidden it; but it is thus expressed to intimate that, if there had been no more against it, this had been enough (for in the worship of God his institution and appointment must be our rule and warrant), and that God never commanded his worshippers to debase themselves so far as to do homage to their fellow-creatures: had God commanded them to do it, they might justly have complained of it as a reproach and disparagement to them; yet, when he has forbidden it, they will, from a spirit of contradiction, put this indignity upon themselves.
2. That it is *wickedness in the sight of God,*[[Deuteronomy 17#2]]. Be it ever so industriously concealed, he sees it, and, be it ever so ingeniously palliated, he hates it: it is a sin in itself exceedingly heinous, and the highest affront that can be offered to Almighty God.
3. That it is a transgression of the covenant. It was on this condition that God took them to be his peculiar people, that they should serve and worship him only as their God, so that if they gave to any other the honour which was due to him alone that covenant was void, and all the benefit of it forfeited. Other sins were transgressions of the command, but this was a transgression of the covenant. It was spiritual adultery, which breaks them marriage bond.
4. That it is abomination in Israel, [[Deuteronomy 17#4]]. Idolatry was bad enough in any, but it was particularly abominable in Israel, a people so blessed with peculiar discoveries of the will and favour of the only true and living God.
2. How it must be tried. Upon information given of it, or any ground of suspicion that any person whatsoever, man or woman, had served other gods,
1. Enquiry must be made, [[Deuteronomy 17#4]]. Though it appears not certain at first, it may afterwards upon search appear so; and, if it can possibly be discovered, it must not be unpunished; if not, yet the very enquiry concerning it would possess the country with a dread of it.
2. Evidence must be given in, [[Deuteronomy 17#6]]. How heinous and dangerous soever the crime is, yet they must not punish any for it, unless there were good proof against them, by two witnesses at least. They must not, under pretence of honouring God, wrong an innocent man. This law, which requires two witnesses in case of life, we had before, [[Numbers 35#30]]; it is quoted, [[Matthew 18#16]].
3. What sentence must be passed and executed. So great a punishment as death, so great a death as stoning, must be inflicted on the idolater, whether man or woman, for the infirmity of the weaker sex would be no excuse, [[Deuteronomy 17#5]]. The place of execution must be the gate of the city, that the shame might be the greater to the criminal and the warning the more public to all others. The hands of the witnesses, in this as in other cases, must be first upon him, that is, they must cast the first stone at him, thereby avowing their testimony, and solemnly imprecating the guilt of his blood upon themselves if their evidence were false. This custom might be of use to deter men from false-witness bearing. The witnesses are really, and therefore it was required that they should be actually, the death of the malefactor. But they must be followed, and the execution completed, by the hands of all the people, who were thus to testify their detestation of the crime and to *put the evil away from among them,* as before, [[Deuteronomy 13#9]].
## The Authority of the Judges. (b. c. 1451.)
Passage: 8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, *being* matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the Lord thy God shall choose;   9 And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall show thee the sentence of judgment:   10 And thou shalt do according to the sentence, which they of that place which the Lord shall choose shall show thee; and thou shalt observe to do according to all that they inform thee:   11 According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall show thee, *to* the right hand, nor *to* the left.   12 And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the Lord thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.   13 And all the people shall hear, and fear, and do no more presumptuously.
Courts of judgment were ordered to be erected in every city ([[Deuteronomy 16#18]]), and they were empowered to hear and determine causes according to law, both those which we call pleas of the crown and those between party and party; and we may suppose that ordinarily they ended the matters that were brought before them, and their sentence was definitive; but,
1. It is here taken for granted that sometimes a case might come into their court too difficult for those inferior judges to determine, who could not be thought to be so learned in the laws as those that presided in the higher courts; so that (to speak in the language of our law) they must find a special verdict, and take time to advise before the giving of judgment ([[Deuteronomy 17#8]]): *If there arise a matter too hard for thee in judgment,* which it would be no dishonour to the judges to own the difficulty of,-- suppose it between *blood and blood,* the blood of a person which cried and the blood of him that was charged with the murder which was demanded, when it was doubtful upon the evidence whether it was wilful or casual,-- or between *plea and plea,* the plea (that is, the bill or declaration) of the plaintiff and the plea of the defendant,-- or between *stroke and stroke,* in actions of assault and battery; in these and similar cases, thought the evidence were plain, yet doubts might arise about the sense and meaning of the law and the application of it to the particular case.
2. These difficult cases, which hitherto had been brought to Moses, according to Jethro's advice, were, after his death, to be brought to the supreme power, wherever it was lodged, whether in a judge (when there was such an extraordinary person raised up and qualified for that great service, as Othniel, Deborah, Gideon, &c.) or in the high-priest (when he was by the eminency of his gifts called of God to preside in public affairs, as Eli), or, if no single person were marked by heaven for this honour, then in the priests and Levites (or in the priests, who were Levites of course), who not only attended the sanctuary, but met in council to receive appeals from the inferior courts, who might reasonably be supposed, not only to be best qualified by their learning and experience, but to have the best assistance of the divine Spirit for the deciding of doubts, [[Deuteronomy 17#9]]; [[Deuteronomy 17#11]]; [[Deuteronomy 17#12]]. They are not appointed to consult the urim and thummim, for it is supposed that these were to be consulted only in cases relating to the public, either the body of the people or the prince; but in ordinary cases the wisdom and integrity of those that sat at the stern must be relied on, their judgment had not the divine authority of an oracle, yet besides the moral certainty it had, as the judgment of knowing, prudent, and experienced men, it had the advantage of a divine promise, implied in those words ([[Deuteronomy 17#9]]), *They shall show thee the sentence of judgment;* it had also the support of a divine institution, by which they were made the supreme judicature of the nation.
3. The definitive sentence given by the judge, priest, or great council, must be obeyed by the parties concerned, upon pain of death: *Thou shalt do according to their sentence* ([[Deuteronomy 17#10]]); thou shalt observe to do it, thou shalt not *decline from it* ([[Deuteronomy 17#11]]), *to the right hand nor to the left.* Note, It is for the honour of God and the welfare of a people that the authority of the higher power be supported and the due order of government observed, that those be obeyed who are appointed to rule, and that every soul be subject to them in all those things that fall within their commission. Though the party thought himself injured by the sentence (as every man is apt to be partial in is own cause), yet he must needs be subject, must stand to the award, how unpleasing soever, and bear, or lose, or pay, according to it, not only for wrath, but also for conscience' sake. But if an inferior judge contradict the sentence of the higher court and will not execute the orders of it, or a private person refuse to conform to their sentence, the contumacy must be punished with death, though the matter were ever so small in which the opposition was made: *That man shall die, and all the people shall hear and fear,* [[Deuteronomy 17#12..13]]. See here,
1. The evil of disobedience. Rebellion and stubbornness, from a spirit of contradiction and opposition of God, or those in authority under him, from a principle of contempt and self-willedness, are as witchcraft and idolatry. To differ in opinion from weakness and infirmity may be excused and must be borne with; but to do so presumptuously, in pride and wickedness (as the ancient translations explain it), this is to take up arms against the government, and is an affront to him by whom the powers that be are ordained.
2. The design of punishment: that others may hear and fear, and not do the like. Some would be so considerate as to infer the heinousness of the offence from the grievousness of the penalty, and therefore would detest it; and others would so far consult their own safety as to cross their humours by conforming to the sentence rather than to sin against their own heads, and forfeit their lives by going contrary to it. From this law the apostle infers the greatness of the punishment of which those will be thought worthy that trample on the authority of the Son of God, [[Hebrews 10#28..29]].
## The Choice of a King. (b. c. 1451.)
Passage: 14 When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that *are* about me;   15 Thou shalt in any wise set *him* king over thee, whom the Lord thy God shall choose: *one* from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which *is* not thy brother.   16 But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the Lord hath said unto you, Ye shall henceforth return no more that way.   17 Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.   18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of *that which is* before the priests the Levites:   19 And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the Lord his God, to keep all the words of this law and these statutes, to do them:   20 That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, *to* the right hand, or *to* the left: to the end that he may prolong *his* days in his kingdom, he, and his children, in the midst of Israel.
After the laws which concerned subjects fitly followed the laws which concern kings; for those that rule others must themselves remember that they are under command. Here are laws given,
1. To the electors of the empire, what rules they must go by in making their choice, [[Deuteronomy 17#14..15]].
1. It is here supposed that the people would, in process of time, be desirous of a king, whose royal pomp and power would be thought to make their nation look great among their neighbours. Their having a king is neither promised as a mercy nor commanded as a duty (nothing could be better for them than the divine regimen they were under), but it is permitted them if they desired it. If they would but take care to have the ends of government answered, and God's laws duly observed and put in execution, they should not be tied to any one form of government, but should be welcome to have a king. Though something irregular is supposed to be the principle of the desire, that they might be like the nations (whereas God in many ways distinguished them from the nations), yet God would indulge them in it, because he intended to serve his own purposes by it, in making the regal government typical of the kingdom of the Messiah.
2. They are directed in their choice. If they will have a king over them, as God foresaw they would (though it does not appear that ever the motion was made till almost 400 years after), then they must,
1. Ask counsel at God's mouth, and make him king whom God shall choose; and happy it was for them that they had an oracle to consult in so weighty an affair, and a God to choose for them who knows infallibly what every man is and will be. Kings are God's vicegerents, and therefore it is fit that he should have the choosing of them: God had himself been in a particular manner Israel's King, and if they set another over them, under him, it was necessary that he should nominate the person. Accordingly, when the people desired a king, they applied to Samuel a prophet of the Lord; and afterwards David, Solomon, Jeroboam, Jehu, and others, were chosen by the prophets; and the people are reproved for not observing this law, [[Hosea 8#4]]: *They have set up kings but not by me.* In all cases God's choice, if we can but know it, should direct, determine, and overrule ours.
2. They must not choose a foreigner under pretence of strengthening their alliances, or of the extraordinary fitness of the person, lest a strange king should introduce strange customs of usages, contrary to those that were established by the divine law; but he must be *one from among thy brethren,* that he may be a type of Christ, who is bone of our bone, [[Hebrews 2#14]].
2. Laws are here given to the prince that should be elected for the due administration of the government.
1. He must carefully avoid every thing that would divert him from God and religion. Riches, honours, and pleasures are the three great hindrances of godliness (*the lusts of the flesh, the lusts of the eye, and the pride of life*), especially to those in high stations: against these therefore the king is here warned.
1. He must not gratify the love of honour by multiplying horses, [[Deuteronomy 17#16]]. He that rode upon a horse (a stately creature) in a country where asses and mules were generally used looked very great; and therefore though he might have horses for his own saddle, and chariots, yet he must not set *servants on horseback* ([[Ecclesiastes 10#7]]) nor have many horses for his officers and guards (when God was their King, his judges rode on asses, [[Judges 5#10]]; [[Judges 12#14]]), nor must he multiply horses for war, lest he should trust too much to them, [[Psalms 20#7]]; [[Psalms 33#17]]; [[Hosea 14#3]]. The reason here given against his multiplying horses is because it would produce a greater correspondence with Egypt (which furnished Canaan with horses, [[1 Kings 10#28..29]]) than it was fit the Israel of God should have, who were brought thence with such a high hand: *You shall return no more that way,* for fear of being infected with the idolatries of Egypt ([[Leviticus 18#3]]), to which they were very prone. Note, We should take heed of that commerce or conversation by which we are in danger of being drawn into sin. If Israel must not return to Egypt, they must not trade with Egypt; Solomon got no good by it.
2. He must not gratify the love of pleasure by multiplying wives ([[Deuteronomy 17#17]]), as Solomon did to his undoing ([[1 Kings 11#1]]), that his heart, being set upon them, turn not away from business, and every thing that is serious, and especially from the exercise of piety and devotion, to which nothing is a greater enemy than the indulgence of the flesh.
3. He must not gratify the love of riches by greatly multiplying silver and gold. A competent treasure is allowed him, and he is not forbidden to be good husband of it, but,
1. He must not greatly multiply money, so as to oppress his people by raising it (as Solomon seems to have done, [[1 Kings 12#4]]), nor so as to deceive himself, by trusting to it, and setting his heart upon it, [[Psalms 62#10]].
2. He must not multiply it to himself. David multiplied silver and gold, but it was for the service of God ([[1 Chronicles 29#4]]), not for himself; for his people, not for his own family.
2. He must carefully apply himself to the law of God, and make that his rule. This must be to him better than all riches, honours, and pleasures, than many horses or many wives, better than thousands of gold and silver.
1. He must write himself a copy of the law out of the original, which was in the custody of the priests that attended the sanctuary, [[Deuteronomy 17#18]]. Some think that he was to write only this book of Deuteronomy, which is an abstract of the law, and the precepts of which, being mostly moral and judicial, concerned the king more than the laws in Leviticus and Numbers, which, being ceremonial, concerned chiefly the priests. Others think that he was to transcribe all the five books of Moses, which are called *the law,* and which were preserved together as the foundation of their religion. Now,
1. Though the king might be presumed to have very fair copies by him from his ancestors, yet, besides those, he must have one of his own: it might be presumed that theirs were worn with constant use; he must have a fresh one to begin the world with.
2. Though he had secretaries about him whom he might employ to write this copy, and who perhaps could write a better hand than he, yet he must do it himself, with his own hand, for the honour of the law, and that he might think no act of religion below him, to inure himself to labour and study, and especially that he might thereby be obliged to take particular notice of every part of the law and by writing it might imprint it in his mind. Note, It is of great use for each of us to write down what we observe as most affecting and edifying to us, out of the scriptures and good books, and out of the sermons we hear. A prudent pen may go far towards making up the deficiencies of the memory, and the furnishing of the treasures of the good householder with things new and old.
3. He must do this even when he sits upon the throne of his kingdom, provided that he had not done it before. When he begins to apply himself to business, he must apply himself to this in the first place. He that sits upon the throne of a kingdom cannot but have his hands full. The affairs of his kingdom both at home and abroad call for a large share of his time and thoughts, and yet he must write himself a copy of the law. Let not those who call themselves men of business think that this will excuse them from making religion their business; nor let great men think it any disparagement to them to write for themselves those *great things of God's law which he hath written to them,* [[Hebrews 8#12]].
2. Having a Bible by him of his own writing, he must not think it enough to keep it in his cabinet, but he must *read therein all the days of his life,* [[Deuteronomy 17#19]]. It is not enough to have Bibles, but we must use them, use them daily, as the duty and necessity of everyday require: our souls must have their constant meals of that manna; and, if well digested, it will be true nourishment and strength to them. As the body is receiving benefit by its food continually, and not only when it is eating, so is the soul, by the word of God, if it *meditate therein day and night,* [[Psalms 1#2]]. And we must persevere in the use of the written word of God as long as we live. Christ's scholars never learn above their Bibles, but will have a constant occasion for them till they come to that world where knowledge and love will both be made perfect.
3. His writing and reading were all nothing if he did not reduce to practice what he wrote and read, [[Deuteronomy 17#19..20]]. The word of God is not designed merely to be and entertaining subject of speculation, but to be a commanding rule of conversation. Let him know,
1. What dominion his religion must have over him, and what influence it must have upon him. *First,* It must possess him with a very reverent and awful regard to the divine majesty and authority. He must learn (and thus the most learned must by ever learning) *to fear the Lord his God;* and, as high as he is, he must remember that God is above him, and, whatever fear his subjects owe to him, that, and much more, he owes to God as his King. *Secondly,* It must engage him to a constant observance of the law of God, and a conscientious obedience to it, as the effect of that fear. He must keep *all the words of this law* (he is *custos utriusque tabulae-- the keeper of both tables*), not only take care that others do them, but do them himself as a humble servant to the God of heaven and a good example to his inferiors. *Thirdly,* It must keep him humble. How much soever he is advanced, let him keep his spirit low, and let the *fear of his God prevent the contempt of his brethren;* and let not his heart *be lifted up above them,* so as to carry himself haughtily or disdainfully towards them, and to trample upon them. Let him not conceit himself better than they because he is greater and makes a fairer show; but let him remember that he is the *minister of God to them for good* (*major singulis,* but *minor universis*-- *greater than any one,* but *less than the whole*). It must prevent his errors, either *on he right hand or on the left* (for there are errors on both hands), and keep him right, in all instances, to his God and to his duty.
2. What advantage his religion would be of to him. Those that fear God and keep his commandments will certainly fare the better for it in this world. The greatest monarch in the world may receive more benefit by religion than by all the wealth and power of his monarchy. It will be of advantage, *First,* To his person: *He shall prolong his days in his kingdom.* We find in the history of the kings of Judah that, generally, the best reigns were the longest, except when God shortened them for the punishment of the people, as Josiah's. *Secondly,* To his family: his children shall also prosper. Entail religion upon posterity, and God will entail a blessing upon it.

55
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XVIII.md
View File

@ -1,55 +0,0 @@
In this chapter,
1. The rights and revenues of the church are settled, and rules given concerning the Levites' ministration and maintenance, [[Deuteronomy 18#1,8]].
2. The caution against the idolatrous abominable customs of the heathen is repeated, [[Deuteronomy 18#9,14]].
3. A promise is given them of the spirit of prophecy to continue among them, and to centre at last in Christ the great prophet, [[Deuteronomy 18#15,18]].
4. Wrath threatened against those that despise prophecy ([[Deuteronomy 18#19]]) or counterfeit it ([[Deuteronomy 18#20]]), and a rule given for the trial of it, [[Deuteronomy 18#21..22]].
## Maintenance of the Levites. (b. c. 1451.)
Passage: 1 The priests the Levites, *and* all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the Lord made by fire, and his inheritance.   2 Therefore shall they have no inheritance among their brethren: the Lord *is* their inheritance, as he hath said unto them.   3 And this shall be the priest's due from the people, from them that offer a sacrifice, whether *it be* ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw.   4 The firstfruits *also* of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.   5 For the Lord thy God hath chosen him out of all thy tribes, to stand to minister in the name of the Lord, him and his sons for ever.   6 And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the Lord shall choose;   7 Then he shall minister in the name of the Lord his God, as all his brethren the Levites *do,* which stand there before the Lord.   8 They shall have like portions to eat, beside that which cometh of the sale of his patrimony.
Magistracy and ministry are two divine institutions of admirable use for the support and advancement of the *kingdom of God among men.* Laws concerning the former we had in the close of the foregoing chapter, directions are in this given concerning the latter. Land-marks are here set between the estates of the priests and those of the people.
1. Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. They *shall have no part nor inheritance with Israel,* that is, no share either in the spoils taken in war or in the land that was to be divided by lot, [[Deuteronomy 18#1]]. Their warfare and husbandry are both spiritual, and enough to fill their hands both with work and profit and to content them. *The Lord is their inheritance,* [[Deuteronomy 18#2]]. Note, Those that have God for their inheritance, according to the new covenant, should not be greedy of great things in the world, neither gripe what they have nor grasp at more, but look upon all present things with the indifference which becomes those that believe God to be all-sufficient.
2. Care is likewise taken that they want not any of the comforts and conveniences of this life. Though God, who is a Spirit, is their inheritance, it does not therefore follow that they must live upon the air; no,
1. The people must provide for them. They must have their *due from the people,* [[Deuteronomy 18#3]]. Their maintenance must not depend upon the generosity of the people, but they must be by law entitled to it. He that is taught in the word ought in justice to communicate to him that teaches him; and he that has the benefit of solemn religious assemblies ought to contribute to the comfortable support of those that preside in such assemblies.
1. The priests who in their courses served at the altar had their share of the sacrifices, namely, the peace-offerings, that were brought while they were in waiting: besides the breast and shoulder, which were appointed them before ([[Leviticus 7#32,34]]), the cheeks and maw are here ordered to be given them; so far was the law from diminishing what was already granted that it gave them an augmentation
2. The first-fruits which arose within such a precinct were brought in, as it should seem, to the priests that resided among them, for their maintenance in the country; the first of their corn and wine for food, and the first of their fleece for clothing ([[Deuteronomy 18#4]]); for the priests who were employed to teach others ought themselves to learn, having food and raiment, to be therewith content. The first-fruits were devoted to God, and he constituted the priests his receivers; and if God reckons what is, in general, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to poor ministers. There is a good reason given for this constant charge upon their estates ([[Deuteronomy 18#5]]), because the Levites were *chosen of God,* and his choice must be owned and countenanced, and those honoured by us whom he honours; and *because they stood to minister,* and ought to be recompensed for their attendance and labour, especially since it was *in the name of the Lord,* by his warrant, in his service, and for his praise, and this charge entailed upon their seed for ever; those who were thus engaged and thus employed ought to have all due encouragement given them, as some of the most needful useful members of their commonwealth.
2. The priests must not themselves stand in one another's light. If a priest that by the law was obliged to serve at the altar only in his turn, and was paid for that, should, out of his great affection to the sanctuary, devote himself to a constant attendance there, and quit the ease and pleasure of the city in which he had his lot for the satisfaction of serving the altar, the priests whose turn it was to attend must admit him both to join in the work and to share in the wages, and not grudge him either the honour of the one or the profit of the other, though it might seem to break in upon them, [[Deuteronomy 18#6,8]]. Note, A hearty pious zeal to serve God and his church, though it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified and not discouraged. He that appears to have a hearty affection to the sanctuary, and loves dearly to be employed in the service of it, *in God's name let him minister;* he shall be as welcome to God as the Levites whose course it was to minister, and should be so to them. The settling of the courses was intended rather to secure those to the work that were not willing to do so much than to exclude any that were willing to do more. And he that thus serves as a volunteer shall have as good pay as the pressed men, *besides that which comes of the sale of his patrimony.* The church of Rome obliges those who leave their estates to go into a monastery to bring the produce of their estates with them into the common stock of the monastery, for gain is their godliness; but here it is ordered that the pious devotee should reserve to himself the produce of his patrimony, for religion and the ministry were never appointed of God, however they have been abused by men, to serve a secular interest.
## Idolatrous Customs of the Canaanites. (b. c. 1451.)
Passage: 9 When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations.   10 There shall not be found among you *any one* that maketh his son or his daughter to pass through the fire, *or* that useth divination, *or* an observer of times, or an enchanter, or a witch,   11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.   12 For all that do these things *are* an abomination unto the Lord: and because of these abominations the Lord thy God doth drive them out from before thee.   13 Thou shalt be perfect with the Lord thy God.   14 For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the Lord thy God hath not suffered thee so *to do.*
One would not think there had been so much need as it seems there was to arm the people of Israel against the infection of the idolatrous customs of the Canaanites. Was it possible that a people so blessed with divine institutions should ever admit the brutish and barbarous inventions of men and devils? Were they in any danger of making those their tutors and directors in religion whom God had made their captives and tributaries? It seems they were in danger, and therefore, after many similar cautions, they are here charged not to do after the abominations of those nations, [[Deuteronomy 18#9]].
1. Some particulars are specified; as,
1. The consecrating of their children to Moloch, an idol that represented the sun, by making them to *pass through the fire,* and sometimes consuming them as sacrifices in the fire, [[Deuteronomy 18#10]]. See the law against this before, [[Leviticus 18#21]].
2. Using arts of divination, to get the unnecessary knowledge of things to come, *enchantments, witchcrafts, charms, &c.,* by which the power and knowledge peculiar to God were attributed to the devil, to the great reproach both of God's counsels and of his providence, [[Deuteronomy 18#10..11]]. One would wonder that such arts and works of darkness, so senseless and absurd, so impious and profane, could be found in a country where divine revelation shone so clearly; yet we find remains of them even where Christ's holy religion is known and professed; such are the powers and policies of the *rulers of the darkness of this world.* But let those give heed to fortune-tellers, or go to wizards for the discovery of things secret, that use spells for the cure of diseases, are in any league or acquaintance with familiar spirits, or form a confederacy with those that are-- let them know that they can have no fellowship with God while thus they have fellowship with devils. It is amazing to think that there should by any pretenders of this kind in such a land and day of light as we live in.
2. Some reasons are given against their conformity to the customs of the Gentiles.
1. Because it would make them abominable to God. The things themselves being hateful to him, those that do them are an abomination; and miserable is that creature that has become odious to its Creator, [[Deuteronomy 18#12]]. See the malignity and mischievousness of sin; that must needs be an evil thing indeed which provokes the God of mercy to detest the work of his own hands.
2. Because these abominable practices had been the ruin of the Canaanites, of which ruin they were not only the witnesses but the instruments. It would be the most inexcusable folly, as well as the most unpardonable impiety, for them to practise themselves those very things for which they had been employed so severely to chastise others. Did the land spue out the abominations of the Canaanites, and shall Israel lick up the vomit?
3. Because they were *better taught,* [[Deuteronomy 18#13..14]]. It is an argument like that of the apostle against Christians walking as the Gentiles walked ([[Ephesians 4#17..18]]; [[Ephesians 4#20]]): *You have not so learned Christ.* "It is true these nations, whom God *gave up to their own hearts' lusts, and suffered to walk in their own ways* ([[Acts 14#16]]), did thus corrupt themselves; but thou art not thus abandoned by the grace of God: *the Lord thy God had not suffered thee to do so;* thou art instructed in divine things, and hast fair warning given thee of the evil of those practices; and therefore, whatever others do, it is expected that thou shouldest be *perfect with the Lord thy God,*" that is, "that thou shouldest give divine honours to him, to him only, and to no other, and not mix any of the superstitious customs of the heathen with his institutions." One of the Chaldee paraphrasts here takes notice of God's furnishing them with the oracle of urim and thummim, as a preservative from all unlawful arts of divination. Those were fools indeed who would go to consult the father of lies when they had such a ready way of consulting the God of truth.
## The Great Prophet; False Prophets. (b. c. 1451.)
Passage: 15 The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;   16 According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not.   17 And the Lord said unto me, They have well *spoken that* which they have spoken.   18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.   19 And it shall come to pass, *that* whosoever will not hearken unto my words which he shall speak in my name, I will require *it* of him.   20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.   21 And if thou say in thine heart, How shall we know the word which the Lord hath not spoken?   22 When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that *is* the thing which the Lord hath not spoken, *but* the prophet hath spoken it presumptuously: thou shalt not be afraid of him.
Here is,
1. The promise of the great prophet, with a command to receive him, and hearken to him. Now,
1. Some think it is the promise of a succession of prophets, that should for many ages be kept up in Israel. Besides the priests and Levites, their ordinary ministers, whose office it was to teach Jacob God's law, they should have prophets, extraordinary ministers, to reprove them for their faults, remind them of their duty, and foretel things to come, judgments for warning and deliverances for their comfort. Having these prophets,
1. They need not use divinations, nor consult with familiar spirits, for they might enquire of God's prophets even concerning their private affairs, as Saul did when he was in quest of his father's asses, [[1 Samuel 9#6]].
2. They could not miss the way of their duty through ignorance or mistake, nor differ in their opinions about it, having prophets among them, whom, in every difficult doubtful case, they might advise with and appeal to. These prophets were like unto Moses in some respects, though far inferior to him, [[Deuteronomy 34#10]].
2. Whether a succession of prophets be included in this promise or not, we are sure that it is primarily intended as a promise of Christ, and it is the clearest promise of him that is in all the law of Moses. It is expressly applied to our Lord Jesus as the Messiah promised ([[Acts 3#22]]; [[Acts 7#37]]), and the people had an eye to this promise when they said concerning him, *This is of a truth that prophet that should come into the world* ([[John 6#14]]); and it was his Spirit that spoke in all the other prophets, [[1 Peter 1#11]]. Observe,
1. What it is that is here promised concerning Christ. What God promised Moses at Mount Sinai (which he relates, [[Deuteronomy 18#18]]), he promised the people ([[Deuteronomy 18#15]]) in God's name.
1. That there should come a prophet, great above all the prophets, by whom God would make known himself and his will to the children of men more fully and clearly than ever he had done before. He is the *light of the world,* as prophecy was of the Jewish church, [[John 8#12]]. He is the Word, by whom God speaks to us, [[John 1#1]]; [[Hebrews 1#2]].
2. That God would *raise him up from the midst of them.* In his birth he should be one of that nation, should live among them and be sent to them. In his resurrection he should be *raised up at Jerusalem,* and thence his doctrine should go forth to all the world: thus God, having raised up his Son Christ Jesus, sent him to bless us.
3. That he should be like unto Moses, only as much above him as the other prophets came short of him. Moses was such a prophet as was a law-giver to Israel and their deliverer out of Egypt, and so was Christ: he not only teaches, but rules and saves. Moses was the founder of a new dispensation by signs and wonders and mighty deeds, and so was Christ, by which he proved himself a teacher come from God. Was Moses faithful? So was Christ; Moses as a servant, but Christ as a Son.
4. That God would put his words in his mouth, [[Deuteronomy 18#18]]. What messages God had to send to the children of men he would send them by him, and give him full instructions what to say and do as a prophet. Hence our Saviour says, *My doctrine is not mine* originally, *but his that sent me,* [[John 7#16]]. So that this great promise is performed; this Prophet has come, even Jesus; it is he that should come, and we are to look for no other.
2. The agreeableness of this designed dispensation to the people's avowed choice and desire at Mount Sinai, [[Deuteronomy 18#16..17]]. There God had spoken to them in thunder and lightning, out of the midst of the fire and thick darkness. Every word made their ears tingle and their hearts tremble, so that the whole congregation was ready to die with fear. In this fright, they begged hard that God would not speak to them in this manner any more (they could not bear it, it would overwhelm and distract them), but that he would speak to them by men like themselves, by Moses now, and afterwards by other prophets like unto him. "Well," says God, "it shall be so; they shall be spoken to by men, whose *terrors shall not make them afraid;*" and, to crown the favour beyond what they were able to ask or think, in the fulness of time the Word itself was made flesh, and they saw his glory as of the *only-begotten of the Father,* not, as at Mount Sinai, full of majesty and terror, *but full of grace and truth,* [[John 1#14]]. Thus, in answer to the request of those who were struck with amazement by the law, God promised the incarnation of his Son, though we may suppose it far from the thoughts of those that made that request.
3. A charge and command given to all people to hear and believe, hear and obey, this great prophet here promised: *Unto him you shall hearken* ([[Deuteronomy 18#15]]); and whoever will not hearken to him shall be surely and severely reckoned with for his contempt ([[Deuteronomy 18#19]]): *I will require it of him.* God himself applied this to our Lord Jesus in the *voice that came out of the excellent glory,* [[Matthew 17#5]], *Hear you him,* that is, this is he concerning whom it was said by Moses of old, *Unto him you shall hearken;* and Moses and Elias then stood by and assented to it. The sentence here passed on those that hearken not to this prophet is repeated and ratified in the New Testament. *He that believeth not the Son, the wrath of God abideth on him,* [[John 3#36]]. *And how shall we escape if we turn away from him that speaketh from heaven?* [[Hebrews 12#25]]. The Chaldee paraphrase here reads it, *My Word shall require it of him,* which can be no other than a divine person, Christ the eternal Word, to whom the Father has committed all judgement, and by whom he will at the last day judge the world. Whoever turns a deaf ear to Jesus Christ shall find that it is at his peril; the same that is the prophet is to be his judge, [[John 12#48]].
2. Here is a caution against false prophets,
1. By way of threatening against the pretenders themselves, [[Deuteronomy 18#20]]. Whoever sets up for a prophet, and produces either a commission from the true God, shall be deemed and adjudged guilty of high treason against the crown and dignity of the King of kings, and that traitor shall be put to death ([[Deuteronomy 18#20]]), namely, by the judgment of the great sanhedrim, which, in process of time, sat at Jerusalem; and therefore our Saviour says that a prophet could not perish but at Jerusalem, and lays the blood of the prophets at Jerusalem's door ([[Luke 13#33..34]]), whom therefore God himself would punish; yet *there* false prophets were supported.
2. By way of direction to the people, that they might not be imposed upon by pretenders, of which there were many, as appears, [[Jeremiah 23#25]]; [[Ezekiel 13#6]]; [[1 Kings 22#6]]. It is a very proper question which they are supposed to ask, [[Deuteronomy 18#21]]. Since it is so great a duty to hearken to the true prophets, and yet there is so much danger of being misled by false prophets, *how shall we know the word which the Lord has not spoken?* By what marks may we discover a cheat? Note, It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is directly repugnant to sense, to the light and law of nature, and to the plain meaning of the written word, we may be sure is not that which the Lord has spoken; nor that which gives countenance and encouragement to sin, or has a manifest tendency to the destruction of piety or charity: far be it from God that he should contradict himself. The rule here given in answer to this enquiry was adapted chiefly to that state, [[Deuteronomy 18#22]]. If there was any cause to suspect the sincerity of a prophet, let them observe that if he gave them any sign, or foretold something to come, and the event was not according to his prediction, they might be sure he was not sent of God. This does not refer so much to the foretelling of mercies and judgments (though as to these, and the difference between the predictions of mercies and judgments, there is a rule of discerning between truth and falsehood laid down by the prophet, [[Jeremiah 28#8..9]]), but rather to the giving of signs on purpose to confirm their mission. Though the sign did come to pass, yet this would not serve to prove their mission if they called them to serve other gods; this point had been already settled, [[Deuteronomy 13#1,3]]. But, if the sign did not come to pass, this would serve to disprove their mission. "When Moses cast his rod upon the ground (it is bishop Patrick's explanation of this), and said it would become a serpent, if it had not accordingly been turned into a serpent, Moses had been a false prophet: if, when Elijah called for fire from heaven to consume the sacrifice, none had come, he had been no better than the prophets of Baal." Samuel's mission was proved by this, that *God let none of his words fall to the ground,* [[1 Samuel 3#19..20]]. And by the miracles Christ wrought, especially by that great sign he gave of his resurrection the third day, which came to pass as he foretold, it appeared that he was a teacher come from God. *Lastly,* They are directed not to be afraid of a false prophet; that is, not to be afraid of the judgments such a one might denounce to amuse people and strike terror upon them; nor to be afraid of executing the law upon him when, upon a strict and impartial scrutiny, it appeared that he was a false prophet. This command not to fear a false prophet implies that a true prophet, who proved his commission by clear and undeniable proofs, was to be feared, and it was at their peril if they offered him any violence or put any slight upon him.

50
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XX.md
View File

@ -1,50 +0,0 @@
This chapter settles the militia, and establishes the laws and ordinances of war,
1. Relating to the soldiers.
1. Those must be encouraged that were drawn up to battle, [[Deuteronomy 20#1,4]].
2. Those must be dismissed and sent back again whose private affairs called for their attendance at home ([[Deuteronomy 20#5,7]]), or whose weakness and timidity unfitted them for service in the field, [[Deuteronomy 20#8..9]].
2. Relating to the enemies they made war with.
1. The treaties they must make with the cities that were far off, [[Deuteronomy 20#10,15]].
2. The destruction they must make of the people into whose land they were going, [[Deuteronomy 20#16,18]].
3. The care they must take, in besieging cities, not to destroy the fruit-trees, [[Deuteronomy 20#19..20]].
## Directions Concerning War; Persons Excused from War. (b. c. 1451.)
Passage: 1 When thou goest out to battle against thine enemies, and seest horses, and chariots, *and* a people more than thou, be not afraid of them: for the Lord thy God *is* with thee, which brought thee up out of the land of Egypt.   2 And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people,   3 And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them;   4 For the Lord your God *is* he that goeth with you, to fight for you against your enemies, to save you.   5 And the officers shall speak unto the people, saying, What man *is there* that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.   6 And what man *is he* that hath planted a vineyard, and hath not *yet* eaten of it? let him *also* go and return unto his house, lest he die in the battle, and another man eat of it.   7 And what man *is there* that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.   8 And the officers shall speak further unto the people, and they shall say, What man *is there that is* fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart.   9 And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people.
Israel was at this time to be considered rather as a camp than as a kingdom, entering upon an enemy's country, and not yet settled in a country of their own; and, besides the war they were now entering upon in order to their settlement, even after their settlement they could neither protect nor enlarge their coast without hearing the alarms of war. It was therefore needful that they should have directions given them in their military affairs; and in these verses they are directed in managing, marshalling, and drawing up their own forces. And it is observable that the discipline of war here prescribed is so far from having any thing in it harsh or severe, as is usual in martial law, that the intent of the whole is, on the contrary, to encourage the soldiers, and to make their service easy to them.
1. Those that were disposed to fight must be encouraged and animated against their fears.
1. Moses here gives a general encouragement, which the leaders and commanders in the war must take to themselves: "*Be not afraid of them,* [[Deuteronomy 20#1]]. Though the enemy have ever so much the advantage by their numbers (being more than thou), and by their cavalry (their armies being much made up of horses and chariots, which thou art not allowed to multiply), yet decline not coming to a battle with them, dread not the issue, nor doubt of success." Two things they must encourage themselves with in their wars, provided they kept close to their God and their religion, otherwise they forfeited these encouragements:--
1. The presence of God with them: "*The Lord thy God is with thee,* and therefore thou art not in danger, nor needest thou be afraid." See [[Isaiah 41#10]].
2. The experience they and their fathers had had of God's power and goodness in *bringing them out of the land of Egypt,* in defiance of Pharaoh and all his hosts, which was not only in general a proof of the divine omnipotence, but to them in particular a pledge of what God would do further for them. He that saved them from those greater enemies would not suffer them to be run down by those that were every way less considerable, and thus to have all he had done for them undone again.
2. This encouragement must be particularly addressed to the common soldiers by a priest appointed, and, the Jews say, anointed, for that purpose, whom they call *the anointed of the war,* a very proper title for our anointed Redeemer, the captain of our salvation: This priest, in God's name, was to animate the people; and who so fit to do that as he whose office it was as priest to pray for them? For the best encouragements arise from the precious promises made to the prayer of faith. This priest must,
1. Charge them not to be afraid ([[Deuteronomy 20#3]]), for nothing weakens the hands so much as that which makes the heart tremble, [[Deuteronomy 20#3]]. There is need of precept upon precept to this purport, as there is here: *Let not your hearts be tender* (so the word is), to receive all the impressions of fear, but let a believing confidence in the power and promise of God harden them. *Fear not, and do not make haste* (so the word is), for he that believeth doth not make more haste than good speed. "Do not make haste either rashly to anticipate your advantages or basely to fly off upon every disadvantage."
2. He must assure them of the presence of God with them, to own and plead their righteous cause, and not only to save them from their enemies, but to give them victory over them, [[Deuteronomy 20#4]]. Note, Those have no reason to fear that have God with them. The giving of this encouragement by a priest, one of the Lord's ministers, intimates,
1. That it is very fit that armies should have chaplains, not only to pray for them, but to preach to them, both to reprove that which would hinder their success and to raise their hopes of it.
2. That it is the work of Christ's ministers to encourage his good soldiers in their spiritual conflict with the world and the flesh, and to assure them of a conquest, yea, more than a conquest, through Christ that loved us.
2. Those that were indisposed to fight must be discharged, whether the indisposition did arise,
1. From the circumstances of a man's outward condition; as,
1. If he had lately built or purchased a new house, and had not taken possession of it, had not dedicated it ([[Deuteronomy 20#5]]), that is, made a solemn festival for the entertainment of his friends, that came to him to welcome him to his house; let him go home and take the comfort of that which God had blessed him with, till, by enjoying it for some time, he become less fond of it, and consequently less disturbed in the war by the thoughts of it, and more willing to lie and leave it. For this is the nature of all our worldly enjoyments, that they please us best at first; after a while we see the vanity of them. Some think that this dedication of their houses was a religious act, and that they took possession of them with prayers and praises, with a solemn devoting of themselves and all their enjoyments to the service and honour of God. David penned the [[Psalms 30#1,12]] on such an occasion, as appears by the title. Note, He that has a house of his own should dedicate it to God by setting up and keeping up the fear and worship of God in it, that he may have a church in his house; and nothing should be suffered to divert a man from this. Or,
2. If a man had been at a great expense to *plant a vineyard,* and longed to *eat of the fruit* of it, which for the first three years he was forbidden to do by the law ([[Leviticus 19#23,25]], &c.), let him go home, if he has a mind, and gratify his own humour with the fruits of it, [[Deuteronomy 20#6]]. See how indulgent God is to his people in innocent things, and how far from being a hard Master. Since we naturally covet to eat the labour of our hands, rather than an Israelite should be crossed therein, his service in war shall be dispensed with., Or,
3. If a man had made up his mind to be married, and the marriage were not solemnized, he was at liberty to return ([[Deuteronomy 20#7]]), as also to tarry at home for one year after marriage ([[Deuteronomy 24#5]]), for the terrors of war would be disagreeable to a man who had just welcomed the soft scene of domestic attachment. And God would not be served in his wars by pressed men, that were forced into the army against their will, but they must all be perfectly volunteers. [[Psalms 110#3]], *Thy people shall be willing.* In running the Christian race, and fighting the good fight of faith, we must *lay aside every weight,* and all that which would clog and divert our minds and make us unwilling. The Jewish writers agree that this liberty to return was allowed only in those wars which they made voluntarily (as bishop Patrick expresses it), not those which were made by the divine command against Amalek and the Canaanites, in which every man was bound to fight.
2. If a man's indisposition to fight arose from the weakness and timidity of his own spirit, he had leave to return from the war, [[Deuteronomy 20#8]]. This proclamation Gideon made to his army, and it detached above two-thirds of them, [[Judges 7#3]]. Some make the fearfulness and faintheartedness here supposed to arise from the terrors of an evil conscience, which would make a man afraid to look death and danger in the face. It was then thought that men of loose and profligate lives would not be good soldiers, but must needs be both cowards in an army and curses to it, the shame and trouble of the camp; and therefore those who were conscious to themselves of notorious guilt were shaken off. But it seems rather to be meant of a natural fearfulness. It was partly in kindness to them that they had their discharge (for, though shamed, they were eased); but much more in kindness to the rest of the army, who were hereby freed from the incumbrance of such as were useless and unserviceable, while the danger of infection from their cowardice and flight was prevented. This is the reason here given: *Lest his brethren's heart fail as well as his heart.* Fear is catching, and in an army is of most pernicious consequence. We must take heed that we *fear not the fear of those that are afraid,* [[Isaiah 8#12]].
3. It is here ordered that, when all the cowards were dismissed, then captains should be nominated ([[Deuteronomy 20#9]]), for it was in a special manner necessary that the leaders and commanders should be men of courage. That reform therefore must be made when the army was first mustered and marshalled. The soldiers of Christ have need of courage, that they may quit themselves like men, and endure hardness like good soldiers, especially the officers of his army.
## Proclamations of War; Directions Concerning War. (b. c. 1451.)
Passage: 10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it.   11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, *that* all the people *that is* found therein shall be tributaries unto thee, and they shall serve thee.   12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:   13 And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:   14 But the women, and the little ones, and the cattle, and all that is in the city, *even* all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee.   15 Thus shalt thou do unto all the cities *which are* very far off from thee, which *are* not of the cities of these nations.   16 But of the cities of these people, which the Lord thy God doth give thee *for* an inheritance, thou shalt save alive nothing that breatheth:   17 But thou shalt utterly destroy them; *namely,* the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the Lord thy God hath commanded thee:   18 That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the Lord your God.   19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field *is* man's *life*) to employ *them* in the siege:   20 Only the trees which thou knowest that they *be* not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.
They are here directed what method to take in dealing with the cities (these only are mentioned, [[Deuteronomy 20#10]], but doubtless the armies in the field, and the nations they had occasion to deal with, are likewise intended) upon which they made war. They must not make a descent upon any of their neighbours till they had first given them fair notice, by a public manifesto, or remonstrance, stating the ground of their quarrel with them. In dealing with the worst of enemies, the laws of justice and honour must be observed; and, as the sword must never be taken in hand without cause, so not without cause shown. War is an appeal, in which the merits of the cause must be set forth.
1. Even to the proclamation of war must be subjoined a tender of peace, if they would accept of it upon reasonable terms. That is (say the Jewish writers), "upon condition that they renounce idolatry, worship the God of Israel, as proselytes of the gate that were not circumcised, pay to their new masters a yearly tribute, and submit to their government:" on these terms the process of war should be stayed, and their conquerors, upon this submission, were to be their protectors, [[Deuteronomy 20#10..11]]. Some think that even the seven nations of Canaan were to have this offer of peace made to them; and the offer was no jest or mockery, though *it was of the Lord to harden their hearts* that they should not accept it, [[Joshua 11#20]]. Others think that they are excluded ([[Deuteronomy 20#16]]) not only from the benefit of that law ([[Deuteronomy 20#13]]) which confines military execution to the males only, but from the benefit of this also, which allows not to make war till peace was refused. And I see not how they could proclaim peace to those who by the law were to be utterly rooted out, and to whom they were to show no mercy, [[Deuteronomy 7#2]]. But for any other nation which they made war upon, for the enlarging of their coast, the avenging of any wrong done, or the recovery of any right denied, they must first proclaim peace to them. Let this show,
1. God's grace in dealing with sinners: though he might most justly and easily destroy them, yet, having no pleasure in their ruin, he proclaims peace, and beseeches them to be reconciled; so that those who lie most obnoxious to his justice, and ready to fall as sacrifices to it, if they make him an answer of peace, and open to him, upon condition that they will be tributaries and servants to him, shall not only be saved from ruin, but incorporated with his Israel, as fellow-citizens with the saints.
2. Let it show us our duty in dealing with our brethren: if any quarrel happen, let us not only be ready to hearken to the proposals of peace, but forward to make such proposals. We should never make use of the law till we have first tried to accommodate matters in variance amicably, and without expense and vexation. *We* must be for peace, whoever are for war.
2. If the offers of peace were not accepted, then they must proceed to push on the war. And let those to whom God offers peace know that if they reject the offer, and take not the benefit of it within the time limited, judgment will rejoice against mercy in the execution as much as now mercy rejoices against judgment in the reprieve. In this case,
1. There is a promise implied that they should be victorious. It is taken for granted that *the Lord their God would deliver it into their hands,* [[Deuteronomy 20#13]]. Note, Those enterprises which we undertake by a divine warrant, and prosecute by divine direction, we may expect to succeed in. If we take God's method, we shall have his blessing.
2. They are ordered, in honour to the public justice, to put all the soldiers to the sword, for them I understand by *every male* ([[Deuteronomy 20#13]]), all that bore arms (as all then did that were able); but the spoil they are allowed to take to themselves ([[Deuteronomy 20#14]]), in which were reckoned the women and children. Note, A justifiable property is acquired in that which is won in lawful war. God himself owns the title: *The Lord thy God gives it thee;* and therefore he must be owned in it, [[Psalms 44#3]].
3. The nations of Canaan are excepted from the merciful provisions made by this law. Remnants might be left of the cities that were very far off ([[Deuteronomy 20#15]]), because by them they were not in so much danger of being infected with idolatry, nor was their country so directly and immediately intended in the promise; but of the cities which were given to Israel for an inheritance no remnants must be left of their inhabitants ([[Deuteronomy 20#16]]), for it put a slight upon the promise to admit Canaanites to share with them in the peculiar land of promise; and for another reason they must be utterly destroyed ([[Deuteronomy 20#17]]), because, since it could not be expected that they should be cured of their idolatry, if they were left with that plague-sore upon them they would be in danger of infecting God's Israel, who were too apt to take the infection: *They will teach you to do after their abominations* ([[Deuteronomy 20#18]]), to introduce their customs into the worship of the God of Israel, and by degrees to forsake him and to worship false gods; for those that dare violate the second commandment will not long keep to the first. Strange worships open the door to strange deities.
4. Care is here taken that in the besieging of cities there should not be any destruction made of fruit-trees, [[Deuteronomy 20#19..20]]. In those times, when besiegers forced their way, not as now with bombs and cannon-ball, but with battering rams, they had occasion for much timber in carrying on their sieges: now because, in the heat of war, men are not apt to consider, as they ought, the public good, it is expressly provided that fruit-trees should not be used as timber-trees. That reason, *for the tree of the field is man's* (the word *life* we supply), all the ancient versions, the Septuagint, Targums, &c., read, *For is the tree of the field a man?* Or *the tree of the field is not a man, that it should come against thee in the siege,* or *retire from thee into the bulwark.* "Do not brutishly vent thy rage against the trees that can do thee no harm." But our translation seems most agreeable to the intent of the law, and it teaches us,
1. That God is a better friend to man than man is to himself; and God's law, which we are apt to complain of as a heavy yoke, consults our interest and comfort, while our own appetites and passions, of which we are so indulgent, are really enemies to our welfare. The intent of many of the divine precepts is to restrain us from destroying that which is our life and food.
2. That armies and their commanders are not allowed to make what desolation they please in the countries that are the seat of war. Military rage must always be checked and ruled with reason. War, though carried on with ever so much caution, is destructive enough, and should not be made more so than is absolutely necessary. Generous spirits will show themselves tender, not only of men's lives, but of their livelihoods; for, though *the life is more than meat,* yet it will soon be nothing without meat.
3. The Jews understand this as a prohibition of all wilful waste upon any account whatsoever. No fruit-tree is to be destroyed unless it be barren, and cumber the ground. "Nay," they maintain, "whoso wilfully breaks vessels, tears clothes, stops wells, pulls down buildings, or destroys meat, transgresses this law: *Thou shalt not destroy.*" Christ took care that the broken meat should be gathered up, that nothing might be lost. Every creature of God is good, and, as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste.

75
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXI.md
View File

@ -1,75 +0,0 @@
In this chapter provision is made,
1. For the putting away of the guilt of blood from the land, when he that shed it had fled from justice, [[Deuteronomy 21#1,9]].
2. For the preserving of the honour of a captive maid, [[Deuteronomy 21#10,14]].
3. For the securing of the right of a first-born son, though he were not a favourite, [[Deuteronomy 21#15,17]].
4. For the restraining and punishing of a rebellious son, [[Deuteronomy 21#18,21]].
5. For the maintaining of the honour of human bodies, which must not be hanged in chains, but decently buried, even the bodies of the worst malefactors, [[Deuteronomy 21#22..23]].
## Undetected Murder. (b. c. 1451.)
Passage: 1 If *one* be found slain in the land which the Lord thy God giveth thee to possess it, lying in the field, *and* it be not known who hath slain him:   2 Then thy elders and thy judges shall come forth, and they shall measure unto the cities which *are* round about him that is slain:   3 And it shall be, *that* the city *which is* next unto the slain man, even the elders of that city shall take a heifer, which hath not been wrought with, *and* which hath not drawn in the yoke;   4 And the elders of that city shall bring down the heifer unto a rough valley, which is neither eared nor sown, and shall strike off the heifer's neck there in the valley:   5 And the priests the sons of Levi shall come near; for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord; and by their word shall every controversy and every stroke be *tried:*   6 And all the elders of that city, *that are* next unto the slain *man,* shall wash their hands over the heifer that is beheaded in the valley:   7 And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen *it.*   8 Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them.   9 So shalt thou put away the *guilt of* innocent blood from among you, when thou shalt do *that which is* right in the sight of the Lord.
Care had been taken by some preceding laws for the vigorous and effectual persecution of a wilful murderer ([[Deuteronomy 19#11,13]], &c.), the putting of whom to death was the putting away of the guilt of blood from the land; but if this could not be done, the murderer not being discovered, they must not think that the land was in no danger of contracting any pollution because it was not through any neglect of theirs that the murderer was unpunished; no, a great solemnity is here provided for the putting away of the guilt, as an expression of their dread and detestation of that sin.
1. The case supposed is that *one is found slain, and it is not known who slew him,* [[Deuteronomy 21#1]]. The providence of God has sometimes wonderfully brought to light these hidden works of darkness, and by strange occurrences the sin of the guilty has found them out, insomuch that it has become a proverb, *Murder will out.* But it is not always so; now and then the devil's promises of secresy and impunity in this world are made good; yet it is but for a while: there is a time coming when secret murders will be discovered; the *earth shall disclose her blood* ([[Isaiah 26#21]]), upon the inquisition which justice makes for it; and there is an eternity coming when those that escaped punishment from men will lie under the righteous judgment of God. And the impunity with which so many murders and other wickednesses are committed in this world makes it necessary that there should be a day of judgment, to *require that which is past,* [[Ecclesiastes 3#15]].
2. Directions are given concerning what is to be done in this case. Observe,
1. It is taken for granted that a diligent search had been made for the murderer, witnesses examined, and circumstances strictly enquired into, that if possible they might find out the guilty person; but if, after all, they could not trace it out, not fasten the charge upon any, then,
1. The *elders of the next city* (that had a court of three and twenty in it) were to concern themselves about this matter. If it were doubtful which city was next, the great sanhedrim were to send commissioners to determine that matter by an exact measure, [[Deuteronomy 21#2..3]]. Note, Public persons must be solicitous about the public good; and those that are in power and reputation in cities must lay out themselves to redress grievances, and reform what is amiss in the country and neighbourhood that lie about them. Those that are next to them should have the largest share of their good influence, as ministers of God for good.
2. The priests and Levites must assist and preside in this solemnity ([[Deuteronomy 21#5]]), that they might direct the management of it in all points according to the law, and particularly might be the people's mouth to God in the prayer that was to be put up on this sad occasion, [[Deuteronomy 21#8]]. God being Israel's King, his ministers must be their magistrates, and by their word, as the mouth of the court and learned in the laws, every controversy must be tried. It was Israel's privilege that they had such guides, overseers, and rulers, and their duty to make use of them upon all occasions, especially in sacred things, as this was.
3. They were to bring a heifer down into a rough and unoccupied valley, and to kill it there, [[Deuteronomy 21#3..4]]. This was not a sacrifice (for it was not brought to the altar), but a solemn protestation that thus they would put the murderer to death if they had him in their hands. The heifer must be one that had not drawn in the yoke, to signify (say some) that the murderer was a son of Belial; it must be brought into a rough valley, to signify the horror of the fact, and that the defilement which blood brings upon a land turns it into barrenness. And the Jews say that unless, after this, the murderer was found out, this valley where the heifer was killed was never to be tilled nor sown.
4. The elders were to *wash their hands in water* over the heifer that was killed, and to profess, not only that they had not shed this innocent blood themselves, but that they knew not who had ([[Deuteronomy 21#6..7]]), nor had knowingly concealed the murderer, helped him to make his escape, or been any way aiding or abetting. To this custom David alludes, [[Psalms 26#6]], *I will wash my hands in innocency;* but if Pilate had any eye to it ([[Matthew 27#24]]) he wretchedly misapplied it when he condemned Christ, knowing him to be innocent, and yet acquitted himself from the guilt of innocent blood. *Protestatio non valet contra factum-- Protestations are of no avail when contradicted by fact.*
5. The priests were to pray to God for the country and nation, that God would be merciful to them, and not bring upon them the judgments which the connivance at the sin of murder would deserve. It might be presumed that the murderer was either one of their city or was now harboured in their city; and therefore they must pray that they might not fare the worse for his being among them, [[Numbers 16#22]]. *Be merciful, O Lord, to thy people Israel,* [[Deuteronomy 21#8]]. Note, When we hear of the wickedness of the wicked we have need to cry earnestly to God for mercy for our land, which groans and trembles under it. We must empty the measure by our prayers which others are filling by their sins. Now,
2. This solemnity was appointed,
1. That it might give occasion to common and public discourse concerning the murder, which perhaps might some way or other occasion the discovery of it.
2. That it might possess people with a dread of the guilt of blood, which defiles not only the conscience of him that sheds it (this should engage us all to pray with David, *Deliver me from blood-- guiltiness*), but the land in which it is shed; it cries to the magistrate for justice on the criminal, and, if that cry be not heard, it cries to heaven for judgment on the land. If there must be so much care employed to save the land from guilt when the murderer was not known, it was certainly impossible to secure it from guilt if the murderer was known and yet protected. All would be taught, by this solemnity, to use their utmost care and diligence to prevent, discover, and punish murder. Even the heathen mariners dreaded the guilt of blood, [[Jonah 1#14]].
3. That we might all learn to take heed of partaking in other men's sins, and making ourselves accessory to them *ex post facto-- after the fact,* by countenancing the sin or sinner, and not witnessing against it in our places. We have *fellowship with the unfruitful works of darkness* if we do not reprove them rather, and bear our testimony against them. The repentance of the church of Corinth for the sin of one of their members produced such a carefulness, such a clearing of themselves, such a holy indignation, fear, and revenge ([[2 Corinthians 7#11]]), as were signified by the solemnity here appointed.
## The Case of Captive Women. (b. c. 1451.)
Passage: 10 When thou goest forth to war against thine enemies, and the Lord thy God hath delivered them into thine hands, and thou hast taken them captive,   11 And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife;   12 Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails;   13 And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife.   14 And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.
By this law a soldier is allowed to marry his captive if he pleased. For the hardness of their hearts Moses gave them this permission, lest, if they had not had liberty given them to marry such, they should have taken liberty to defile themselves with them, and by such wickedness the camp would have been troubled. The man is supposed to have a wife already, and to take this wife for a secondary wife, as the Jews called them. This indulgence of men's inordinate desires, in which their hearts walked after their eyes, is by no means agreeable to the law of Christ, which therefore in this respect, among others, far exceeds in glory the law of Moses. The gospel permits not him that has one wife to take another, for *from the beginning it was not so.* The gospel forbids looking upon a woman, though a beautiful one, to lust after her, and commands the mortifying and denying of all irregular desires, though it be as uneasy as the cutting off of a right hand; so much does our holy religion, more than that of the Jews, advance the honour and support the dominion of the soul over the body, the spirit over the flesh, consonant to the glorious discovery it makes of life and immortality, and the better hope.
But, though military men were allowed this liberty, yet care is here taken that they should not abuse it, that is,
1. That they should not abuse themselves by doing it too hastily, though the captive was ever so desirable: "*If thou wouldest have her to thy wife* ([[Deuteronomy 21#10..11]]), it is true thou needest not ask her parents' consent, for she is thy captive, and is at thy disposal. But,
1. Thou shalt have no familiar intercourse till thou hast married her." This allowance was designed to gratify, not a filthy brutish lust, in the heat and fury of its rebellion against reason and virtue, but an honourable and generous affection to a comely and amiable person, though in distress; therefore he may make her his wife if he will, but he must not *deal with her as with a harlot.* 2. "Thou shalt not marry her of a sudden, but keep her a full month in thy house," [[Deuteronomy 21#12..13]]. This he must do either,
1. That he may try to take his affection off from her; for he must know that, though in marrying her he does not do ill (so the law then stood), yet in letting her alone he does much better. Let her therefore shave her head, that he might not be enamoured with her locks, and *let her nails grow* (so the margin reads it), to spoil the beauty of her hand. *Quisquid amas cupias non placuisse nimis-- We should moderate our affection for those things which we are tempted to love inordinately.* Or rather,
2. This was done in token of her renouncing idolatry, and becoming a proselyte to the Jewish religion. The shaving of her head, the paring of her nails, and the changing of her apparel, signified her putting off her former conversation, which was corrupt in her ignorance, that she might become a new creature. She must remain in his house to be taught the good knowledge of the Lord and the worship of him: and the Jews say that if she refused, and continued obstinate in idolatry, he must not marry her. Note, The professors of religion must not be unequally yoked with unbelievers, [[2 Corinthians 6#14]].
2. That they should not abuse the poor captive.
1. She must have time to *bewail her father and mother,* from whom she was separated, and without whose consent and blessing she is now likely to be married, and perhaps to a common soldier of Israel, though in her country ever so nobly born and bred. To force a marriage till these sorrows were digested, and in some measure got over, and she was better reconciled to the land of her captivity by being better acquainted with it, would be very unkind. She must not bewail her idols, but be glad to part with them; to her near and dear relations only her affection must be thus indulged.
2. If, upon second thoughts, he that had brought her to his house with a purpose to marry her changed his mind and would not marry her, he might not make merchandise of her, as of his other prisoners, but must give her liberty to return, if she pleased, to her own country, because he had humbled her and afflicted her, by raising expectations and then disappointing them ([[Deuteronomy 21#14]]); having made a fool of her, he might not make a prey of her. This intimates how binding the laws of justice and honour are, particularly in the pretensions of love, the courting of affections, and the promises of marriage, which are to be looked upon as solemn things, that have something sacred in them, and therefore are not to be jested with.
## The Right of the Firstborn. (b. c. 1451.)
Passage: 15 If a man have two wives, one beloved, and another hated, and they have born him children, *both* the beloved and the hated; and *if* the firstborn son be hers that was hated:   16 Then it shall be, when he maketh his sons to inherit *that* which he hath, *that* he may not make the son of the beloved firstborn before the son of the hated, *which is indeed* the firstborn:   17 But he shall acknowledge the son of the hated *for* the firstborn, by giving him a double portion of all that he hath: for he *is* the beginning of his strength; the right of the firstborn *is* his.
This law restrains men from disinheriting their eldest sons out of mere caprice, and without just provocation.
1. The case here put ([[Deuteronomy 21#15]]) is very instructive.
1. It shows the great mischief of having more wives than one, which the law of Moses did not restrain, probably in hopes that men's own experience of the great inconvenience of it in families would at last put an end to it and make them a law to themselves. Observe the supposition here: If a man have two wives, it is a thousand to one but one of them is beloved and the other hated (that is, manifestly loved less) as Leah was by Jacob, and the effect of this cannot but be strifes and jealousies, envy, confusion, and every evil work, which could not but create a constant uneasiness and vexation to the husband, and involve him both in sin and trouble. Those do much better consult their own ease and satisfaction who adhere to God's law than those who indulge their own lusts.
2. It shows how Providence commonly sides with the weakest, and *gives more abundant honour to that part which lacked;* for the first-born son is here supposed to be *hers that was hated;* it was so in Jacob's family: because *the Lord saw that Leah was hated,* [[Genesis 29#31]]. The great householder wisely gives to each his dividend of comfort; if one had the honour to be the beloved wife, it often proved that the other had the honour to be the mother of the first-born.
2. The law in this case is still binding on parents; they must give their children their right without partiality. In the case supposed, the eldest son, though the son of the less-beloved wife, must have his birthright privilege, which was a double portion of the father's estate, because he was the beginning of his strength that is, in him his family began to be strengthened and his quiver began to be filled with the *arrows of a mighty man* ([[Psalms 127#4]]), and therefore the right of the first-born is his, [[Deuteronomy 21#16..17]]. Jacob had indeed deprived Reuben of his birthright, and given it to Joseph, but it was because Reuben had forfeited the birthright by his incest, not because he was the *son of the hated;* now, lest that which Jacob did justly should be drawn into a precedent for others to do the same thing unjustly, it is here provided that when the father makes his will, or otherwise settled his estate, the child shall not fare the worse for the mother's unhappiness in having less of her husband's love, for that was not the child's fault. Note,
1. Parents ought to make no other difference in dispensing their affections among their children than what they see plainly God makes in dispensing his grace among them.
2. Since it is the providence of God that makes heirs, the disposal of providence in that matter must be acquiesced in and not opposed. No son should be abandoned by his father till he manifestly appear to be abandoned of God, which is hard to say of any while there is life.
## Punishment of a Rebellious Son; Burial of Malefactors. (b. c. 1451.)
Passage: 18 If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and *that,* when they have chastened him, will not hearken unto them:   19 Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;   20 And they shall say unto the elders of his city, This our son *is* stubborn and rebellious, he will not obey our voice; *he is* a glutton, and a drunkard.   21 And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and fear.   22 And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:   23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged *is* accursed of God;) that thy land be not defiled, which the Lord thy God giveth thee *for* an inheritance.
Here is,
1. A law for the punishing of a rebellious son. Having in the former law provided that parents should not deprive their children of their right, it was fit that it should next be provided that children withdraw not the honour and duty which are owing to their parents, for there is no partiality in the divine law. Observe,
1. How the criminal is here described. He is a *stubborn and rebellious son,* [[Deuteronomy 21#18]]. No child was to fare the worse for the weakness of his capacity, the slowness or dulness of his understanding, but for his wilfulness and obstinacy. If he carry himself proudly and insolently towards his parents, contemn their authority, slight their reproofs and admonitions, disobey the express commands they give him for his own good, hate to be reformed by the correction they give him, shame their family, grieve their hearts, waste their substance, and threaten to ruin their estate by riotous living-- this is a *stubborn and rebellious son.* He is particularly supposed ([[Deuteronomy 21#20]]) to be a *glutton or a drunkard.* This intimates either,
1. That these were sins which his parents did in a particular manner warn him against, and therefore that in these instances there was a plain evidence that he did not obey their voice. Lemuel had this charge from his mother, [[Proverbs 31#4]]. Note, In the education of children, great care should be taken to suppress all inclinations to drunkenness, and to keep them out of the way of temptations to it; in order hereunto they should be possessed betimes with a dread and detestation of that beastly sin, and taught betimes to deny themselves. Or,
2. That his being a *glutton and a drunkard* was the cause of his insolence and obstinacy towards his parents. Note, There is nothing that draws men into all manner of wickedness, and hardens them in it, more certainly and fatally than drunkenness does. When men take to drink they forget the law, they forget all law ([[Proverbs 31#5]]), even that fundamental law of honouring parents.
2. How this criminal is to be proceeded against. His own father and mother are to be his prosecutors, [[Deuteronomy 21#19..20]]. They might not put him to death themselves, but they must complain of him to the elders of the city, and the complaint must needs be made with a sad heart: *This our son is stubborn and rebellious.* Note, Those that give up themselves to vice and wickedness, and will not be reclaimed, forfeit their interest in the natural affections of the nearest relations; the instruments of their being justly become the instruments of their destruction. The children that forget their duty must thank themselves and not blame their parents if they are regarded with less and less affection. And, how difficult soever tender parents now find it to reconcile themselves to the just punishment of their rebellious children, in the day of the revelation of the righteous judgment of God all natural affection will be so entirely swallowed up in divine love that they will acquiesce even in the condemnation of those children, because God will be therein for ever glorified.
3. What judgment is to be executed upon him: he must publicly *stoned to death by the men of his city,* [[Deuteronomy 21#21]]. And thus,
1. The paternal authority was supported, and God, our common Father, showed himself jealous for it, it being one of the first and most ancient streams derived from him that is the fountain of all power.
2. This law, if duly executed, would *early destroy the wicked of the land.* ([[Psalms 101#8]]), and prevent the spreading of the gangrene, by cutting off the corrupt part betimes; for those that were bad members of families would never make good members of the commonwealth.
3. It would strike an awe upon children, and frighten them into obedience to their parents, if they would not otherwise be brought to their duty and kept in it: *All Israel shall hear.* The Jews say, "The elders that condemned him were to send notice of it in writing all the nation over, *In such a court, such a day, we stoned such a one, because he was a stubborn and rebellious son.*" And I have sometimes wished that as in all our courts there is an exact record kept of the condemnation of criminals, *in perpetuam rei memoriam-- that the memorial may never be lost,* so there might be public and authentic notice given in print to the kingdom of such condemnations, and the executions upon them, by the elders themselves, *in terrorem-- that all may hear and fear.*
2. A law for the burying of the bodies of malefactors that were hanged, [[Deuteronomy 21#22]]. The hanging of them by the neck till the body was dead was not used at all among the Jews, as with us; but of such as were stoned to death, if it were for blasphemy, or some other very execrable crime, it was usual, by order of the judges, to hang up the dead bodies upon a post for some time, as a spectacle to the world, to express the ignominy of the crime, and to strike the greater terror upon others, that they might not only hear and fear, but see and fear. Now it is here provided that, whatever time of the day they were thus hanged up, at sun-set they should be taken down and buried, and not left to hang out all night; sufficient (says the law) *to such a man is this punishment;* hitherto let it go, but no further. Let the malefactor and his crime be hidden in the grave. Now,
1. God would thus preserve the honour of human bodies and tenderness towards the worst of criminals. The time of exposing dead bodies thus is limited for the same reason that the number of stripes was limited by another law: *Lest thy brother seem vile unto thee.* Punishing beyond death God reserves to himself; as for man, there is no more that he can do. Whether therefore the hanging of malefactors in chains, and setting up their heads and quarters, be decent among Christians that look for the resurrection of the body, may perhaps be worth considering.
2. Yet it is plain there was something ceremonial in it; by the law of Moses the touch of a dead body was defiling, and therefore dead bodies must not be left hanging up in the country, because, by the same rule, this would defile the land. But,
3. There is one reason here given which has reference to Christ. *He that is hanged is accursed of God,* that is, it is the highest degree of disgrace and reproach that can be done to a man, and proclaims him under the curse of God as much as any external punishment can. Those that see him thus hang between heaven and earth will conclude him abandoned of both and unworthy of either; and therefore let him not hang all night, for that would carry it too far. Now the apostle, showing how Christ has redeemed us from the curse of the law by being himself made a curse for us, illustrates it by comparing the brand here put on him that was hanged on a tree with the death of Christ, [[Galatians 3#13]]. Moses, by the Spirit, uses this phrase of being *accursed of God,* when he means no more than being treated most ignominiously, that it might afterwards be applied to the death of Christ, and might show that in it he underwent the curse of the law for us, which is a great enhancement of his love and a great encouragement to our faith in him. And (as the excellent bishop Patrick well observes) this passage is applied to the death of Christ, not only because he bore our sins and was exposed to shame, as these malefactors were that were accursed of God, but because he was in the evening taken down from the cursed tree and buried (and that by the particular care of the Jews, with an eye to this law, [[John 19#31]]), in token that now, the guilt being removed, the law was satisfied, as it was when the malefactor had hanged till sun-set; it demanded no more. Then he ceased to be a curse, and those that were his. And, as the land of Israel was pure and clean when the dead body was buried, so the church is washed and cleansed by the complete satisfaction which thus Christ made.

65
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXII.md
View File

@ -1,65 +0,0 @@
The laws of this chapter provide,
1. For the preservation of charity and good neighbourship, in the care of strayed or fallen cattle, [[Deuteronomy 22#1,4]].
2. For the preservation of order and distinction, that men and women should not wear one another's clothes ([[Deuteronomy 22#5]]), and that other needless mixtures should be avoided, [[Deuteronomy 22#9,11]].
3. For the preservation of birds, [[Deuteronomy 22#6..7]].
4. Of life, [[Deuteronomy 22#8]].
5. Of the commandments, [[Deuteronomy 22#12]].
6. Of the reputation of a wife abused, if she were innocent ([[Deuteronomy 22#13,19]]), but for her punishment if guilty, [[Deuteronomy 22#20..21]].
7. For the preservation of the chastity of wives, [[Deuteronomy 22#22]]. Virgins betrothed ([[Deuteronomy 22#23,27]]), or not betrothed, [[Deuteronomy 22#28..29]]. And, lastly, against incest, [[Deuteronomy 22#30]].
## Kindness and Humanity. (b. c. 1451.)
Passage: 1 Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother.   2 And if thy brother *be* not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again.   3 In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself.   4 Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift *them* up again.
The kindness that was commanded to be shown in reference to an enemy ([[Exodus 23#4..5]], &c.) is here required to be much more done for a neighbour, though he were not an Israelite, for the law is consonant to natural equity.
1. That strayed cattle should be brought back, either to the owner or to the pasture out of which they had gone astray, [[Deuteronomy 22#1..2]]. This must be done in pity to the very cattle, which, while they wandered, were exposed; and in civility and respect to the owner, nay, and in justice to him, for it was doing as we would be done by, which is one of the fundamental laws of equity. Note, Religion teaches us to be neighbourly, and to be ready to do all good offices, as we have opportunity, to all men. In doing this,
1. They must not mind trouble, but, if they knew who the owner was, must take it back themselves; for, if they should only send notice to the owner to come and look after it himself, some mischief might befal it ere he could reach it.
2. They must not mind expense, but, if they knew not who the owner was, must take it home and feed it till the owner was found. If such care must be taken of a neighbour's ox or ass going astray, much more of himself going astray from God and his duty; we should do our utmost to convert him ([[James 5#19]]), and restore him, considering ourselves, [[Galatians 6#1]].
2. That lost goods should be brought to the owner, [[Deuteronomy 22#3]]. The Jews say, "He that found the lost goods was to give public notice of them by the common crier three or four times," according to the usage with us; if the owner could not be found, he that found the goods might convert them to his own use; but (say some learned writers in this case) he would do very well to give the value of the goods to the poor.
3. That cattle in distress should be helped, [[Deuteronomy 22#4]]. This must be done both in compassion to the brute-creatures (for a *merciful man regardeth the life of a beast,* though it be not his own) and in love and friendship to our neighbour, not knowing how soon we may have occasion for his help. If one member may say to another, "I have at present no need of thee," it cannot say, "I never shall."
## Various Prohibitions. (b. c. 1451.)
Passage: 5 The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so *are* abomination unto the Lord thy God.   6 If a bird's nest chance to be before thee in the way in any tree, or on the ground, *whether they be* young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:   7 *But* thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and *that* thou mayest prolong *thy* days.   8 When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence.   9 Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.   10 Thou shalt not plow with an ox and an ass together.   11 Thou shalt not wear a garment of divers sorts, *as* of woollen and linen together.   12 Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest *thyself.*
Here are several laws in these verses which seem to stoop very low, and to take cognizance of things mean and minute. Men's laws commonly do not so: *De minimis non curat lex-- The law takes no cognizance of little things;* but because God's providence extends itself to the smallest affairs, his precepts do so, that even in them we may be *in the fear of the Lord,* as we are under his eye and care. And yet the significancy and tendency of these statutes, which seem little, are such that, notwithstanding their minuteness, being fond among the things of God's law, which he has written to us, they are to be accounted great things.
1. The distinction of sexes by the apparel is to be kept up, for the preservation of our own and our neighbour's chastity, [[Deuteronomy 22#5]]. *Nature itself teaches* that a difference be made between them in *their hair* ([[1 Corinthians 11#14]]), and by the same rule in their clothes, which therefore ought not to be confounded, either in ordinary wear or occasionally. To befriend a lawful escape or concealment it may be done, but whether for sport or in the acting of plays is justly questionable.
1. Some think it refers to the idolatrous custom of the Gentiles: in the worship of Venus, women appeared in armour, and men in women's clothes; this, as other such superstitious usages, is here said to be *an abomination to the Lord.* 2. It forbids the confounding of the dispositions and affairs of the sexes: men must not be effeminate, nor do the women's work in the house, nor must women be viragos, pretend to *teach, or usurp authority,* [[1 Timothy 2#11..12]]. Probably this confounding of garments had been used to gain opportunity of committing uncleanness, and is therefore forbidden; for those that would be kept from sin must keep themselves from all occasions of it and approaches to it.
2. In taking a bird's-nest, the dam must be let go, [[Deuteronomy 22#6..7]]. The Jews say, "This is the least of all the commandments of the law of Moses," and yet the same promise is here made to the observance of it that is made to the keeping of the fifth commandment, which is one of the greatest, *that it may be well with thee, and that thou mayest prolong thy days;* for, as disobedience in a small matter shows a very great contempt of the law, so obedience in a small matter shows a very great regard to it. He that let go a bird out of his hand (which was worth two in the bush) purely because God bade him, in that made it to appear that he *esteemed all God's precepts concerning all things to be right,* and that he could deny himself rather than sin against God. But *doth God take care* for birds? [[1 Corinthians 9#9]]. Yes, certainly; and perhaps to this law our Saviour alludes. [[Luke 12#6]], *Are not five sparrows sold for two farthings, and not one of them is forgotten before God?* This law,
1. Forbids us to be cruel to the brute-creatures, or to take a pleasure in destroying them. Though God has made us *wiser than the fowls of heaven,* and given us *dominion over them,* yet we must not abuse them nor rule them with rigour. *Let go the dam* to breed again; *destroy it not, for a blessing is in it,* [[Isaiah 65#8]].
2. It teaches us compassion to those of our own kind, and to abhor the thought of every thing that looks barbarous, and cruel, and ill-natured, especially towards those of the weaker and tender sex, which always ought to be treated with the utmost respect, in consideration of the sorrows wherein they bring forth children. It is spoken of as an instance of the most inhuman cruelty that *the mother was dashed to pieces upon her children* ([[Hosea 10#14]]), and that the *women with child were ripped open,* [[Amos 1#13]].
3. It further intimates that we must not take advantage against any, from their natural affection and the tenderness of their disposition, to do them an injury. The dam could not have been taken if her concern for her eggs or young (unlike to the ostrich) had not detained her upon the next when otherwise she could easily have secured herself by flight. Now, since it is a thousand pities that she should fare the worse for that which is her praise, the law takes care that she shall be let go. The remembrance of this may perhaps, some time or other, keep us from doing a hard or unkind thing to those whom we have at our mercy.
3. In building a house, care must be taken to make it safe, that none might receive mischief by falling from it, [[Deuteronomy 22#8]]. The roofs of their houses were flat for people to walk on, as appears by many scriptures; now lest any, through carelessness, should fall off them, they must compass them with battlements, which (the Jews say) must be three feet and a half high; if this were not done, and mischief followed, the owner, by his neglect, brought the guilt of blood upon his house. See here,
1. How precious men's lives are to God, who protects them, not only by his providence, but by his law.
2. How precious, therefore, they ought to be to us, and what care we should take to prevent hurt from coming to any person. The Jews say that by the equity of this law they were obliged (and so are we too) to fence, or remove, every thing by which life may be endangered, as to cover draw-wells, keep bridges in repair, and the like, lest, if any perish through our omission, their blood be required at our hand.
4. Odd mixtures are here forbidden, [[Deuteronomy 22#9..10]]. Much of this we met with before, [[Leviticus 19#19]]. There appears not any thing at all of moral evil in these things, and therefore we now make no conscience of sowing wheat and rye together, ploughing with horses and oxen together, and of wearing linsey-woolsey garments; but hereby is forbidden either,
1. A conformity to some idolatrous customs of the heathen. Or,
2. That which is contrary to the plainness and purity of an Israelite. They must not gratify their own vanity and curiosity by putting those things together which the Creator in infinite wisdom had made asunder: they must not be unequally yoked with unbelievers, nor mingle themselves with the unclean, as an ox with an ass. Nor must their profession and appearance in the world be motley, or party-coloured, but all of a piece, all of a kind.
5. The law concerning fringes upon their garments, and memorandums of the commandments, which we had before ([[Numbers 15#38..39]]), is here repeated, [[Deuteronomy 22#12]]. By these they were distinguished from other people, so that it might be said, upon the first sight, There goes an Israelite, which taught them not to be ashamed of their country, nor the peculiarities of their religion, how much soever their neighbours looked upon them and it with contempt: and they were also put in mind of the precepts upon the particular occasions to which they had reference; and perhaps this law is repeated here because the precepts immediately foregoing seemed so minute that they were in danger of being overlooked and forgotten. The fringes will remind you not to make your garments of linen and woollen, [[Deuteronomy 22#11]].
## The Punishment of Fornication. (b. c. 1451.)
Passage: 13 If any man take a wife, and go in unto her, and hate her,   14 And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:   15 Then shall the father of the damsel, and her mother, take and bring forth *the tokens of* the damsel's virginity unto the elders of the city in the gate:   16 And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;   17 And, lo, he hath given occasions of speech *against her,* saying, I found not thy daughter a maid; and yet these *are the tokens of* my daughter's virginity. And they shall spread the cloth before the elders of the city.   18 And the elders of that city shall take that man and chastise him;   19 And they shall amerce him in a hundred *shekels* of silver, and give *them* unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.   20 But if this thing be true, *and the tokens of* virginity be not found for the damsel:   21 Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.   22 If a man be found lying with a woman married to a husband, then they shall both of them die, *both* the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.   23 If a damsel *that is* a virgin be betrothed unto a husband, and a man find her in the city, and lie with her;   24 Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, *being* in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you.   25 But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:   26 But unto the damsel thou shalt do nothing; *there is* in the damsel no sin *worthy* of death: for as when a man riseth against his neighbour, and slayeth him, even so *is* this matter:   27 For he found her in the field, *and* the betrothed damsel cried, and *there was* none to save her.   28 If a man find a damsel *that is* a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;   29 Then the man that lay with her shall give unto the damsel's father fifty *shekels* of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.   30 A man shall not take his father's wife, nor discover his father's skirt.
These laws relate to the seventh commandment, laying a restraint by laying a penalty upon those fleshly lusts which war against the soul.
1. If a man, lusting after another woman, to get rid of his wife slander her and falsely accuse her, as not having the virginity she pretended to when he married her, upon the disproof of his slander he must be punished, [[Deuteronomy 22#13,19]]. What the meaning of that evidence is by which the husband's accusation was to be proved false the learned are not agreed, nor is it at all necessary to enquire-- those for whom this law was intended, no doubt, understood it: it is sufficient for us to know that this wicked husband, who had thus endeavoured to ruin the reputation of his own wife, was to be scourged, and fined, and bound out from ever divorcing the wife he had thus abused, [[Deuteronomy 22#18..19]]. Upon his dislike of her he might have divorced her if he had pleased, by the permission of the law ([[Deuteronomy 24#1]]), but then he must have given her her dowry: if therefore to save that, and to do her the greater mischief, he would thus destroy her good name, it was fit that he should be severely punished for it, and for ever after forfeit the permission to divorce her. Observe,
1. The nearer any are in relation to us the greater sin it is to belie them and blemish their reputation. It is spoken of as a crime of the highest nature to *slander thy own mother's son* ([[Psalms 50#20]]), who is next to thyself, much more to slander thy own wife, or thy own husband, that is thyself: it is an ill bird indeed that defiles its own nest.
2. Chastity is honour as well as virtue, and that which gives occasion for the suspicion of it is as great a reproach and disgrace as any whatsoever: in this matter therefore, above any thing, we should be highly tender both of our own good name and that of others.
3. Parents must look upon themselves as concerned to vindicate the reputation of their children, for it is a branch of their own.
2. If the woman that was married as a virgin was not found to be one she was to be stoned to death at her father's door, [[Deuteronomy 22#20..21]]. If the uncleanness had been committed before she was betrothed it would not have been punished as a capital crime; but she must die for the abuse she put upon him whom she married, being conscious to herself of being defiled, while she made him believe her to be a chaste and modest woman. But some think that her uncleanness was punished with death only in case it was committed after she was betrothed, supposing there were few come to maturity but what were betrothed, though not yet married. Now,
1. This gave a powerful caution to young women to flee fornication, since, however concealed before, so as not to mar their marriage, it would very likely be discovered afterwards, to their perpetual infamy and utter ruin.
2. It is intimated to parents that they must by all means possible preserve their children's chastity, by giving them good advice and admonition, setting them good examples, keeping them from bad company, praying for them, and laying them under needful restraints, because, if the children committed lewdness, the parents must have the grief and shame of the execution at their own door. That phrase of *folly wrought in Israel* was used concerning this very crime in the case of Dinah, [[Genesis 34#7]]. All sin is folly, uncleanness especially; but, above all, uncleanness in Israel, by profession a holy people.
3. If any man, single or married, lay with a married woman, they were both to be put to death, [[Deuteronomy 22#22]]. This law we had before, [[Leviticus 20#10]]. For a married man to lie with a single woman was not a crime of so high a nature, nor was it punished with death, because not introducing a spurious brood into families under the character of legitimate children.
4. If a damsel were betrothed and not married, she was from under the eye of her intended husband, and therefore she and her chastity were taken under the special protection of the law.
1. If her chastity were violated by her own consent, she was to be put to death, and her adulterer with her, [[Deuteronomy 22#23..24]]. And it shall be presumed that she consented if it were done in the city, or in any place where, had she cried out, help might speedily have come in to prevent the injury offered her. *Qui tacet, consentire videtur-- Silence implies consent.* Note, It may be presumed that those willingly yield to a temptation (whatever they pretend) who will not use the means and helps they might be furnished with to avoid and overcome it. Nay, her being found in the city, a place of company and diversion, when she should have kept under the protection of her father's house, was an evidence against her that she had not that dread of the sin and the danger of it which became a modest woman. Note, Those that needlessly expose themselves to temptation justly suffer for the same, if, ere they are aware, they be surprised and caught by it. Dinah lost her honour to gratify her curiosity with a sight of the *daughters of the land.* By this law the Virgin Mary was in danger of being made a public example, that is, of being stoned to death, but that God, by an angel, cleared the matter to Joseph.
2. If she were forced, and never consented, he that committed the rape was to be put to death, but the damsel was to be acquitted, [[Deuteronomy 22#24,27]]. Now if it were done in the field, out of the hearing of neighbours, it shall be presumed that she cried out, but there was none to save her; and, besides, her going into the field, a place of solitude, did not so much expose her. Now by this law it is intimated to us,
1. That we shall suffer only for the wickedness we do, not for that which is done to us. That is no sin which has not more or less of the will in it.
2. That we must presume the best concerning all persons, unless the contrary do appear; not only charity, but equity teaches us to do so. Though none heard her cry, yet, because none could hear it if she did, it shall be taken for granted that she did. This rule we should go by in judging of persons and actions: *believe all things, and hope all things.*
3. That our chastity should be as dear to us as our life when that is assaulted, it is not at all improper to cry *murder, murder,* for, *as when a man riseth against his neighbour and slayeth him, even so is this matter.*
4. By way of allusion to this, see what we are to do when Satan sets upon us with his temptations: wherever we are, let us cry aloud to heaven for help (*Succurre, Domine, vim patior-- Help me, O Lord, for I suffer violence*), and there we may be sure to be heard, and answered, as Paul was, *My grace is sufficient for thee.*
5. If a damsel not betrothed were thus abused by violence, he that abused her should be fined, the father should have the fine, and, if he and the damsel did consent, he should be bound to marry her, and never to divorce her, how much soever she was below him, and how unpleasing soever she might afterwards be to him, as Tamar was to Amnon after he had forced her, [[Deuteronomy 22#28..29]]. This was to deter men from such vicious practices, which it is a shame that we are necessitated to read and write of.
6. The law against a man's marrying his father's widow, or having any undue familiarity with his father's wife, is here repeated ([[Deuteronomy 22#30]]) from [[Leviticus 18#8]]. And, probably, it is intended (as bishop Patrick notes) for a short memorandum to them carefully to observe all the laws there made against incestuous marriages, that being specified which is the most detestable of all; it is that of which the apostle says, *It is not so much as named among the Gentiles,*[[1 Corinthians 5#1]].

69
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXIII.md
View File

@ -1,69 +0,0 @@
The laws of this chapter provide,
1. For the preserving of the purity and honour of the families of Israel, by excluding such as would be a disgrace to them, [[Deuteronomy 23#1,8]].
2. For the preserving of the purity and honour of the camp of Israel when it was abroad, [[Deuteronomy 23#9,14]].
3. For the encouraging and entertaining of slaves who fled to them, [[Deuteronomy 23#15]].
4. Against whoredom, [[Deuteronomy 23#17..18]].
5. Against usury, [[Deuteronomy 23#19..20]].
4. Against the breach of vows, [[Deuteronomy 23#21,23]].
7. What liberty a man might take in his neighbour's field and vineyard, and what not, [[Deuteronomy 23#23]]; [[Deuteronomy 23#25]].
## Laws of Separation. (b. c. 1451.)
Passage: 1 He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the Lord.   2 A bastard shall not enter into the congregation of the Lord; even to his tenth generation shall he not enter into the congregation of the Lord.   3 An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the congregation of the Lord for ever:   4 Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee.   5 Nevertheless the Lord thy God would not hearken unto Balaam; but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee.   6 Thou shalt not seek their peace nor their prosperity all thy days for ever.   7 Thou shalt not abhor an Edomite; for he *is* thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.   8 The children that are begotten of them shall enter into the congregation of the Lord in their third generation.
Interpreters are not agreed what is here meant by *entering into the congregation of the Lord,* which is here forbidden to eunuchs and to bastards, Ammonites and Moabites, for ever, but to Edomites and Egyptians only till the third generation.
1. Some think they are hereby excluded from communicating with the people of God in their religious services. Though eunuchs and bastards were owned as members of the church, and the Ammonites and Moabites might be circumcised and proselyted to the Jewish religion, yet they and their families must lie for some time under marks of disgrace, remembering the rock whence they were hewn, and must not come so near the sanctuary as others might, nor have so free a communion with Israelites.
2. Others think they are hereby excluded from bearing office in the congregation: none of these must be elders or judges, lest the honour of the magistracy should thereby be stained.
3. Others think they are excluded only from marrying with Israelites. Thus the learned bishop Patrick inclines to understand it; yet we find that when this law was put in execution after the captivity they separated from Israel, not only the strange wives, but all the mixed multitude, see [[Nehemiah 13#1..2]]. With the daughters of these nations (though out of the nations of Canaan), it should seem, the men of Israel might marry, if they were completely proselyted to the Jewish religion; but with the men of these nations the daughters of Israel might not marry, nor could the men be naturalized otherwise than as here provided.
It is plain, in general, that disgrace is here put,
1. Upon bastards and eunuchs, [[Deuteronomy 23#1..2]]. By bastards here the Jewish writers understand, not all that were born of fornication, or out of marriage, but all the issue of those incestuous mixtures which are forbidden, [[Leviticus 18#1,30]]. And, though it was not the fault of the issue, yet, to deter people from those unlawful marriages and unlawful lusts, it was very convenient that their posterity should thus be made infamous. By this rule Jephthah, though the son of a harlot, a strange woman ([[Judges 11#1..2]]), yet was not a bastard in the sense of this law. And as for the eunuchs, though by this law they seemed to be cast out of the vineyard as dry trees, which they complain of ([[Isaiah 56#3]]), yet it is here promised ([[Deuteronomy 23#5]]) that if they took care of their duty to God, as far as they were admitted, by keeping his sabbaths and choosing the things that pleased him, the want of this privilege should be made up to them with such spiritual blessings as would entitle them to an everlasting name.
2. Upon Ammonites and Moabites, the posterity of Lot, who, for his outward convenience, had separated himself from Abraham, [[Genesis 13#11]]. And we do not find that he or his ever joined themselves again to the children of the covenant. They are here cut off *to the tenth generation,* that is, (as some think it is explained), for ever. Compare [[Nehemiah 13#1]]. The reason of this quarrel which Israel must have with them, so as not to *seek their peace* ([[Deuteronomy 23#6]]), is because of the unkindness they had now lately done to the camp of Israel, notwithstanding the orders God had given not to distress or vex them, [[Deuteronomy 2#9]]; [[Deuteronomy 2#19]].
1. It was bad enough that they did not *meet them with bread and water in the way* ([[Deuteronomy 23#4]]), that they did not as allies, or at least as neutral states, bring victuals into their camp, which they should have been duly paid for. It was well that God's Israel did not need their kindness, God himself following them with bread and water. However this omission of the Ammonites should be remembered against their nation in future ages. Note, God will certainly reckon, not only with those that oppose his people, but with those that do not help and further them, when it is in the power of their hand to do it. The charge at the great day is for an omission: *I was hungry, and you gave me no meat.* 2. The Moabites had done worse, they hired Balaam to curse Israel, [[Deuteronomy 23#4]]. It is true *God turned the curse into a blessing* ([[Deuteronomy 23#5]]), not only changing the word in Balaam's mouth, but making that really turn to the honour and advantage of Israel which was designed for their ruin. But though the design was defeated, and overruled for good, the Moabites' wickedness was not the less provoking. God will deal with sinners, but according to their endeavours, [[Psalms 28#4]].
3. The Edomites and Egyptians had not so deep a mark of displeasure put upon them as the Moabites and Ammonites had. If an Edomite or Egyptian turned proselyte, his grand-children should be looked upon as members of the congregation of the Lord to all intents and purposes, [[Deuteronomy 23#7..8]]. We should think that the Edomites had been more injurious to the Israelites than the Ammonites, and deserved as little favour from them ([[Numbers 20#20]]), and yet "*Thou shalt not abhor an Edomite,* as thou must an Ammonite, for he is thy brother." Note, The unkindness of near relations, though by many worst taken, yet should with us, for that reason, because of the relation, be first forgiven. And then, as to the Egyptians, here is a strange reason given why they must not be abhorred: "*Thou wast a stranger in their land,* and therefore, though hardly used there, be civil to them, for old acquaintance' sake." They must not remember their bondage in Egypt for the keeping up of any ill will to the Egyptians, but only for the magnifying of Gods power and goodness in their deliverance.
## Moral and Ceremonial Purity Enjoined. (b. c. 1451.)
Passage: 9 When the host goeth forth against thine enemies, then keep thee from every wicked thing.   10 If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp:   11 But it shall be, when evening cometh on, he shall wash *himself* with water: and when the sun is down, he shall come into the camp *again.*   12 Thou shalt have a place also without the camp, whither thou shalt go forth abroad:   13 And thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee:   14 For the Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away from thee.
Israel was now encamped, and this vast army was just entering upon action, which was likely to keep them together for a long time, and therefore it was fit to give them particular directions for the good ordering of their camp. And the charge is in one word to be *clean.* They must take care to keep their camp pure from moral, ceremonial, and natural pollution.
1. From moral pollution ([[Deuteronomy 23#9]]): *When the host goes forth against thy enemy* then look upon thyself as in a special manner engaged to *keep thyself from every evil thing.* 1. The soldiers themselves must take heed of sin, for sin takes off the edge of valour; guilt makes men cowards. Those that put their lives in their hands are concerned to make and keep their peace with God, and preserve a conscience void of offence; then may they look death in the face without terror. Soldiers, in executing their commission, must keep themselves from gratifying the lusts of malice, covetousness, or uncleanness, for these are wicked things-- must keep themselves from the idols, or accursed things, they found in the camps they plundered.
2. Even those that tarried at home, the body of the people, and every particular person, must at that time especially keep from every wicked thing, lest by sin they provoke God to withdraw his presence from the host, and give victory to the enemy for the correcting of his own people. Times of war should be times of reformation, else how can we expect God should hear and answer our prayers for success? [[Psalms 66#18]]. See [[1 Samuel 7#3]].
2. From ceremonial pollution, which might befal a person when unconscious of it, for which he was bound to wash his flesh in water, and look upon himself as *unclean until the evening,* [[Leviticus 15#16]]. A soldier, notwithstanding the constant service and duty he had to do in the camp, must be so far from looking upon himself as discharged from the observance of this ceremony that more was required from him than at another time; had he been at his own house, he needed only to wash his flesh, but, being in the army, he must go abroad out of the camp, as one concerned to keep it pure and ashamed of his own impurity, and not return till after sunset, [[Deuteronomy 23#10..11]]. By this trouble and reproach, which even involuntary pollutions exposed men to, they were taught to keep up a very great dread of all fleshly lusts. It were well if military men would consider this.
3. From natural pollution; the camp of the Lord must have nothing offensive in it, [[Deuteronomy 23#12,14]]. It is strange that the divine law, or at least the solemn order and direction of Moses, should extend to a thing of this nature; but the design of it was to teach them,
1. Modesty and decorum; nature itself teaches them thus to distinguish themselves from beasts that know no shame.
2. Cleanliness, and, though not niceness, yet neatness, even in their camp. Filthiness is offensive to the senses God has endued us with, prejudicial to the health, a wrong to the comfort of human life, and an evidence of a careless slothful temper of mind.
3. Purity from the pollutions of sin; if there must be this care taken to preserve the body clean and sweet, much more should we be solicitous to keep the mind so.
4. A reverence of the divine majesty. This is the reason here given: *For the Lord thy God walketh* by his ark, the special token of his presence, *in the midst of thy camp;* with respect to that external symbol this external purity is required, which (though not insisted on in the letter when that reason ceases) teaches us to preserve inward purity of soul, in consideration of the eye of God, which is always upon us. By this expression of respect to the presence of God among them, they were taught both to fortify themselves against sin and to encourage themselves against their enemies with the consideration of that presence.
5. A regard one to another. The filthiness of one is noisome to many; this law of cleanliness therefore teaches us not to do that which will be justly offensive to our brethren and grieve them. It is a law against nuisances.
## Protection of Fugitives; The Law Concerning Usury. (b. c. 1451.)
Passage: 15 Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:   16 He shall dwell with thee, *even* among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.   17 There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.   18 Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the Lord thy God for any vow: for even both these *are* abomination unto the Lord thy God.   19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:   20 Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the Lord thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.   21 When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it: for the Lord thy God will surely require it of thee; and it would be sin in thee.   22 But if thou shalt forbear to vow, it shall be no sin in thee.   23 That which is gone out of thy lips thou shalt keep and perform; *even* a freewill offering, according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth.   24 When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put *any* in thy vessel.   25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.
Orders are here given about five several things which have no relation one to another:--
1. The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, [[Deuteronomy 23#15..16]]. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But,
1. They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, [[1 Kings 20#31]]) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion.
2. If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement-- let it be *that which he shall choose* and *where it liketh him best,* and that he should not exchange one hard master for many-- *thou shalt not oppress him.* Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return.
2. The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them ([[Deuteronomy 23#17..18]]), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is,
1. A good reason intimated why there should be no such wickedness tolerated among them: they were Israelites. This seems to have an emphasis laid upon it. For a daughter of Israel to be a whore, or a son of Israel a whoremaster, is to reproach the stock they are come of, the people they belong to, and the God they worship. It is bad in any, but worst in Israelites, a holy nation, [[2 Samuel 13#12]].
2. A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called *dogs,* [[Revelation 22#15]]), the money he gets by his lewd and villainous practices, no part of it shall be *brought into the house of the Lord* (as the hire of prostitutes among the Gentiles was into their temples) *for any vow.* This intimates,
1. That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be *an abomination to the Lord,*[[Proverbs 15#8]].
2. That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. [[Proverbs 7#14..15]], *This day have I paid my vows, therefore came I forth to meet thee.* Nothing should be accepted in commutation of penance.
3. That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too.
3. The matter of usury is here settled, [[Deuteronomy 23#19..20]].
1. They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; but instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, [[Luke 6#35]].
2. They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him.
4. The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, [[Deuteronomy 23#21,23]].
1. We are here left at our liberty whether we will make vows or no: *If thou shalt forbear to vow* (some particular sacrifice and offering, more than was commanded by the law), *it shall be no sin to thee.* God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour ([[Leviticus 2#4,7]], &c.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful.
2. We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: "*Thou shalt not be slack to pay it,* lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. *That which has gone out of thy lips* as a solemn and deliberate vow must not be recalled, but *thou shalt keep and perform it,* punctually and fully." The rule of the gospel goes somewhat further than this. [[2 Corinthians 9#7]], *Every one, according as he purposeth in his heart,* though it have not gone out of his lips, *so let him give.* Here is a good reason why we should pay our vows, that if we do not *God will require it of us,* will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See [[Ecclesiastes 5#4]].
5. Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, [[Deuteronomy 23#24..25]]. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now,
1. This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends.
2. It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, "This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn."
3. It teaches us not to insist upon property in a small matter, of which it is easy to say, *What is that between me and thee?* It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them.
4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet,
5. It forbids us to abuse the kindness of our friends, and to take the advantage of fair concessions to make unreasonable encroachments: we must not draw an ell from those that give but an inch. They may eat of their neighbour's grapes; but it does not therefore follow that they may carry away.

63
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXIV.md
View File

@ -1,63 +0,0 @@
In this chapter we have,
1. The toleration of divorce, [[Deuteronomy 24#1,4]].
2. A discharge of new-married men from the war, [[Deuteronomy 24#5]].
3. Laws concerning pledges, [[Deuteronomy 24#6]]; [[Deuteronomy 24#10,13]]; [[Deuteronomy 24#17]].
4. Against man-stealing, [[Deuteronomy 24#7]].
5. Concerning the leprosy, [[Deuteronomy 24#8..9]].
6. Against the injustice of masters towards their servants, [[Deuteronomy 24#14..15]]. Judges in capital causes ([[Deuteronomy 24#16]]), and civil concerns, [[Deuteronomy 24#17..18]].
7. Of charity to the poor, [[Deuteronomy 24#19]], &c.
## The Law Concerning Divorce. (b. c. 1451.)
Passage: 1 When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give *it* in her hand, and send her out of his house.   2 And when she is departed out of his house, she may go and be another man's *wife.*   3 And *if* the latter husband hate her, and write her a bill of divorcement, and giveth *it* in her hand, and sendeth her out of his house; or if the latter husband die, which took her *to be* his wife;   4 Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that *is* abomination before the Lord: and thou shalt not cause the land to sin, which the Lord thy God giveth thee *for* an inheritance.
This is that permission which the Pharisees erroneously referred to as a precept, [[Matthew 19#7]], *Moses commanded to give a writing of divorcement.* It was not so; our Saviour told them that he only suffered it because of the hardness of their hearts, lest, if they had not had liberty to divorce their wives, they should have ruled them with rigour, and it may be, have been the death of them. It is probable that divorces were in use before (they are taken for granted, [[Leviticus 21#14]]), and Moses thought it needful here to give some rules concerning them.
1. That a man might not divorce his wife unless he *found some uncleanness in her,* [[Deuteronomy 24#1]]. It was not sufficient to say that he did not like her, or that he liked another better, but he must show cause for his dislike; something that made her disagreeable and unpleasant to him, though it might not make her so to another. This uncleanness must mean something less than adultery; for, for that, she was to die; and less than the suspicion of it, for in that case he might give her the waters of jealousy; but it means either a light carriage, or a cross froward disposition, or some loathsome sore or disease; nay, some of the Jewish writers suppose that an offensive breath might be a just ground for divorce. Whatever is meant by it, doubtless it was something considerable; so that their modern doctors erred who allowed divorce for every cause, though ever so trivial, [[Matthew 19#3]].
2. That it must be done, not by word of mouth, for that might be spoken hastily, but by writing, and that put in due form, and solemnly declared, before witnesses, to be his own act and deed, which was a work of time, and left room for consideration, that it might not be done rashly.
3. That the husband must give it into the hand of his wife, and send her away, which some think obliged him to endow her and make provision for her, according to her quality and such as might help to marry her again; and good reason he should do this, since the cause of quarrel was not her fault, but her infelicity.
4. That being divorced it was lawful for her to marry another husband, [[Deuteronomy 24#2]]. The divorce had dissolved the bond of marriage as effectually as death could dissolve it; so that she was as free to marry again as if her first husband had been naturally dead.
5. That if her second husband died, or divorced her, then still she might marry a third, but her first husband should never take her again ([[Deuteronomy 24#3..4]]), which he might have done if she had not married another; for by that act of her own she had perfectly renounced him for ever, and, as to him was looked upon as defiled, though not as to another person. The Jewish writers say that this was to prevent a most vile and wicked practice which the Egyptians had of changing wives; or perhaps it was intended to prevent men's rashness in putting away their wives; for the wife that was divorced would be apt, in revenge, to marry another immediately, and perhaps the husband that divorced her, how much soever he though to better himself by another choice, would find the next worse, and something in her more disagreeable, so that he would wish for his first wife again. "No" (says this law) "you shall not have her, you should have kept her when you had her." Note, It is best to be content with such things as we have, since changes made by discontent often prove for the worse. The uneasiness we know is commonly better, though we are apt to think it worse, than that which we do not know. By the strictness of this law God illustrates the riches of his grace in his willingness to be reconciled to his people that had gone a whoring from him. [[Jeremiah 3#1]], *Thou hast played the harlot with many lovers, yet return again to me.* For his thoughts and ways are above ours.
## The Law of Divorce. (b. c. 1451.)
Passage: 5 When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: *but* he shall be free at home one year, and shall cheer up his wife which he hath taken.   6 No man shall take the nether or the upper millstone to pledge: for he taketh *a man's* life to pledge.   7 If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you.   8 Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, *so* ye shall observe to do.   9 Remember what the Lord thy God did unto Miriam by the way, after that ye were come forth out of Egypt.   10 When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.   11 Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee.   12 And if the man *be* poor, thou shalt not sleep with his pledge:   13 In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the Lord thy God.
Here is,
1. Provision made for the preservation and confirmation of love between new-married people, [[Deuteronomy 24#5]]. This fitly follows upon the laws concerning divorce, which would be prevented if their affection to each other were well settled at first. If the husband were much abroad from his wife the first year, his love to her would be in danger of cooling, and of being drawn aside to others whom he would meet with abroad; therefore his service to his country in war, embassies, or other public business that would call him from home, shall be dispensed with, *that he may cheer up the wife that he has taken.* Note,
1. It is of great consequence that love be kept up between husband and wife, and that every thing be very carefully avoided which might make them strange one to another, especially at first; for in that relation, where there is not the love that should be, there is an inlet ready to abundance of guilt and grief.
2. One of the duties of that relation is to cheer up one another under the cares and crosses that happen, as helpers of each other's joy; for a cheerful heart does good like a medicine.
2. A law against man-stealing, [[Deuteronomy 24#7]]. It was not death by the law of Moses to steal cattle or goods; but to steal a child, or a weak and simple man, or one that a man had in his power, and to make merchandize of him, this was a capital crime, and could not be expiated, as other thefts, by restitution-- so much is *a man better than a sheep,* [[Matthew 12#12]]. It was a very heinous offence, for,
1. It was robbing the public of one of its members.
2. It was taking away a man's liberty, the liberty of a free-born Israelite, which was next in value to his life.
3. It was driving a man out from the inheritance of the land, to the privileges of which he was entitled, and bidding him go serve other gods, as David complains against Saul, [[1 Samuel 26#19]].
3. A memorandum concerning the leprosy, [[Deuteronomy 24#8..9]].
1. The laws concerning it must be carefully observed. The laws concerning it we had, [[Leviticus 13#14]]. They are here said to be commanded to the *priests and Levites,* and therefore are not repeated in a discourse to the people; but the people are here charged, in case of leprosy, to apply to the priest according to the law, and to abide by his judgment, so far as it agreed with the law and the plain matter of fact. The plague of leprosy being usually a particular mark of God's displeasure for sin, he in whom the signs of it did appear ought not to conceal it, nor cut out the signs of it, nor apply to the physician for relief; but he must go to the priest, and follow his directions. Thus those that feel their consciences under guilt and wrath must not cover it, nor endeavour to shake off their convictions, but by repentance, and prayer, and humble confession, take the appointed way to peace and pardon.
2. The particular case of Miriam, who was smitten with leprosy for quarrelling with Moses, must not be forgotten. It was an explication of the law concerning the leprosy. Remember that, and,
1. "Take heed of sinning after the similitude of her transgression, by despising dominions and speaking evil of dignities, lest you thereby bring upon yourselves the same judgment."
2. "If any of you be smitten with a leprosy, expect not that the law should be dispensed with, nor think it hard to be shut out of the camp and so made a spectacle; there is no remedy: Miriam herself, though a prophetess and the sister of Moses, was not exempted, but was forced to submit to this severe discipline when she was under this divine rebuke." Thus David, Hezekiah, Peter, and other great men, when they had sinned, humbled themselves, and took to themselves shame and grief; let us not expect to be reconciled upon easier terms.
4. Some necessary orders given about pledges for the security of money lent. They are not forbidden to take such securities as would save the lender from loss, and oblige the borrower to be honest; but,
1. They must not take the millstone for a pledge ([[Deuteronomy 24#6]]), for with that they ground the corn that was to be bread for their families, or, if it were a public mill, with it the miller got his livelihood; and so it forbids the taking of any thing for a pledge by the want of which a man was in danger of being undone. Consonant to this is the ancient common law of England, which provides that no man be distrained of the utensils or instruments of his trade or profession, as the axe of a carpenter, or the books of a scholar, or beasts belonging to the plough, as long as there are other beasts of which distress may be made (*Coke, 1 Inst. fol.* 47). This teaches us to consult the comfort and subsistence of others as much as our own advantage. That creditor who cares not though his debtor and his family starve, nor is at all concerned what become of them, so he may but get his money or secure it, goes contrary, not only to the law of Christ, but even to the law of Moses too.
2. They must not go into the borrower's house to fetch the pledge, but must stand without, and he must bring it, [[Deuteronomy 24#10..11]]. *The borrower* (says Solomon) *is servant to the lender;* therefore lest the lender should abuse the advantage he has against him, and improve it for his own interest, it is provided that he shall take not what he pleases, but what the borrower can best spare. A man's house is his castle, even the poor man's house is so, and is here taken under the protection of the law.
3. That a poor man's bed-clothes should never be taken for a pledge, [[Deuteronomy 24#12..13]]. This we had before, [[Exodus 22#26..27]]. If they were taken in the morning, they must be brought back again at night, which is in effect to say that they must not be taken at all. "Let the poor debtor sleep in his own raiment, and bless thee," that is, "pray for thee, and praise God for thy kindness to him." Note, Poor debtors ought to be sensible (more sensible than commonly they are) of the goodness of those creditors that do not take all the advantage of the law against them, and to repay their kindnesses by their prayers for them, when they are not in a capacity to repay it in any other way. "Nay, thou shalt not only have the prayers and good wishes of thy poor brother, but *it shall be righteousness to thee before the Lord thy God,*" that is, "It shall be accepted and rewarded as an act of mercy to thy brother and obedience to thy God, and an evidence of thy sincere conformity to the law. Though it may be looked upon by men as an act of weakness to deliver up the securities thou hast for thy debt, yet it shall be looked upon by thy God as an act of goodness, which shall in no wise lose its reward."
## Justice and Generosity. (b. c. 1451.)
Passage: 14 Thou shalt not oppress a hired servant *that is* poor and needy, *whether he be* of thy brethren, or of thy strangers that *are* in thy land within thy gates:   15 At his day thou shalt give *him* his hire, neither shall the sun go down upon it; for he *is* poor, and setteth his heart upon it: lest he cry against thee unto the Lord, and it be sin unto thee.   16 The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.   17 Thou shalt not pervert the judgment of the stranger, *nor* of the fatherless; nor take a widow's raiment to pledge:   18 But thou shalt remember that thou wast a bondman in Egypt, and the Lord thy God redeemed thee thence: therefore I command thee to do this thing.   19 When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the Lord thy God may bless thee in all the work of thine hands.   20 When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.   21 When thou gatherest the grapes of thy vineyard, thou shalt not glean *it* afterward: it shall be for the stranger, for the fatherless, and for the widow.   22 And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing.
Here,
1. Masters are commanded to be just to their poor servants, [[Deuteronomy 24#14..15]].
1. They must not oppress them, by overloading them with work, by giving them undue and unreasonable rebukes, or by withholding from them proper maintenance. A servant, though a stranger to the commonwealth of Israel, must not be abused: "For *thou wast a bondman* in the land where thou wast a stranger ([[Deuteronomy 24#18]]), and thou knowest what a grievous thing it is to be oppressed by a task-master, and therefore, in tenderness to those that are servants and strangers, and in gratitude to that God who set thee at liberty and settled thee in a country of thy own, *thou shalt not oppress a servant.*" Let not masters be tyrants to their servants, for their Master is in heaven. See [[Job 31#13]].
2. They must be faithful and punctual in paying them their wages: "*At his day thou shalt give him his hire,* not only pay it in time, without further delay. As soon as he had done his day's work, if he desire it, let him have his day's wages," as those labourers ([[Matthew 20#8]]) *when evening had come.* He that works by day-wages is supposed to live from hand to mouth, and cannot have to-morrow's bread for his family till he is paid for this day's labour. If the wages be withheld,
1. It will be grief to the servant, for, poor man, he *sets his heart upon it,* or, as the word is, he *lifts up his soul to it,* he is earnestly desirous of it, as the reward of his work ([[Job 7#2]]), and depends upon it as the gift of God's providence for the maintenance of his family. A compassionate master, though it should be somewhat inconvenient to himself, would not disappoint the expectation of a poor servant that was so fond to think of receiving his wages. But that is not the worst.
2. It will be guilt to the master. "The injured servant will cry against thee to the Lord; since he has no one else to appeal to, he will lodge his appeal in the court of heaven, and it will be sin to thee." Or, if he do not complain, the cause will speak for itself, the "*hire of the labourers which is kept back by fraud* will itself *cry,*" [[James 5#4]]. It is a greater sin than most people think it is, and will be found so in the great day, to put hardships upon poor servants, labourers, and workmen, that we employ. God will do them right if men do not.
2. Magistrates and judges are commanded to be just in their administrations.
1. In those which we call *pleas of the crown* a standing rule is here given, that *the fathers shall not be put to death for the children, nor the children for the fathers,* [[Deuteronomy 24#16]]. If the children make themselves obnoxious to the law, let them suffer for it, but let not the parents suffer either for them or with them; it is grief enough to them to see their children suffer: if the parents be guilty, let them die for their own sin; but though God, the sovereign Lord of life, sometimes visits the iniquity of the fathers upon the children, especially the sin of idolatry, and when he deals with nations in their national capacity, yet he does not allow men to do so. Accordingly, we find Amaziah sparing the children, even when the fathers were put to death for killing the king, [[2 Kings 14#6]]. It was in an extraordinary case, and no doubt by special direction from heaven, that Saul's sons were put to death for his offence, and they died rather as sacrifices than as malefactors, [[2 Samuel 21#9]]; [[2 Samuel 21#14]].
2. In common pleas between party and party, great care must be taken that none whose cause was just should fare the worse for their weakness, nor for their being destitute of friends, as strangers, fatherless, and widows ([[Deuteronomy 24#17]]): "*Thou shalt not pervert their judgment,* nor force them to give their very raiment for a pledge, by defrauding them of their right." Judges must be advocates for those that cannot speak for themselves and have no friends to speak for them.
3. The rich are commanded to be kind and charitable to the poor. Many ways they are ordered to be so by the law of Moses. The particular instance of charity here prescribed is that they should not be greedy in gathering in their corn, and grapes, and olives, so as to be afraid of leaving any behind them, but be willing to overlook some, and let the poor have the gleanings, [[Deuteronomy 24#19,22]].
1. "Say not, 'It is all my own, and why should not I have it?' But learn a generous contempt of property in small matters. One sheaf or two forgotten will make thee never the poorer at the year's end, and it will do somebody good, if thou have it not."
2. "Say not, '*What I give I will give,* and know whom I give it to, why should I leave it to be gathered by I know not whom, that will never thank me.' But trust God's providence with the disposal of thy charity, perhaps that will direct it to the most necessitous." Or, "Thou mayest reasonably think it will come to the hands of the most industrious, that are forward to seek and gather that which this law provides for them."
3. "Say not, 'What should the poor do with grapes and olives? It is enough for them to have bread and water;' for, since they have the same senses that the rich have, why should not they have some little share of the delights of sense?" Boaz ordered handfuls of corn to be left on purpose for Ruth, and God blessed him. All that is left is not lost.

65
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXIX.md
View File

@ -1,65 +0,0 @@
The first words of this chapter are the contents of it, "These are the words of the covenant" ([[Deuteronomy 29#1]]), that is, these that follow. Here is,
1. A recital of God's dealings with them, in order to the bringing of them into this covenant, [[Deuteronomy 29#2,8]].
2. A solemn charge to them to keep the covenant, [[Deuteronomy 29#9]].
3. An abstract of the covenant itself, [[Deuteronomy 29#12..13]].
4. A specification of the persons taken into the covenant, [[Deuteronomy 29#10..11]]; [[Deuteronomy 29#14]]; [[Deuteronomy 29#15]].
5. An intimation of the great design of this covenant against idolatry, in a parenthesis, [[Deuteronomy 29#16..17]].
6. A most solemn and dreadful denunciation of the wrath of God against such persons as promise themselves peace in a sinful way, [[Deuteronomy 29#18,28]].
7. The conclusion of this treaty, with a distinction between things secret and things revealed, [[Deuteronomy 29#29]].
## Mercies Called to Remembrance. (b. c. 1451.)
Passage: 1 These *are* the words of the covenant, which the Lord commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb.   2 And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land;   3 The great temptations which thine eyes have seen, the signs, and those great miracles:   4 Yet the Lord hath not given you a heart to perceive, and eyes to see, and ears to hear, unto this day.   5 And I have led you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot.   6 Ye have not eaten bread, neither have ye drunk wine or strong drink: that ye might know that I *am* the Lord your God.   7 And when ye came unto this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us unto battle, and we smote them:   8 And we took their land, and gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half tribe of Manasseh.   9 Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do.
Now that Moses had largely repeated the commands which the people were to observe as their part of the covenant, and the promises and threatenings which God would make good (according as they behaved themselves) as part of the covenant, the whole is here summed up in a federal transaction. The covenant formerly made is here renewed, and Moses, who was before, is still, the mediator of it ([[Deuteronomy 29#1]]): *The Lord commanded Moses to make it.* Moses himself, though king in Jeshurun, could not make the covenant any otherwise than as God gave him instructions. It does not lie in the power of ministers to fix the terms of the covenant; they are only to dispense the seals of it. This is said to be *besides the covenant made in Horeb;* for, though the covenant was the same, yet it was a new promulgation and ratification of it. It is probable that some now living, though not of age to be mustered, were of age to consent for themselves to the covenant made at Horeb, and yet it is here renewed. Note, Those that have solemnly covenanted with God should take all opportunities to do it again, as those that like their choice too well to change. But the far greater part were a new generation, and therefore the covenant must be made afresh with them, for it is fit that the covenant should be renewed to the children of the covenant.
1. It is usual for indentures to begin with a recital; this does so, with a rehearsal of the great things God had done for them,
1. As an encouragement to them to believe that God would indeed be to them a God, for he would not have done so much for them if he had not designed more, to which all he had hitherto done was but a preface (as it were) or introduction; nay, he had shown himself a God in what he had hitherto done for them, which might raise their expectations of something great and answering the vast extent and compass of that pregnant promise, that God would be to them a God.
2. As an engagement upon them to be to him an obedient people, in consideration of what he had done for them.
2. For the proof of what he here advances he appeals to their own eyes ([[Deuteronomy 29#2]]): *You have seen all that the Lord did.* Their own senses were incontestable evidence of the matter of fact, that God had done great things for them; and then their own reason was a no less competent judge of the equity of his inference from it: *Keep therefore the words of this covenant,* [[Deuteronomy 29#9]].
3. These things he specifies, to show the power and goodness of God in his appearances for them.
1. Their deliverance out of Egypt, [[Deuteronomy 29#2..3]]. The amazing signs and miracles by which Pharaoh was plagued and compelled to dismiss them, and Israel was tried (for they are called *temptations*) whether they would trust God to secure them from, and save them by, those plagues.
2. Their conduct through the wilderness for forty years, [[Deuteronomy 29#5..6]]. There they were led, and clad, and fed, by miracles; though the paths of the wilderness were not only unknown but untrodden, yet God kept them from being lost there; and (as bishop Patrick observes) those very shoes which by the appointment of God they put on in Egypt, at the passover, when the were ready to march ([[Exodus 12#11]]), never wore out, but served them to Canaan: and though they lived not upon bread which strengthens the heart, and wine which rejoices it, but upon manna and rock-water, yet they were men of strength and courage, mighty men, and able to go forth to war. By these miracles they were made to know that the Lord was God, and by these mercies that he was their God.
3. The victory they had lately obtained of Sihon and Og, and that good land which they had taken possession of, [[Deuteronomy 29#7..8]]. Both former mercies and fresh mercies should be improved by us as inducements to obedience.
4. By way of inference from these memoirs,
1. Moses laments their stupidity: *Yet the Lord has not given you a heart to perceive,* [[Deuteronomy 29#4]]. This does not lay the blame of their senselessness, and sottishness, and unbelief, upon God, as if they had stood ready to receive his grace and had begged for it, but he had denied them; no, but it fastens the guilt upon themselves. "The Lord, who is the Father of spirits, a God in covenant with you, and who had always been so rich in mercy to you, no doubt would have crowned all his other gifts with this, he would have given you a heart to perceive and eyes to see if you had not by your own frowardness and perverseness frustrated his kind intentions, and received his grace in vain." Note,
1. The hearing ear, the seeing eye, and the understanding heart, are the gift of God. All that have them have them from him.
2. God gives not only food and raiment, but wealth and large possessions, to many to whom he does not give grace. Many enjoy the gifts who have not hearts to perceive the giver, nor the true intention and use of the gifts.
3. God's readiness to do us good in other things is a plain evidence that if we have not grace, that best of gifts, it is our own fault and not his; he would have gathered us and we would not.
2. Moses charges them to be obedient: *Keep therefore, and do,* [[Deuteronomy 29#9]]. Note, We are bound in gratitude and interest, as well as duty and faithfulness, to *keep the words of the covenant.*
## The Covenant Renewed. (b. c. 1451.)
Passage: 10 Ye stand this day all of you before the Lord your God; your captains of your tribes, your elders, and your officers, *with* all the men of Israel,   11 Your little ones, your wives, and thy stranger that *is* in thy camp, from the hewer of thy wood unto the drawer of thy water:   12 That thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day:   13 That he may establish thee to day for a people unto himself, and *that* he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob.   14 Neither with you only do I make this covenant and this oath;   15 But with *him* that standeth here with us this day before the Lord our God, and also with *him* that *is* not here with us this day:   16 (For ye know how we have dwelt in the land of Egypt; and how we came through the nations which ye passed by;   17 And ye have seen their abominations, and their idols, wood and stone, silver and gold, which *were* among them:)   18 Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go *and* serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood;   19 And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst:   20 The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven.   21 And the Lord shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covenant that are written in this book of the law:   22 So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the Lord hath laid upon it;   23 *And that* the whole land thereof *is* brimstone, and salt, *and* burning, *that* it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the Lord overthrew in his anger, and in his wrath:   24 Even all nations shall say, Wherefore hath the Lord done thus unto this land? what *meaneth* the heat of this great anger?   25 Then men shall say, Because they have forsaken the covenant of the Lord God of their fathers, which he made with them when he brought them forth out of the land of Egypt:   26 For they went and served other gods, and worshipped them, gods whom they knew not, and *whom* he had not given unto them:   27 And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book:   28 And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as *it is* this day.   29 The secret *things belong* unto the Lord our God: but those *things which are* revealed *belong* unto us and to our children for ever, that *we* may do all the words of this law.
It appears by the length of the sentences here, and by the copiousness and pungency of the expressions, that Moses, now that he was drawing near to the close of his discourse, was very warm and zealous, and very desirous to impress what he said upon the minds of this unthinking people. To bind them the faster to God and duty, he here, with great solemnity of expression (to make up the want of the external ceremony that was used ([[Exodus 24#4,8]], &c.), concludes a bargain (as it were) between them and God, an everlasting covenant, which God would not forget and they must not. He requires not their explicit consent, but lays the matter plainly before them, and then leaves it between God and their own consciences. Observe,
1. The parties to this covenant.
1. It is the Lord their God they are to covenant with, [[Deuteronomy 29#12]]. To him they must give up themselves, to him they must join themselves. "It is his oath; he has drawn up the covenant and settled it; he requires your consent to it; he has sworn to you and to him you must be sworn." This requires us to be sincere and serious, humble and reverent, in our covenant-transactions with God, remembering how great a God he is with whom we are covenanting, who has a perfect knowledge of us and an absolute dominion over us.
2. They are all to be taken into covenant with him. They were all summoned to attend ([[Deuteronomy 29#2]]), and did accordingly, and are told ([[Deuteronomy 29#10]]) what was the design of their appearing before God now in a body-- they were to enter into covenant with him.
1. Even their great men, the captains of their tribes, their elders and officers, must not think it any disparagement to their honour, or any diminution of their power, to put their necks under the yoke of this covenant, and to draw in it. They must rather enter into the covenant first, to set a good example to their inferiors.
2. Not the men only, but their wives and children, must come into this covenant; though they were not numbered and mustered, yet they must be *joined to the Lord,* [[Deuteronomy 29#11]]. Observe, Even little ones are capable of being taken into covenant with God, and are to be admitted with their parents. Little children, so little as to be carried in arms, must be brought to Christ, and shall be blessed by him, for *of such* was and *is the kingdom of God.*
3. Not the men of Israel only, but the stranger that was in their camp, provided he was so far proselyted to their religion as to renounce all false gods, was taken into this covenant with the God of Israel, forasmuch as he also, though a stranger, was to be looked upon in this matter as a *son of Abraham,* [[Luke 19#9]]. This was an early indication of favour to the Gentiles, and of the kindness God had in store for them.
4. Not the freemen only, but the hewers of wood and drawers of water, the meanest drudge they had among them. Note, As none are too great to come under the bonds of the covenant, so none are too mean to inherit the blessings of the covenant. In Christ no difference is made between *bond and free,* [[Colossians 3#11]]. *Art thou called being a servant? Care not for it,* [[1 Corinthians 7#21]].
5. Not only those that were now present before God in this solemn assembly, but those also that were not here with them were taken into covenant ([[Deuteronomy 29#15]]): *As with him that standeth here with us* (so bishop Patrick thinks it should be rendered) *so also with him, that is not here with us this day;* that is,
1. Those that tarried at home were included; though detained either by sickness or necessary business, they must not therefore think themselves disengaged; no, every Israelite shares in the common blessings. Those that tarry at home divide the spoil, and therefore every Israelite must own himself bound by the consent of the representative body. Those who cannot go up to the house of the Lord must keep up a spiritual communion with those that do, and be present in spirit when they are absent in body.
2. The generations to come are included. Nay, one of the Chaldee paraphrasts reads it, *All the generations that have been from the first days of the world, and all that shall arise to the end of the whole world, stand with us here this day.* And so, taking this covenant as a typical dispensation of the covenant of grace, it is a noble testimony to the Mediator of that covenant, who is *the same yesterday, to-day, and for ever.*
2. The summary of this covenant. All the precepts and all the promises of the covenant are included in the covenant-relation between God and them, [[Deuteronomy 29#13]]. That they should be appointed, raised up, *established, for a people to him,* to observe and obey him, to be devoted to him and dependent on him, and that he should be to them a God, according to the tenour of the covenant made with their fathers, to make them holy, high, and happy. Their fathers are here named, *Abraham, Isaac,* and *Jacob,* as examples of piety, which those were to set themselves to imitate who expected any benefit from the covenant made with them. Note, A due consideration of the relation we stand in to God as our God, and of the obligation we lie under as a people to him, is enough to bring us to all the duties and all the comforts of the covenant.
3. The principal design of the renewing of this covenant at this time was to fortify them against temptations to idolatry. Though other sins will be the sinner's ruin, yet this was the sin that was likely to be *their* ruin. Now concerning this he shows,
1. The danger they were in of being tempted to it ([[Deuteronomy 29#16..17]]): "*You know we have dwelt in the land of Egypt,* a country addicted to idolatry; and it were well if there were not among you some remains of the infection of that idolatry; we have *passed by other nations, the Edomites, Moabites, &c.* and have *seen their abominations* and *their idols,* and some among you, it may be, have liked them too well, and still hanker after them, and would rather worship a wooden god that they can see than an infinite Spirit whom they never saw." It is to be hoped that there were those among them who, the more they saw of these abominations and idols, the more they hated them; but there were those that were smitten with the sight of them, saw the accursed things and coveted them.
2. The danger they were in if they yielded to the temptation. He gives them fair warning: it was at their peril if they forsook God to serve idols. If they would not be bound and held by the precepts of the covenant, they would find that the curses of the covenant would be strong enough to bind and hold them.
1. Idolatry would be the ruin of particular persons and their families, [[Deuteronomy 29#18,21]], where observe,
1. The sinner described, [[Deuteronomy 29#18]]. *First,* He is one whose *heart turns away from his God;* there the mischief begins, in the *evil heart of unbelief,* which inclines men to *depart from the living God* to dead idols. Even to this sin men are tempted when they are drawn aside by their own lusts and fancies. Those that begin to turn from God, by neglecting their duty to him, are easily drawn to other gods: and those that serve other gods do certainly turn away from the true God; for he will admit of no rivals: he will be all or nothing. *Secondly,* He is *a root that bears gall and wormwood;* that is, he is a dangerous man, who, being himself poisoned with bad principles and inclinations, with a secret contempt of the God of Israel and his institutions and a veneration for the gods of the nations, endeavours, by all arts possible, to corrupt and poison others and draw them to idolatry: this is a man whose fruit is *hemlock* (so the word is translated, [[Hosea 10#4]]) and *wormwood;* it is very displeasing to God, and will be, to all that are seduced by him, *bitterness in the latter end.* This is referred to by the apostle, [[Hebrews 12#15]], where he is in like manner cautioning us to take heed of those that would seduce us from the Christian faith; they are the weeds or tares in a field, which, if let alone, will overspread the whole field. A little of this leaven will be in danger of infecting the whole lump.
2. His security in the sun. He promises himself impunity, though he persists in his impiety, [[Deuteronomy 29#19]]. Though he *hears the words of the curse,* so that he cannot plead ignorance of the danger, as other idolaters, yet even then he *blesses himself in his own heart,* thinks himself safe from the wrath of the God of Israel, under the protection of his idol-gods, and *therefore says, "I shall have peace,* though I be governed in my religion, not by God's institution, but by my own imagination, to add drunkenness to thirst, one act of wickedness to another." Idolaters were like drunkards, violently set upon their idols themselves and industrious to draw others in with them. Revellings commonly accompanied their idolatries ([[1 Peter 4#3]]), so that this speaks a woe to drunkards (especially the drunkards of Ephraim), who, when they are awake, being thirsty, *seek it yet again,* [[Proverbs 23#35]]. And those that made themselves drunk in honour of their idols were the worst of drunkards. Note, *First,* There are many who are under the curse of God and yet bless themselves; but it will soon be found that in blessing themselves they do but deceive themselves. *Secondly,* Those are ripe for ruin, and there is little hope of their repentance, who have made themselves believe that they shall have peace though they go on in a sinful way. *Thirdly,* Drunkenness is a sin that hardens the heart, and debauches the conscience, as much as any other, a sin to which men are strangely tempted themselves even when they have lately felt the mischiefs of it, and to which they are strangely fond of drawing others, [[Habakkuk 2#15]]. And such an ensnaring sin is idolatry.
3. God's just severity against him for the sin, and for the impious affront he put upon God in saying he should have peace though he went on, so giving the lie to eternal truth, [[Genesis 3#4]]. There is scarcely a threatening in all the book of God that sounds more dreadful than this. O that presumptuous sinners would read it and tremble! For it is not a bug-bear to frighten children and fools, but a real declaration of the wrath of God against the ungodliness and the unrighteousness of men, [[Deuteronomy 29#20..21]]. *First, The Lord shall not spare him.* The days of his reprieve, which he abuses, will be shortened, and no mercy remembered in the midst of judgment. *Secondly,* The *anger of the Lord, and his jealousy,* which is the fiercest anger, *shall smoke against him,* like the smoke of a furnace. *Thirdly,* The *curses written* shall *lie upon him,* not only light upon him to terrify him, but abide upon him, to sink him to the lowest hell, [[John 3#36]]. *Fourthly, His name shall be blotted out,* that is, he himself shall be cut off, and his memory shall rot and perish with him. *Fifthly,* He shall be *separated unto evil,* which is the most proper notion of a curse; he shall be cut off from all happiness and all hope of it, and marked out for misery without remedy. And (*lastly*) All this *according to the curses of the covenant,* which are the most fearful curses, being the just revenges of abused grace.
2. Idolatry would be the ruin of their nation; it would bring plagues upon the land that connived at this root of bitterness and received the infection; as far as the sin spread, the judgment should spread likewise.
1. The ruin is described. It begins with plagues and sicknesses ([[Deuteronomy 29#22]]), to try if they will be reclaimed by less judgments; but, if not, it ends in a total overthrow, like that of Sodom, [[Deuteronomy 29#23]]. As that valley, which had been like the garden of the Lord for fruitfulness, was turned into a lake of salt and sulphur, so should the land of Canaan be made desolate and barren, as it has been ever since the last destruction of it by the Romans. The lake of Sodom bordered closely upon the land of Israel, that by it they might be warned against the iniquity of Sodom; but, not taking the warning, they were made as like to Sodom in ruin as they had been in sin.
2. The reason of it is enquired into, and assigned. *First,* It would be enquired into by the *generations to come* ([[Deuteronomy 29#22]]), who would find the state of their nation in all respects the reverse of what it had been, and, when they read both the history and the promise, would be astonished at the change. The stranger likewise, and the nations about them, as well as particular persons, would ask, *Wherefore hath the Lord done thus unto this land?* [[Deuteronomy 29#24]]. Great desolations are thus represented elsewhere as striking the spectators with amazement, [[1 Kings 9#8..9]]; [[Jeremiah 22#8..9]]. It was time for the neighbours to tremble when judgment thus *began at the house of God,* [[1 Peter 4#17]]. The emphasis of the question is to be laid upon *this land,* the land of Canaan, this good land, the glory of all lands, this land flowing with milk and honey. A thousand pities that such a good land as this should be made desolate, but this is not all; it is this *holy* land, the land of Israel, a people in covenant with God; it is Immanuel's land, a land where God was known and worshipped, and yet thus wasted. Note,
1. It is no new thing for God to bring desolating judgments upon a people that in profession are near to him, [[Amos 3#2]].
2. He never does this without a good reason.
3. It concerns us to enquire into the reason, that we may give glory to God and take warning to ourselves. *Secondly,* The reason is here assigned, in answer to that enquiry. The matter would be so plain that all men would say, It was because they *forsook the covenant of the Lord God of their fathers,* [[Deuteronomy 29#25]]. Note, God never forsakes any till they first forsake him. But those that desert the God of their fathers are justly cast out of the inheritance of their fathers. They went and *served other gods* ([[Deuteronomy 29#26]]), gods that they had no acquaintance with, nor lay under any obligation to either in duty of gratitude; for God has not given the creatures to be served by us, but to serve us; nor have they done any good to us (as some read it), more than what God has enabled them to do; to the Creator therefore we are debtors, and not to the creatures. It was for this that God was angry with them ([[Deuteronomy 29#27]]), and *rooted them out in anger,* [[Deuteronomy 29#28]]. So that, how dreadful soever the desolation was, the Lord was righteous in it, which is acknowledged, [[Daniel 9#11,14]]. "Thus" (says Mr. Ainsworth) "the law of Moses leaves sinners under the curse, and *rooted out of the Lord's land;* but the grace of Christ towards penitent believing sinners plants them again *upon their land, and they shall no more be pulled up,* being kept by the power of God," [[Amos 9#15]].
3. He concludes his prophecy of the Jews' rejection just as St. Paul concludes his discourse on the same subject, when it began to be fulfilled ([[Romans 11#33]]), *How unsearchable are God's judgments, and his ways past finding out!* So here ([[Deuteronomy 29#29]]), *Secret things belong to the Lord our God.* Some make it to be one sentence, *The secret things of the Lord our God are revealed to us and to our children,* as far as we are concerned to know them, and *he hath not dealt so with other nations:* but we make it two sentences, by which, *First,* We are forbidden curiously to enquire into the secret counsels of God and to determine concerning them. A full answer is given to that question, *Wherefore has the Lord done thus to this land?* sufficient to justify God and admonish us. But if any ask further why God would be at such a vast expense of miracles to form such a people, whose apostasy and ruin he plainly foresaw, why he did not by his almighty grace prevent it, or what he intends yet to do with them, let such know that these are questions which cannot be answered, and therefore are not fit to be asked. It is presumption in us to pry into the *Arcana imperii-- the mysteries of government,* and to enquire into the reasons of state which *it is not for us to know.* See [[Acts 1#7]]; [[John 21#22]]; [[Colossians 2#18]]. *Secondly,* We are directed and encouraged diligently to enquire into that which God has made known: things *revealed belong to us and to our children.* Note,
1. Though God has kept much of his counsel secret, yet there is enough revealed to satisfy and save us. He has *kept back nothing that is profitable for us,* but that only which it is good for us to be ignorant of.
2. We ought to acquaint ourselves, and our children, too, with the things of God that are revealed. We are not only allowed to search into them, but are concerned to do so. They are things which we and ours are nearly interested in. They are the rules we are to live by, the grants we are to live upon; and therefore we are to learn them diligently ourselves, and to teach them diligently to our children.
3. All our knowledge must be in order to practice, for this is the end of all divine revelation, not to furnish us with curious subjects of speculation and discourse, with which to entertain ourselves and our friends, *but that we may do all the words of this law,* and be blessed in our deed.

56
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXV.md
View File

@ -1,56 +0,0 @@
Here is,
1. A law to moderate the scourging of malefactors, [[Deuteronomy 25#1,3]].
2. A law in favour of the ox that treads out the corn, [[Deuteronomy 25#4]].
3. For the disgracing of him that refused to marry his brother's widow, [[Deuteronomy 25#5,10]].
4. For the punishment of an immodest woman, [[Deuteronomy 25#11..12]].
5. For just weights and measures, [[Deuteronomy 25#13,16]].
6. For the destroying of Amalek, [[Deuteronomy 25#17,19]], &c.
## Stripes Not to Exceed Forty. (b. c. 1451.)
Passage: 1 If there be a controversy between men, and they come unto judgment, that *the judges* may judge them; then they shall justify the righteous, and condemn the wicked.   2 And it shall be, if the wicked man *be* worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number.   3 Forty stripes he may give him, *and* not exceed: lest, *if* he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee.   4 Thou shalt not muzzle the ox when he treadeth out *the corn.*
Here is,
1. A direction to the judges in scourging malefactors, [[Deuteronomy 25#1,3]].
1. It is here supposed that, if a man be charged with a crime, the accuser and the accused (*Actor* and *Reus*) should be brought face to face before the judges, that the controversy may be determined.
2. If a man were accused of a crime, and the proof fell short, so that the charge could not be made out against him by the evidence, then he was to be acquitted: "*Thou shalt justify the righteous,*" that is, "him that appears to the court to be so." If the accusation be proved, then the conviction of the accused is a justification of the accuser, as righteous in the prosecution.
3. If the accused were found guilty, judgment must be given against him: "Thou shalt *condemn the wicked;*" for to justify the wicked is as much an abomination to the Lord as it is to condemn the righteous, [[Proverbs 17#15]].
4. If the crime were not made capital by the law, then the criminal must be beaten. A great many precepts we have met with which have not any particular penalty annexed to them, the violation of most of which, according to the constant practice of the Jews, was punished by scourging, from which no person's rank or quality did exempt him if he were a delinquent, but with this proviso, that he should never be upbraided with it, nor should it be looked upon as leaving any mark of infamy or disgrace upon him. The directions here given for the scourging of criminals are,
1. That it be done solemnly; not tumultuously through the streets, but in open court before the judge's face, and with so much deliberation as that the stripes might be numbered. The Jews say that while execution was in doing the chief justice of the court read with a loud voice [[Deuteronomy 28#58..59]]; [[Deuteronomy 29#9]], and concluded with those words ([[Psalms 78#38]]), *But he, being full of compassion, forgave their iniquity.* Thus it was made a sort of religious act, and so much the more likely to reform the offender himself and to be a warning to others.
2. That it be done in proportion to the crime, *according to his fault,* that some crimes might appear, as they are, more heinous than others, the criminal being *beaten with many stripes,* to which perhaps there is an allusion, [[Luke 12#47..48]].
3. That how great soever the crime were the number of stripes should never exceed *forty,* [[Deuteronomy 25#3]]. Forty *save one* was the common usage, as appears, [[2 Corinthians 11#24]]. It seems, they always gave Paul as many stripes as ever they gave to any malefactor whatsoever. They abated one for fear of having miscounted (though one of the judges was appointed to number the stripes), or because they would never go to the utmost rigour, or because the execution was usually done with a whip of three lashes, so that thirteen stripes (each one being counted for three) made up thirty-nine, but one more by that reckoning would have been forty-two. The reason given for this is, *lest thy brother should seem vile unto thee.* He must still be looked upon as *a brother* ([[2 Thessalonians 3#15]]), and his reputation as such was preserved by this merciful limitation of his punishment. It saves him from seeming vile to his brethren, when God himself by his law takes this care of him. Men must not be treated as dogs; nor must those seem vile in our sight to whom, for aught we know, God may yet give grace to make them precious in his sight.
2. A charge to husbandmen not to hinder their cattle from eating when they were working, if meat were within their reach, [[Deuteronomy 25#4]]. This instance of the beast that trod out the corn (to which there is an allusion in that of the prophet, [[Hosea 10#11]]) is put for all similar instances. That which makes this law very remarkable above its fellows (and which countenances the like application of other such laws) is that it is twice quoted in the New Testament to show that it is the duty of the people to give their ministers a comfortable maintenance, [[1 Corinthians 9#9..10]], and [[1 Timothy 5#17..18]]. It teaches us in the letter of it to make much of the brute-creatures that serve us, and to allow them not only the necessary supports for their life, but the advantages of their labour; and thus we must learn not only to be just, but kind, to all that are employed for our good, not only to maintain but to encourage them, especially those that labour among us in the word and doctrine, and so are employed for the good of our better part.
## Marriage of a Brother's Wife. (b. c. 1451.)
Passage: 5 If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of a husband's brother unto her.   6 And it shall be, *that* the firstborn which she beareth shall succeed in the name of his brother *which is* dead, that his name be not put out of Israel.   7 And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother.   8 Then the elders of his city shall call him, and speak unto him: and *if* he stand *to it,* and say, I like not to take her;   9 Then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house.   10 And his name shall be called in Israel, The house of him that hath his shoe loosed.   11 When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets:   12 Then thou shalt cut off her hand, thine eye shall not pity *her.*
Here is,
1. The law settled concerning the marrying of the brother's widow. It appears from the story of Judah's family that this had been an ancient usage ([[Genesis 38#8]]), for the keeping up of distinct families. The case put is a case that often happens, of a man's dying without issue, it may be in the prime of his time, soon after his marriage, and while his brethren were yet so young as to be unmarried. Now in this case,
1. The widow was not to marry again into any other family, unless all the relations of her husband did refuse her, that the estate she was endowed with might not be alienated.
2. The husband's brother, or next of kin, must marry her, partly out of respect to her, who, having forgotten her own people and her father's house, should have all possible kindness shown her by the family into which she was married; and partly out of respect to the deceased husband, that though he was dead and gone he might not be forgotten, nor lost out of the genealogies of his tribe; for the first-born child, which the brother or next kinsman should have by the widow, should be denominated from him that was dead, and entered in the genealogy as his child, [[Deuteronomy 25#5..6]]. Under that dispensation we have reason to think men had not so clear and certain a prospect of living themselves on the other side death as we have now, to whom *life and immortality are brought to light by the gospel;* and therefore they could not but be the more desirous to live in their posterity, which innocent desire was in some measure gratified by this law, an expedient being found out that, though a man had no child by his wife, yet *his name should not be put out of Israel,* that is, out of the pedigree, or, which is equivalent, remain there under the brand of childlessness. The Sadducees put a case to our Saviour upon this law, with a design to perplex the doctrine of the resurrection by it ([[Matthew 22#24,33]], &c.), perhaps insinuating that there was no need of maintaining the immortality of the soul and a future state, since the law had so well provided for the perpetuating of men's names and families in the world. But,
3. If the brother, or next of kin, declined to do this good office to the memory of him that was gone, what must be done in that case? Why,
1. He shall not be compelled to do it, [[Deuteronomy 25#7]]. If he like her not, he is at liberty to refuse her, which, some think, was not permitted in this case before this law of Moses. Affection is all in all to the comfort of the conjugal relation; this is a thing which cannot be forced, and therefore the relation should not be forced without it.
2. Yet he shall be publicly disgraced for not doing it. The widow, as the person most concerned for the name and honour of the deceased, was to complain to the elders of his refusal; if he persist in it, she must *pluck off his shoe, and spit in his face,* in open court (or, as the Jewish doctors moderate it, spit *before* his face), thus to fasten a mark of infamy upon him, which was to remain with his family after him, [[Deuteronomy 25#8,10]]. Note, Those justly suffer in their own reputation who do not do what they ought to preserve the name and honour of others. He that would not build up his brother's house deserved to have this blemish put upon his own, that it should be called *the house of him that had his shoe loosed,* in token that he deserved to go barefoot. In the case of Ruth we find this law executed ([[Ruth 4#7]]), but because, upon the refusal of the next kinsman, there was another ready to perform the duty of a husband's brother, it was that other that plucked off the shoe, and not the widow-- Boaz, and not Ruth.
2. A law for the punishing of an immodest woman, [[Deuteronomy 25#11..12]]. The woman that by the foregoing law was to complain against her husband's brother for not marrying her, and to spit in his face before the elders, needed a good measure of assurance; but, lest the confidence which that law supported should grow to an excess unbecoming the sex, here is a very severe but just law to punish impudence and immodesty.
1. The instance of it is confessedly scandalous to the highest degree. A woman could not do it unless she were perfectly lost to all virtue and honour.
2. The occasion is such as might in part excuse it; it was to help her husband out of the hands of one that was too hard for him. Now if the doing of it in a passion, and with such a good intention, was to be so severely punished, much more when it was done wantonly and in lust.
3. The punishment was that her hand should be cut off; and the magistrates must not pretend to be more merciful than God: *Thy eye shall not pity her.* Perhaps our Saviour alludes to this law when he commands us to *cut off the right hand* that *offends us,* or is an occasion of sin to us. Better put the greatest hardships that can be upon the body than ruin the soul for ever. Modesty is the hedge of chastity, and therefore ought to be very carefully preserved and kept up by both sexes.
## Amalek to Be Destroyed. (b. c. 1451.)
Passage: 13 Thou shalt not have in thy bag divers weights, a great and a small.   14 Thou shalt not have in thine house divers measures, a great and a small.   15 *But* thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the Lord thy God giveth thee.   16 For all that do such things, *and* all that do unrighteously, *are* an abomination unto the Lord thy God.   17 Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt;   18 How he met thee by the way, and smote the hindmost of thee, *even* all *that were* feeble behind thee, when thou *wast* faint and weary; and he feared not God.   19 Therefore it shall be, when the Lord thy God hath given thee rest from all thine enemies round about, in the land which the Lord thy God giveth thee *for* an inheritance to possess it, *that* thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget *it.*
Here is,
1. A law against deceitful weights and measures: they must not only not use them, but they must not have them, not have them in the bag, not have them in the house ([[Deuteronomy 25#13..14]]); for, if they had them, they would be strongly tempted to use them. They must not have a great weight and measure to buy by and a small one to sell by, for that was to cheat both ways, when either was bad enough; as we read of those that made the *ephah* small, in which they measured the corn they sold, and the *shekel* great, by which they weighed the money they received for it, [[Amos 8#5]]. But *thou shalt have a perfect and just weight,* [[Deuteronomy 25#15]]. That which is the rule of justice must itself be just; if that be otherwise, it is a constant cheat. This had been taken care of before, [[Leviticus 19#35..36]]. This law is enforced with two very good reasons:--
1. That justice and equity will bring down upon us the blessing of God. The way to have our days lengthened, and to prosper, is to be just and fair in all our dealings *Honesty is the best policy.* 2. That fraud and injustice will expose us to the curse of God, [[Deuteronomy 25#16]]. Not only unrighteousness itself, but all that do unrighteously, are an *abomination to the Lord.* And miserable is that man who is abhorred by his Maker. How hateful, particularly, all the arts of deceit are to God, Solomon several times observes, [[Proverbs 11#1]]; [[Proverbs 20#10]]; [[Proverbs 20#23]]; and the apostle tells us *that the Lord is the avenger of all such* as overreach and *defraud in any matter,* [[1 Thessalonians 4#6]].
2. A law for the rooting out of Amalek. Here is a *just weight* and a *just measure,* that, as Amalek had measured to Israel, so it should be measure to Amalek again.
1. The mischief Amalek did to Israel must be here remembered, [[Deuteronomy 25#17..18]]. When it was first done it was ordered to be recorded ([[Exodus 17#14,16]]), and here the remembrance of it is ordered to be preserved, not in personal revenge (for that generation which suffered by the Amalekites was gone, so that those who now lived, and their posterity, could not have any personal resentment of the injury), but in a zeal for the glory of God (which was insulted by the Amalekites), that *throne of the Lord* against which the hand of Amalek was stretched out. The carriage of the Amalekites towards Israel is here represented,
1. As very base and disingenuous. They had no occasion at all to quarrel with Israel, nor did they give them any notice, by a manifesto or declaration of war; but took them at an advantage, when they had just come out of the house of bondage, and, for aught that appeared to them, were only going to *sacrifice to God in the wilderness.*
2. As very barbarous and cruel; for they smote those that were more feeble, whom they should have succoured. The greatest cowards are commonly the most cruel; while those that have the courage of a man will have the compassion of a man.
3. As very impious and profane: they feared not God. If they had had any reverence for the majesty of the God of Israel, which they saw a token of in the cloud, or any dread of his wrath, which they lately heard of the power of over Pharaoh, they durst not have made this assault upon Israel. Well, here was the ground of the quarrel: and it shows how God takes what is done against his people as done against himself, and that he will particularly reckon with those that discourage and hinder young beginners in religion, that (as Satan's agents) set upon the weak and feeble, either to divert them or to disquiet them, and offend his little ones.
2. This mischief must in due time be revenged, [[Deuteronomy 25#19]]. When their wars were finished, by which they were to settle their kingdom and enlarge their coast, then they must *make war upon Amalek* ([[Deuteronomy 25#19]]), not merely to chase them, but to consume them, to *blot out the remembrance of Amalek.* It was an instance of God's patience that he deferred the vengeance so long, which should have led the Amalekites to repentance; yet an instance of fearful retribution that the posterity of Amalek, so long after, were destroyed for the mischief done by their ancestors to the Israel of God, that all the world might see, and say, that he who *toucheth them toucheth the apple of his eye.* It was nearly 400 years after this that Saul was ordered to put this sentence in execution ([[1 Samuel 15#1,35]]), and was rejected of God because he did not do it effectually, but spared some of that devoted nation, in contempt, not only of the particular orders he received from Samuel, but of this general command here given by Moses, which he could not be ignorant of. David afterwards made some destruction of them; and the Simeonites, in Hezekiah's time, smote the rest that remained ([[1 Chronicles 4#43]]); for when God judges he will overcome.

61
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXVI.md
View File

@ -1,61 +0,0 @@
With this chapter Moses concludes the particular statutes which he thought fit to give Israel in charge at his parting with them; what follows is by way of sanction and ratification. In this chapter,
1. Moses gives them a form of confession to be made by him that offered the basket of his first-fruits, [[Deuteronomy 26#1,11]].
2. The protestation and prayer to be made after the disposal of the third year's tithe, [[Deuteronomy 26#12,15]].
3. He binds on all the precepts he had given them,
1. By the divine authority: "Not I, but the Lord thy God has commanded thee to do these statutes," [[Deuteronomy 26#16]].
2. By the mutual covenant between God and them, [[Deuteronomy 26#17,19]], &c.
## The Offering of First-Fruits. (b. c. 1451.)
Passage: 1 And it shall be, when thou *art* come in unto the land which the Lord thy God giveth thee *for* an inheritance, and possessest it, and dwellest therein;   2 That thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land that the Lord thy God giveth thee, and shalt put *it* in a basket, and shalt go unto the place which the Lord thy God shall choose to place his name there.   3 And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the Lord thy God, that I am come unto the country which the Lord sware unto our fathers for to give us.   4 And the priest shall take the basket out of thine hand, and set it down before the altar of the Lord thy God.   5 And thou shalt speak and say before the Lord thy God, A Syrian ready to perish *was* my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous:   6 And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage:   7 And when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labour, and our oppression:   8 And the Lord brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders:   9 And he hath brought us into this place, and hath given us this land, *even* a land that floweth with milk and honey.   10 And now, behold, I have brought the firstfruits of the land, which thou, O Lord, hast given me. And thou shalt set it before the Lord thy God, and worship before the Lord thy God:   11 And thou shalt rejoice in every good *thing* which the Lord thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that *is* among you.
Here is,
1. A good work ordered to be done, and that is the presenting of a basket of their first-fruits to God every year, [[Deuteronomy 26#1..2]]. Besides the *sheaf of first-fruits,* which was offered for the whole land, on the morrow after the passover ([[Leviticus 23#10]]), every man was to bring for himself a basket of first-fruits at the feast of pentecost, when the harvest was ended, which is therefore called the *feast of first-fruits* ([[Exodus 34#22]]), and is said to be kept with a *tribute of free-will-offering,* [[Deuteronomy 16#10]]. But the Jews say, "The first-fruits, if not brought then, might be brought any time after, between that and winter." When a man went into the field or vineyard at the time when the fruits were ripening, he was to mark that which he observed most forward, and to lay it by for first-fruits, wheat, barley, grapes, figs, pomegranates, olives, and dates, some of each sort must be put in the same basket, with leaves between them, and presented to God in the place which he should choose. Now from this law we may learn,
1. To acknowledge God as the giver of all those good things which are the support and comfort of our natural life, and therefore to serve and honour him with them.
2. To deny ourselves. What is first ripe we are most fond of; those that are nice and curious expect to be served with each fruit at its first coming in. *My soul desired the first ripe fruits,* [[Micah 7#1]]. When therefore God appointed them to lay those by for him he taught them to prefer the glorifying of his name before the gratifying of their own appetites and desires.
3. To give to God the first and best we have, as those that believe him to be the first and best of beings. Those that consecrate the days of their youth, and the prime of their time, to the service and honour of God, bring him their first-fruits, and with such offerings he is well pleased. *I remember the kindness of thy youth.*
2. Good words put into their mouths to be said in the doing of this good work, as an explication of the meaning of this ceremony, that it might be a reasonable service. The offerer must begin his acknowledgment before he delivered his basket to the priest, and then must go on with it, when the priest had set down the basket before the altar, as a present to God their great landlord, [[Deuteronomy 26#3..4]].
1. He must begin with a receipt in full for the good land which God had given them ([[Deuteronomy 26#3]]): *I profess that I have come* now at last, after forty years' wandering, *unto the country which the Lord swore to give us.* This was most proper to be said when they came first into Canaan; probably when they had been long settled there they varied from this form. Note, When God has made good his promises to us he expects that we should own it, to the honour of his faithfulness; this is like giving up the bond, as Solomon does, [[1 Kings 8#56]], *There has not failed one word of all his good promise.* And our creature-comforts are doubly sweet to us when we see them flowing from the fountain of the promise.
2. He must remember and own the mean origin of that nation of which he was a member. How great soever they were now, and he himself with them, their beginning was very small, which ought thus to be kept in mind throughout all the ages of their church by this public confession, that they might not be proud of their privileges and advantages, but might for ever be thankful to that God whose grace chose them when they were so low and raised them so high. Two things they must own for this purpose:--
1. The meanness of their common ancestor: *A Syrian ready to perish was my father,* [[Deuteronomy 26#5]]. Jacob is here called an *Aramite,* or *Syrian,* because he lived twenty years in Padan-Aram; his wives were of that country, and his children were all born there, except Benjamin; and perhaps the confessor means not Jacob himself, but that son of Jacob who was the father of his tribe. However it be, both father and sons were more than once ready to perish, by Laban's severity, Esau's cruelty, and the famine in the land, which last was the occasion of their going down into Egypt. *Laban the Syrian sought to destroy my father* (so the Chaldee), *had almost destroyed him,* so the Arabic.
2. The miserable condition of their nation in its infancy. They sojourned in Egypt as strangers, they served there as slaves ([[Deuteronomy 26#6]]), and that a great while: as their father was called a *Syrian,* they might be called *Egyptians;* so that their possession of Canaan being so long discontinued they could not pretend any tenant-right to it. A poor, despised, oppressed people they were in Egypt, and therefore, though now rich and great, had no reason to be proud, or secure, or forgetful of God.
3. He must thankfully acknowledge God's great goodness, not only to himself in particular, but to Israel in general.
1. In bringing them out of Egypt, [[Deuteronomy 26#7..8]]. It is spoken of here as an act of pity-- *he looked on our affliction;* and an act of power-- he *brought us forth with a mighty hand.* This was a great salvation, fit to be remembered upon all occasions, and particularly upon this; they need not grudge to bring a basket of first-fruits to God, for to him they owed it that they were not now bringing in the tale of bricks to their cruel task-masters.
2. In settling them in Canaan: *He hath given us this land,*[[Deuteronomy 26#9]]. Observe, He must not only give thanks for his own lot, but for the land in general which was given to Israel; not only for this year's profits, but for the ground itself which produced them, which God had graciously granted to his ancestors and entailed upon his posterity. Note, The comfort we have in particular enjoyments should lead us to be thankful for our share in public peace and plenty; and with present mercies we should bless God for the former mercies we remember and the further mercies we expect and hope for.
4. He must offer to God his basket of first-fruits ([[Deuteronomy 26#10]]): "I have *brought the first-fruits of the land* (like a pepper-corn) as a quit-rent for *the land which thou hast given me.*" Note, Whatever we give to God, it is but *of his own* that we *give him,* [[1 Chronicles 29#14]]. And it becomes us, who receive so much from him, to study what we shall render to him. The basket he set before God; and the priests, as God's receivers, had the first-fruits, as perquisites of their place and fees for attending, [[Numbers 18#12]].
3. The offerer is here appointed, when he has finished the service,
1. To give glory to God: *Thou shalt worship the Lord thy God.* His first-fruits were not accepted without further acts of adoration. A humble, reverent, thankful heart is that which God looks at and requires, and, without this, all we can put in a basket will not avail. *If a man would give all the substance of his house* to be excused from this, or in lieu of it, *it would utterly be contemned.* 2. To take the comfort of it to himself and family: *Thou shalt rejoice in every good thing,* [[Deuteronomy 26#11]]. It is the will of God that we should be cheerful, not only in our attendance upon his holy ordinances, but in our enjoyments of the gifts of his providence. Whatever good thing God gives us, it is his will that we should make the most comfortable use we can of it, yet still tracing the streams to the fountain of all comfort and consolation.
## Appropriation of Tithes. (b. c. 1451.)
Passage: 12 When thou hast made an end of tithing all the tithes of thine increase the third year, *which is* the year of tithing, and hast given *it* unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled;   13 Then thou shalt say before the Lord thy God, I have brought away the hallowed things out of *mine* house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten *them:*   14 I have not eaten thereof in my mourning, neither have I taken away *ought* thereof for *any* unclean *use,* nor given *ought* thereof for the dead: *but* I have hearkened to the voice of the Lord my God, *and* have done according to all that thou hast commanded me.   15 Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey.
Concerning the disposal of their tithe the third year we had the law before, [[Deuteronomy 14#28..29]]. The second tithe, which in the other two years was to be spent in extraordinaries at the feasts, was to be spent the third year at home, in entertaining the poor. Now because this was done from under the eye of the priests, and a great confidence was put in the people's honesty, that they would dispose of it according to the law, to *the Levite, the stranger, and the fatherless* ([[Deuteronomy 26#12]]), it is therefore required that when at the next feast after they appeared *before the Lord* they should there testify (as it were) upon oath, in a religious manner, that they had fully administered, and been true to their trust.
1. They must make a solemn protestation to this purport, [[Deuteronomy 26#13..14]].
1. That no hallowed things were hoarded up: "*I have brought them away out of my house,* nothing now remains there but my own part."
2. That the poor, and particularly poor ministers, poor strangers, and poor widows, had had their part according to the commandment. It is fit that God, who by his providence gives us all we have, should by his law direct the using of it, and, though we are not now under such particular appropriations of our revenue as they then were, yet, in general, we are commanded to give alms of such things as we have; and then, and not otherwise, all things are clean to us. *Then* we may take the comfort of our enjoyments, when God has thus had his dues out of them. This is a commandment which must not be transgressed, no, not with an excuse of its being forgotten, [[Deuteronomy 26#13]].
3. That none of this tithe had been misapplied to any common use, much less to any ill use. This seems to refer to the tithe of the other two years, which was to be eaten by the owners themselves; they must profess,
1. That they had not eaten of it in their mourning, when, by their mourning for the dead, they were commonly unclean; or they had not eaten of it grudgingly, as those that all their days eat in darkness.
2. That they had not sacrilegiously alienated it to any common use, for it was not their own. And,
3. That they had not given it for the dead, for the honour of their dead gods, or in hope of making it beneficial to their dead friends. Now the obliging of them to make this solemn protestation at the three years' end would be an obligation upon them to deal faithfully, knowing that they must be called upon thus to purge themselves. It is our wisdom to keep conscience clear at all times, that when we come to give up our account we may lift up our face without spot. The Jews say that this protestation of their integrity was to be made with a low voice, because it looked like a self-commendation, but that the foregoing confession of God's goodness was to be made with a loud voice to his glory. He that durst not make this protestation must bring his *trespass-offering,* [[Leviticus 5#15]].
2. To this solemn protestation they must add a *solemn prayer* ([[Deuteronomy 26#15]]), not particularly for themselves, but for *God's people Israel;* for in the common peace and prosperity every particular person prospers and has peace. We must learn hence to be public-spirited in prayer, and to wrestle with God for blessings for the land and nation, our English Israel, and for the universal church, which we are directed to have an eye to in our prayers, as the *Israel of God,* [[Galatians 6#16]]. In this prayer we are taught,
1. To look up to God as in a holy habitation, and thence to infer that holiness becomes his house, and that he will be sanctified in those that are about him.
2. To depend upon the favour of God, and his gracious cognizance, as sufficient to make us and our people happy.
3. To reckon it wonderful condescension in God to case an eye even upon so great and honourable a body as Israel was. It is looking down.
4. To be earnest with God for a blessing upon his people Israel, and upon the *land which he has given us.* For how should the earth yield its increase, or, if it does, what comfort can we take in it, unless therewith *God, even our own God, gives us his blessing?* [[Psalms 67#6]].
## Israel Reminded of the Covenant. (b. c. 1451.)
Passage: 16 This day the Lord thy God hath commanded thee to do these statutes and judgments: thou shalt therefore keep and do them with all thine heart, and with all thy soul.   17 Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice:   18 And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that *thou* shouldest keep all his commandments;   19 And to make thee high above all nations which he hath made, in praise, and in name, and in honour; and that thou mayest be an holy people unto the Lord thy God, as he hath spoken.
Two things Moses here urges to enforce all these precepts:--
1. That they were the commands of God, [[Deuteronomy 26#16]]. They were not the dictates of his own wisdom, nor were they enacted by any authority of his own, but infinite wisdom framed them, and the power of the King of kings made them binding to them: "*The Lord thy God commands thee,* therefore thou art bound in duty and gratitude to obey him, and it is at thy peril if thou disobey. They are his laws, therefore thou shalt do them, for to that end were they given thee: do them and not dispute them, do them and not draw back from them; do them not carelessly and hypocritically, but with thy heart and soul, thy whole heart and thy whole soul."
2. That their covenant with God obliged them to keep these commands. He insists not only upon God's sovereignty over them, but his propriety in them, and the relation wherein they stood to him. The covenant is mutual, and it binds to obedience both ways.
1. That we may perform our part of the covenant, and answer the intentions of that ([[Deuteronomy 26#17]]): "*Thou hast avouched* and solemnly owned and confessed *the Lord Jehovah to be thy God,* thy Prince and Ruler. As he is so by an incontestable right, so he is by thy own consent." They did this implicitly by their attendance on his word, had done it expressly ([[Exodus 24#1,8]]), and were now to do it again before they parted, [[Deuteronomy 29#1]]. Now this obliges us, in fidelity to our word, as well as in duty to our Sovereign, to *keep his statutes and his commandments.* We really forswear ourselves, and perfidiously violate the most sacred engagements, if, when we have taken the Lord to be our God, we do not make conscience of obeying his commands.
2. That God's part of the covenant also may be made good, and the intentions of that answered ([[Deuteronomy 26#18..19]]): The *Lord has avouched,* not only taken, but publicly owned thee to be his *segullah,* his *peculiar people, as he has promised thee,* that is, according to the true intent and meaning of the promise. Now their obedience was not only the condition of this favour, and of the continuance of it (if they were not obedient, God would disown them, and cast them off), but it was also the principal design of this favour. "He has avouched thee on purpose *that thou shouldest keep his commandments,* that thou mightest have both the best directions and the best encouragements in religion." Thus we are *elected to obedience* ([[1 Peter 1#2]]), *chosen that we should be holy* ([[Ephesians 1#4]]), purified, a peculiar people, that we might not only do good works, but be zealous in them, [[Titus 2#14]]. Two things God is here said to design in avouching them to be his peculiar people ([[Deuteronomy 26#19]]), to make them high, and, in order to that, to make them holy; for holiness is true honour, and the only way to everlasting honour.
1. To make them high above all nations. The greatest honour we are capable of in this world is to be taken into covenant with God, and to live in his service. They should be, *First,* High *in praise;* for God would accept them, which is true praise, [[Romans 2#29]]. Their friends would admire them, [[Zephaniah 3#19..20]]. *Secondly,* High *in name,* which, some think, denotes the continuance and perpetuity of that praise, *a name that shall not be cut off. Thirdly,* High *in honour,* that is, in all the advantages of wealth and power, which would make them great above their neighbours. See [[Jeremiah 13#11]].
2. That they might be a holy people, separated for God, devoted to him, and employed continually in his service. This God aimed at in taking them to be his people; so that, if they did not keep his commandments, they received all this grace in vain.

51
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXVII.md
View File

@ -1,51 +0,0 @@
Moses having very largely and fully set before the people their duty, both to God and one another, in general and in particular instances,-- having shown them plainly what is good, and what the law requires of them,-- and having in the close of the foregoing chapter laid them under the obligation both of the command and the covenant, he comes in this chapter to prescribe outward means,
1. For the helping of their memories, that they might not forget the law as a strange thing. They must write all the words of this law upon stones, [[Deuteronomy 27#1,10]].
2. For the moving of their affections, that they might not be indifferent to the law as a light thing. Whey they came into Canaan, the blessings and curses which were the sanctions of the law, were to be solemnly pronounced in the hearing of all Israel, who were to say Amen to them, [[Deuteronomy 27#11,26]]. And if such a solemnity as this would not make a deep impression upon them, and affect them with the great things of God's law, nothing would.
## The Exhibition of the Law. (b. c. 1451.)
Passage: 1 And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day.   2 And it shall be on the day when ye shall pass over Jordan unto the land which the Lord thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster:   3 And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the Lord thy God giveth thee, a land that floweth with milk and honey; as the Lord God of thy fathers hath promised thee.   4 Therefore it shall be when ye be gone over Jordan, *that* ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster.   5 And there shalt thou build an altar unto the Lord thy God, an altar of stones: thou shalt not lift up *any* iron *tool* upon them.   6 Thou shalt build the altar of the Lord thy God of whole stones: and thou shalt offer burnt offerings thereon unto the Lord thy God:   7 And thou shalt offer peace offerings, and shalt eat there, and rejoice before the Lord thy God.   8 And thou shalt write upon the stones all the words of this law very plainly.   9 And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God.   10 Thou shalt therefore obey the voice of the Lord thy God, and do his commandments and his statutes, which I command thee this day.
Here is,
1. A general charge to the people to keep God's commandments; for in vain did they know them, unless they would do them. This is pressed upon them,
1. With all authority. *Moses with the elders of Israel,* the rulers of each tribe ([[Deuteronomy 27#1]]), and again, *Moses and the priests the Levites* ([[Deuteronomy 27#9]]); so that the charge is given by Moses who was king in Jeshurun, and by their lords, both spiritual and temporal, in concurrence with him. Lest they should think that it was Moses only, an old and dying man, that made such ado about religion, or the priests and Levites only, whose trade it was to attend religion and who had their maintenance out of it, the elders of Israel, whom God had placed in honour and power over them, and who were men of business in the world and likely to be so long so when Moses was gone, *they* commanded their people to *keep God's law.* Moses, having put some of his honour upon them, joins them in commission with himself, in giving this charge, as Paul sometimes in his epistles joins with himself Silvanus and Timotheus. Note, All that have any interest in others, or power over them, should use it for the support and furtherance of religion among them. Though the supreme power of a nation provide ever so good laws for this purpose, if inferior magistrates in their places, and ministers in theirs, and masters of families in theirs, do not execute their offices, it will all be to little effect.
2. With all importunity. They press it upon them with the utmost earnestness ([[Deuteronomy 27#9]]): *Take heed and hearken, O Israel.* It is a thing that requires and deserves the highest degree of caution and attention. They tell them of their privilege and honour: "*This day thou hast become the people of the Lord thy God,* the Lord having avouched thee to be his own, and being now about to put thee in possession of Canaan which he had long promised as *thy God* ([[Genesis 17#7..8]]), and which if he had failed to do in due time, he would have been ashamed to be called thy God, [[Hebrews 11#16]]. Now thou art more than ever his people, therefore *obey his voice.*" Privileges should be improved as engagements to duty. Should not a people be ruled by their God?
2. A particular direction to them with great solemnity to register *the words of this law,* as soon as they came into Canaan. It was to be done but once, and at their entrance into the land of promise, in token of their taking possession of it under the several provisos and conditions contained in this law. There was a solemn ratification of the covenant between God and Israel at Mount Sinai, when an altar was erected, with twelve pillars, and the book of the covenant was produced, [[Exodus 24#4]]. That which is here appointed is a somewhat similar solemnity.
1. They must set up a monument on which they must *write the words of this law.*
1. The monument itself was to be very mean, only rough unhewn stone plastered over; not polished marble or alabaster, nor brass tables, but common plaster upon stone, [[Deuteronomy 27#2]]. The command is repeated ([[Deuteronomy 27#4]]), and orders are given that it be written, not very finely, to be admired by the curious, but very plainly, that he who runs may read it, [[Habakkuk 2#2]]. The word of God needs not to be set off by the art of man, nor embellished with the *enticing words of man's wisdom.* But,
2. The inscription was to be very great: *All the words of this law,* [[Deuteronomy 27#3]], and again, [[Deuteronomy 27#8]]. Some understand it only of the covenant between God and Israel, mentioned [[Deuteronomy 26#17..18]]. Let this help be set up for a witness, like that memorial of the covenant between Laban and Jacob, which was nothing but a heap of stones thrown hastily together, upon which they did eat together in token of friendship ([[Genesis 31#46..47]]), and that stone which Joshua set up, [[Joshua 24#26]]. Others think that the curses of the covenant in this chapter were written upon this monument, the rather because it was set up in Mount Ebal, [[Deuteronomy 27#4]]. Others think that the whole book of Deuteronomy was written upon this monument, or at least the statutes and judgments from [[Deuteronomy 12#1,26#19]] And it is not improbable that the heap might be so large as, taking in all the sides of it, to contain so copious an inscription, unless we will suppose (as some do) that the ten commandments only were here written, as an authentic copy of the close rolls which were laid up in the ark. They must write this when they had gone into Canaan, and yet Moses says ([[Deuteronomy 27#3]]), "*Write it that thou mayest go in,*" that is, "that thou mayest go in with comfort, and assurance of success and settlement, otherwise it were well for thee not to go in at all. Write it as the conditions of thy entry, and own that thou comest in upon these terms and no other: since Canaan is given by promise, it must beheld by obedience."
2. They must also set up an altar. By the words of the law which were written upon the plaster, God *spoke to them;* by the altar, and the sacrifices offered upon it, they spoke to God; and thus was communion kept up between them and God. The word and prayer must go together. Though they might not, of their own heads, set up any altar besides that at the tabernacle, yet, by the appointment of God, they might upon a special occasion. Elijah built a temporary altar of twelve unhewn stones, similar to this, when he brought Israel back to the covenant which was now made, [[1 Kings 18#31..32]]. Now,
1. This altar must be made of such stones as they found ready upon the field, not newly cut out of the rock, much less squared artificially: *Thou shalt not lift up any iron tool upon them,* [[Deuteronomy 27#5]]. Christ, our altar, is a *stone cut out of the mountain without hands* ([[Daniel 2#34..35]]), and therefore *refused by the builders,* as having no form or comeliness, but accepted of God the Father, and made the head of the corner.
2. Burnt-offerings and peace-offerings must be offered upon this altar ([[Deuteronomy 27#6..7]]), that by them they might give glory to God and obtain favour. Where the law was written, an altar was set up close by it, to signify that we could not look with any comfort upon the law, being conscious to ourselves of the violation of it, if it were not for the great sacrifice by which atonement is made for sin; and the altar was set up on Mount Ebal, the mount on which those tribes stood that said *Amen* to the curses, to intimate that through Christ we are *redeemed from the curse of the law.* In the Old Testament the words of the law are written, with the curse annexed, which would fill us with horror and amazement if we had not in the New Testament (which is bound up with it) an altar erected close by it, which gives us everlasting consolation.
3. They must eat there, and *rejoice before the Lord their God,* [[Deuteronomy 27#7]]. This signified,
1. The consent they gave to the covenant; for the parties to a covenant ratified the covenant by feasting together. They were partakers of the altar, which was God's table, as his servants and tenants, and such they acknowledged themselves, and, being put in possession of this good land, bound themselves to pay the rent and to do the services reserved by the royal grant.
2. The comfort they took in the covenant; they had reason to rejoice in the law, when they had an altar, a remedial law, so near it. It was a great favour to them, and a token for good, that God *gave them his statutes;* and that they were owned as the people of God, and the *children of the promise,* was what they had reason to rejoice in, though, when this solemnity was to be performed, they were not put in full possession of Canaan; but God has *spoken in his holiness,* and then *I will rejoice, Gilead is mine, Manasseh is mine;* all my own.
## The Curses from Ebal. (b. c. 1451.)
Passage: 11 And Moses charged the people the same day, saying,   12 These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin:   13 And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.   14 And the Levites shall speak, and say unto all the men of Israel with a loud voice,   15 Cursed *be* the man that maketh *any* graven or molten image, an abomination unto the Lord, the work of the hands of the craftsman, and putteth *it* in *a* secret *place.* And all the people shall answer and say, Amen.   16 Cursed *be* he that setteth light by his father or his mother. And all the people shall say, Amen.   17 Cursed *be* he that removeth his neighbour's landmark. And all the people shall say, Amen.   18 Cursed *be* he that maketh the blind to wander out of the way. And all the people shall say, Amen.   19 Cursed *be* he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.   20 Cursed *be* he that lieth with his father's wife; because he uncovereth his father's skirt. And all the people shall say, Amen.   21 Cursed *be* he that lieth with any manner of beast. And all the people shall say, Amen.   22 Cursed *be* he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen.   23 Cursed *be* he that lieth with his mother in law. And all the people shall say, Amen.   24 Cursed *be* he that smiteth his neighbour secretly. And all the people shall say, Amen.   25 Cursed *be* he that taketh reward to slay an innocent person. And all the people shall say, Amen.   26 Cursed *be* he that confirmeth not *all* the words of this law to do them. And all the people shall say, Amen.
When the law was written, to be *seen and read by all men,* the sanctions of it were to be published, which, to complete the solemnity of their covenanting with God, they were deliberately to declare their approbation of. This they were before directed to do ([[Deuteronomy 11#29..30]]), and therefore the appointment here begins somewhat abruptly, [[Deuteronomy 27#12]]. There were, it seems, in Canaan, that part of it which afterwards fell to the lot of Ephraim (Joshua's tribe), two mountains that lay near together, with a valley between, one called *Gerizim* and the other *Ebal.* On the sides of these two mountains, which faced one another, all the tribes were to be drawn up, six on one side and six on the other, so that in the valley, at the foot of each mountain, they came pretty near together, so near as that the priests standing betwixt them might be heard by those that were next them on both sides; then when silence was proclaimed, and attention commanded, one of the priests, or perhaps more at some distance from each other, pronounced with a loud voice one of the curses here following, and all the people that stood on the side and foot of Mount Ebal (those that stood further off taking the signal from those that stood nearer and within hearing) said *Amen;* then the contrary blessing was pronounced, "Blessed is he that doth not so or so," and then those that stood on the side, and at the foot, of Mount Gerizim, said *Amen.* This could not but affect them very much with the blessings and curses, the promises and threatenings, of the law, and not only acquaint all the people with them, but teach them to apply them to themselves.
1. Something is to be observed, in general, concerning this solemnity, which was to be done, but once and not repeated, but would be talked of to posterity,.
1. God appointed which tribes should stand upon Mount Gerizim and which on Mount Ebal ([[Deuteronomy 27#12..13]]), to prevent the disputes that might have arisen if they had been left to dispose of themselves. The six tribes that were appointed for blessing were all the children of the free women, for to such the promise belongs, [[Galatians 4#31]]. Levi is here put among the rest, to teach ministers to apply to themselves the blessing and curse which they preach to others, and by faith to set their own *Amen* to it.
2. Of those tribes that were to say *Amen* to the blessings it is said, *They stood to bless the people,* but of the other, *They stood to curse,* not mentioning the people, as loth to suppose that any of this people whom God had taken for his own should lay themselves under the curse. Or, perhaps, the different mode of expression intimates that there was to be but one blessing pronounced in general upon the people of Israel, as a happy people, and that should ever be so, *if they were obedient;* and to this blessing the tribes on Mount Gerizim were to say *Amen*-- "Happy art thou, O Israel, and mayest thou ever be so;" but then the curses come in as exceptions from the general rule, and we know *exceptio firmat regulam-- the exception confirms the rule.* Israel is a blessed people, but, if there be any particular persons even among them that do such and such things as are mentioned, let them know that they have no part nor lot in the matter, but are under a curse. This shows how ready God is to bestow the blessing; if any fall under the curse, they may thank themselves, they bring it upon their own heads.
3. The Levites or priests, such of them as were appointed for that purpose, were to pronounce the curses as well as the blessings. They were ordained to bless ([[Deuteronomy 10#8]]), the priests did it daily, [[Numbers 6#23]]. But they *must separate between the precious and the vile;* they must not give that blessing promiscuously, but must declare it to whom it did not belong, lest those who had no right to it themselves should think to share in it by being in the crowd. Note, Ministers must preach the terrors of the law as well as the comforts of the gospel; must not only allure people to their duty with the promises of a blessing, but awe them to it with the threatenings of a curse.
4. The curses are here expressed, but not the blessings; for as many as were under the law were under the curse, but it was a honour reserved for Christ to bless us, and so to do that for us which *the law could not do, in that it was weak.* In Christ's sermon upon the mount, which was the true Mount Gerizim, we have blessings only, [[Matthew 5#3,11]], &c.
5. To each of the curses the people were to say *Amen.* It is easy to understand the meaning of *Amen* to the blessings. The Jews have a saying to encourage people to say *Amen* to the public prayers, *Whosoever answereth* Amen, *after him that blesseth, he is as he that blesseth.* But how could they say *Amen* to the curses?
1. It was a profession of their faith in the truth of them, that these and the like curses were not bug-bears to frighten children and fools, but the real declarations of the wrath of God against the ungodliness and unrighteousness of men, not one *iota* of which shall fall to the ground.
2. It was an acknowledgment of the equity of these curses; when they said *Amen,* they did in effect say, not only, *It is certain it shall be so,* but, *It is just it should be so.* Those who do such things deserve to fall and lie under the curse.
3. It was such an imprecation upon themselves as strongly obliged them to have nothing to do with those evil practices upon which the curse is here entailed. "Let God's wrath fall upon us if ever we do such things." We read of those that entered into a curse (and with us that is the usual form of a solemn oath) to *walk in God's law* [[Nehemiah 10#29]]. Nay, the Jews say (as the learned bishop Patrick quotes them), "All the people, by saying this *Amen,* became bound for one another, that they would observe God's laws, by which every man was obliged, as far as he could, to prevent his neighbour from breaking these laws, and to reprove those that had offended, lest they should bear sin and the curse for them."
2. Let us now observe what are the particular sins against which the curses are here denounced.
1. Sins against the second commandment. This flaming sword is set to keep that commandment first, [[Deuteronomy 27#15]]. Those are here cursed, not only that worship images, but that make them or keep them, if they be such (or like such) as idolaters used in the service of their gods. Whether it be a graven image or a molten image, it comes all to one, *it is an abomination to the Lord,* even though it be not set up in public, but in a secret place,-- though it be not actually worshipped, nor is it said to be designed for worship, but reserved there with respect and a constant temptation. He that does this may perhaps escape punishment from men, but he cannot escape the curse of God.
2. Against the fifth commandment, [[Deuteronomy 27#16]]. The contempt of parents is a sin so heinous that it is put next to the contempt of God himself. If a man abused his parents, either in word or deed, he fell under the sentence of the magistrate, and must be *put to death,* [[Exodus 21#15]]; [[Exodus 21#17]]. But to set light by them in his heart was a thing which the magistrate could not take cognizance of, and therefore it is here laid under the curse of God, who knows the heart. Those are cursed children that carry themselves scornfully and insolently towards their parents.
3. Against the eighth commandment. The curse of God is here fastened,
1. Upon an unjust neighbour that *removes the land-marks,* [[Deuteronomy 27#17]]. See [[Deuteronomy 19#14]]. Upon an unjust counsellor, who, when his advice is asked, maliciously directs his friend to that which he knows will be to his prejudice, which is *making the blind to wander out of the way,* under pretence of directing him in the way, than which nothing can be either more barbarous or more treacherous, [[Deuteronomy 27#18]]. Those that seduce others from the way of God's commandments, and entice them to sin, bring this curse upon themselves, which our Saviour has explained, [[Matthew 15#14]], *The blind lead the blind, and both shall fall into the ditch.*
3. Upon an unjust judge, that *perverteth the judgment of the stranger, fatherless, and widow,* whom he should protect and vindicate, [[Deuteronomy 27#19]]. These are supposed to be poor and friendless (nothing to be got by doing them a kindness, nor any thing lost by disobliging them), and therefore judges may be tempted to side with their adversaries against right and equity; but cursed are such judges.
4. Against the seventh commandment. Incest is a cursed sin, with a *sister, a father's wife, or a mother-in-law,* [[Deuteronomy 27#20]]; [[Deuteronomy 27#22]]; [[Deuteronomy 27#23]]. These crimes not only exposed men to the sword of the magistrate ([[Leviticus 20#11]]), but, which is more dreadful, to the wrath of God; bestiality likewise, [[Deuteronomy 27#21]].
5. Against the sixth commandment. Two of the worst kinds of murder are here specified:--
1. Murder unseen, when a man does not set upon his neighbour as a fair adversary, giving him an opportunity to defend himself, but *smites him secretly* ([[Deuteronomy 27#24]]), as by poison or otherwise, when he sees not who hurts him. See [[Psalms 10#8..9]]. Though such secret murders may go undiscovered and unpunished, yet the curse of God will follow them.
2. Murder under colour of law, which is the greatest affront to God, for it makes an ordinance of his to patronise the worst of villains, and the greatest wrong to our neighbour, for it ruins his honour as well as his life: cursed therefore is he that will be hired, or bribed, to accuse, or to convict, or to condemn, and so *to slay, an innocent person,* [[Deuteronomy 27#25]]. See [[Psalms 15#5]].
6. The solemnity concludes with a general curse upon him *that confirmeth not,* or, as it might be read, that *performeth not, all the words of this law to do them,*[[Deuteronomy 27#26]]. By our obedience to the law we set our seal to it, and so confirm it, as by our disobedience we do what lies in us to disannul it, [[Psalms 119#126]]. The apostle, following all the ancient versions, reads it, *Cursed is every one that continues not,* [[Galatians 3#10]]. Lest those who were guilty of other sins, not mentioned in this commination, should think themselves safe from the curse, this last reaches all; not only those who do the evil which the law forbids, but those also who omit the good which the law requires: to this we must all say *Amen,* owning ourselves under the curse, justly to have deserved it, and that we must certainly have perished for ever under it, if Christ had not *redeemed us from the curse of the law, by being made a curse for us.*

89
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXVIII.md
View File

@ -1,89 +0,0 @@
This chapter is a very large exposition of two words in the foregoing chapter, the blessing and the curse. Those were pronounced blessed in general that were obedient, and those cursed that were disobedient; but, because generals are not so affecting, Moses here descends to particulars, and describes the blessing and the curse, not in their fountains (these are out of sight, and therefore the most considerable, yet least considered, the favour of God the spring of all the blessings, and the wrath of God the spring of all the curses), but in their streams, the sensible effects of the blessing and the curse, for they are real things and have real effects.
1. He describes the blessings that should come upon them if they were obedient; personal, family, and especially national, for in that capacity especially they are here treated with, [[Deuteronomy 28#1,14]].
2. He more largely describes the curses which would come upon them if they were disobedient; such as would be,
1. Their extreme vexation, [[Deuteronomy 28#15,44]].
2. Their utter ruin and destruction at last, [[Deuteronomy 28#45,68]]. This chapter is much to the same purport with [[Leviticus 26#1,46]], setting before them life and death, good and evil; and the promise, in the close of that chapter, of their restoration, upon their repentance, is here likewise more largely repeated, [[Deuteronomy 30#1,20]] Thus, as they had precept upon precept in the repetition of the law, so they had line upon line in the repetition of the promises and threatenings. And these are both there and here delivered, not only as sanctions of the law, what should be conditionally, but as predictions of the event, what would be certainly, that for a while the people of Israel would be happy in their obedience, but that at length they would be undone by their disobedience; and therefore it is said ([[Deuteronomy 30#1]]) that all those things would come upon them, both the blessing and the curse.
## Promises. (b. c. 1451.)
Passage: 1 And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe *and* to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth:   2 And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God.   3 Blessed *shalt* thou *be* in the city, and blessed *shalt* thou *be* in the field.   4 Blessed *shall be* the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.   5 Blessed *shall be* thy basket and thy store.   6 Blessed *shalt* thou *be* when thou comest in, and blessed *shalt* thou *be* when thou goest out.   7 The Lord shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.   8 The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the Lord thy God giveth thee.   9 The Lord shall establish thee a holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the Lord thy God, and walk in his ways.   10 And all people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee.   11 And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee.   12 The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.   13 And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do *them:*   14 And thou shalt not go aside from any of the words which I command thee this day, *to* the right hand, or *to* the left, to go after other gods to serve them.
The blessings are here put before the curses, to intimate,
1. That God is slow to anger, but swift to show mercy: he has said it, and sworn, that he would much rather we would obey and live than sin and die. It is his delight to bless.
2. That though both the promises and the threatenings are designed to bring and hold us to our duty, yet it is better that we be allured to that which is good by a filial hope of God's favour than that we be frightened to it by a servile fear of his wrath. That obedience pleases best which comes from a principle of delight in God's goodness. Now,
1. We have here the conditions upon which the blessing is promised.
1. It is upon condition that they *diligently hearken to the voice of God* ([[Deuteronomy 28#1..2]]), that they hear God speaking to them by his word, and use their utmost endeavours to acquaint themselves with his will, [[Deuteronomy 28#13]].
2. Upon condition that they *observe and do all his commandments* (and in order to obedience there is need of observation) and that they *keep the commandments of God* ([[Deuteronomy 28#9]]) *and walk in his ways.* Not only do them for once, but keep them for ever; not only set out in his ways, but walk in them to the end.
3. Upon condition that they should not *go aside either to the right hand or to the left,* either to superstition on the one hand, or profaneness on the other; and particularly that they should not go after other gods ([[Deuteronomy 28#14]]), which was the sin that of all others they were most prone to, and God would be most displeased with. Let them take care to keep up religion, both the form and power of it, in their families and nation, and God would not fail to bless them.
2. The particulars of this blessing.
1. It is promised that the providence of God should prosper them in all their outward concerns. These blessings are said to *overtake them,* [[Deuteronomy 28#2]]. Good people sometimes, under the sense of their unworthiness, are ready to fly from the blessing and to conclude that it belongs not to them; but the blessing shall find them out and follow them notwithstanding. Thus in the great day the blessing will overtake the righteous that say, *Lord, when saw we thee hungry and fed thee?* [[Matthew 25#37]]. Observe,
1. Several things are enumerated in which God by his providence would bless them:--
1. They should be safe and easy; a blessing should rest upon their persons wherever they were, *in the city,* or *in the field,* [[Deuteronomy 28#3]]. Whether their habitation was in town or country, whether they were husbandmen or tradesmen, whether their business called them into the city or into the field, they should be preserved from the dangers and have the comforts of their condition. This blessing should attend them in their journeys, going out and coming in, [[Deuteronomy 28#6]]. Their persons should be protected, and the affair they went about should succeed well. Observe here, What a necessary and constant dependence we have upon God both for the continuance and comfort of this life. We need him at every turn, in all the various movements of life; we cannot be safe if he withdraw his protection, nor easy if he suspend his favour; but, if he bless us, go where we will it is well with us.
2. Their families should be built up in a numerous issue: blessed *shall be the fruit of thy body* ([[Deuteronomy 28#4]]), and in that the Lord shall *make thee plenteous* ([[Deuteronomy 28#11]]), in pursuance of the promise made to Abraham, that his seed should be *as the stars of heaven* for multitude, and that God would be a God to them, than which a greater blessing, and more comprehensive, could not be entailed upon the fruit of their body. See [[Isaiah 61#9]].
3. They should be rich, and have an abundance of all the good things of this life, which are promised them, not merely that they might have the pleasure of enjoying them, but (as bishop Patrick observes out of one of the Jewish writers) that they might have wherewithal to honour God, and might be helped and encouraged to serve him cheerfully and to proceed and persevere in their obedience to him. A blessing is promised, *First,* On all they had without doors, corn and cattle in the field ([[Deuteronomy 28#4]]; [[Deuteronomy 28#11]]), their cows and sheep particularly, which would be blessed for the owners' sakes, and made blessings to them. In order to this, it is promised that God would give them *rain in due season,* which is called his *good treasure* ([[Deuteronomy 28#12]]), because with this river of God the earth is enriched, [[Psalms 65#9]]. Our constant supplies we must see coming from God's good treasure, and own our obligations to him for them; if he withhold his rain, the fruits both of the ground and of the cattle soon perish. *Secondly,* On all they had within doors, the basket and the store ([[Deuteronomy 28#5]]), the store-houses or barns, [[Deuteronomy 28#8]]. When it is brought home, God will bless it, and not blow upon it as sometimes he does, [[Haggai 1#6]]; [[Haggai 1#9]]. We depend upon God and his blessing, not only for our yearly corn out of the field, but for our daily bread out of our basket and store, and therefore are taught to pray for it every day.
4. They should have success in all their employments, which would be a constant satisfaction to them: "*The Lord shall command the blessing* (and it is he only that can command it) upon thee, not only in all thou hast, but in all thou doest, all *that thou settest thy hand to,*" [[Deuteronomy 28#8]]. This intimated that even when they were rich they must not be idle, but must find some good employment or other to set their hand to, and God would own their industry, and *bless the work of their hand* ([[Deuteronomy 28#12]]); for that which *makes rich,* and keeps so, is *the blessing of the Lord* upon *the hand of the diligent,* [[Proverbs 10#4]]; [[Proverbs 10#22]].
5. They should have honour among their neighbours ([[Deuteronomy 28#1]]): *The Lord thy God will set thee on high above all nations.* He made them so, by taking them into covenant with himself, [[Deuteronomy 26#19]]. And he would make them more and more so by their outward prosperity, if they would not by sin disparage themselves. Two things should help to make them great among the nations:-- *First,* Their wealth ([[Deuteronomy 28#12]]): "*Thou shalt lend to many nations* upon interest" (which they were allowed to take form the neighbouring nations), "but thou shalt not have occasion to borrow." This would give them great influence with all about them; for the borrower is servant to the lender. It may be meant of trade and commerce, that they should export abundantly more than they should import, which would keep the balance on their side. *Secondly,* Their power ([[Deuteronomy 28#13]]): "*The Lord shall make thee the head,* to give law to all about thee, to exact tribute, and to arbitrate all controversies." Every sheaf should bow to theirs, which would make them so considerable that *all the people of the earth* would be *afraid of them* ([[Deuteronomy 28#10]]), that is, would reverence their true grandeur, and dread making them their enemies. The flourishing of religion among them, and the blessing of God upon them, would make them formidable to all their neighbours, terrible as an army with banners.
6. They should be victorious over their enemies, and prosper in all their wars. If any were so daring as to rise up against them to oppress them, or encroach upon them, it should be at their peril, they should certainly fall before them, [[Deuteronomy 28#7]]. The forces of the enemy, though entirely drawn up to come against them one way, should be entirely routed, and flee before them seven ways, each making the best of his way.
2. From the whole we learn (though it were well if men would believe it) that religion and piety are the best friends to outward prosperity. Though temporal blessings do not take up so much room in the promises of the New Testament as they do in those of the Old, yet it is enough that our Lord Jesus has given us his word (and surely we may take his word) that if we *seek first the kingdom of God, and the righteousness thereof, all other things* shall be added to us, as far as Infinite Wisdom sees good; and who can desire them further? [[Matthew 6#33]].
2. It is likewise promised that the grace of God should *establish them a holy people,* [[Deuteronomy 28#9]]. Having taken them into covenant with himself, he would keep them in covenant; and, provided they used the means of stedfastness, he would give them the grace of stedfastness, that they should not depart from him. Note, Those that are sincere in holiness God will establish in holiness; and he is *of power to do it,* [[Romans 16#25]]. He that is holy shall be holy still; and those whom God establishes in holiness he thereby establishes a people to himself, for a long as we keep close to God he will never forsake us. This establishment of their religion would be the establishment of their reputation ([[Deuteronomy 28#10]]): *All the people of the earth shall see,* and own, *that thou art called by the name of the Lord,* that is, "that thou art a most excellent and glorious people, under the particular care and countenance of the great God. They shall be made to know that a people called by the name Jehovah are without doubt the happiest people under the sun, even their enemies themselves being judges." The favourites of Heaven are truly great, and, first or last, it will be made to appear that they are so, if not in this world, yet at that day when those who confess Christ now shall be confessed by him before men and angels, as those whom he delights to honour.
## Threatenings. (b. c. 1451.)
Passage: 15 But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee:   16 Cursed *shalt* thou *be* in the city, and cursed *shalt* thou *be* in the field.   17 Cursed *shall be* thy basket and thy store.   18 Cursed *shall be* the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.   19 Cursed *shalt* thou *be* when thou comest in, and cursed *shalt* thou *be* when thou goest out.   20 The Lord shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me.   21 The Lord shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it.   22 The Lord shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish.   23 And thy heaven that *is* over thy head shall be brass, and the earth that is under thee *shall be* iron.   24 The Lord shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed.   25 The Lord shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth.   26 And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray *them* away.   27 The Lord will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.   28 The Lord shall smite thee with madness, and blindness, and astonishment of heart:   29 And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save *thee.*   30 Thou shalt betroth a wife, and another man shall lie with her: thou shalt build a house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof.   31 Thine ox *shall be* slain before thine eyes, and thou shalt not eat thereof: thine ass *shall be* violently taken away from before thy face, and shall not be restored to thee: thy sheep *shall be* given unto thine enemies, and thou shalt have none to rescue *them.*   32 Thy sons and thy daughters *shall be* given unto another people, and thine eyes shall look, and fail *with longing* for them all the day long: and *there shall be* no might in thine hand.   33 The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway:   34 So that thou shalt be mad for the sight of thine eyes which thou shalt see.   35 The Lord shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head.   36 The Lord shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone.   37 And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Lord shall lead thee.   38 Thou shalt carry much seed out into the field, and shalt gather *but* little in; for the locust shall consume it.   39 Thou shalt plant vineyards, and dress *them,* but shalt neither drink *of* the wine, nor gather *the grapes;* for the worms shall eat them.   40 Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint *thyself* with the oil; for thine olive shall cast *his fruit.*   41 Thou shalt beget sons and daughters, but thou shalt not enjoy them; for they shall go into captivity.   42 All thy trees and fruit of thy land shall the locust consume.   43 The stranger that *is* within thee shall get up above thee very high; and thou shalt come down very low.   44 He shall lend to thee, and thou shalt not lend to him: he shall be the head, and thou shalt be the tail.
Having viewed the bright side of the cloud, which is towards the obedient, we have now presented to us the dark side, which is towards the disobedient. If we do not keep God's commandments, we not only come short of the blessing promised, but we lay ourselves under the curse, which is as comprehensive of all misery as the blessing is of all happiness. Observe,
1. The equity of this curse. It is not a curse causeless, nor for some light cause; God seeks not occasion against us, nor is he apt to quarrel with us. That which is here mentioned as bringing the curse is,
1. Despising God, refusing to *hearken to his voice* ([[Deuteronomy 28#15]]), which bespeaks the highest contempt imaginable, as if what he said were not worth the heeding, or we were not under any obligation to him.
2. Disobeying him, *not doing his commandments,* or not observing to do them. None fall under his curse but those that rebel against his command.
3. Deserting him. "It is because of the *wickedness of thy doings,* not only whereby thou hast slighted me, but *whereby thou hast forsaken me,*" [[Deuteronomy 28#20]]. God never casts us off till we first cast him off. It intimates that their idolatry, by which they forsook the true God for false gods, would be their destroying sin more than any other.
2. The extent and efficacy of this curse.
1. In general, it is declared, "*All these curses shall come upon thee* from above, *and shall overtake thee;* though thou endeavour to escape them, it is to no purpose to attempt it, they shall follow thee whithersoever thou goest, and seize thee, overtake thee, and overcome thee," [[Deuteronomy 28#15]]. It is said of the sinner, when God's wrath is in pursuit of him, that he *would fain flee out of his hand* ([[Job 27#22]]), but he cannot; if he *flee from the iron weapon,* yet *the bow of steel shall* reach him and *strike him through.* There is no running from God but by running to him, no fleeing from his justice but by fleeing to his mercy. See [[Psalms 21#7..8]].
1. Wherever the sinner goes, the curse of God follows him; wherever he is, it rests upon him. He is cursed *in the city* and *in the field,* [[Deuteronomy 28#16]]. The strength of the city cannot shelter him from it, the pleasant air of the country is no fence against these pestilential steams. He is cursed ([[Deuteronomy 28#19]]) when he comes in, for the curse is *upon the house of the wicked* ([[Proverbs 3#33]]), and he is cursed when he goes out, for he cannot leave that curse behind him, nor get rid of it, which has entered into his bowels like water and like oil into his bones.
2. Whatever he has is under a curse: *Cursed is the ground for his sake,* and all that is on it, or comes out of it, and so he is cursed from the ground, as Cain, [[Genesis 4#11]]. The *basket and store* are cursed, [[Deuteronomy 28#17..18]]. All his enjoyments being forfeited by him are in a manner forbidden to him, as cursed things, which he has no title to. To those whose *mind and conscience are defiled* every thing else is so, [[Titus 1#15]]. They are all embittered to him; he cannot take any true comfort in them, for the wrath of God mixes itself with them, and he is so far from having any security of the continuance of them that, if his eyes be open, he may see them all condemned and ready to be confiscated, and with them all his joys and all his hopes gone for ever.
3. Whatever he does is under a curse, too. It is a curse in all that *he sets his hand to* ([[Deuteronomy 28#20]]), a constant disappointment, which those are subject to that set their hearts upon the world, and expect their happiness in it, and which cannot but be a constant vexation. This curse is just the reverse of the blessing in the former part of the chapter. Thus whatever bliss there is in heaven there is not only the want of it, but the contrary to it, in hell. [[Isaiah 65#13]], *My servants shall eat, but you shall be hungry.*
2. Many particular judgments are here enumerated, which would be the fruits of the curse, and with which God would punish the people of the Jews for their apostasy and disobedience. These judgments threatened are of divers kinds, for God has many arrows in his quiver, *four sore judgments* ([[Ezekiel 14#21]]), and many more. They are represented as very terrible, and the descriptions of them are exceedingly lively and affecting, that men, knowing these terrors of the Lord, might, if possible, be persuaded. The threatenings of the same judgment are several times repeated, that they might make the more deep and lasting impressions, and to intimate that, if men persisted in their disobedience, the judgment which they thought was over, and of which they said, "Surely the bitterness of it is past," would return with double force; for when God judges he will overcome.
1. Bodily diseases are here threatened, that they should be epidemical in their land. These God sometimes makes use of for the chastisement and improvement of his own people. *Lord, behold, he whom thou lovest is sick.* But here they are threatened to be brought upon his enemies as tokens of his wrath, and designed for their ruin. So that according to the temper of our spirits, under sickness, accordingly it is to us a blessing or a curse. But, whatever sickness may be to particular persons, it is certain that epidemical diseases raging among a people are national judgments, and are so to be accounted. He here threatens,
1. Painful diseases ([[Deuteronomy 28#35]]), a sore botch, beginning in the legs and knees, but spreading, like Job's boils, from heat to foot.
2. Shameful diseases ([[Deuteronomy 28#27]]), the botch of Egypt (such boils and blains as the Egyptians had been plagued with, when God brought Israel from among them), and the emerods and scab, vile diseases, the just punishment of those who by sin had made themselves vile.
3. Mortal diseases, the pestilence ([[Deuteronomy 28#21]]), the consumption (put for all chronical diseases), and the fever (for all acute diseases), [[Deuteronomy 28#22]]. See [[Leviticus 26#16]]. And all incurable, [[Deuteronomy 28#27]].
2. Famine, and scarcity of provisions; and this,
1. For want of rain ([[Deuteronomy 28#23..24]]): *Thy heaven over thy head,* that part that is over thy land, *shall be as* dry *as brass,* while the heavens over other countries shall distil their dews; and, when the heaven is as brass, the earth of course will be as iron, so hard and unfruitful. Instead of rain, the dust shall be blown out of the highways into the field, and spoil the little that there is of the fruits of the earth.
2. By destroying insects. The locust should destroy the corn, so that they should not have so much as their *seed again,* [[Deuteronomy 28#38]]; [[Deuteronomy 28#42]]. And the fruit of the vine, which should make glad their hearts, should all be worm-eaten, [[Deuteronomy 28#39]]. And the olive, some way or other, should be made to *cast its fruit,* [[Deuteronomy 28#40]]. The heathen use many superstitious customs in honour of their idol-gods for preserving the fruits of the earth; but Moses tells Israel that the only way they had to preserve them was to keep God's commandments; for he is a God that will not be sported with, like their idols, but will be served in spirit and truth. This threatening we find fulfilled in Israel, [[1 Kings 17#1]]; [[Jeremiah 14#1]]; [[Joel 1#4]].
3. That they should be smitten before their enemies in war, who, it is likely, would be the more cruel to them, when they had them at their mercy, for the severity they had used against the nations of Canaan, which their neighbours in after-ages would be apt to remember against them, [[Deuteronomy 28#25]]. It would make their flight the more shameful, and the more grievous, that they might have triumphed over their enemies if they had but been faithful to their God. The carcases of those that were slain in war, or died in captivity among strangers, should be *meat for the fowls* ([[Deuteronomy 28#26]]); and an Israelite, having forfeited the favour of his God, should have so little humanity shown him as that *no man should drive them away,* so odious would God's curse make him to all mankind.
4. That they should be infatuated in all their counsels, so as not to discern their own interest, nor bring any thing to pass for the public good: *The Lord shall smite thee with madness and blindness,* [[Deuteronomy 28#28..29]]. Note, God's judgments can reach the minds of men to fill them with darkness and horror, as well as their bodies and estates; and those are the sorest of all judgments which make men a terror to themselves, and their own destroyers. That which they contrived to secure themselves by should still turn to their prejudice. Thus we often find that the allies they confided in *distressed them* and *strengthened them not,* [[2 Chronicles 28#20]]. Those that will not walk in God's counsels are justly left to be ruined by their own; and those that are wilfully blind to their duty deserve to be made blind to their interest, and, seeing they *loved darkness rather than light,* let them *grope at noon-day* as in the dark.
5. That they should be plundered of all their enjoyments, stripped of all by the proud and imperious conqueror, such as Benhadad was to Ahab, [[1 Kings 20#5..6]]. Not only their houses and vineyards should be taken from them, but their wives and children, [[Deuteronomy 28#30]]; [[Deuteronomy 28#32]]. Their dearest comforts, which they took most pleasure in, and promised themselves most from, should be the entertainment and triumph of their enemies. As they had dwelt in houses which they built not, and eaten of vineyards which they planted not ([[Deuteronomy 6#10..11]]), so others should do by them. Their oxen, asses, and sheep, like Job's, should be taken away before their eyes, and they should not be able to recover them, [[Deuteronomy 28#31]]. And all the fruit of their land and labours should be devoured and eaten up by the enemy; so that they and theirs would want necessaries, while their enemies were revelling with that which they had laboured for.
6. That they should be carried captives into a far country; nay, into *all the kingdoms of the earth,* [[Deuteronomy 28#25]]. Their sons and daughters, whom they promised themselves comfort in, should go into captivity ([[Deuteronomy 28#41]]), and they themselves at length, and their king in whom they promised themselves safety and settlement, [[Deuteronomy 28#36]]. This was fully accomplished when the ten tribes first were carried captive into Assyria ([[2 Kings 17#6]]), and not long after the two tribes into Babylon, and two of their kings, [[2 Kings 24#15]]; [[2 Kings 24#15]]; [[2 Kings 25#7]]; [[2 Kings 25#21]]. That which is mentioned as an aggravation of their captivity is that they should go into an unknown country, the language and customs of which would be very uncouth, and their treatment among them barbarous, and there they should *serve other gods,* that is, be compelled to do so by their enemies, as they were in Babylon, [[Daniel 3#6]]. Note, God often makes men's sin their punishment, and chooses their delusions. You shall *serve other gods,* that is, "You shall serve those that do serve them;" a nation is often in scripture called by the name of its gods, as [[Jeremiah 48#7]]. They had made idolaters their associates, and now god made idolaters their oppressors.
7. That those who remained should be insulted and tyrannized over by strangers, [[Deuteronomy 28#43..44]]. So the ten tribes were by the colonies which the king of Assyria sent to take possession of their land, [[2 Kings 17#24]]. Or this may be meant of the gradual encroachments which the strangers within their gates should make upon them, so as insensibly to worm them out of their estates. We read of the fulfilling of this, [[Hosea 7#9]], *Strangers have devoured his strength.* Foreigners ate the bread out of the mouths of trueborn Israelites, by which they were justly chastised for introducing strange gods.
8. That their reputation among their neighbours should be quite sunk, and those that had been a name, and a praise, should be an astonishment, a proverb, and a by-word, [[Deuteronomy 28#37]]. Some have observed the fulfilling of this threatening in their present state; for, when we would express the most perfidious and barbarous treatment, we say, *None but a Jew would have done so.* Thus is sin a reproach to any people.
9. To complete their misery, it is threatened that they should be put quite out of the possession of their minds by all these troubles ([[Deuteronomy 28#34]]): *Thou shalt be mad for the sight of thy eyes,* that is, quite bereaved of all comfort and hope, and abandoned to utter despair. Those that walk by sight, and not by faith, are in danger of losing reason itself, when every thing about them looks frightful; and their condition is woeful indeed that are *mad for the sight of their eyes.*
Passage: 45 Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee:   46 And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever.   47 Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all *things;*   48 Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all *things:* and he shall put a yoke of iron upon thy neck, until he have destroyed thee.   49 The Lord shall bring a nation against thee from far, from the end of the earth, *as swift* as the eagle flieth; a nation whose tongue thou shalt not understand;   50 A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young:   51 And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which *also* shall not leave thee *either* corn, wine, or oil, *or* the increase of thy kine, or flocks of thy sheep, until he have destroyed thee.   52 And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee.   53 And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee:   54 *So that* the man *that is* tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave:   55 So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates.   56 The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter,   57 And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all *things* secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.   58 If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY God;   59 Then the Lord will make thy plagues wonderful, and the plagues of thy seed, *even* great plagues, and of long continuance, and sore sicknesses, and of long continuance.   60 Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee.   61 Also every sickness, and every plague, which *is* not written in the book of this law, them will the Lord bring upon thee, until thou be destroyed.   62 And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the Lord thy God.   63 And it shall come to pass, *that* as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it.   64 And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, *even* wood and stone.   65 And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind:   66 And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life:   67 In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see.   68 And the Lord shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy *you.*
One would have thought that enough had been said to possess them with a dread of that *wrath of God* which is *revealed from heaven against the ungodliness and unrighteousness of men.* But to show how deep the treasures of that wrath are, and that still there is more and worse behind, Moses, when one would have thought that he had concluded this dismal subject, begins again, and adds to this roll of curses many similar words: as Jeremiah did to his, [[Jeremiah 36#32]]. It should seem that in the former part of this commination Moses foretells their captivity in Babylon, and the calamities which introduced and attended that, by which, even after their return, they were brought to that low and poor condition which is described, [[Deuteronomy 28#44]]. That their enemies should be *the head,* and they *the tail:* but here, in this latter part, he foretells their last destruction by the Romans and their dispersion thereupon. And the present deplorable state of the Jewish nation, and of all that have incorporated themselves with them, by embracing their religion, does so fully and exactly answer to the prediction in these verses that it serves for an incontestable proof of the truth of prophecy, and consequently of the divine authority of the scripture. And, this last destruction being here represented as more dreadful than the former, it shows that their sin, in rejecting Christ and his gospel, was more heinous and more provoking to God than idolatry itself, and left them more under the power of Satan; for their captivity in Babylon cured them effectually of their idolatry in seventy years' time; but under this last destruction now for above 1600 years they continue incurably averse to the Lord Jesus. Observe,
1. What is here said in general of the wrath of God, which should light and lie upon them for their sins.
1. That, if they would not be *ruled by the commands of God,* they should certainly be *ruined by his curse,* [[Deuteronomy 28#45..46]]. Because thou didst not *keep his commandments* (especially that of hearing and obeying the great prophet), *these curses shall come upon thee,* as upon a people appointed to destruction, the generation of God's wrath: and they shall be *for a sign* and *for a wonder.* It is amazing to think that a people so long the favourites of Heaven should be so perfectly abandoned and cast off, that a people so closely incorporated should be so universally dispersed, and yet that a people so scattered in all nations should preserve themselves distinct and not mix with any, but like Cain be fugitives and vagabonds, and yet marked to be known.
2. That, if they would not serve God with cheerfulness, they should be compelled to *serve their enemies* ([[Deuteronomy 28#47..48]]), that they might know the difference ([[2 Chronicles 12#8]]), which, some think, is the meaning of [[Exodus 20#24..25]], *Because they despised my statutes, I gave them statutes that were not good.* Observe here,
1. It is justly expected from those to whom God gives an abundance of the good things of this life that they should serve him. What does he maintain us for out that we may do his work, and be some way serviceable to his honour?
2. The more God gives us the more cheerfully we should serve him; our abundance should be oil to the wheels of our obedience. God is a Master that will be served with gladness, and delights to hear us sing at our work.
3. If, when we receive the gifts of God's bounty, we either do not serve him at all or serve him with reluctance, it is a righteous thing with him to make us know the hardships of want and servitude. Those deserve to have cause given them to complain who complain without a cause. *Tristis es et felix-- Happy, and yet not easy!* Blush at thy own folly and ingratitude.
3. That, if they would not *give glory to God* by a reverential obedience, he would get *him honour upon them* by *wonderful* plagues, [[Deuteronomy 28#58..59]]. Note,
1. God justly expects from us that we should fear his fearful name; and, which is strange, that name which is here proposed as the object of our fear is, The Lord thy God, which is very fitly here put in our Bibles in capital letters; for nothing can sound more truly august. As nothing is more comfortable, so nothing more awful, than this, that he with whom we have to do is Jehovah, a being infinitely perfect and blessed, and the author of all being; and that he is our God, our rightful Lord and owner, from whom we are to receive laws and to whom we are to give account: this is great, and greatly to be feared.
2. We may justly expect from God that, if we do not fear his fearful name, we shall feel his fearful plagues; for one way or other God will be feared. All God's plagues are dreadful, but some are wonderful, carrying in them extraordinary signatures of divine power and justice, so that a man, upon the first view of them, may say, *Verily, there is a God that judgeth in the earth.*
2. How the destruction threatened is described. Moses is here upon the same melancholy subject that our Saviour is discoursing of to his disciples in his farewell sermon ([[Matthew 24#4,28]]), namely, The destruction of Jerusalem and the Jewish nation. Observe,
1. Five things are here foretold as steps to their ruin:--
1. That they should be invaded by a foreign enemy ([[Deuteronomy 28#49..50]]): *A nation from far,* namely, the Romans, *as swift as the eagle* hastening to the prey. Our Saviour makes use of this similitude, in foretelling this destruction, that *where the carcase is there will the eagles be gathered together,*[[Matthew 24#28]]. And bishop Patrick observes (to make the accomplishment the more remarkable) that the ensign of the Roman armies was an eagle. This nation is said to be of a fierce countenance, an indication of a fierce nature, stern and severe, that would not pity the weakness and infirmity either of little children or of old people.
2. That the country should be laid waste, and all the fruits of it eaten up by this army of foreigners, which is the natural consequence of an invasion, especially when it is made, as that by the Romans was, for the chastisement of rebels: He *shall eat the fruits of thy cattle and land* ([[Deuteronomy 28#51]]), so that the inhabitants should be starved, while the invaders were fed to the full.
3. That their cities should be besieged, and that such would be the obstinacy of the besieged, and such the vigour of the besiegers, that they would be reduced to the last extremity, and at length fall into the hands of the enemy, [[Deuteronomy 28#52]]. No place, though ever so well fortified, no, not Jerusalem itself, though it held out long, would escape. Two of the common consequences of a long siege are here foretold:--
1. A miserable famine, which would prevail to such a degree that, for want of food, they should *kill and eat their own children,* [[Deuteronomy 28#53]]. Men should do so, notwithstanding their hardiness, and ability to bear hunger; and, though obliged by the law of nature to provide for their own families, yet should refuse to give to the wife and children that were starving any of the child that was barbarously butchered, [[Deuteronomy 28#54..55]]. Nay, women, ladies of quality, notwithstanding their natural niceness about their food, and their natural affection to their children, yet, for want of food, should so far forget all humanity as to kill and eat them, [[Deuteronomy 28#56..57]]. Let us observe, by the way, how hard this fate must needs be to the tender and delicate women, and learn not to indulge ourselves in tenderness and delicacy, because we know not what we may be reduced to before we die; the more nice we are, the harder it will be to us to bear want, and the more danger we shall be in or sacrificing reason, and religion, and natural affection itself, to the clamours and cravings of an unmortified and ungoverned appetite. This threatening was fulfilled in the letter of it, more than once, to the perpetual reproach of the Jewish nation: never was the like done either by Greek or barbarian, but in the siege of Samaria, a woman *boiled her own son,* [[2 Kings 6#28..29]]. And it is spoken of as commonly done among them in the siege of Jerusalem by the Babylonians, [[Lamentations 4#10]]. And, in the last siege by the Romans, Josephus tells us of a noble woman that killed and ate her own child, through the extremity of the famine, and when she had eaten one half secretly ([[Deuteronomy 28#57]]), that she might have it to herself, the mob, smelling meat, got into the house, to whom she showed the other half, which she had kept till another time, inviting them to share with her. What is too barbarous for those to do that are abandoned of God!
2. Sickness is another common effect of a strait and long siege, and that is here threatened: *Sore sickness, and of long continuance,* [[Deuteronomy 28#59]]. These should attend the Jews wherever they went afterwards, the diseases of Egypt, leprosies, botches, and foul ulcers, [[Deuteronomy 28#60]]. Nay, as if the particular miseries here threatened were not enough, he concludes with an *et cetera,* [[Deuteronomy 28#61]]. The Lord will bring upon thee every sickness, and every plague, though it be *not written in the book of this law.* Those that fall under the curse of God will find that the one half was not told them of the weight and terror of that curse.
4. That multitudes of them should perish, so that they should become *few in number,* [[Deuteronomy 28#62]]. It was a nation that God had wonderfully increased, so that they were *as the stars of heaven for multitude;* but, for their sin, they were *diminished and brought low,* [[Psalms 107#38..39]]. It is computed that in the destruction of the Jewish nation by the Romans, as appears by the account Josephus gives of it, above two millions fell by the sword at several places, besides what perished by famine and pestilence; so that the whole country was laid waste and turned into a wilderness. That is a terrible word ([[Deuteronomy 28#63]]), *As the Lord rejoiced over you to do you good, so he will rejoice over you to destroy you.* Behold here *the goodness and severity of God:* mercy here shines brightly in the pleasure God takes in doing good-- he rejoices in it; yet justice here appears no less illustrious in the pleasure he takes in destroying the impenitent; not as it is the making of his creatures miserable, but as it is the asserting of his own honour and the securing of the ends of his government. See what a malignant mischievous thing sin is, which (as I may say) makes it necessary for the God of infinite goodness to rejoice in the destruction of his own creatures, even those that had been favourites.
5. That the remnant should be scattered throughout the nations. This completes their woe: *The Lord shall scatter thee among all people,* [[Deuteronomy 28#64]]. This is remarkably fulfilled in their present dispersion, for there are Jews to be found almost in all countries that are possessed either by Christians or Mahometans, and in such numbers that it has been said, If they could unite in one common interest, they would be a very formidable body, and able to deal with the most powerful states and princes; but they abide under the power of this curse, and are so scattered that they are not able to incorporate. It is here foretold that in this dispersion,
1. They should have no religion, or none to any purpose, should have no temple, nor altar, nor priesthood, for they should *serve other gods.* Some think this has been fulfilled in the force put upon the Jews in popish countries to worship the images that are used in the Romish church, to their great vexation.
2. They should have no rest, no rest of body: *The sole of thy foot shall not have rest* ([[Deuteronomy 28#65]]), but be continually upon the remove, either in hope of gain or fear of persecution; all wandering Jews: no rest of the mind (which is much worse), but a *trembling heart* ([[Deuteronomy 28#65]]); *no assurance of life* ([[Deuteronomy 28#66]]); weary both of light and darkness, which are, in their turns, both welcome to a quiet mind, but to them both day and night would be a terror, [[Deuteronomy 28#67]]. Such was once the condition of Job ([[Job 7#4]]), but to them this should be constant and perpetual; that blindness and darkness which the apostle speaks of as having happened to Israel, and that guilt which *bowed down their back always* ([[Romans 11#8,10]]), must needs occasion a constant restlessness and amazement. Those are a torment to themselves, and to all about them, that fear day and night and are always uneasy. Let good people strive against it, and not give way to that fear which has torment; and let wicked people not be secure in their wickedness, for their hearts cannot endure, nor can their hands be strong, when the terrors of God set themselves in array against them. Those that say *in the morning, O that it were evening,* and *in the evening, O that it were morning,* show, *First,* A constant fret and vexation, chiding the hours for lingering and complaining of the length of every minute. Let time be precious to us when we are in prosperity, and then it will not be so tedious to us when we are in afflictions as otherwise it would. *Secondly,* A constant fright and terror, afraid in the morning of the *arrow that flieth by day,* and therefore wishing the day over; but what will this do for them? When evening comes, the trembling heart is no less apprehensive of the *terror by night,* [[Psalms 91#5..6]]. Happy they whose minds, being stayed on God, are *quiet from the fear of evil!* Observe here, The terror arises not only from the sight of the eyes, but from the fear of the heart, not only from real dangers, but from imaginary ones; the causes of fear, when they come to be enquired into, often prove to be only the creatures of the fancy.
2. In the close, God threatens to leave them as he found them, in a *house of bondage* ([[Deuteronomy 28#68]]): *The Lord shall bring thee into Egypt again,* that is into such a miserable state as they were in when they were slaves to the Egyptians, and ruled by them with rigour. God had brought them out of Egypt, and had said, *They shall see it no more again* ([[Deuteronomy 17#16]]); but now they should be reduced to the same state of slavery that they had been in there. To be sold to strangers would be bad enough, but much worse to be sold to their enemies. Even slaves may be valued as such, but a Jew should have so ill a name for all that is base that when he was exposed to sale no man would buy him, which would make his master that had him to sell the more severe with him. Thirty Jews (they say) have been sold for one small piece of money, as they sold our Saviour for thirty pieces.
3. Upon the whole matter,
1. The accomplishment of these predictions upon the Jewish nation shows that Moses spoke by the Spirit of God, who certainly foresees the ruin of sinners, and gives them warning of it, that they may prevent it by a true and timely repentance, or else be left inexcusable.
2. Let us all hence learn to stand in awe and not to sin. I have heard of a wicked man, who, upon reading the threatenings of this chapter, was so enraged that he tore the leaf out of the Bible, as Jehoiakim cut Jeremiah's roll; but to what purpose is it to deface a copy, while the original remains upon record in the divine counsels, by which it is unalterably determined that *the wages of sin is death,* whether men will hear or whether they will forbear?

65
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXX.md
View File

@ -1,65 +0,0 @@
One would have thought that the threatenings in the close of the foregoing chapter had made a full end of the people of Israel, and had left their case for ever desperate; but in this chapter we have a plain intimation of the mercy God had in store for them in the latter days, so that mercy at length rejoices against judgment, and has the last word. Here we have,
1. Exceedingly great and precious promises made to them, upon their repentance and return to God, [[Deuteronomy 30#1,10]].
2. The righteousness of faith set before them in the plainness and easiness of the commandment that was now given them, [[Deuteronomy 30#11,14]].
3. A fair reference of the whole matter to their choice, [[Deuteronomy 30#15,20]], &c.
## Promises to the Penitent. (b. c. 1451.)
Passage: 1 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call *them* to mind among all the nations, whither the Lord thy God hath driven thee,   2 And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul;   3 That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee.   4 If *any* of thine be driven out unto the outmost *parts* of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee:   5 And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers.   6 And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live.   7 And the Lord thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee.   8 And thou shalt return and obey the voice of the Lord, and do all his commandments which I command thee this day.   9 And the Lord thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the Lord will again rejoice over thee for good, as he rejoiced over thy fathers:   10 If thou shalt hearken unto the voice of the Lord thy God, to keep his commandments and his statutes which are written in this book of the law, *and* if thou turn unto the Lord thy God with all thine heart, and with all thy soul.
These verses may be considered either as a conditional promise or as an absolute prediction.
1. They are chiefly to be considered as a conditional promise, and so they belong to all persons and all people, and not to Israel only; and the design of them is to assure us that the greatest sinners, if they repent and be converted, shall have their sins pardoned, and be restored to God's favour. This is the purport of the covenant of grace, it leaves room for repentance in case of misdemeanour, and promises pardon upon repentance, which the covenant of innocency did not. Now observe here,
1. How the repentance is described which is the condition of these promises.
1. It begins in *serious consideration,* [[Deuteronomy 30#1]]. "Thou shalt call to mind that which thou hadst forgotten or not regarded." Note, Consideration is the first step towards conversion. [[Isaiah 46#8]], *Bring to mind, O you transgressors.* The prodigal son came to himself first, and then to his father. That which they should call to mind is the blessing and the curse. If sinners would but seriously consider the happiness they have lost by sin and the misery they have brought themselves into, and that by repentance they may escape that misery and recover that happiness, they would not delay to *return to the Lord their God.* The prodigal *called to mind the blessing and the curse* when he considered his present poverty and the plenty of bread *in his father's house,* [[Luke 15#17]].
2. It consists in sincere conversion. The effect of the consideration cannot but be godly sorrow and shame, [[Ezekiel 6#9]]; [[Ezekiel 7#16]]. But that which is the life and soul of repentance, and without which the most passionate expressions are but a jest, is *returning to the Lord our God,* [[Deuteronomy 30#2]]. If thou turn ([[Deuteronomy 30#10]]) *with all thy heart and with all thy soul.* We must return to our allegiance to God as our Lord and ruler, our dependence upon him as our Father and benefactor, our devotedness to him as our highest end, and our communion with him as our God in covenant. We must return to God from all that which stands in opposition to him or competition with him. In this return to God we must be upright-- with the heart and soul, and universal-- with all the heart and all the soul.
3. It is evidenced by a constant obedience to the holy will of God: If thou shalt *obey his voice* ([[Deuteronomy 30#2]]), *thou and thy children;* for it is not enough that we do our duty ourselves, but we must train up and engage our children to do it. Or this comes in as the condition of the entail of the blessing upon their children, provided their children kept close to their duty.
1. This obedience must be with an eye to God: Thou shalt *obey his voice* ([[Deuteronomy 30#8]]), and hearken to it, [[Deuteronomy 30#10]].
2. It must be sincere, and cheerful, and entire: *With all thy heart, and with all thy soul,* [[Deuteronomy 30#2]].
3. It must be from a principle of love, and that love must be *with all thy heart and with all thy soul,* [[Deuteronomy 30#6]]. It is the heart and soul that God looks at and requires; he will have these or nothing, and these entire or not at all.
4. It must be universal: *According to all that I command thee,* [[Deuteronomy 30#2]], and again [[Deuteronomy 30#8]], *to do all his commandments;* for he that allows himself in the breach of one commandment involves himself in the guilt of contemning them all, [[James 2#10]]. An upright heart has *respect to all God's commandments,*[[Psalms 119#6]].
2. What the favour is which is promised upon this repentance. Though they are brought to God by their trouble and distress, in the nations whither they were driven ([[Deuteronomy 30#1]]), yet God will graciously accept of them notwithstanding; for on this errand afflictions are sent, to bring us to repentance. Though they are *driven out to the utmost parts of heaven,* yet thence their penitent prayers shall reach God's gracious ear, and there his favour shall find them out, [[Deuteronomy 30#4]]. *Undique ad cælos tantundem est viæ-- From every place there is the same way to heaven.* This promise Nehemiah pleads in his prayer for dispersed Israel, [[Nehemiah 1#9]]. It is here promised,
1. That God would have compassion upon them, as proper objects of his pity, [[Deuteronomy 30#3]]. Against sinners that go on in sin God has indignation ([[Deuteronomy 29#20]]), but on those that repent and bemoan themselves he has compassion, [[Jeremiah 31#18]]; [[Jeremiah 31#20]]. True penitents may take great encouragement from the compassions and tender mercies of our God, which never fail, but overflow.
2. That he would *turn their captivity, and gather them from the nations whither they were scattered* ([[Deuteronomy 30#3]]), though ever so remote, [[Deuteronomy 30#4]]. One of the Chaldee paraphrasts applies this to the Messiah, explaining it thus: *The word of the Lord shall gather you by the hand of Elias the great priest, and shall bring you by the hand of the king Messiah;* for this was God's covenant with him, that he should *restore the preserved of Israel,*[[Isaiah 49#6]]. And this was the design of his death, to *gather into one the children of God that were scattered abroad,* [[John 11#51..52]]. *To him shall the gathering of the people be.*
3. That he would *bring them into their land again,* [[Deuteronomy 30#5]]. Note, Penitent sinners are not only delivered out of their misery, but restored to true happiness in the favour of God. The land they are brought into to possess it is , though not the same, yet in some respects better than that which our first father Adam possessed, and out of which he was expelled.
4. That he would *do them good* ([[Deuteronomy 30#5]]) and *rejoice over them for good,* [[Deuteronomy 30#9]]. For there is joy in heaven upon the repentance and conversion of sinners: the father of the prodigal *rejoiced over him for good.*
5. That he would multiply them ([[Deuteronomy 30#5]]), and that, when they grew numerous, every mouth might have meat: he would *make them plenteous in every work of their hand,*[[Deuteronomy 30#9]]. National repentance and reformation bring national plenty, peace, and prosperity. It is promised, *The Lord will make thee plenteous* in the fruit of thy cattle and land, for good. Many have plenty for hurt; the prosperity of fools destroys them. Then it is for good when with it God gives us grace to use it for his glory.
6. That he would transfer the curses they had been under to their enemies, [[Deuteronomy 30#7]]. When God was gathering them in to re-establish them they would meet with much opposition; but the same curses that had been a burden upon them should become a defence to them, by being turned upon their adversaries. The cup of trembling should be taken out of their hand, and put into the hand of those that afflicted them, [[Isaiah 51#22..23]].
7. That he would give them his grace to change their hearts, and rule there ([[Deuteronomy 30#6]]): *The Lord thy God will circumcise thy heart, to love the Lord.* Note,
1. The heart must be circumcised to love God. The filth of the flesh must be put away; and the foolishness of the heart, as the Chaldee paraphrase expounds it. See [[Colossians 2#11..12]]; [[Romans 2#29]]. Circumcision was a seal of the covenant; the heart is then *circumcised to love God* when it is strongly engaged and held by that bond to this duty.
2. It is the work of God's grace to circumcise the heart, and to shed abroad the love of God there; and this grace is given to all that repent and seek it carefully. Nay, that seems to be rather a promise than a precept ([[Deuteronomy 30#8]]): *Thou shalt return and obey the voice of the Lord.* He that requires us to return promises grace to enable us to return: and it is our fault if that grace be not effectual. herein the covenant of grace is well ordered, that whatsoever is required in the covenant is promised. *Turn you at my reproof: behold, I will pour out my Spirit,* [[Proverbs 1#23]].
3. It is observable how Moses here calls God *the Lord thy God* twelve times in [[Deuteronomy 30#1,10]], intimating,
1. That penitents may take direction and encouragement in their return to God from their relation to him. [[Jeremiah 3#22]], "*Behold, we come unto thee, for thou art the Lord our God;* therefore to thee we are bound to come, whither else should we go? And therefore we hope to find favour with thee."
2. That those who have revolted from God, if they return to him and do their first works, shall be restored to their former state of honour and happiness. *Bring hither the first robe.* In the threatenings of the former chapter he is all along called the *Lord,* a God of power and the Judge of all: but, in the promises of this chapter, *the Lord thy God,* a God of grace, and in covenant with thee.
2. This may also be considered as a prediction of the repentance and restoration of the Jews: *When all these things shall have come upon thee* ([[Deuteronomy 30#1]]), the blessing first, and after that the curse, then the mercy in reserve shall take place. Though their hearts were wretchedly hardened, yet the grace of God could soften and change them; and then, though their case was deplorably miserable, the providence of God would redress all their grievances. Now,
1. It is certain that this was fulfilled in their return from their captivity in Babylon. It was a wonderful instance of their repentance and reformation that Ephraim, who had been joined to idols, renounced them, and said, *What have I to do any more with idols?* That captivity effectually cured them of idolatry; and then God planted them again in their own land and did them good. But,
2. Some think that it is yet further to be accomplished in the conversion of the Jews who are now dispersed, their repentance for the sin of their fathers in crucifying Christ, their return to God through him, and their accession to the Christian church. But, *alas! who shall live when God doth this?*
## The Advantages of Revelation. (b. c. 1451.)
Passage: 11 For this commandment which I command thee this day, it *is* not hidden from thee, neither *is* it far off.   12 It *is* not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?   13 Neither *is* it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?   14 But the word *is* very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.
Moses here urges them to obedience from the consideration of the plainness and easiness of the command.
1. This is true of the law of Moses. They could never plead in excuse of their disobedience that God had enjoined them that which was either unintelligible or impracticable, impossible to be known or to be done ([[Deuteronomy 30#11]]): *It is not hidden from thee.* That is, not send messengers to heaven ([[Deuteronomy 30#12]]), to enquire what thou must do to please God; nor needest thou *go beyond sea* ([[Deuteronomy 30#13]]), as the philosophers did, that travelled through many and distant regions in pursuit of learning; no, thou art not put to that labour and expense; nor is the commandment within the reach of those only that have a great estate or a refined genius, but it is *very nigh unto thee,* [[Deuteronomy 30#14]]. It is written in thy books, made plain upon tables, so that he that runs may read it; thy priests' lips keep this knowledge, and, when any difficulty arises, thou mayest *ask the law at their mouth,* [[Malachi 2#7]]. It is not communicated in a strange language; but it is in thy mouth, that is, in the vulgar tongue that is commonly used by thee, in which thou mayest hear it read, and talk of it familiarly among thy children. It is not wrapped up in obscure phrases or figures to puzzle and amuse thee, or in hieroglyphics, but it is in thy heart; it is delivered in such a manner as that it is level to thy capacity, even to the capacity of the meanest."
2. "It is not too *hard* nor *heavy* for thee:" so the Septuagint reads it, [[Deuteronomy 30#11]]. Thou needest not say, "As good attempt to climb to heaven, or flee upon the wings of the morning to the uttermost part of the sea, as go about to do all the words of this law:" no, the matter is not so; it is no such intolerable yoke as some ill-minded people represent it. It was indeed a heavy yoke in comparison with that of Christ ([[Acts 15#10]]), but not in comparison with the idolatrous services of the neighbouring nations. God appeals to themselves that he had not *made them to serve with an offering, nor wearied them with incense,* [[Isaiah 43#23]]; [[Micah 6#3]]. But he speaks especially of the moral law, and its precepts: "That is very nigh thee, consonant to the law of nature, which would have been found in every man's heart, and every man's mouth, if he would but have attended to it. There is that in thee which *consents to the law that it is good,* [[Romans 7#16]]. Thou hast therefore no reason to complain of any insuperable difficulty in the observance of it."
2. This is true of the gospel of Christ, to which the apostle applies it, and makes it the language of the *righteousness which is of faith,* [[Romans 10#6,8]]. And many think this is principally intended by Moses here; for he *wrote of Christ,*[[John 5#46]]. This is God's commandment now under the gospel that we *believe in the name of his Son Jesus Christ,* [[1 John 3#23]]. If we ask, as the blind man did, *Lord, who is he?* or where is he, that we may believe on him? ([[John 9#36]]), this scripture gives an answer, We need not go up to heaven, to fetch him thence, for he has come down thence in his incarnation; nor down to the deep, to fetch him thence, for thence he has come up in his resurrection. But the word is nigh us, and Christ in that word; so that if we believe with the heart that the promises of the incarnation and resurrection of the Messiah are fulfilled in our Lord Jesus, and receive him accordingly, and confess him with our mouth, we have then Christ with us, and we shall be saved. He is near, very near, that justifies us. The law was plain and easy, but the gospel much more so.
Passage: 15 See, I have set before thee this day life and good, and death and evil;   16 In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it.   17 But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them;   18 I denounce unto you this day, that ye shall surely perish, *and that* ye shall not prolong *your* days upon the land, whither thou passest over Jordan to go to possess it.   19 I call heaven and earth to record this day against you, *that* I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:   20 That thou mayest love the Lord thy God, *and* that thou mayest obey his voice, and that thou mayest cleave unto him: for he *is* thy life, and the length of thy days: that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.
Moses here concludes with a very bright light, and a very strong fire, that, if possible, what he had been preaching of might find entrance into the understanding and affections of this unthinking people. What could be said more moving, and more likely to make deep and lasting impressions? The manner of his treating with them is so rational, so prudent, so affectionate, and every way so apt to gain the point, that it abundantly shows him to be in earnest, and leaves them inexcusable in their disobedience.
1. He states the case very fairly. He appeals to themselves concerning it whether he had not laid the matter as plainly as they could wish before them.
1. Every man covets to obtain life and good, and to escape death and evil, desires happiness and dreads misery. "Well," says he, "I have shown you the way to obtain all the happiness you can desire and to avoid all misery. Be obedient, and all shall be well, and nothing amiss." Our first parents ate the forbidden fruit, in hopes of getting thereby the knowledge of good and evil; but it was a miserable knowledge they got, of good by the loss of it, and of evil by the sense of it; yet such is the compassion of God towards man that, instead of giving him to his own delusion, he has favoured him by his word with such a knowledge of good and evil as will make him for ever happy if it be not his own fault.
2. Every man is moved and governed in his actions by hope and fear, hope of good and fear of evil, real of apparent. "Now," says Moses, "I have tried both ways; if you will be either drawn to obedience by the certain prospect of advantage by it, or driven to obedience by the no less certain prospect of ruin in case you be disobedient-- if you will be wrought upon either way, you will be kept close to God and your duty; but, if you will not, you are utterly inexcusable." Let us, then, hear the conclusion of the whole matter.
1. If they and theirs would love God and serve him, they should live and be happy, [[Deuteronomy 30#16]]. If they would love God, and evidence the sincerity of their love by keeping his commandments-- if they would make conscience of keeping his commandments, and do it from a principle of love-- then God would do them good, and they should be as happy as his love and blessing could make them.
2. If they or theirs should at any time turn from God, desert his service, and worship other gods this would certainly be their ruin, [[Deuteronomy 30#17..18]]. Observe, It is not for every failure in the particulars of their duty that ruin is threatened, but for apostasy and idolatry: though every violation of the command deserved the curse, yet the nation would be destroyed by that only which is the violation of the marriage covenant. The purport of the New Testament is much the same; this, in like manner, sets before us life and death, good and evil; *He that believes shall be saved; he that believes not shall be damned,* [[Mark 16#16]]. And this faith includes love and obedience. *To those who by patient continuance in well doing seek for glory, honour, and immortality,* God will give *eternal life. But to those that are contentious, and do not obey the truth, but obey unrighteousness* (and so, in effect, worship other gods and serve them), will be rendered the indignation and wrath of an immortal God, the consequence of which must needs be the tribulation and anguish of an immortal soul, [[Romans 2#7,9]].
2. Having thus stated the case, he fairly puts them to their choice, with a direction to them to choose well. He appeals to heaven and earth concerning his fair and faithful dealing with them, [[Deuteronomy 30#19]]. They could not but own that whatever was the issue he had delivered his soul; therefore, that they might deliver theirs, he bids them choose life, that is, choose to do their duty, which would be their life. Note,
1. Those shall have life that choose it: those that choose the favour of God and communion with him for their felicity, and prosecute their choice as they ought, shall have what they choose.
2. Those that come short of life and happiness must thank themselves; they would have had it if they had chosen it when it was put to their choice: but they die because they *will* die; that is, because they do not like the life promised upon the terms proposed.
3. In the [[Deuteronomy 30#20]],
1. He shows them, in short, what their duty is, *to love God,* and to love him as *the Lord,* a Being most amiable, and as *their God,* a God in covenant with them; and, as an evidence of this love, to *obey his voice* in every thing, and by a constancy in this love and obedience to *cleave to him,* and never to forsake him in affection or practice.
2. He shows them what reason there was for this duty, inconsideration,
1. Of their dependence upon God: *He is thy life, and the length of thy days.* He gives life, preserves life, restores life, and prolongs it by his power though it is a frail life, and by his patience though it is a forfeited life: he sweetens life with his comforts, and is the sovereign Lord of life; *in his hand our breath is.* Therefore we are concerned to keep ourselves in his love; for it is good having him our friend, and bad having him our enemy.
2. Of their obligation to him for the promise of Canaan made to their fathers and ratified with an oath. And,
3. Of their expectations from him in performance of that promise: "Love God, and serve him, that thou mayest dwell in that land of promise which thou mayest be sure he can give, and uphold to thee who is *thy life and the length of thy days.*" All these are arguments to us to continue in love and obedience to the God of our mercies.

79
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXXI.md
View File

@ -1,79 +0,0 @@
In this chapter Moses, having finished his sermon,
1. Encourages both the people who were now to enter Canaan ([[Deuteronomy 31#1,6]]), and Joshua who was to lead them, [[Deuteronomy 31#7..8]]; [[Deuteronomy 31#23]]. And,
2. He takes care for the keeping of these things always in their remembrance after his decease,
1. By the book of the law which was,
1. Written.
2. Delivered into the custody of the priests, [[Deuteronomy 31#9]]; [[Deuteronomy 31#24,27]].
3. Ordered to be publicly read every seventh year, [[Deuteronomy 31#10,13]].
2. By a song which God orders Moses to prepare for their instruction and admonition.
1. He calls Moses and Joshua to the door of the tabernacle, [[Deuteronomy 31#14..15]].
2. He foretells the apostasy of Israel in process of time, and the judgments they would thereby bring upon themselves, [[Deuteronomy 31#16,18]].
3. He prescribes the following song to be a witness against them, [[Deuteronomy 31#19,21]].
4. Moses wrote it, [[Deuteronomy 31#22]]. And delivered it to Israel, with an intimation of the design of it, as he had received it from the Lord, [[Deuteronomy 31#28,30]], &c.
## Solemn Warnings; Joshua Encouraged. (b. c. 1451.)
Passage: 1 And Moses went and spake these words unto all Israel.   2 And he said unto them, I *am* a hundred and twenty years old this day; I can no more go out and come in: also the Lord hath said unto me, Thou shalt not go over this Jordan.   3 The Lord thy God, he will go over before thee, *and* he will destroy these nations from before thee, and thou shalt possess them: *and* Joshua, he shall go over before thee, as the Lord hath said.   4 And the Lord shall do unto them as he did to Sihon and to Og, kings of the Amorites, and unto the land of them, whom he destroyed.   5 And the Lord shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you.   6 Be strong and of a good courage, fear not, nor be afraid of them: for the Lord thy God, he *it is* that doth go with thee; he will not fail thee, nor forsake thee.   7 And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage: for thou must go with this people unto the land which the Lord hath sworn unto their fathers to give them; and thou shalt cause them to inherit it.   8 And the Lord, he *it is* that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed.
*Loth to part* (we say) *bids oft farewell.* Moses does so to the children of Israel: not because he was loth to go to God, but because he was loth to leave them, fearing that when he had left them they would leave God. He had finished what he had to say to them by way of counsel and exhortation: here he calls them together to give them a word of encouragement, especially with reference to the wars of Canaan, in which they were now to engage. It was a discouragement to them that Moses was to be removed at a time when he could so ill be spared: though Joshua was continued to fight for them in the valley, they would want Moses to intercede for them on the hill, as he did, [[Exodus 17#10]]. But there is no remedy: *Moses can no more go out and come in,*[[Deuteronomy 31#2]]. Not that he was disabled by any decay either of body or mind; for his *natural force was not abated,* [[Deuteronomy 24#7]]. But he cannot any longer discharge his office; for,
1. He is 120 *years old,* and it is time for him to think of resigning his honour and returning to his rest. He that had arrived at so great an age then, when seventy or eighty was the ordinary stint, as appears by the prayer of Moses ([[Psalms 90#10]]), might well think that he had accomplished as a hireling his day.
2. He is under a divine sentence: *Thou shalt not go over Jordan.* Thus a full stop was put to his usefulness; hitherto he must go, hitherto he must serve, but no further. So God had appointed it and Moses acquiesces: for I know not why we should any of us desire to live a day longer than while God has work for us to do; nor shall we be accountable for more time than is allotted us. But, though Moses must not go over himself, he is anxious to encourage those that must.
1. He encourages the people; and never could any general animate his soldiers upon such good grounds as those on which Moses here encourages Israel.
1. He assures them of the constant presence of God with them ([[Deuteronomy 31#3]]): *The Lord thy God.* that has led thee and kept thee hitherto *will go over before thee;* and those might follow boldly who were sure that they had God for their leader. He repeats it again ([[Deuteronomy 31#6]]) with an emphasis: "*The Lord thy God,* the great Jehovah, who is thine in covenant, *he it is,* he and no less, he and no other, *that goes before thee;* not only who by his promise has assured thee that he *will go before thee;* but by his ark, the visible token of his presence, shows thee that he *does* actually *go before thee.*" And he repeats it with enlargement: "Not only he goes over before thee at first, to bring thee in, but he will continue with thee all along, with thee and thine; *he will not fail thee nor forsake thee;* he will not disappoint thy expectations in any strait, nor will he ever desert thy interest; be constant to him, and he will be so to thee." This is applied by the apostle to all God's spiritual Israel, for the encouragement of their faith and hope; unto us is this gospel preached, as well as unto them *He will never fail thee, nor forsake thee,* [[Hebrews 13#5]].
2. He commends Joshua to them for a leader: *Joshua, he shall go over before thee,*[[Deuteronomy 31#3]]. One whose conduct, and courage, and sincere affection to their interest, they had had long experience of; and one whom God had ordained and appointed to be their leader, and therefore, no doubt, would own and bless, and make a blessing to them. See [[Numbers 27#18]]. Note, It is a great encouragement to a people when, instead of some useful instruments that are removed, God raises up others to carry on his work.
3. He ensures their success. The greatest generals, supported with the greatest advantages, must yet own the issues of war to be doubtful and uncertain; the battle is not always to the strong nor to the bold; an ill accident unthought of may turn the scale against the highest hopes. But Moses had warrant from God to assure Israel that, notwithstanding the disadvantages they laboured under, they should certainly be victorious. A coward will fight when he is sure to be a conqueror. God undertakes to do the work-- *he will destroy these nations;* and Israel shall do little else than divide the spoil-- *thou shalt possess them,* [[Deuteronomy 31#3]]. Two things might encourage their hopes of this:--
1. The victories they had already obtained over Sihon and Og ([[Deuteronomy 31#4]]), from which they might infer both the power of God, that he could do what he had done, and the purpose of God, that he would finish what he had begun to do. Thus must we improve our experience.
2. The command God had given them to destroy the Canaanites ([[Deuteronomy 7#2]]; [[Deuteronomy 12#2]]), to which he refers here ([[Deuteronomy 31#5]], that you *may do unto them according to all which I have commanded you*), and from which they might infer that, if God had commanded them to destroy the Canaanites, no doubt he would put it into the power of their hands to do it. Note, What God has made our duty we have reason to expect opportunity and assistance from him for the doing of. So that from all this he had reason enough to bid them *be strong and of a good courage,* [[Deuteronomy 31#6]]. While they had the power of God engaged for them they had no reason to fear all the powers of Canaan engaged against them.
2. He encourages Joshua, [[Deuteronomy 31#7..8]]. Observe,
1. Though Joshua was an experienced general, and a man of approved gallantry and resolution, who had already signalized himself in many brave actions, yet Moses saw cause to bid him *be of good courage,* now that he was entering upon a new scene of action; and Joshua was far from taking it as an affront, or as a tacit questioning of his courage, to be thus charged, as sometimes we find proud and peevish spirits invidiously taking exhortations and admonitions for reproaches and reflections. Joshua himself is very well pleased to be admonished by Moses to be strong and of good courage.
2. He gives him this charge *in the sight of all Israel,* that they might be the more observant of him whom they saw thus solemnly inaugurated, and that he might set himself the more to be an example of courage to the people who were witnesses to this charge here given to him as well as to themselves.
3. He gives him the same assurances of the divine presence, and consequently of a glorious success, that he had given the people. God would be with him, would not forsake him, and therefore he should certainly accomplish the glorious enterprise to which he was called and commissioned: *Thou shalt cause them to inherit the land* of promise. Note, Those shall speed well that have God with them; and therefore they ought to *be of good courage.* Through God let us do valiantly, for through him we shall do victoriously; if we resist the devil, he shall flee, and God shall *shortly tread him under our feet.*
## The Reading of the Law. (b. c. 1451.)
Passage: 9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the Lord, and unto all the elders of Israel.   10 And Moses commanded them, saying, At the end of *every* seven years, in the solemnity of the year of release, in the feast of tabernacles,   11 When all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing.   12 Gather the people together, men, and women, and children, and thy stranger that *is* within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law:   13 And *that* their children, which have not known *any thing,* may hear, and learn to fear the Lord your God, as long as ye live in the land whither ye go over Jordan to possess it.
The law was given by Moses; so it is said, [[John 1#17]]. He was not only entrusted to deliver it to that generation, but to transmit it to the generations to come; and here it appears that he was faithful to that trust.
1. *Moses wrote this law,* [[Deuteronomy 31#9]]. The learned bishop Patrick understands this of all the five books of Moses, which are often called the *law;* he supposes that though Moses had written most of the Pentateuch before, yet he did not finish it till now; now he put his last hand to that sacred volume. Many think that the law here (especially since it is called *this law,* this grand abridgment of the law) is to be understood of this book of Deuteronomy; all those discourses to the people which have taken up this whole book, he, being in them divinely inspired, wrote them as the word of God. He wrote this law,
1. That those who had heard it might often review it themselves, and call it to mind.
2. That it might be the more safely handed down to posterity. Note, The church has received abundance of advantage from the writing, as well as from the preaching, of divine things; faith comes not only by hearing, but by reading. The same care that was taken of the law, thanks be to God, is taken of the gospel too; soon after it was preached it was written, that it might reach to those on whom the ends of the world shall come.
2. Having written it, he committed it to the care and custody of the priests and elders. He delivered one authentic copy to the priests, to be laid up by the ark ([[Deuteronomy 31#26]]), there to remain as a standard by which all other copies must be tried. And it is supposed that he gave another copy to the elders of each tribe, to be transcribed by all of that tribe that were so disposed. Some observe that the elders, as well as the priests, were entrusted with the law, to intimate that magistrates by the power, as well as ministers by their doctrine, are to maintain religion, and to take care that the law be not broken nor lost.
3. He appointed the public reading of this law in a general assembly of all Israel every seventh year. The pious Jews (it is very probable) read the laws daily in their families, and *Moses of old time was read in the synagogue every sabbath day,* [[Acts 15#21]]. But once in seven years, that the law might be the more magnified and made honourable, it must be read in a general assembly. Though we read the word in private, we must not think it needless to hear it read in public. Now here he give direction,
1. When this solemn reading of the law must be, that the time might add to the solemnity; it must be done,
1. In the year of release. In that year the land rested, so that they could the better spare time to attend this service. Servants who were then discharged, and poor debtors who were then acquitted from their debts, must know that, having the benefit of the law, it was justly expected they should yield obedience to it, and therefore give up themselves to be God's servants, because he had loosed their bonds. The year of release was typical of gospel grace, which therefore is called the *acceptable year of the Lord;* for our remission and liberty by Christ engage us to keep his commandments, [[Luke 1#74..75]].
2. At the feast of tabernacles in that year. In that feast they were particularly required to *rejoice before God,* [[Leviticus 23#40]]. Therefore then they must read the law, both to qualify their mirth and keep it in due bounds, and to sanctify their mirth, that they might make the law of God the matter of their rejoicing, and might read it with pleasure and not as a task.
2. To whom it must be read: To *all Israel* ([[Deuteronomy 31#11]]), *men, women, and children, and the strangers,* [[Deuteronomy 31#12]]. The women and children were not obliged to go up to the other feasts, but to this only in which the law was read. Note, It is the will of God that all people should acquaint themselves with his word. It is a rule to all, and therefore should be read to all. It is supposed that, since all Israel could not possibly meet in one place, nor could one man's voice reach them all, as many as the courts of the Lord's house would hold met there, and the rest at the same time in their synagogues. The Jewish doctors say that the hearers were bound to *prepare their hearts,* and to hear *with fear and reverence, and with joy and trembling,* as in the day *when the law was given on Mount Sinai;* and, though there were *great and wise men who knew the whole law very well,* yet they were bound to *hear with great attention;* for he that *reads is the messenger of the congregation to cause the words of God to be heard.* I wish those that hear the gospel read and preached would consider this.
3. By whom it must be read: *Thou shalt read it* ([[Deuteronomy 31#11]]), "Thou, O Israel," by a proper person appointed for that purpose; or, "Thou, O Joshua," their chief ruler; accordingly we find that he did read the law himself, [[Joshua 8#34..35]]. So did Josiah, [[2 Chronicles 34#30]], and Ezra, [[Nehemiah 8#3]]. And the Jews say that the king himself (when they had one) was the person that read in the courts of the temple, that a pulpit was set up for that purpose in the midst of the court, in which the king stood, that the book of the law was delivered to him by the high priest, that he stood up to receive it, uttered a prayer (as every one did that was to read the law in public) before he read; and then, if he pleased, he might sit down and read. But if he read standing it was thought the more commendable, as (they say) king Agrippa did. Here let me offer it as a conjecture that Solomon is called the *preacher,* in his Ecclesiastes, because he delivered the substance of that book in a discourse to the people, after his public reading of the law in the feast of tabernacles, according to this appointment here.
4. For what end it must be thus solemnly read.
1. That the present generation might hereby keep up their acquaintance with the law of God, [[Deuteronomy 31#12]]. They must hear, that they may learn, and *fear God, and observe to do their duty.* See here what we are to aim at in hearing the word; we must hear, that we may learn and grow in knowledge; and every time we read the scriptures we shall find that there is still more and more to be learned out of them. We must learn, that we may fear God, that is, that we may be duly affected with divine things; and must fear God, that we may *observe and do the words of his law;* for in vain do we pretend to fear him if we do not obey him.
2. That the rising generation might betimes be leavened with religion ([[Deuteronomy 31#13]]); not only that those who know something may thus know more, but that *the children who have not known any thing* may betimes know this, how much it is their interest as well as duty to fear God.
## Apostasy Foretold. (b. c. 1451.)
Passage: 14 And the Lord said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation.   15 And the Lord appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle.   16 And the Lord said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go *to be* among them, and will forsake me, and break my covenant which I have made with them.   17 Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God *is* not among us?   18 And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods.   19 Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel.   20 For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant.   21 And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware.
Here,
1. Moses and Joshua are summoned to attend the divine majesty at the door of the tabernacle, [[Deuteronomy 31#14]]. Moses is told again that he must shortly die; even those that are most ready and willing to die have need to be often reminded of the approach of death. In consideration of this, he must come himself to meet God; for whatever improves our communion with God furthers our preparation for death. He must also bring Joshua with him to be presented to God for a successor, and to receive his commission and charge. Moses readily obeys the summons, for he was not one of those that look with an evil eye upon their successors, but, on the contrary, rejoiced in him.
2. God graciously gives them the meeting: *He appeared in the tabernacle* (as the shechinah used to appear) *in a pillar of a cloud,* [[Deuteronomy 31#15]]. This is the only time in all this book that we read of the glory of God appearing, whereas we often read of it in the three foregoing books, which perhaps signifies that in the latter days, under the evangelical law, such visible appearances as these of the divine glory are not to be expected, but we must take heed to the more sure word of prophecy.
3. He tells Moses that, after his death, the covenant which he had taken so much pains to make between Israel and their God would certainly be broken.
1. That Israel would *forsake God,* [[Deuteronomy 31#16]]. And we may be sure that if the covenant between God and man be broken the blame must lie on man, it is he that breaks it; we have often observed it, That God never leaves any till they first leave him. Worshipping the gods of the Canaanites (who had been the natives, but henceforward were to be looked upon as the strangers of that land) would undoubtedly be counted a deserting of God, and, like adultery, a violation of the covenant. Thus still those are revolters from Christ, and will be so adjudged, who either make a god of their money by reigning covetousness or a god of their belly by reigning sensuality. Those that *turn to other gods* ([[Deuteronomy 31#18]]) forsake their own mercies. This apostasy of theirs is foretold to be the effect of their prosperity ([[Deuteronomy 31#20]]): *They shall have eaten and filled themselves;* this is all they will aim at in eating, to gratify their own appetites, and then they will wax fat, grow secure and sensual; their security will take off their dread of God and his judgments; and their sensuality will incline them to the idolatries of the heathen, which *made provision for the flesh to fulfil the lusts of it.* Note, God has a clear and infallible foresight of all the wickedness of the wicked, and has often covenanted with those who *he knew would deal very treacherously* ([[Isaiah 48#8]]), and conferred many favours on those who he knew would deal very ungratefully.
2. That then God would forsake Israel; and justly does he cast those off who had so unjustly cast him off ([[Deuteronomy 31#17]]): *My anger shall be kindled against them, and I will forsake them.* His providence would forsake them, no longer to protect and prosper them, and then they would become a prey to all their neighbours. His spirit and grace would forsake them, no longer to teach and guide them, and then they would be more and more bigoted, besotted, and hardened in their idolatries. Thus *many evils and troubles would befal them.* ([[Deuteronomy 31#17]]; [[Deuteronomy 31#21]]), which would be such manifest indications of God's displeasure against them that they themselves would be constrained to own it: *Have not these evils come upon us because our God is not among us?* Those that have sinned away their God will find that thereby they pull all mischiefs upon their own heads. But that which completed their misery was that God would *hide his face from them in that day,* that day of their trouble and distress, [[Deuteronomy 31#18]]. Whatever outward troubles we are in, if we have but the light of God's countenance, we may be easy. But, if God hide his face from us and our prayers, we are undone.
4. He directs Moses to deliver them a song, in the composing of which he should be divinely inspired, and which should remain a standing testimony for God as faithful to them in giving them warning, and against them as persons false to themselves in not taking the warning, [[Deuteronomy 31#19]]. The written word in general, as well as this song in particular, is a witness for God against all those that break covenant with him. It shall be for a testimony, [[Matthew 24#14]]. The wisdom of man has devised many ways of conveying the knowledge of good and evil, by laws, histories, prophecies, proverbs, and, among the rest, by songs; each has its advantages. And the wisdom of God has in the scripture made use of them all, that ignorant and careless men might be left inexcusable.
1. This song, if rightly improved, might be a means to prevent their apostasy; for in the inditing of it God had an eye to their present imagination, now, *before they were brought into the land of promise,* [[Deuteronomy 31#21]]. God knew very well that there were in their hearts such gross conceits of the deity, and such inclinations of idolatry, that they would be tinder to the sparks of that temptation; and therefore in this song he gives them warning of their danger that way. Note, The word of God is a *discerner of the thoughts and intents of men's hearts,* and meets with them strangely by its reproofs and corrections, [[Hebrews 4#12]]. Compare [[1 Corinthians 14#25]]. Ministers who preach the word know not the imaginations men go about, but God, whose word it is, knows perfectly.
2. If this song did not prevent their apostasy, yet it might help to bring them to repentance, and to recover them from their apostasy. When their troubles come upon them, this *song shall not be forgotten,* but may serve as a glass to show them their own faces, that they may humble themselves, and return to him from whom they have revolted. Note, Those for whom God has mercy in store he may leave to fall, yet he will provide means for their recovery. Medicines are prepared before-hand for their cure.
## The Song of Moses. (b. c. 1451.)
Passage: 22 Moses therefore wrote this song the same day, and taught it the children of Israel.   23 And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee.   24 And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished,   25 That Moses commanded the Levites, which bare the ark of the covenant of the Lord, saying,   26 Take this book of the law, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee.   27 For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the Lord; and how much more after my death?   28 Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them.   29 For I know that after my death ye will utterly corrupt *yourselves,* and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the Lord, to provoke him to anger through the work of your hands.   30 And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended.
Here,
1. The charge is given to Joshua, which God has said ([[Deuteronomy 31#14]]) he would give him. The same in effect that Moses had given him. The same in effect that Moses had given him ([[Deuteronomy 31#7]]): *Be strong and of a good courage,* [[Deuteronomy 31#23]]. Joshua had now heard from God so much of the wickedness of the people whom he was to have the conduct of as could not but be a discouragement to him: "Nay," says God, "how bad soever they are, thou shalt go through thy understanding, for *I will be with thee.* Thou shalt put them into possession of Canaan. If they afterwards by their sin throw themselves out of it again, that will be no fault of thine, nor any dishonour to thee, therefore *be of good courage.*"
2. The solemn delivery of the book of the law to the Levites, to be deposited in the side of the ark, is here again related ([[Deuteronomy 31#24,26]]), of which before, [[Deuteronomy 31#9]]. Only they are here directed where to treasure up this precious original, not in the ark (there only the two tables were preserved), but in another box *by the side of the ark.* It is probable that this was the very book that was found in the house of the Lord (having been somehow or other misplaced) in the days of Josiah ([[2 Chronicles 34#14]]), and so perhaps the following words here, *that it may be a witness against thee,* may particularly point at that event, which happened so long after; for the finding of this very book occasioned the public reading of it by Josiah himself, for a witness against a people who were then almost ripe for their ruin by the Babylonians.
3. The song which follows in the next chapter is here delivered to Moses, and by him to the people. He wrote it first ([[Deuteronomy 31#22]]), as the Spirit of God indited it, and then *spoke it in the ears of all the congregation* ([[Deuteronomy 31#30]]), and taught it to them ([[Deuteronomy 31#22]]), that is, gave out copies of it, and ordered the people to learn it by heart. It was delivered by word of mouth first, and afterwards in writing, to the elders and officers, as the representatives of their respective tribes ([[Deuteronomy 31#28]]), by them to be transmitted to their several families and households. It was delivered to them with a solemn appeal to heaven and earth concerning the fair warning which was given them by it of the fatal consequences of their apostasy from God, and with a declaration of the little joy and little hope Moses had in and concerning them.
1. He declares what little joy he had had of them while he was with them, [[Deuteronomy 31#27]]. It is not in a passion that he says, *I know thy rebellion* (as once he said unadvisedly, *Hear now, you rebels*), but it is the result of a long acquaintance with them: *you have been rebellious against the Lord.* Their rebellions against himself he makes no mention of: these he had long since forgiven and forgotten; but they must be made to hear of their rebellions against God, that they may be ever repented of and never repeated.
2. What little hopes he had of them now that he was leaving them. From what God had now said to him ([[Deuteronomy 31#16]]) more than from his own experience of them, though that was discouraging enough, he tells them ([[Deuteronomy 31#29]]), *I know that after my death you will utterly corrupt yourselves.* Many a sad thought, no doubt, it occasioned to this good man, to foresee the apostasy and ruin of a people he had taken so much pains with, in order to them good and make them happy; but this was his comfort, that he had done his duty, and that God would be glorified, if not in their settlement, yet in their dispersion. Thus our Lord Jesus, a little before his death, foretold the rise of false Christs and false prophets ([[Matthew 24#24]]), notwithstanding which, and all the apostasies of the latter times, we may be confident that *the gates of hell shall not prevail against the church,* for the *foundation of God stands sure.*

174
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXXII.md
View File

@ -1,174 +0,0 @@
In this chapter we have,
1. The song which Moses, by the appointment of God, delivered to the children of Israel, for a standing admonition to them, to take heed of forsaking God. This takes up most of the chapter, in which we have,
1. The preface, [[Deuteronomy 32#1..2]].
2. A high character of God, and, in opposition to that, a bad character of the people of Israel, [[Deuteronomy 32#3,6]].
3. A rehearsal of the great things God had done for them, and in opposition to that an account of their ill carriage towards him, [[Deuteronomy 32#7,18]].
4. A prediction of the wasting destroying judgments which God would bring upon them for their sins, in which God is here justified by the many aggravations of their impieties, [[Deuteronomy 32#19,33]].
5. A promise of the destruction of their enemies and oppressors at last, and the glorious deliverance of a remnant of Israel, [[Deuteronomy 32#36,43]].
2. The exhortation with which Moses delivered this song to them, [[Deuteronomy 32#41,47]].
3. The orders God gives to Moses to go up to Mount Nebo and die, [[Deuteronomy 32#48,52]], &c.
## The Song of Moses. (b. c. 1451.)
Passage: 1 Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.   2 My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass:   3 Because I will publish the name of the Lord: ascribe ye greatness unto our God.   4 *He is* the Rock, his work *is* perfect: for all his ways *are* judgment: a God of truth and without iniquity, just and right *is* he.   5 They have corrupted themselves, their spot *is* not *the spot* of his children: *they are* a perverse and crooked generation.   6 Do ye thus requite the Lord, O foolish people and unwise? *is* not he thy father *that* hath bought thee? hath he not made thee, and established thee?
Here is,
1. A commanding preface or introduction to this song of Moses, [[Deuteronomy 32#1..2]]. He begins,
1. With a solemn appeal to heaven and earth concerning the truth and importance of what he was about to say, and the justice of the divine proceedings against a rebellious and backsliding people, for he had said ([[Deuteronomy 31#28]]) that he would in this song call heaven and earth to record against them. Heaven and earth would sooner hear than this perverse and unthinking people; for they revolt not from the obedience to their Creator, but *continue to this day, according to his ordinances, as his servants* ([[Psalms 119#89,91]]), and therefore will rise up in judgment against rebellious Israel. Heaven and earth will be witnesses against sinners, witnesses of the warning given them and of their refusal to take the warning (see [[Job 20#27]]); the *heaven shall reveal his iniquity, and the earth shall rise up against him.* Or heaven and earth are here put for the inhabitants of both, angels and men; both shall agree to justify God in his proceedings against Israel, and to *declare his righteousness,* [[Psalms 50#6]]; see [[Revelation 19#1..2]].
2. he begins with a solemn application of what he was about to say to the people ([[Deuteronomy 32#2]]): *My doctrine shall drop as the rain.* "It shall be a beating sweeping rain to the rebellious;" so one of the Chaldee paraphrasts expounds the first clause. Rain is sometimes sent for judgment, witness that with which the world was deluged; and so the word of God, while to some it is reviving and refreshing-- a *savour of life unto life,* is to others terrifying and killing-- a *savour of death unto death.* It shall be as a sweet and comfortable dew to those who are rightly prepared to receive it. Observe,
1. The subject of this song is doctrine; he had given them a song of praise and thanksgiving ([[Exodus 15#1,21]]), but this is a song of instruction, for in psalms, and hymns, and spiritual songs, we are not only to give glory to God, but to *teach and admonish one another,* [[Colossians 3#16]]. Hence many of David's psalms are entitled *Maschil-- to give instruction.*
2. This doctrine is fitly compared to rain and showers which come from above, to make the earth fruitful, and *accomplish that for which they are sent.* ([[Isaiah 55#10..11]]), and depend not upon the wisdom or will of man, [[Micah 5#7]]. It is a mercy to have this rain come often upon us, and our duty to *drink it in,* [[Hebrews 6#7]].
3. He promises that his doctrine shall drop and distil as the dew, and the small rain, which descend silently and without noise. The word preached is likely to profit when it comes gently, and sweetly insinuates itself into the hearts and affections of the hearers.
4. He bespeaks their acceptance and entertainment of it, and that it might be as sweet, and pleasant, and welcome to them as rain to the *thirsty earth,* [[Psalms 72#6]]. And the word of God is likely to do us good when it is thus acceptable.
5. The learned bishop Patrick understands it as a prayer that his words which were sent from heaven to them might sink into their hearts and soften them, as the rain softens the earth, and so make them fruitful in obedience.
2. An awful declaration of the greatness and righteousness of God, [[Deuteronomy 32#3..4]].
1. He begins with this, and lays it down as his first principle,
1. To preserve the honour of God, that no reproach might be cast upon him for the sake of the wickedness of his people Israel; how wicked and corrupt soever those are who are called by his name, he is just, and right, and all that is good, and is not to be thought the worse of for their badness.
2. To aggravate the wickedness of Israel, who knew and worshipped such a holy god, and yet were themselves so unholy. And,
3. To justify God in his dealings with them; we must abide by it, that God is righteous, even when his *judgments are a great deep,*[[Jeremiah 12#1]]; [[Psalms 36#6]].
2. Moses here sets himself to *publish the name of the Lord* ([[Deuteronomy 32#3]]), that Israel, knowing what a God he is whom they had avouched for theirs, might never be such fools as to exchange him for a false god, a dunghill god. He calls upon them therefore to ascribe greatness to him. It will be of great use to us for the preventing of sin, and the preserving of us in the way of our duty, always to keep up high and honourable thoughts of God, and to take all occasions to express them: *Ascribe greatness to our God.* We cannot add to his greatness, for it is infinite; but we must acknowledge it, and give him the glory of it. Now, when Moses would set forth the greatness of God, he does it, not by explaining his eternity and immensity, or describing the brightness of his glory in the upper world, but by showing the faithfulness of his word, the perfection of his works, and the wisdom and equity of all the administrations of his government; for in these his glory shines most clearly to us, and these are the things revealed concerning him, which *belong to us and our children,* [[Deuteronomy 32#4]].
1. *He is the rock.* So he is called six times in this chapter, and the
70. all along translates it ***Theos,*** *God.* The learned Mr. Hugh Broughton reckons that God is called the *rock* eighteen times (besides in this chapter) in the Old Testament (though in some places we translate it *strength*), and charges it therefore upon the papists that they make St. Peter a god when they make him the rock on which the church is built. God is the rock, for he is in himself immutable immovable, and he is to all that seek him and fly to him an impenetrable shelter, and to all that trust in him an everlasting foundation.
2. *His work is perfect.* His work of creation was so, *all very good;* his works of providence are so, or will be so in due time, and when the mystery of God shall be finished the perfection of his works will appear to all the world. Nothing that God does can be mended, [[Ecclesiastes 3#14]]. God was now perfecting what he had promised and begun for his people Israel, and from the perfection of this work they must take occasion to give him the glory of the perfection of all his works. The best of men's works are imperfect, they have their flaws and defects, and are left unfinished; but, *as for God, his work is perfect;* if he begin, he will make an end.
3. *All his ways are judgment.* The ends of his ways are all righteous, and he is wise in the choice of the means in order to those ends. *Judgment* signifies both *prudence* and *justice. The ways of the Lord are right,* [[Hosea 14#9]].
4. He is *a God of truth,* whose word we may take and rely upon, for he cannot lie who is faithful to all his promises, nor shall his threatenings fall to the ground.
5. He is *without iniquity,* one who never cheated any that trusted in him, never wronged any that appealed to his justice, nor ever was hard upon any that cast themselves upon his mercy.
6. *Just and right is he.* As he will not wrong any by punishing them more than they deserve, so he will not fail to recompense all those that serve him or suffer for him. He is indeed just and right; for he will effectually take care that none shall lose by him. Now what a bright and amiable idea does this [[Deuteronomy 34#4]] give us of the God whom we worship; and what reason have we then to love him and fear him, to live a life of delight in him, dependence on him, and devotedness to him! This is *our rock, and there is no unrighteousness in him;* nor can there be, [[Psalms 92#15]].
3. A high charge exhibited against the Israel of God, whose character was in all respects the reverse of that of the *God of Israel,* [[Deuteronomy 32#5]].
1. *They have corrupted themselves.* Or, *It has corrupted itself;* the body of the people has: *the whole head sick, and the whole heart faint.* God did not corrupt them, for *just and right is he;* but they are themselves the sole authors of their own sin and ruin; and both are included in this word. *They have debauched themselves;* for every man is tempted when he is drawn away of his own lust. And *they have destroyed themselves,* [[Hosea 13#9]]. If thou scornest, thou alone shalt bear the guilt and grief, [[Proverbs 9#12]].
2. *Their spot is not the spot of his children.* Even God's children have their spots, while they are in this imperfect state; for if we say we have no sin, no spot, we deceive ourselves. But the sin of Israel was none of those; it was not an infirmity which they strove against, watched and prayed against, but an evil which their hearts were fully set in them to do. For,
3. They were a *perverse and crooked generation,* that were actuated by a spirit of contradiction, and therefore would do what was forbidden because it was forbidden, would set up their own humour and fancy in opposition to the will of God, were impatient of reproof, hated to be reformed, and *went on frowardly in the way of their heart.* The Chaldee paraphrase reads [[Deuteronomy 32#5]] thus: *They have scattered* or changed *themselves, and not him, even the children that served idols, a generation that has depraved its own works, and alienated itself.* Idolaters cannot hurt God, nor do any damage to his works, nor make him a stranger to this world. See [[Job 35#6]]. No, all the hurt they do is to themselves and their own works. The learned bishop Patrick gives another reading of it: *Did he do him any hurt?* That is, "Is God the rock to be blamed for the evils that should befal Israel? No, *His children are their blot,*" that is, "All the evil that comes upon them is the fruit of their children's wickedness; for the whole generation of them is crooked and perverse." All that are ruined ruin themselves; they die because they will die.
4. A pathetic expostulation with this provoking people for their ingratitude ([[Deuteronomy 32#6]]): "*Do you thus requite the Lord?* Surely you will not hereafter be so base and disingenuous in your carriage towards him as you have been."
1. He reminds them of the obligations God had laid upon them to serve him, and to cleave to him. He had been a Father to them, had begotten them, fed them, carried them, nursed them, and borne their manners; and would they spurn at the bowels of a Father? He had bought them, had been at a vast expense of miracles to bring them out of Egypt, had given *men for them,* and *people for their life,* [[Isaiah 43#4]]. "*Is not he thy Father, thy owner* (so some), that has an incontestable propriety in thee?" and *the ox knoweth his owner.* "he has made thee, and brought thee into being, established thee and kept thee in being; has he not done so? Can you deny the engagements you lie under to him, in consideration of the great things he has done and designed for you?" And are not our obligations, as baptized Christians, equally great and strong to our Creator that made us, our Redeemer that bought us, and our Sanctifier that has established us.
2. Hence he infers the evil of deserting him and rebelling against him. For,
1. It was base ingratitude: "*Do you thus require the Lord?* Are these the returns you make him for all his favours to you? The powers you have from him will you employ them against him?" See [[Micah 6#3]]; [[John 10#32]]. This is such monstrous villany as all the world will cry shame of: call a man ungrateful, and you can call him no worse.
2. It was prodigious madness: *O foolish people and unwise!* Fools, and double fools! *who has bewitched you?* [[Galatians 3#1]]. "Fools indeed, to disoblige one on whom you have such a necessary dependence! To forsake your own mercies for lying vanities!" Note, All wilful sinners, especially sinners in Israel, are the most unwise and the most ungrateful people in the world.
Passage: 7 Remember the days of old, consider the years of many generations: ask thy father, and he will show thee; thy elders, and they will tell thee.   8 When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.   9 For the Lord's portion *is* his people; Jacob *is* the lot of his inheritance.   10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye.   11 As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings:   12 *So* the Lord alone did lead him, and *there was* no strange god with him.   13 He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock;   14 Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape.
Moses, having in general represented God to them as their great benefactor, whom they were bound in gratitude to observe and obey, in these verses gives particular instances of God's kindness to them and concern for them.
1. Some instances were ancient, and for proof of them he appeals to the records ([[Deuteronomy 32#7]]): *Remember the days of old;* that is, "Keep in remembrance the history of those days, and of the wonderful providences of God concerning the old world, and concerning your ancestors Abraham, Isaac, and Jacob; you will find a constant series of mercies attending them, and how long since things were working towards that which has now come to pass." Note, The authentic histories of ancient times are of singular use, and especially the history of the church in its infancy, both the Old-Testament and the New-Testament church.
2. Others were more modern, and for proof of them he appeals to their fathers and elders that were now alive and with them. Parents must diligently teach their children, not only the word of God, his laws ([[Deuteronomy 6#7]]), and the meaning of his ordinances ([[Exodus 12#26..27]]), but his works also, and the methods of his providence. See [[Psalms 78#3..4]]; [[Psalms 78#6]]; [[Psalms 78#7]]. And children should desire the knowledge of those things which will be of use to engage them to their duty and to direct them in it.
Three things are here enlarged upon as instances of God's kindness to his people Israel, and strong obligations upon them never to forsake him:--
1. The early designation of the land of Canaan for their inheritance; for herein it was a type and figure of our heavenly inheritance, that it was of old ordained and prepared in the divine counsels, [[Deuteronomy 32#8]]. Observe,
1. When the earth was divided among the sons of men, in the days of Peleg, after the flood, and each family had its lot, in which it must settle, and by degrees grow up into a nation, then God had Israel in his thoughts and in his eye; for, designing this good land into which they were now going to be in due time an inheritance for them, he ordered that the posterity of Canaan, rather than any other of the families then in being, should be planted there in the meantime, to keep possession, as it were, till Israel was ready for it, because those families were under the curse of Noah, by which they were condemned to servitude and ruin ([[Genesis 9#25]]), and therefore would be the more justly, honourably, easily, and effectually, rooted out, when the fulness of time should come that Israel should take possession. Thus he set the bounds of that people with an eye to the designed number of the children of Israel, that they might have just as much as would serve their turn. And some observe that Canaan himself, and his eleven sons ([[Genesis 10#15,18]], &c.), make up just the number of the twelve tribes of Israel. Note,
1. The wisdom of God has appointed the bounds of men's habitation, and determined both the place and time of our living in the world, [[Acts 17#26]]. When he *gave the earth to the children of men* ([[Psalms 115#16]]), it was not that every man might catch as he could; no, he divides to nations their inheritance, and will have every one to know his own, and not to invade another's property.
2. Infinite wisdom has a vast reach, and designs beforehand what is brought to pass long after. *Known unto God are all his works* from the beginning to the end ([[Acts 15#18]]), but they are not so to us, [[Ecclesiastes 3#11]].
3. The great God, in governing the world, and ordering the affairs of states and kingdoms, has a special regard to his church and people, and consults their good in all. See [[2 Chronicles 16#9]]; [[Isaiah 45#4]]. The Canaanites thought they had as good and sure a title to their land as any of their neighbours had to theirs; but God intended that they should only be tenants, till the Israelites, their landlords, came. Thus God serves his own purposes of kindness to his people, by those that neither know him nor love him, *who mean not so, neither doth their heart think so,* [[Isaiah 10#7]]; [[Micah 4#12]].
2. The reason given for the particular care God took for this people, so long before they were either born or thought of (as I may say), in our world, does yet more magnify the kindness, and make it obliging beyond expression ([[Deuteronomy 32#9]]): *For the Lord's portion is his people.* All the world is his. He is owner and possessor of heaven and earth, but his church is his in a peculiar manner. It is his demesne, his vineyard, his garden enclosed. He has a particular delight in it: it is the beloved of his soul, in it he walks, he dwells, it is his rest for ever. He has a particular concern for it, keeps it as the apple of his eye. He has particular expectations from it, as a man has from his portion, has a much greater rent of honour, glory, and worship, from that distinguished remnant, than from all the world besides. That God should be his people's portion is easy to be accounted for, for he is their joy and felicity; but how they should be his portion, who neither needs them nor can be benefited by them, must be resolved into the wondrous condescensions of free grace. *Even so, Father, because it seemed good in thy eyes* so to call and to account them.
2. The forming of them into a people, that they might be fit to enter upon this inheritance, like an heir of age, at the time appointed of the Father. And herein also Canaan was a figure of the heavenly inheritance; for, as it was from eternity proposed and designed for all God's spiritual Israel, so they are, in time (and it is a work of time), fitted and made meet for it, [[Colossians 1#12]]. The deliverance of Israel out of slavery, by the destruction of their oppressors, was attended with so many wonders obvious to sense, and had been so often spoken of, that it needed not to be mentioned in this song; but the gracious works God wrought upon them would be less taken notice of than the glorious works he had wrought for them, and therefore he chooses rather to advert to them. A great deal was done to model this people, to cast them into some shape, and to fit them for the great things designed for them in the land of promise; and it is here most elegantly described.
1. *He found him in a desert land,*[[Deuteronomy 32#10]]. This refers, no doubt, to the wilderness through which God brought them to Canaan, and in which he took so much pains with them; it is called *the church in the wilderness,* [[Acts 7#38]]. There it was born, and nursed, and educated, that all might appear to be divine and from heaven, since they had there no communication with any part of this earth either for food or learning. But, because he is said to *find* them there, it seems designed also to represent both the bad state and the bad character of that people when God began first to appear for them.
1. Their condition was forlorn. Egypt was to them a desert land, and a waste howling wilderness, for they were bond-slaves in it, and cried by reason of their oppression, and were perfectly bewildered and at a loss for relief; there God found them, and thence he fetched them. And,
2. Their disposition was very unpromising. So ignorant were the generality of them in divine things, so stupid and unapt to receive the impressions of them, so peevish and humoursome, so froward and quarrelsome, and withal so strangely addicted to the idolatries of Egypt, that they might well be said to be found in a desert land; for one might as reasonably expect a crop of corn from a barren wilderness as any good fruit of service to God from a people of such a character. Those that are renewed and sanctified by grace should often remember what they were by nature.
2. *He led him about and instructed him.* When God had them in the wilderness he did not bring them directly to Canaan, but made them go a great way about, and so he instructed them; that is,
1. by this means he took time to instruct them, and gave them commandments as they were able to receive them. Those whose business it is to instruct others must not expect it will be done of a sudden; learners must have time to learn.
2. By this means he tried their faith, and patience, and dependence upon God, and inured them to the hardships of the wilderness, and so instructed them. Every stage had something in it that was instructive; even when he chastened them, he thereby *taught them out of his law.* It is said ([[Psalms 107#7]]) that he *led them forth by the right way;.* and yet here that he *led them about;* for God always leads his people the right way, however to us it may seem circuitous: so that the furthest way about proves, if not the nearest way, yet the best way home to Canaan. How God instructed them is explained long after ([[Nehemiah 9#13]]), *Thou gavest them right judgments and true laws, good statutes, and commandments;* and especially ([[Deuteronomy 32#20]]), *Thou gavest them also thy good Spirit to instruct them;* and he instructs effectually. We may well imagine how unfit that people would have been for Canaan had they not first gone through the discipline of the wilderness.
3. *He kept him as the apple of his eye,* with all the care and tenderness that could be, from the malignant influences of an open sky and air, and all the perils of an inhospitable desert. The pillar of cloud and fire was both a guide and a guard to them.
4. He did that for them which the eagle does for her nest of young ones, [[Deuteronomy 32#11..12]]. The similitude was touched, [[Exodus 19#4]], *I bore you on eagles' wings;* here it is enlarged upon. The eagle is observed to have a strong affection for her young, and to show it, not only as other creatures by protecting them and making provision for them, but by educating them and teaching them to fly. For this purpose she stirs them out of the nest where they lie dozing, flutters over them, to show them how they must use their wings, and then accustoms them to fly upon her wings till they have learnt to fly upon their own. This, by the way, is an example to parents to train up their children to business, and not to indulge them in idleness and the love of ease. God did thus by Israel; when they were in love with their slavery, and loth to leave it, God, by Moses, stirred them up to aspire after liberty, and many a time kept them from returning to the house of bondage. He carried them out of Egypt, led them into the wilderness, and now at length had led them through it. *The Lord alone did lead him,* he needed not any assistance, nor did he take any to be partner with him in the achievement, which was a good reason why they should serve the Lord only and no other, so much as in partnership, much less in rivalship with him. There was no strange god with him to contribute to Israel's salvation, and therefore there should be none to share in Israel's homage and adoration, [[Psalms 81#9]].
3. The settling of them in a good land. This was done in part already, in the happy planting of the two tribes and a half, an earnest of what would speedily and certainly be done for the rest of the tribes.
1. They were blessed with glorious victories over their enemies ([[Deuteronomy 32#13]]): *He made him ride on the high places of the earth,* that is, he brought him on with conquest, and brought him home with triumph. he rode over the high places or strong holds that were kept against him, sat in ease and honour upon the fruitful hills of Canaan. In Egypt they looked mean, and were so, in poverty and disgrace; but in Canaan they looked great, and were so, advanced and enriched; they rode in state, as a people whom the King of kings delighted to honour.
2. With great plenty of all good things. Not only the ordinary increase of the field, but, which was uncommon, *Honey out of the rock, and oil out of the flinty rock,* which may refer either,
1. To their miraculous supply of fresh water out of the rock that followed them in the wilderness, which is called *honey and oil,* because the necessity they were reduced to made it as sweet and acceptable as honey and oil at another time. Or,
2. To the great abundance of honey and oil they should find in Canaan, even in those parts that were least fertile. The rocks in Canaan should yield a better increase than the fields and meadows of other countries. Other productions of Canaan are mentioned, [[Deuteronomy 32#14]]. Such abundance and such variety of wholesome food (and every thing the best in its kind) that every meal might be a feast if they pleased: excellent bread made of the best corn, here called the *kidneys of the wheat* (for a grain of wheat is not unlike a kidney), butter and milk in abundance, the flesh of cattle well fed, and for their drink, no worse than the *pure blood of the grape;* so indulgent a Father was God to them, and so kind a benefactor. Ainsworth makes the plenty of good things in Canaan to be a figure of the fruitfulness of Christ's kingdom, and the heavenly comforts of his word and Spirit: for the children of his kingdom he has butter and milk, the sincere milk of the word; and strong meat for strong men, with the wine that makes glad the heart.
Passage: 15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered *with fatness;* then he forsook God *which* made him, and lightly esteemed the Rock of his salvation.   16 They provoked him to jealousy with strange *gods,* with abominations provoked they him to anger.   17 They sacrificed unto devils, not to God; to gods whom they knew not, to new *gods that* came newly up, whom your fathers feared not.   18 Of the Rock *that* begat thee thou art unmindful, and hast forgotten God that formed thee.
We have here a description of the apostasy of Israel from God, which would shortly come to pass, and to which already they had a disposition. One would have thought that a people under so many obligations to their God, in duty, gratitude, and interest, would never have turned from him; but, alas! they *turned aside quickly.* Here are two great instances of their wickedness, and each of them amounted to an apostasy from God:--
1. Security and sensuality, pride and insolence, and the other common abuses of plenty and prosperity, [[Deuteronomy 32#15]]. These people were called *Jeshurun-- an upright people* (so some), *a seeing people,* so others: but they soon lost the reputation both of their knowledge and of their righteousness; for, being well-fed,
1. They *waxed fat,* and *grew thick,* that is, they indulged themselves in all manner of luxury and gratifications of their appetites, as if they had nothing to do but to *make provision for the flesh, to fulfil the lusts of it.* They *grew fat,* that is, they grew big and unwieldy, unmindful of business, and unfit for it; dull and stupid, careless and senseless; and this was the effect of their plenty. Thus *the prosperity of fools destroys them,* [[Proverbs 1#32]]. Yet this was not the worst of it.
2. They *kicked;* they grew proud and insolent, and *lifted up the heel* even against God himself. If God rebuked them, either by his prophets or by his providence, they *kicked against the goad,* as an *untamed heifer,* or a *bullock unaccustomed to the yoke,* and in their rage persecuted the prophets, and flew in the face of providence itself. And thus he *forsook God that made him* (not paying due respect to his creator, nor answering the ends of his creation), and put an intolerable contempt upon *the rock of his salvation,* as if he were not indebted to him for any past favours, nor had any dependence upon him for the future. Those that make a god of themselves and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, certainly thereby forsake God and show how lightly they esteem him.
2. Idolatry was the great instance of their apostasy, and which the former led them to, as it made them sick of their religion, self-willed, and fond of changes. Observe,
1. What sort of gods they chose and offered sacrifice to, when they forsook the God that made them, [[Deuteronomy 32#16..17]]. This aggravated their sin that those very services which they should have done to the true God they did,
1. To *strange gods,* that could not pretend to have done them any kindness, or laid them under any obligation to them, gods that they had no knowledge of, nor could expect any benefit by, for they were strangers. Or they are called *strange gods,* because they were other than the one only true God, to whom they were betrothed and ought to have been faithful.
2. To *new gods, that came newly up;* for even in religion, the antiquity of which is one of its honours, vain minds have strangely affected novelty, and, in contempt of the Ancient of days, have been fond of new gods. A new god! can there be a more monstrous absurdity? Would we find the right way to rest, we must ask for the *good old way,* [[Jeremiah 6#16]]. It was true their fathers had worshipped *other gods* ([[Joshua 24#2]]), and perhaps it had been some little excuse if the children had returned to them; but to serve *new gods whom their fathers feared not,* and to like them the better for being new, was to open a door to endless idolatries.
3. They were such as were no gods at all, but mere counterfeits and pretenders; their names the invention of men's fancies, and their images the work of men's hands. Nay,
4. They were devils. So far from being *gods, fathers* and *benefactors* to mankind, they really were *destroyers* (so the word signifies), such as aimed to do mischief. If there were any spirits or invisible powers that possessed their idol-temples and images, they were evil spirits and malignant powers, whom yet they did not need to worship for fear they should hurt them, as they say the Indians do; for those that faithfully worship God are out of the devil's reach: nay, the devil can destroy those only that sacrifice to him. How mad are idolaters, who forsake the *rock of salvation* to run themselves upon the *rock of perdition!*
2. What a great affront this was to Jehovah their God.
1. It was justly interpreted a forgetting of him ([[Deuteronomy 32#18]]): *Of the Rock that begat thee thou art unmindful.* Mindfulness of God would prevent sin, but, when the world is served and the flesh indulged, God is forgotten; and can any thing be more base and unworthy than to forget the God that is the author of our being, by whom we subsist, and in whom we live and move? And see what comes of it, [[Isaiah 17#10..11]], *Because thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy strength,* though the strange slips be pleasant plants at first, yet the harvest at last *will be a heap in the day of grief and of desperate sorrow.* There is nothing got by forgetting God.
2. It was justly resented as an inexcusable offence: *They provoked him to jealousy and to anger* ([[Deuteronomy 32#16]]), for their idols were abominations to him. See here God's displeasure against idols, whether they be set up in the heart or in the sanctuary.
1. He is jealous of them, as rivals with him for the throne in the heart.
2. He hates them, as enemies to his crown and government.
3. He is, and will be, very angry with those that have any respect or affection for them. Those consider not what they do that provoke God; for *who knows the power of his anger?*
Passage: 19 And when the Lord saw *it,* he abhorred *them,* because of the provoking of his sons, and of his daughters.   20 And he said, I will hide my face from them, I will see what their end *shall be:* for they *are* a very froward generation, children in whom *is* no faith.   21 They have moved me to jealousy with *that which is* not God; they have provoked me to anger with their vanities: and I will move them to jealousy with *those which are* not a people; I will provoke them to anger with a foolish nation.   22 For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.   23 I will heap mischiefs upon them; I will spend mine arrows upon them.   24 *They shall be* burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust.   25 The sword without, and terror within, shall destroy both the young man and the virgin, the suckling *also* with the man of gray hairs.
The method of this song follows the method of the predictions in the foregoing chapter, and therefore, after the revolt of Israel from God, described in the [[Deuteronomy 32#15..16]], here follow immediately the resolves of divine Justice concerning them; we deceive ourselves if we think that God will be thus mocked by a foolish faithless people, that play fast and loose with him.
1. He had delighted in them, but now he would reject them with detestation and disdain, [[Deuteronomy 32#19]]. When the Lord saw their treachery, and folly, and base ingratitude, he abhorred them, he despised them, so some read it. Sin makes us odious in the sight of the holy God; and no sinners are so loathsome to him as those that he has called, and that have called themselves, his sons and his daughters, and yet have been provoking to him. Note, The nearer any are to God in profession the more noisome are they to him if they are defiled in a sinful way, [[Psalms 106#39..40]].
2. He had given them the tokens of his presence with them and his favour to them; but now he would withdraw and *hide his face from them,* [[Deuteronomy 32#20]]. His *hiding his face* signifies his great displeasure; they had *turned their back* upon God, and now God would turn his back upon them (compare [[Jeremiah 18#17]]; [[Jeremiah 2#27]]); but here it denotes also the slowness of God's proceedings against them in a way of judgment. They began in their apostasy with omissions of good, and so proceeded to commissions of evil. In like manner God will first suspend his favours, and let them see what the issue of that will be, what a friend they lose when they provoke God to depart, and will try whether this will bring them to repentance. Thus we find God hiding himself, as it were, in expectation of the event, [[Isaiah 57#17]]. To justify himself in leaving them he shows that they were such as there was no dealing with; for,
1. They were froward and a people that could not be pleased, or obstinate in sin, and that could not be convinced and reclaimed.
2. They were faithless, and a people that could not be trusted. When he saved them, and took them into covenant, he said, *Surely they are children that will not lie* ([[Isaiah 63#8]]); but when they proved otherwise, *children in whom is no faith,* they deserved to be abandoned, and that the God of truth should have no more to do with them.
3. He had done every thing to make them easy and to please them, but now he would do that against them which should be most vexatious to them. The punishment here answers the sin, [[Deuteronomy 32#21]].
1. They had provoked God with despicable deities which were not gods at all, but vanities, creatures of their own imagination, that could not pretend either to merit or to repay the respects of their worshippers; the more vain and vile the gods were after which they went a whoring the greater was the offence to that great and good God whom they set them up in competition with and contradiction to. This put two great evils into their idolatry, [[Jeremiah 2#13]].
2. God would therefore plague them with despicable enemies, that were worthless, weak, and inconsiderable, and not deserving the name of a people, which was a great mortification to them, and aggravated the oppressions they groaned under. The more base the people were that tyrannised over them the more barbarous they would be (none so insolent as a beggar on horseback), besides that it would be infamous to Israel, who had so often triumphed over great and mighty nations, to be themselves trampled upon by the weak and foolish, and to come under the curse of Canaan, who was to be a servant of servants. But God can make the weakest instrument a scourge to the strongest sinner; and those that by sin insult their might Creator are justly insulted by the meanest of their fellow-creatures. This was remarkably fulfilled in the days of the judges, when they were sometimes oppressed by the very Canaanites themselves, whom they had subdued, [[Judges 4#2]]. But the apostle applies it to the conversion of the Gentiles, who had been a people not in covenant with God, and foolish in divine things, yet were brought into the church, sorely to the grief of the Jews, who upon all occasions showed a great indignation at it, which was both their sin and their punishment, as envy always is, [[Romans 10#19]].
4. He had planted them in a good land, and replenished them with all good things; but now he would strip them of all their comforts, and bring them to ruin. The judgments threatened are very terrible, [[Deuteronomy 32#22,25]].
1. The fire of God's anger shall consume them, [[Deuteronomy 32#22]]. Are they proud of their plenty? It shall burn up the increase of the earth. Are they confident of their strength? It shall destroy the very foundations of their mountains: there is no fence against the judgments of God when they come with commission to lay all waste. It shall burn to the lowest hell, that is, it shall bring them to the very depth of misery in this world, which yet would be but a faint resemblance of the complete and endless misery of sinners in the other world. The damnation of hell (as our Saviour calls it) is the fire of God's anger, fastening upon the guilty conscience of a sinner, to its inexpressible and everlasting torment, [[Isaiah 30#33]].
2. The arrows of God's judgments shall be spent upon them, till his quiver is quite exhausted, [[Deuteronomy 32#23]]. The judgments of God, like arrows, fly swiftly ([[Psalms 64#7]]), reaching those at a distance who flatter themselves with hopes of escaping them, [[Psalms 21#8]]; [[Psalms 21#12]]. They come from an unseen hand, but wound mortally, for God never misses his mark, [[1 Kings 22#34]]. The particular judgments here threatened are,
1. Famine: *they shall be burnt,* or *parched, with hunger.*
2. Pestilence and other diseases, here called *burning heat and bitter destruction.*
3. The insults of the inferior creatures: *the teeth of beasts and the poison of serpents,* [[Deuteronomy 32#24]].
4. War and the fatal consequences of it, [[Deuteronomy 32#25]].
1. Perpetual frights. When the *sword is without,* there cannot but be *terror within.* [[2 Corinthians 7#5]], *Without were fightings, within were fears.* Those who cast off the fear of God are justly exposed to the fear of enemies.
2. Universal deaths. The sword of the Lord, when it is sent to lay all waste, will destroy without distinction; neither the strength of the young man nor the beauty of the virgin, neither the innocency of the suckling nor the gravity or infirmity of the man of gray hairs, will be their security from the sword when it devours one as well as another. Such devastation does war make, especially when it is pushed on by men as ravenous as wild beasts and as venomous as serpents, [[Deuteronomy 32#24]]. See here what mischief sin does, and reckon those fools that make a mock at it.
Passage: 26 I said, I would scatter them into corners, I would make the remembrance of them to cease from among men:   27 Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, *and* lest they should say, Our hand *is* high, and the Lord hath not done all this.   28 For they *are* a nation void of counsel, neither *is there any* understanding in them.   29 O that they were wise, *that* they understood this, *that* they would consider their latter end!   30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up?   31 For their rock *is* not as our Rock, even our enemies themselves *being* judges.   32 For their vine *is* of the vine of Sodom, and of the fields of Gomorrah: their grapes *are* grapes of gall, their clusters *are* bitter:   33 Their wine *is* the poison of dragons, and the cruel venom of asps.   34 *Is* not this laid up in store with me, *and* sealed up among my treasures?   35 To me *belongeth* vengeance, and recompence; their foot shall slide in *due* time: for the day of their calamity *is* at hand, and the things that shall come upon them make haste.   36 For the Lord shall judge his people, and repent himself for his servants, when he seeth that *their* power is gone, and *there is* none shut up, or left.   37 And he shall say, Where *are* their gods, *their* rock in whom they trusted,   38 Which did eat the fat of their sacrifices, *and* drank the wine of their drink offerings? let them rise up and help you, *and* be your protection.
After many terrible threatenings of deserved wrath and vengeance, we have here surprising intimations of mercy, undeserved mercy, which rejoices against judgment, and by which it appears that God has *no pleasure in the death of sinners,* but would rather they should *turn and live.*
1. In jealousy for his own honour, he will not *make a full end* of them, [[Deuteronomy 32#26,28]].
1. It cannot be denied but that they deserved to be utterly ruined, and that their *remembrance should be made to cease from among men,* so that the name of an Israelite should never be known but in history; *for they were a nation void of counsel* ([[Deuteronomy 32#28]]), the most sottish inconsiderate people that ever were, that would not believe the gory of God, though they saw it, nor understand his loving kindness, though they tasted it and lived upon it. Of those who could cast off such a God, such a law, such a covenant, for vain and dunghill-deities, it might truly be said, There is *no understanding in them.* 2. It would have been an easy thing with God to ruin them and blot out the remembrance of them; when the greatest part of them were cut off by the sword, it was but scattering the remnant into some remote obscure corners of the earth, where they should never have been heard of any more, and the thing had been done. See [[Ezekiel 5#12]]. God can destroy those that are most strongly fortified, disperse those that are most closely united, and bury those names in perpetual oblivion that have been most celebrated.
3. Justice demanded it: *I said I would scatter them.* It is fit those should be cut off from the earth that have cut themselves off from their God; why should they not be dealt with according to their deserts?
4. Wisdom considered the pride and insolence of the enemy, which would take occasion from the ruin of a people that had been so dear to God, and for whom he had done such great things, to reflect upon God and to imagine that because they had got the better of Israel they had carried the day against the God of Israel: The *adversaries will say, Our hand is high,* high indeed, when it has been too high for those whom God himself fought for; nor will they consider that *the Lord has done all this,* but will dream that they have done it in despite of him, as if the God of Israel were as weak and impotent, and as easily run down, as the pretended deities of other nations.
5. In consideration of this, Mercy prevails for the sparing of a remnant and the saving of that unworthy people from utter ruin: *I feared the wrath of the enemy.* It is an expression after the manner of men; it is certain that God fears no man's wrath, but he acted in this matter as if he had feared it. Those few good people in Israel that had a concern for the honour of God's name *feared the wrath of the enemy* in this instance more than in any other, as Joshua ([[Joshua 7#9]]), and David often; and, because they feared it, God himself is said to fear it. He needed not Moses to plead it with him, but reminded himself of it: *What will the Egyptians say?* Let all those whose hearts tremble for the ark of God and his Israel comfort themselves with this, that God will *work for his own name,* and will not suffer it to be profaned and polluted: how much soever we deserve to be disgraced, God will never *disgrace the throne of his glory.*
2. In concern for their welfare, he earnestly desires their conversion; and, in order to that, their serious consideration of their latter end, [[Deuteronomy 32#29]]. Observe,
1. Though God had pronounced them a foolish people and of no understanding, yet he wishes they were wise, as [[Deuteronomy 5#29]], *O that there were such a heart in them!* and [[Psalms 94#8]], *You fools, when will you be wise?* God delights not to see sinners ruin themselves, but desires they will help themselves; and, if they will, he is ready to help them.
2. It is a great piece of wisdom, and will contribute much to the return of sinners to God, seriously to consider the latter end, or the future state. It is here meant particularly of that which God by Moses had foretold concerning this people in the latter days: but it may be applied more generally. We ought to understand and consider,
1. The latter end of life, and the future state of the soul. To think of death as our removal from a world of sense to a world of spirits, the final period of our state of trial and probation, and our entrance upon an unchangeable state of recompence and retribution.
2. The latter end of sin, and the future state of those that live and die in it. O that men would consider the happiness they will lose, and the misery they will certainly plunge themselves into, if they *go on still in their trespasses, what will be in the end thereof,* [[Jeremiah 5#31]]. Jerusalem forgot this, and therefore *came down wonderfully,*[[Lamentations 1#9]].
3. He calls to mind the great things he had done for them formerly, as a reason why he should not quite cast them off. This seems to be the meaning of that ([[Deuteronomy 32#30..31]]), "How should one Israelite have been too hard for a thousand Canaanites, as they have been many a time, but that God, who is greater than all gods, fought for them!" And so it corresponds with that, [[Isaiah 63#10..11]]. When he was *turned to be their enemy,* as here, *and fought against them* for their sins, *then he remembered the days of old,* saying, *Where is he that brought them out of the sea?* So here, his arm begins to awake as in the days of old *against the wrath of the enemy,* [[Psalms 138#7]]. There was a time when the enemies of Israel were sold by their own rock, that is, their own idol-gods, who could not help them, but betrayed them, because Jehovah, the God of Israel, had shut them up as sheep for the slaughter. For the enemies themselves must own that their gods were a very unequal match for the God of Israel. *For their vine is of the vine of Sodom,* [[Deuteronomy 32#32..33]]. This must be meant of the enemies of Israel, who fell so easily before the sword of Israel because they were ripe for ruin, and the measure of their iniquity was full. Yet these verses may be understood of the strange prevalency of the enemies of Israel against them, when God made use of them as the *rod of his anger,* [[Isaiah 10#5..6]]. "How should one Canaanite chase a thousand Israelites" (as it is threatened against those that trust to Egypt for help, [[Isaiah 30#17]], *One thousand shall flee at the rebuke of one*) "unless Israel's rock had deserted them and given them up." For otherwise, however they may impute their power *to their gods* ([[Habakkuk 1#11]]), as the Philistines imputed their victory to Dagon, it is certain the enemies' rock could not have prevailed against the rock of Israel; God would soon have subdued their enemies ([[Psalms 81#14]]), but that the wickedness of Israel delivered them into their hands. For their vine, that is, Israel's, is of the *vine of Sodom,* [[Deuteronomy 32#32..33]]. They were planted a choice vine, wholly a right seed, but by sin had become the *degenerate plant of a strange vine* ([[Jeremiah 2#21]]), and not only transcribed the iniquity of Sodom, but outdid it, [[Ezekiel 16#48]]. God called them his *vineyard,* his *pleasant plant,* [[Isaiah 5#7]]. But their fruits were,
1. Very offensive, and displeasing to God, bitter as gall. 2 Very malignant, and pernicious one to another, *like the cruel venom of asps.* Some understand this of their punishment; their sin would be *bitterness in the latter end* ([[2 Samuel 2#26]]), it would *bite like a serpent and sting like an adder,* [[Job 20#14]]; [[Proverbs 23#32]].
4. He resolves upon the destruction of those at last that had been their persecutors and oppressors. When the cup of trembling goes round, the king of Babel shall pledge it at last, [[Jeremiah 25#26]], and see [[Isaiah 51#22..23]]. The day is coming when the judgment that began at the house of God shall end with the sinner and ungodly, [[1 Peter 4#17..18]]. God will in due time bring down the church's enemies.
1. In displeasure against their wickedness, which he takes notice of, and keeps an account of, [[Deuteronomy 32#34..35]]. "Is not this implacable fury of theirs against Israel *laid up in store with me,* to be reckoned for hereafter, when it shall be made to appear that *to me belongs vengeance?*" Some understand it of the sin of Israel, especially their persecuting the prophets, which was laid up in store against them from the *blood of righteous Abel,* [[Matthew 23#35]]. However it teaches us that the wickedness of the wicked is all laid up in store with God.
1. He observes it, [[Psalms 90#8]]. He knows both what the vine is and what the grapes are, what is the temper of the mind and what are the actions of life.
2. He keeps a record of it both in his own omniscience and in the sinner's conscience; and this is *sealed up among his treasures,* which denotes both safety and secresy: these books cannot be lost, nor will they be opened till the great day. See [[Hosea 13#12]].
3. He often delays the punishment of sin for a great while; it is laid up in store, till the measure be full, and the day of divine patience has expired. See [[Job 21#28,30]].
4. There is a day of reckoning coming, when all the treasures of guilt and wrath will be broken up, and the sin of sinners shall surely find them out.
1. The thing itself will certainly be done, for the Lord is a *God to whom vengeance belongs,* and therefore he will repay, [[Isaiah 59#18]]. This is quoted by the apostle to show the severity of God's wrath against those that revolt from the faith of Christ, [[Hebrews 10#30]].
2. It will be done in due time, in the best time; nay, it will be done in a short time. *The day of their calamity is at hand;* and, though it may seem to tarry, it lingers not, it slumbers not, but makes haste. *In one hour,* shall the judgment of Babylon come.
2. He will do it in compassion to his own people, who, though they had greatly provoked him, yet stood in relation to him, and their misery appealed to his mercy ([[Deuteronomy 32#36]]): *The Lord shall judge his people,.* that is, judge for them against their enemies, plead their cause, and break the yoke of oppression under which they had long groaned, *repenting himself for his servants;* not changing his mind, but changing his way, and fighting for them, as he had fought against them, *when he sees that their power is gone.* This plainly points at the deliverances God wrought for Israel by the judges out of the hands of those to whom he had sold them for their sins (see [[Judges 2#11,18]]), and how *his soul was grieved for the misery of Israel* ([[Judges 10#16]]), and this when they were reduced to the last extremity. God helped them when they could not help themselves; for there was *none shut up or left;* that is, none that dwelt either in cities or walled towns, in which they were shut up, nor any that dwelt in scattered houses in the country, in which they were left at a distance from neighbours. Note, God's time to appear for the deliverance of his people is when things are at the worst with them. God tries his people's faith, and stirs up prayer, by letting things go to the worst, and then magnifies his own power, and fills the faces of his enemies with shame and the hearts of his people with so much the greater joy, by rescuing them out of extremity as *brands out of the burning.*
3. He will do it in contempt and to the reproach of idol-gods, [[Deuteronomy 32#37..38]]. *Where are their gods?* Two ways it may be understood:
1. That God would do that for his people which the idols they had served could not do for them. They had forsaken God, and been very liberal in their sacrifices to idols, had brought to their altars the *fat of their sacrifices* and the *wine of their drink-offerings,* which they supposed their deities to feed upon and on which they feasted with them. "Now," says God, "will these gods you have made your court to, at so great an expense, help you in your distress, and so repay you for all your charges in their service? *Go get you to the gods you have served, and let them deliver you,* [[Judges 10#14]]. This is intended to convince them of their folly in forsaking a God that could help them for gods that could not, and so to bring them to repentance and qualify them for deliverance. When the adulteress shall *follow after her lovers* and *not overtake them,* pray to her idols and receive no kindness from them, *then she shall say, I will go and return to my first husband,* [[Hosea 2#7]]. See [[Isaiah 16#12]]; [[Jeremiah 2#27..28]]. Or,
2. That God would do that against his enemies which the idols they had served could not save them from, Sennacherib and Nebuchadnezzar boldly challenged the God of Israel to deliver his worshippers ([[Isaiah 37#10]]; [[Daniel 3#15]]), and he did deliver them, to the confusion of their enemies. But the God of Israel challenged Bel and Nebo to deliver their worshippers, to rise up and help them, and to be their protection ([[Isaiah 47#12..13]]); but they were so far from helping them that they themselves, that is, their images, which was all that was of them, *went into captivity,*[[Isaiah 46#1..2]]. Note, Those who trust to any rock but God will find it sand in the day of their distress; it will fail them when they most need it.
Passage: 39 See now that I, *even* I, *am* he, and *there is* no god with me: I kill, and I make alive; I wound, and I heal: neither *is there any* that can deliver out of my hand.   40 For I lift up my hand to heaven, and say, I live for ever.   41 If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me.   42 I will make mine arrows drunk with blood, and my sword shall devour flesh; *and that* with the blood of the slain and of the captives, from the beginning of revenges upon the enemy.   43 Rejoice, O ye nations, *with* his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, *and* to his people.
This conclusion of the song speaks three things:
1. Glory to God, [[Deuteronomy 32#39]]. "See now upon the whole matter, *that I, even I, am he.* Learn this from the destruction of idolaters, and the inability of their idols to help them." The great God here demands the glory,
1. Of a self-existence: *I, even I, am he.* Thus Moses concludes with that name of God by which he was first made to know him ([[Exodus 3#14]]), "*I am that I am.* I am he that I have been, that I will be, that I have promised to be, that I have threatened to be; all shall find me true to my word." The Targum of Uzzielides paraphrases it thus: *When the Word of the Lord shall reveal himself to redeem his people, he shall say to all people, See that I now am what I am, and have been, and I am what I will be,* which we know very well how to apply to him who said to John, *I am he who is, and was, and is to come,*[[Revelation 1#8]]. These words, *I even I, am he,* we meet with often in those chapters of Isaiah where God is encouraging his people to hope for their deliverance out of Babylon, [[Isaiah 41#4]]; [[Isaiah 43#11]]; [[Isaiah 43#13]]; [[Isaiah 43#15]]; [[Isaiah 43#25]]; [[Isaiah 46#4]].
2. Of a sole supremacy. "There *is no god with me.* None to help with me, none to cope with me." See [[Isaiah 43#10..11]].
3. Of an absolute sovereignty, a universal agency: *I kill, and I make alive;* that is, all evil and all good come from his hand to providence; he forms both the light of life and the darkness of death, [[Isaiah 45#7]]; [[Lamentations 3#37..38]]. Or, He kills and wounds his enemies, but heals and makes alive his own people, kills and wounds with his judgments those that revolt from him and rebel against him; but, when they return and repent, he heals them, and makes them alive with his mercy and grace. Or it denotes his incontestable authority to dispose of all his creatures, and the beings he has given them, so as to serve his own purposes by them: *Whom he will he slays, and whom he will he keeps alive,* when his judgments are abroad. Or thus, Though he kill, yet he makes alive again: *though he cause grief, yet will he have compassion,* [[Lamentations 3#32]]. Though he have *torn,* he will *heal us,* [[Hosea 6#1..2]]. The Jerusalem Targum reads it, *I kill those that are alive in this world, and make those alive in the other world that are dead.* And some of the Jewish doctors themselves have observed that death, and a life after it, that is, eternal life, is intimated in these words.
4. Of an irresistible power, which cannot be controlled: *Neither is there any that can deliver out of my hand* those that I have marked for destruction. As no exception can be made against the sentence of God's justice, so no escape can be made from the executions of his power.
2. Terror to his enemies, [[Deuteronomy 32#40,42]]. Terror indeed to those that hate him, as all those do that serve other gods, that persist in wilful disobedience to the divine law, and that malign and persecute his faithful servants. These are those to whom God will render vengeance, those his enemies that will not have him to reign over them. In order to alarm such in time to repent and return to their allegiance, the wrath of God is here revealed from heaven against them.
1. The divine sentence is ratified with an oath ([[Deuteronomy 32#40]]): He *lifts up his hand to heaven,* the habitation of his holiness; this was an ancient and very significant sign used in swearing, [[Genesis 14#22]]. And, since he could swear by no greater, he swears by himself and his own life. Those are miserable without remedy that have the word and oath of God against them. The Lord hath sworn, and will not repent, that the sin of sinners shall be their ruin if they go on in it.
2. Preparation is made for the execution: The *glittering sword is whet.* See [[Psalms 7#12]]. It is a sword *bathed in heaven,* [[Isaiah 34#5]]. While the sword is in whetting, space is given to the sinner to repent and make his peace, which, if he neglects, will render the wound the deeper. And, as the sword is whet, so the hand that is to wield it takes hold on judgment with a resolution to go through with it.
3. The execution itself will be very terrible: The *sword shall devour flesh* in abundance, and the *arrows* be made *drunk with blood,* such vast quantities of it shall be shed, the blood of the slain in battle, and of the captives, to whom no quarter shall be given, but who shall be put under military execution. When he begins revenge he will make an end; for in this also his work is perfect. The critics are much perplexed with the last clause, *From the beginning of revenges upon the enemy.* The learned bishop Patrick (that great master) thinks it may admit this reading, *From the king to the slave of the enemies,*[[Jeremiah 50#35,37]]. When the sword of God's wrath is drawn it will make bloody work, blood to the horse-bridles, [[Revelation 14#20]].
3. Comfort to his own people ([[Deuteronomy 32#43]]): *Rejoice, O you nations, with his people.* He concludes the song with words of joy; for in God's Israel there is a remnant whose end will be peace. God's people will rejoice at last, will rejoice everlastingly. Three things are here mentioned as the matter of joy:--
1. The enlarging of the church's bounds. The apostle applies the first words of this verse to the conversion of the Gentiles. [[Romans 15#10]], *Rejoice you Gentiles with his people.* See what the grace of God does in the conversion of souls, it brings them to rejoice with the people of God; for true religion brings us acquainted with true joy, so great a mistake are those under that think it tends to make men melancholy.
2. The avenging of the church's controversies upon her adversaries. He will make inquisition for *the blood of his servants,* and it shall appear how precious it is to him; for those that spilt it shall have blood given them to drink.
3. The mercy God has in store for his church, and for all that belong to it: He will be *merciful to his land, and to his people,* that is, to all everywhere that fear and serve him. Whatever judgments are brought upon sinners, it shall go well with the people of God; in this let Jews and Gentiles rejoice together.
Passage: 44 And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun.   45 And Moses made an end of speaking all these words to all Israel:   46 And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law.   47 For it *is* not a vain thing for you; because it *is* your life: and through this thing ye shall prolong *your* days in the land, whither ye go over Jordan to possess it.   48 And the Lord spake unto Moses that selfsame day, saying,   49 Get thee up into this mountain Abarim, *unto* mount Nebo, which *is* in the land of Moab, that *is* over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession:   50 And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people:   51 Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel.   52 Yet thou shalt see the land before *thee;* but thou shalt not go thither unto the land which I give the children of Israel.
Here is,
1. The solemn delivery of this song to the children of Israel, [[Deuteronomy 32#44..45]]. Moses spoke it to as many as could hear him, while Joshua, in another assembly, at the same time, delivered it to as many as his voice would reach. Thus coming to them from the mouth of both their governors, Moses who was laying down the government, and Joshua who was taking it up, they would see they were both in the same mind, and that, though they changed their commander, there was no change in the divine command; Joshua, as well as Moses, would be a witness against them if ever they forsook God.
2. An earnest charge to them to mind these and all the rest of the good words that Moses had said to them. How earnestly does he long after them all, how very desirous that the word of God might make deep and lasting impressions upon them, how jealous over them with a godly jealousy, lest they should at any time let slip these great things!
1. The duties he charges upon them are,
1. Carefully to attend to these themselves: "Set your hearts both to the laws, and to the promises and threatenings, the blessings and curses, and now at last to this song. Let the mind be closely applied to the consideration of these things; be affected with them; be intent upon your duty, and cleave to it with full purpose of heart."
2. Faithfully to transmit these things to those that should come after them: "What interest you have in your children, or influence upon them, use it for this purpose; and *command them* (as your father Abraham did, [[Genesis 18#19]]) *to observe to do all the words of this law.*" Those that are good themselves cannot but desire that their children may be so likewise, and that posterity may keep up religion in their day and the entail of it may not be cut off.
2. The arguments he uses to persuade them to make religion their business and to persevere in it are,
1. The vast importance of the things themselves which he had charged upon them ([[Deuteronomy 32#47]]): "*It is not a vain thing, because it is your life.* It is not an indifferent thing, but of absolute necessity; it is not a trifle, but a matter of consequence, a matter of life and death; mind it, and you are made for ever; neglect it, and you are for ever undone." O that men were but fully persuaded of this, that religion is their life, even the life of their souls!
2. The vast advantage it would be of to them: *Through this thing you shall prolong your days* in Canaan, which is a typical promise of that eternal life which Christ has assured us those shall enter into that keep the commandments of God, [[Matthew 19#17]].
3. Orders given to Moses concerning his death. Now that this renowned witness for God had finished his testimony, he must go up to Mount Nebo and die; in the prophecy of Christ's two witnesses there is a plain allusion to Moses and Elias ([[Revelation 11#6]]), and perhaps their removal, being by martyrdom, is no less glorious than the removal either of Moses or Elias. Orders were given to Moses that self-same day, [[Deuteronomy 32#48]]. Now that he had done his work, why should he desire to live a day longer? He had indeed formerly prayed that he might go over Jordan, but now he is entirely satisfied, and, as God had bidden him, *saith no more of that matter.* 1. God here reminds him of the sin he had been guilty of, for which he was excluded Canaan ([[Deuteronomy 32#51]]), that he might the more patiently bear the rebuke because he had sinned, and that now he might renew his sorrow for that unadvised word, for it is good for the best of men to die repenting of the infirmities they are conscious to themselves of. It was an omission that was thus displeasing to God; he did *not sanctify God,* as he ought to have done, *before the children of Israel,* he did not carry himself with a due decorum in executing the orders he had then received.
2. He reminds him of the death of his brother Aaron ([[Deuteronomy 32#50]]), to make his own the more familiar and the less formidable. Note, It is a great encouragement to us, when we die, to think of our friends that have gone before us through that darksome valley, especially of Christ, our elder brother and great high priest.
3. He sends him up to a high hill, thence to take a view of the land of Canaan and then die, [[Deuteronomy 32#49..50]]. The remembrance of his sin might make death terrible, but the sight God gave him of Canaan took off the terror of it, as it was a token of God's being reconciled to him, and a plain indication to him that though his sin shut him out of the earthly Canaan, yet it should not deprive him of that better country which in this world can only be seen, and that with an eye of faith. Note, Those may die with comfort and ease whenever God calls for them (notwithstanding the sins they remember against themselves) who have a believing prospect and a well-grounded hope of eternal life beyond death.

158
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXXIII.md
View File

@ -1,158 +0,0 @@
Yet Moses has not done with the children of Israel; he seemed to have taken final leave of them in the close of the foregoing chapter, but still he has something more to say. He had preached them a farewell sermon, a very copious and pathetic discourse. After sermon he had given out a psalm, a long psalm; and now nothing remains but to dismiss them with a blessing; that blessing he pronounces in this chapter in the name of the Lord, and so leaves them.
1. He pronounces them all blessed in what God had done for them already, especially in giving them his law, [[Deuteronomy 33#2,5]].
2. He pronounces a blessing upon each tribe, which is both a prayer for and a prophecy of their felicity.
1. Reuben, [[Deuteronomy 33#6]].
2. Judah, [[Deuteronomy 33#7]].
3. Levi, [[Deuteronomy 33#8,11]].
4. Benjamin, [[]].
5. Joseph, [[Deuteronomy 33#13,17]].
6. Zebulun and Issachar, [[Deuteronomy 33#18..19]].
7. Gad, [[Deuteronomy 33#20..21]].
8. Dan, [[Deuteronomy 33#22]].
9. Naphtali, [[Deuteronomy 33#23]].
10. Asher, [[Deuteronomy 33#24..25]].
3. He pronounces them all in general blessed upon the account of what God would be to them, and do for them if they were obedient, [[Deuteronomy 33#26,29]], &c.
## Moses's Blessing on Israel. (b. c. 1451.)
Passage: 1 And this *is* the blessing, wherewith Moses the man of God blessed the children of Israel before his death.   2 And he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand *went* a fiery law for them.   3 Yea, he loved the people; all his saints *are* in thy hand: and they sat down at thy feet; *every one* shall receive of thy words.   4 Moses commanded us a law, *even* the inheritance of the congregation of Jacob.   5 And he was king in Jeshurun, when the heads of the people *and* the tribes of Israel were gathered together.
The [[Deuteronomy 33#1]] is the title of the chapter: it is a blessing. In the foregoing chapter he had thundered out the terrors of the Lord against Israel for their sin; it was a chapter like Ezekiel's roll, full of lamentation, and mourning, and woe. Now to soften that, and that he might not seem to part in anger, he here subjoins a blessing, and leaves his peace, which should descend and rest upon all those among them that were the sons of peace. Thus Christ's last work on earth was to bless his disciples ([[Luke 24#50]]), like Moses here, in token of parting as friends. Moses blessed them,
1. As a prophet-- a *man of God.* Note, It is a very desirable thing to have an interest in the prayers of those that have an interest in heaven; it is a *prophet's reward.* In this blessing Moses not only expresses his good wishes to this people, but by the spirit of prophecy foretells things to come concerning them.
2. As a parent to Israel; for so good princes are to their subjects. Jacob upon his death-bed blessed his sons ([[Genesis 49#1]]), in conformity to whose example Moses here blesses the tribes that were descended from them, to show that though they had been very provoking yet the entail of the blessing was not cut off. The doing of this immediately before his death would not only be the more likely to leave an impression upon them, but would be an indication of the great good-will of Moses to them, that he desired their happiness, though he must die and not share in it.
He begins his blessing with a lofty description of the glorious appearances of God to them in giving them the law, and the great advantage they had by it.
1. There was a visible and illustrious discovery of the divine majesty, enough to convince and for ever silence atheists and infidels, to awaken and affect those that were most stupid and careless, and to put to shame all secret inclinations to other gods, [[Deuteronomy 33#2]].
1. His appearance was glorious: he shone forth like the sun when he goes forth in his strength. Even Seir and Paran, two mountains at some distance, were illuminated by the divine glory which appeared on Mount Sinai, and reflected some of the rays of it, so bright was the appearance, and so much taken notice of by the adjacent countries. To this the prophet alludes, to set forth the wonders of the divine providence, [[Habakkuk 3#3..4]]; [[Psalms 18#7,9]]. The Jerusalem Targum has a strange gloss upon this, that, "when God came down to give the law, he offered it on Mount Seir to the Edomites, but they refused it, because they found in it, *Thou shalt not kill.* Then he offered it on Mount Paran to the Ishmaelites, but they also refused it, because they found in it, *Thou shalt not steal;* and then he came to Mount Sinai and offered it to Israel, and they said, *All that the Lord shall say we will do.*" I would not have transcribed so groundless a conceit but for the antiquity of it.
2. His retinue was glorious; he came with his holy myriads, as Enoch had long since foretold he should come in the last day to judge the world, [[Jude 14]]. These were the angels, those *chariots of God in the midst of which* the Lord was, on *that holy place,* [[Psalms 68#17]]. They attended the divine majesty, and were employed as his ministers in the solemnities of the day. Hence the law is said to *be given by the disposition of angels,* [[Acts 7#53]]; [[Hebrews 2#2]].
2. He gave them his law, which is,
1. Called *a fiery law,* because it was given them *out of the midst of the fire* ([[Deuteronomy 4#33]]), and because it works like fire; if it be received, it is melting, warming, purifying, and burns up the dross of corruption; if it be rejected, it hardens, sears, torments, and destroys. The Spirit descended in cloven tongues as of fire; for the gospel also is a fiery law.
2. It is said to *go from his right hand,* either because he wrote it on tables of stone, or to denote the power and energy of the law and the divine strength that goes along with it, that it may not return void. Or it came as a gift to them, and a precious gift it was, a right-hand blessing.
3. It was an instance of the special kindness he had for them: *Yea, he loved the people* ([[]]), and therefore, though it was a fiery law, yet it is said to *go for them* ([[Deuteronomy 33#2]]), that is, in favour to them. Note, The law of God written in the heart is a certain evidence of the love of God shed abroad there: we must reckon God's law one of the gifts of his grace. Yea, he embraced the people, or *laid them in his bosom;* so the word signifies, which denotes not only the dearest love, but the most tender and careful protection. *All his saints are in his hand.* Some understand it particularly of his supporting them and preserving them alive at Mount Sinai, when the terror was so great that Moses himself quaked; they heard the voice of God and lived, [[Deuteronomy 4#33]]. Or it denotes his forming them into a people by his law; he moulded and fashioned them as a potter does the clay. Or they were in his hand to be covered and protected, used and disposed of, as the seven stars were in the hand of Christ, [[Revelation 1#16]]. Note, God has all his saints in his hand; and, though there are *ten thousands of his saints* ([[Deuteronomy 33#2]]), yet his hand, with which he measures the waters, is large enough, and strong enough, to hold them all, and we may be sure that *none can pluck them out of his hand,* [[John 10#28]].
3. He disposed them to receive the law which he gave them: *They sat down at thy feet,* as scholars at the feet of their master, in token of reverence, in attendance and humble submission to what is taught; so Israel sat at the foot of Mount Sinai, and promised to hear and do whatever God should say. They were *struck to thy feet,* so some read it; namely, by the terrors of Mount Sinai, which greatly humbled them for the present, [[Exodus 20#19]]. Every one then stood ready to receive God's words, and did so again when the law was publicly read to them, as [[John 8#34]]. It is a great privilege when we have heard the words of God to have opportunity of hearing them again. [[John 17#26]], *I have declared thy name, and will declare it.* So Israel not only had received the law, but should still receive it by their prayers, and other lively oracles. The people are taught ([[Deuteronomy 33#4..5]]), in gratitude for the law of God, always to keep up an honourable remembrance both of the law itself and of Moses by whom it was given. Two of the Chaldee paraphrasts read it, *The children of Israel said, Moses commanded us a law.* And the Jews say that as soon as a child was able to speak his father was obliged to teach him these words: *Moses commanded us a law, even the inheritance of the congregation of Jacob.*
1. They are taught to speak with great respect of the law, and to call it *the inheritance of the congregation of Jacob.* They looked upon it,
1. As peculiar to them, and that by which they were distinguished from other nations, who neither had the knowledge of it ([[Psalms 147#20]]), nor, if they had, were under those obligations to observe it that Israel were under: and therefore (says bishop Patrick), "when the Jews conquered any country, they did not force any to embrace the law of Moses, but only to submit to the seven precepts of Noah."
2. As entailed upon them; for so inheritances are to be transmitted to their posterity. And,
3. As their wealth and true treasure. Those that enjoy the word of God and the means of grace have reason to say, We have a goodly heritage. He is indeed a rich man in whom the word of Christ dwells richly. Perhaps the law is called their *inheritance* because it was given them with their inheritance, and we so annexed to it that the forsaking of the law would be a forfeiture of the inheritance. See [[Psalms 119#111]].
2. They are taught to speak with great respect of Moses; and they were the more obliged to keep up his name because he had not provided for the keeping of it up in his family; his posterity were never called the *sons of Moses,* as the priests were the *sons of Aaron.*
1. They must own Moses a great benefactor to their nation, in that he *commanded them the law;* for, though it came from the hand of God, it went through the hand of Moses.
2. *He was king in Jeshurun. Having commanded them the law,* as long as he lived he took care to see it observed and put in execution; and they were very happy in having such a king, who ruled them, and went in and out before them at all times, but did in a special manner look great when the *heads of the people were gathered together* in parliament, as it were, and Moses was president among them. Some understand this of God himself; he did then declare himself their King when he gave them the law, and he continued so long as they were *Jeshurun,* an upright people, and till they rejected him, [[1 Samuel 12#12]]. But it seems rather to be understood of Moses. A good government is a great blessing to any people, and what they have reason to be very thankful for; and that constitution is very happy which as Israel's, which as ours, divides the power between the king in Jeshurun and the heads of the tribes, when they are gathered together.
Passage: 6 Let Reuben live, and not die; and let *not* his men be few.   7 And this *is the blessing* of Judah: and he said, Hear, Lord, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be thou a help *to him* from his enemies.
Here is,
1. The blessing of Reuben. Though Reuben had lost the honour of his birthright, yet Moses begins with him; for we should not insult over those that are disgraced, nor desire to perpetuate marks of infamy upon any, though ever so justly fastened at first, [[Deuteronomy 33#6]]. Moses desires and foretells,
1. The preserving of this tribe. Though a frontier tribe on the other side Jordan, yet, "*Let it live,* and not be either ruined by its neighbours or lost among them." And perhaps he refers to those chosen men of that tribe who, having had their lot assigned them already, left their families in it, and were now ready to *go over armed before their brethren,* [[Numbers 32#27]]. "Let them be protected in this noble expedition, and have their heads covered in the day of battle."
2. Let it be a numerous tribe; though their other honours be lost, so that they shall not excel, yet let them multiply." *Let Reuben live and not die, though his men be few;* so bishop Patrick, thinks it may be rendered. "Though he must not expect to flourish ([[Genesis 49#4]]), yet let him not perish." All the Chaldee paraphrasts refer this to the other world: *Let Reuben live in life eternal, and not die the second death,* so Onkelos. *Let Reuben live in this world, and not die that death which the wicked die in the world to come,* so Jonathan and the Jerusalem Targum.
2. The blessing of Judah, which is put before Levi because our *Loud sprang out of Judah,* and (as Dr. Lightfoot says) because of the dignity of the kingdom above the priesthood. The blessing ([[Deuteronomy 33#7]]) may refer either,
1. To the whole tribe in general. Moses prays for, and prophesies, the great prosperity of that tribe. That God would hear his prayers (see an instance, [[2 Chronicles 13#14..15]]), settle him in his lot, prosper him in all his affairs, and give him victory over his enemies. It is taken for granted that the tribe of Judah would be both a praying tribe and an active tribe. "Lord," says Moses, "hear his prayers, and give success to all his undertakings: *let his hands be sufficient for him* both in husbandry and in war." The voice of prayer should always be attended with the hand of endeavour, and then we may expect prosperity. Or,
2. It may refer in particular to David, as a type of Christ, that God *would hear his prayers,* [[Psalms 20#1]] (and Christ was *heard always,* [[John 11#42]]), that he would give him victory over his enemies, and success in his great undertakings. See [[Psalms 89#20,28]], &c. And that prayer that God would *bring him to his people* seems to refer to Jacob's prophecy concerning Shiloh, That *to him should the gathering of the people be,*[[Genesis 49#10]]. The tribe of Simeon is omitted in the blessing, because Jacob had left it under a brand, and it had never done any thing, as Levi had done, to retrieve its honour. It was lessened in the wilderness more than any other of the tribes; and Zimri, who was so notoriously guilty in the matter of Peor but the other day, was of that tribe. Or, because the lot of Simeon was an appendage to that of Judah, that tribe is included in the blessing of Judah. Some copies of the
70. join Simeon with Reuben: *Let Reuben live and not die; and let Simeon be many in number.*
Passage: 8 And of Levi he said, *Let* thy Thummim and thy Urim *be* with thy holy one, whom thou didst prove at Massah, *and with* whom thou didst strive at the waters of Meribah;   9 Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant.   10 They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.   11 Bless, Lord, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.
In blessing the tribe of Levi, Moses expresses himself more at large, not so much because it was his own tribe (for he takes no notice of his relation to it) as because it was God's tribe. The blessing of Levi has reference.
1. To the high priest, here called God's *holy one* ([[Deuteronomy 33#8]]), because his office was holy, in token of which, *Holiness to the Lord* was written upon his forehead.
1. He seems to acknowledge that God might justly have displaced Aaron and his seed, for his sin at Meribah, ([[Exodus 17#7]]), which might be very remarkable, and which God might have an eye to in conferring the priesthood upon him, though no mention is made of it there. All the Chaldee paraphrasts agree that it was a trial in which he was *found perfect and faithful,* and *stood in the trial;* therefore not that, [[Numbers 20#2]]. He prays that the office of the high priest might ever remain: *Let thy thummim and thy urim be with him.* It was given him for some eminent piece of service, as appears, [[Malachi 2#5]]. "Lord, let it never be taken from him." Notwithstanding this blessing, the urim and thummim were lost in the captivity, and never restored under the second temple. But this prayer has its full accomplishment in Jesus Christ, God's Holy One, and our great high priest, of whom Aaron was a type: with him who had lain in the Father's bosom from eternity the urim and thummim shall remain; for he is the wonderful and everlasting counsellor. Some translate the thummim and urim appellatively, the rather because the usual order is here inverted, and here only. *Thummim* signifies *integrity,* and *Urim illumination:* Let these be with thy holy one, that is, "Lord, let the high priest ever be both an upright man and an understanding man." A good prayer to be put up for the ministers of the gospel, that they may have clear heads and honest hearts; light and sincerity make a complete minister.
2. To the inferior priests and Levites, [[Deuteronomy 33#9,11]].
1. He commends the zeal of this tribe for God when they sided with Moses (and so with God) against the worshippers of the golden calf ([[Exodus 32#26,28]], &c.), and, being employed in cutting off the ring-leaders in that wickedness, they did it impartially: the best friends they had in the world, though as dear to them as their next relations, they did not spare if they were idolaters. Note, Our regard to God and to his glory ought always to prevail above our regard to any creature whatsoever. And those who not only keep themselves pure from the common iniquities of the times and places in which they live, but, as they are capable, bear testimony against them, and *stand up for God against the evil-doers,* shall have special marks of honour put upon them. Perhaps Moses may have an eye to the sons of Korah, who refused to join with their father in his gain-saying, [[Numbers 26#11]]. Also to Phinehas, who *executed judgment,* and *stayed the plague.* And indeed the office of the priests and Levites, which engaged their constant attendance, at least in their turns, at God's altar, laid them under a necessity of being frequently absent from their families, which they could not take such care of, nor make such provision for, as other Israelites might. This was the constant self-denial they submitted to, that they might *observe God's word,* and keep the *covenant of priesthood.* Note, Those that are called to minister in holy things must sit loose to the relations and interests that are dearest to them in this world, and prefer the gratifying of the best friend they have, [[Acts 21#13]]; [[Acts 20#24]]. Our Lord Jesus knew not his mother and his brethren when they would have taken him off from his work, [[Matthew 12#48]].
2. He confirms the commission granted to this tribe to minister in holy things, which was the recompence of their zeal and fidelity, [[Deuteronomy 33#10]].
1. They were to deal for God with the people: "*They shall teach Jacob thy judgments and Israel thy laws,* both as preachers in thy religious assemblies, reading and expounding the law ([[Nehemiah 8#7..8]]), and as judges, determining doubtful and difficult cases that were brought before them," [[2 Chronicles 17#8..9]]. The priests' lips kept this knowledge for the use of the people, who were to ask the law at their mouth, [[Malachi 2#7]]. Even Haggai, a prophet, consulted the priests in a case of conscience, [[Haggai 2#11,13]], &c. Note, Preaching is necessary, not only for the first planting of churches, but for the preserving and edifying of churches when they are planted. See [[Ezekiel 44#23..24]].
2. They were to deal for the people with God, in burning incense to the praise and glory of God, and offering sacrifices to make atonement for sin and to obtain the divine favour. This was the work of the priests, but the Levites attended and assisted in it. Those that would have benefit by their incense and offerings must diligently and faithfully observe their instructions.
3. He prays for them, [[Deuteronomy 33#11]].
1. That God would prosper them in their estates, and make that which was allotted them for their maintenance comfortable to them. *Bless, Lord, his substance.* The provision made for them was very plentiful, and came to them easily, and yet they could have no joy of it unless God blessed it to them; and, since God himself was their portion, a particular blessing might be expected to attend this portion. *Bless, Lord, his virtue;* so some read it. "Lord, increase thy graces in them, and make them more and more fit for their work."
2. That he would accept them in their services: "*Accept the work of his hands,* both for himself and for the people for whom he ministers." Acceptance with God is that which we should all aim at, and be ambitious of, in all our devotions, whether men accept us or no ([[2 Corinthians 5#9]]), and it is the most valuable blessing we can desire either for ourselves or others.
3. That he would take his part against all his enemies: *Smite through the loins of those that rise against him.* He supposes that God's ministers would have many enemies: some would hate their persons for their faithfulness, and would endeavour to do them a mischief; others would envy them their maintenance, and endeavour sacrilegiously to deprive them of it; others would oppose them in the execution of their office and not submit to the sentence of the priests; and some would aim to overthrow the office itself. Now he prays that God would blast all such attempts, and return the mischief upon the heads of the authors. This prayer is a prophecy that God will certainly reckon with those that are enemies to his ministers, and will keep up a ministry in his church to the end of time, in spite of all the designs of the gates of hell against it. Saul rose up against the Lord's priests ([[1 Samuel 22#18]]), and this filled the measure of his sin.
Passage: 12 *And* of Benjamin he said, The beloved of the Lord shall dwell in safety by him; *and the Lord* shall cover him all the day long, and he shall dwell between his shoulders.   13 And of Joseph he said, Blessed of the Lord *be* his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath,   14 And for the precious fruits *brought forth* by the sun, and for the precious things put forth by the moon,   15 And for the chief things of the ancient mountains, and for the precious things of the lasting hills,   16 And for the precious things of the earth and fulness thereof, and *for* the good will of him that dwelt in the bush: let *the blessing* come upon the head of Joseph, and upon the top of the head of him *that was* separated from his brethren.   17 His glory *is like* the firstling of his bullock, and his horns *are like* the horns of unicorns: with them he shall push the people together to the ends of the earth: and they *are* the ten thousands of Ephraim, and they *are* the thousands of Manasseh.
Here is,
1. The blessing of Benjamin, [[Deuteronomy 33#12]]. Benjamin is put next to Levi, because the temple, where the priests' work lay, was just upon the edge of the lot of this tribe; and it is put before Joseph because of the dignity of Jerusalem (part of which was in this tribe) above Samaria, which was in the tribe of Ephraim, and because Benjamin adhered to the house of David, and to the temple of the Lord, when the rest of the tribes deserted both with Jeroboam.
1. Benjamin is here called the *beloved of the Lord,* and the father of this tribe was Jacob's beloved son, the *son of his right hand.* Note, Those are blessed indeed that are beloved of the Lord. Saul the first king, and Paul the great apostle, were both of this tribe.
2. He is here assured of the divine protection: he shall *dwell safely.* Note, Those are safe whom God loves, [[Psalms 91#1]].
3. It is here intimated that the temple in which God would dwell should be built in the borders of this tribe. Jerusalem the holy city was in the lot of this tribe ([[Joshua 18#28]]); and though Zion, the city of David, is supposed to belong to Judah, yet Mount Moriah, on which the temple was built, was in Benjamin's lot. God is *therefore* said to dwell *between his shoulders,* because the temple stood on that mount, as the head of a man upon his shoulders. And by this means Benjamin was covered all the day long under the protection of the sanctuary ([[Psalms 125#2]]), which is often spoken of as a place of refuge, [[Psalms 27#4..5]]; [[Nehemiah 6#10]]. Benjamin, dwelling by the temple of God, *dwelt in safety by him.* Note, It is a happy thing to be in the neighbourhood of the temple. This situation of Benjamin, it is likely, was the only thing that kept that tribe in adherence with Judah to the divine institutions, when the other ten tribes apostatized. Those have corrupt and wicked hearts indeed who, the nearer they are to the church, are so much the further from God.
2. The blessing of Joseph, including both Manasseh and Ephraim. In Jacob's blessing ([[Genesis 49#1,27]]) that of Joseph is the largest, and so it is here; and thence Moses here borrows the title he gives to Joseph ([[Deuteronomy 33#16]]), that he was *separated from his brethren,* or, as it might be read, *a Nazarite among them,* both in regard of his piety, wherein it appears, by many instances, he excelled them all, and of his dignity in Egypt, where he was both their ruler and benefactor. His brethren separated him from them by making him a slave, but God distinguished him from them by making him a prince. Now the blessings here prayed for, and prophesied of, for this tribe, are great plenty and great power.
1. Great plenty, [[Deuteronomy 33#13,16]]. In general: *Blessed of the Lord be his land.* Those were very fruitful countries that fell into the lot of Ephraim and Manasseh, yet Moses prays they might be watered with the blessing of God, which makes rich, and on which all fruitfulness depends. Now,
1. He enumerates many particulars which he prays may contribute to the wealth and abundance of those two tribes, looking up to the Creator for the benefit and serviceableness of all the inferior creatures, for they are all that to us which he makes them to be. He prays,
1. For seasonable rains and dews, *the precious things of heaven;* and so precious they are, though but pure water, that without them the fruits of the earth would all fail and be cut off.
2. For plentiful springs, which help to make the earth fruitful, called here *the deep that coucheth beneath;* both are the *rivers of God* ([[Psalms 65#9]]), and he made particularly the *fountains of waters,* [[Revelation 14#7]].
3. For the benign influences of the heavenly bodies ([[Deuteronomy 33#14]]), *for the precious fruits* (the word signifies that which is most excellent, and the best in its kind) put forth by the quickening heat of the sun, and the cooling moisture of the moon. "Let them have the yearly fruits in their several months, according to the course of nature, in one month olives, in another dates," &c. So some understand it.
4. For the fruitfulness even of their hills and mountains, which in other countries used to be barren ([[Deuteronomy 33#15]]): Let them have *the chief things of the ancient mountains;* and, if the mountains be fruitful, the fruits on them will be first and best ripened. They are called ancient mountains, not because prior in time to other mountains, but because, like the first-born, they were superior in worth and excellency; and lasting hills, not only because as other mountains they were immovable ([[Habakkuk 3#6]]), but because the fruitfulness of them should continue.
5. For the productions of the lower grounds ([[Deuteronomy 33#16]]): *For the precious things of the earth.* Though the earth itself seems a useless worthless lump of matter, yet there are precious things produced out of it, for the support and comfort of human life. [[Job 28#5]]. *Out of it cometh bread,* because out of it came our bodies, and to it they must return. But what are the *precious things of the earth* to a soul that came from God and must return to him? Or what is its fulness to the fulness that is in Christ, whence we receive grace for grace? Some make these precious things here prayed for to be figures of *spiritual blessings in heavenly things by Christ,* the gifts, graces, and comforts of the Spirit.
2. He crowns all with the good-will, or favourable acceptance, of him that *dwelt in the bush* ([[Deuteronomy 33#16]]), that is, of God, that God who appeared to Moses in the bush that burned and was not consumed ([[Exodus 3#2]]), to give him his commission for the bringing of Israel out of Egypt. Though God's glory appeared there but for a while, yet it is said to dwell there, because it continued as long as there was occasion for it: *the good-will of the shechinah in the bush;* so it might be read, for *shechinah* signifies *that which dwelleth;* and, though it was but a little while a dweller in the bush, yet it continued to dwell with the people of Israel. *My dweller in the bush;* so it should be rendered; that was an appearance of the divine Majesty to Moses only, in token of the particular interest he had in God, which he desires to improve for the good of this tribe. Many a time God has appeared to Moses, but now that he is just dying he seems to have the most pleasing remembrance of that which was the first time, when his acquaintance with the visions of the Almighty first began, and his correspondence with heaven was first settled: that was a time of love never to be forgotten. It was at the bush that God declared himself *the God of Abraham, Isaac, and Jacob,* and so confirmed the promise made to the fathers, that promise which reached as far as the resurrection of the body and eternal life, as appears by our Saviour's argument from it, [[Luke 20#37]]. So that, when he prays for the good-will of him that *dwelt in the bush,* he has an eye to the covenant then and there renewed, on which all our hopes of God's favour must be bottomed. Now he concludes this large blessing with a prayer for the favour or good-will of God,
1. Because that is the fountain and spring-head of all these blessings; they are gifts of God's good-will; they are so to his own people, whatever they are to others. Indeed when Ephraim (a descendant from Joseph) slid back from God, *as a backsliding heifer,* those fruits of his country were so far from being the gifts of God's good-will that they were intended but to fatten him for the slaughter, *as a lamb in a large place,* [[Hosea 4#16..17]].
2. Because that is the comfort and sweetness of all these blessings; then we have joy of them when we taste God's good-will in them.
3. Because that is better than all these, infinitely better; for if we have but the favour and good-will of God we are happy, and may be easy in the want of all these things, and may rejoice in the God of our salvation *though the fig-tree do not blossom, and there be no fruit in the vine,*[[Habakkuk 3#17..18]].
2. Great power Joseph is here blessed with, [[Deuteronomy 33#17]]. Here are three instances of his power foretold:
1. His authority among his brethren: *His glory is like the firstling of his bullock,* or young bull, which is a stately creature, and therefore was formerly used as an emblem of royal majesty. Joshua, who was to succeed Moses, was of the tribe of Ephraim the son of Joseph, and his glory was indeed illustrious, and he was an honour to his tribe. In Ephraim was the royal city of the ten tribes afterwards. And of Manasseh were Gideon, Jephthah, and Jair, who were all ornaments and blessings to their country. Some think he is compared to the firstling of the bullock because the birthright which Reuben lost devolved upon Joseph ([[1 Chronicles 5#1..2]]), and to the firstling of *his* bullock, because Bashan, which was in the lot of Manasseh, was famous for bulls and cows, [[Psalms 22#12]]; [[Amos 4#1]].
2. His force against his enemies and victory over them: *His horns are like the horn of a unicorn,* that is, "The forces he shall bring into the field shall be very strong and formidable, and *with them he shall push the people,*" that is, "He shall overcome all that stand in his way." It appears from the Ephraimites' contests, both with Gideon ([[Judges 8#1]]) and with Jephthah ([[Judges 12#1]]), that they were a warlike tribe and fierce. Yet we find the children of Ephraim, when they had forsaken the covenant of God, though they were *armed, turning back in the day of battle* ([[Psalms 78#9..10]]); for, though here pronounced *strong and bold as unicorns,* when God had departed from them they became as weak as other men.
3. The numbers of his people, in which Ephraim, though the younger house, exceeded, Jacob having, in the foresight of the same thing, crossed hands, [[Genesis 48#19]]. *They are the ten thousands of Ephraim, and the thousands of Manasseh.* Jonathan's Targum applies it to the ten thousands of Canaanites conquered by Joshua, who was of the tribe of Ephraim. And the gloss of the Jerusalem Targum upon the former part of [[Deuteronomy 33#17]] is observable, that "as the firstlings of the bullock were never to be worked, nor could the unicorn ever be tamed, so Joseph should continue free; and they would have continued free if they had not by sin sold themselves."
Passage: 18 And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents.   19 They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck *of* the abundance of the seas, and *of* treasures hid in the sand.   20 And of Gad he said, Blessed *be* he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head.   21 And he provided the first part for himself, because there, *in* a portion of the lawgiver, *was he* seated; and he came with the heads of the people, he executed the justice of the Lord, and his judgments with Israel.
Here we have,
1. The blessings of Zebulun and Issachar put together, for they were both the sons of Jacob by Leah, and by their lot in Canaan they were neighbours; it is foretold,
1. That they should both have a comfortable settlement and employment, [[Deuteronomy 33#18]]. Zebulun must rejoice, for he shall have cause to rejoice; and Moses prays that he may have cause in his going out, either to war (for *Zebulun jeoparded their lives in the high places of the field,* [[Judges 5#18]]), or rather to sea, for Zebulun was a *haven of ships,* [[Genesis 49#13]]. And Issachar must rejoice in his tents, that is, in his business at home, his husbandry, to which the men of that tribe generally confined themselves, because they saw that rest was good, and when the sea was rough the land was pleasant, [[Genesis 49#14..15]]. Observe here,
1. That the providence of God, as it variously appoints the bounds of men's habitation, some in the city and some in the country, some in the seaports and some in the inland towns, so it wisely disposes men's inclinations to different employments for the good of the public, as each member of the body is situated and qualified for the service of the whole. The genius of some men leads them to a book, of others to the sea, of others to the sword; some are inclined to rural affairs, others to trade, and some have a turn for mechanics; and it is well it is so. *If the whole body were an eye, where were the hearing?* [[1 Corinthians 12#17]]. It was for the common good of Israel that the men of Zebulun were merchants and that the men of Issachar were husbandmen.
2. That whatever our place and business are it is our wisdom and duty to accommodate ourselves to them, and it is a great happiness to be well pleased with them. Let Zebulun rejoice in his going out; let him thank God for the gains and make the best of the losses and inconveniences of his merchandise, and not despise the meanness, nor envy the quietness, of Issachar's tents. Let *Issachar rejoice in his tents,* let him be well pleased with the retirements and content with the small profits of his country seats, and not grudge that he has not Zebulun's pleasure of travelling and profit of trading. Every business has both its conveniences and inconveniences, and therefore whatever Providence has made our business we ought to bring our minds to it; and it is really a great happiness, whatever our lot is, to be easy with it. *This is the gift of God,* [[Ecclesiastes 5#19]].
2. That they should both be serviceable in their places to the honour of God and the interests of religion in the nation ([[Deuteronomy 33#19]]): *They shall call the people to the mountain,* that is, to the *temple,* which Moses foresaw should be built upon a mountain. I see not why this should be confined (as it is by most interpreters) to Zebulun; if both Zebulun and Issachar received the comforts of their respective employments, why may we not suppose that they both took care to give God the glory of them? Two things they shall do for God:--
1. They shall invite others to his service. *Call the people to the mountain.*
1. Zebulun shall improve his acquaintance and commerce with the neighbouring nations, to whom he goes out, for this noble purpose, to propagate religion among them, and to invite them into the service of the God of Israel. Note, Men of great business, or large conversation, should wisely and zealously endeavour to recommend the practice of serious godliness to those with whom they converse and among whom their business lies. Such are blessed, for they are blessings. It were well if the enlargement of trade with foreign countries might be made to contribute to the spreading of the gospel. This prophecy concerning Zebulun perhaps looks as far as the preaching of Christ and his apostles, which began in the land of Zebulun ([[Matthew 4#14..15]]); then they *called the people to the mountain,* that is, to the kingdom of the Messiah, which is called the *mountain of the Lord's house,* [[Isaiah 2#2]].
2. Issachar that tarries at home, and dwells in tents, shall call upon his neighbours to go up to the sanctuary at the times appointed for their solemn feasts, either because they should be more zealous and forward than their neighbours (and it has been often observed that though those that with Zebulun dwell in the haven of ships, which are places of concourse, have commonly more of the *light* of religion, those that with Issachar dwell in tents in the country have more of the *life* and *heat* of it), and may therefore with their zeal provoke those to a holy emulation that have more knowledge ([[Psalms 122#1]]); or because they were more observant of the times appointed for their feasts than others were. One of the Chaldee paraphrasts reads the foregoing verse, *Rejoice, Issachar, in the tents of thy schools,* supposing they would many of them be scholars, and would use their learning for that purpose, according to the revolutions of the year, to give notice of the times of the feasts; for almanacs were not then so common as they are now. And Onkelos more particularly, *Rejoice, Issachar, when thou goest to compute the times of the solemnities at Jerusalem;* for then *the tribes of Israel shall be gathered to the mountain of the house of the sanctuary.* So he reads the beginning of this verse; and many think this is the meaning of that character of the men of Issachar in David's time, That *they had understanding of the times to know what Israel ought to do,* [[1 Chronicles 12#32]]. And the character which follows ([[]]) of the men of Zebulun, that they were such as *went forth to battle, expert in war,* perhaps may explain the blessing of that tribe here. Note, Those that have not opportunity as Zebulun had of bringing into the church those that are without may yet be very serviceable to its interest by helping to quicken, encourage, and build up, those that are within. And it is good work to call people to God's ordinances, to put those in remembrance that are forgetful, and to stir up those that are slothful, who will follow, but care not to lead.
2. They shall not only invite others to the service of God, but they shall abound in it themselves: *There they shall offer sacrifices of righteousness.* They shall not send others to the temple and stay at home themselves, under pretence that they cannot leave their business; but, when they stir up others to *go speedily to pray before the Lord,* they shall say, *We will go also,* as it is [[Zechariah 8#21]]. Note, The good we exhort others to we should ourselves be examples of. And, when they come to the temple, they shall not appear before the Lord empty, but shall bring for the honour and service of God according as he has prospered them, [[1 Corinthians 16#2]].
1. It is here foretold that both these tribes should grow rich. Zebulun that goes abroad shall *suck of the abundance of the seas,* which are full breasts to the merchants, while Issachar, that tarries at home, shall enrich himself with *treasures hid in the sands,* either the fruits of the earth or the underground treasures of metals and minerals, or (because the word for sand here signifies properly the sand of the sea) the rich things thrown up by the sea, for the lot of Issachar reached to the sea-side. Perhaps their success in *calling the people to the mount* is intimated by their *sucking of the abundance of the seas,* for we have a like phrase used for the bringing in of the nations to the church ([[Isaiah 60#5]]), *The abundance of the sea shall be converted unto thee,* and ([[Deuteronomy 33#16]]), *Thou shalt suck the milk of the Gentiles.* It is foretold,
2. That these tribes, being thus enriched, should *consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth,* [[Micah 4#13]]. The *merchandise* of Zebulun, and the *hire* of Issachar, shall be *holiness to the Lord* ([[Isaiah 23#18]]), for thereof they shall *offer sacrifices of righteousness,* that is, sacrifices according to the law. Note, We must serve and honour God with what we have; and where he sows plentifully he expects to reap accordingly. Those that *suck of the abundance of the seas, and of the treasures hid in the sand,* ought to offer sacrifices of righteousness proportionable.
2. The blessing of the tribe of Gad comes next, [[Deuteronomy 33#20..21]]. This was one of the tribes that was already seated on that side Jordan where Moses now was. Now,
1. He foretells what this tribe would be, [[Deuteronomy 33#20]].
1. That it would be enlarged, as at present it had a spacious allotment; and he gives God the glory both of its present and of its future extent: *Blessed be he that enlargeth Gad.* We find how this tribe was enlarged by their success in a war which it seems they carried on very religiously against the Hagarites, [[1 Chronicles 5#19..20]]; [[1 Chronicles 5#22]]. Note, God is to have the glory of all our enlargements.
2. That it would be a valiant and victorious tribe, would, if let alone, dwell secure and fearless as a lion; but, if provoked, would, like a lion, *tear the arm with the crown of the head;* that is, would pull in pieces all that stood in his way, both the arm (that is, the strength) and the crown of the head (that is, the policy and authority) of his enemies. In David's time there were Gadites whose faces were *as the faces of lions,* [[1 Chronicles 12#8]]. Some reckon Jehu to be of this tribe, because the first mention we have of him is at Ramoth Gilead, which belonged to Gad, and they think this may refer to his valiant acts.
2. He commends this tribe for what they had done and were now doing, [[Deuteronomy 33#21]].
1. They had done very wisely for themselves, when they chose their lot with the first, in a country already conquered: *He provided the first part for himself;* though he had a concern for his brethren, yet his charity began at home, and he was willing to see himself first served, first settled. The Gadites were the first and most active movers for an allotment on that side Jordan, and therefore are still mentioned before the Reubenites in the history of that affair, [[Numbers 32#2]]. And thus, while the other tribes had their portion assigned them by Joshua the conqueror, Gad and his companions had theirs from Moses the law-giver, and in it they were seated by law; or (as the word is) *covered* or protected by a special providence which watched over those that were left behind, while the men of war went forward with their brethren. Note, *Men will praise thee when thou doest well for thyself* (when thou providest first for thyself, as Gad did), [[Psalms 49#18]]. And God will praise thee when thou doest well for thy soul, which is indeed thyself, and providest the first part for that in a portion from the law-giver.
2. They were now doing honestly and bravely for their brethren; for they *came with the heads of the people,* before whom they went armed over Jordan, to *execute the justice of the Lord* upon the Canaanites, under the conduct of Joshua, to whom we afterwards find they solemnly vowed obedience, [[Joshua 1#12]]; [[Joshua 1#16]]. This was what they undertook to do when they had their lot assigned them, [[Numbers 32#27]]. This they did, [[Joshua 4#12]]. And, when the wars of Canaan were ended, Joshua dismissed them with a blessing, [[Joshua 22#7]]. Note, It is a blessed and honourable thing to be helpful to our brethren in their affairs, and particularly to assist in executing the justice of the Lord by suppressing that which is provoking to him: it was this that was counted to Phinehas for righteousness.
Passage: 22 And of Dan he said, Dan *is* a lion's whelp: he shall leap from Bashan.   23 And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the Lord: possess thou the west and the south.   24 And of Asher he said, *Let* Asher *be* blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.   25 Thy shoes *shall be* iron and brass; and as thy days, *so shall* thy strength *be.*
Here is,
1. The blessing of Dan, [[Deuteronomy 33#22]]. Jacob in his blessing had compared him to a serpent for subtlety; Moses compares him to a lion for courage and resolution: and what could stand before those that had the head of a serpent and the heart of a lion? He is compared to the lions that leaped from Bashan, a mountain noted for fierce lions, whence they came down to leap upon their prey in the plains. This may refer either,
1. To the particular victories obtained by Samson (who was of this tribe) over the Philistines. *The Spirit of the Lord began to move him in the camp of Dan* when he was very young, as *a lion's whelp,* so that in his attacks upon the Philistines he surprised them, and overpowered them by main strength, as a lion does his prey; and one of his first exploits was the rending of a lion. Or,
2. To a more general achievement of that tribe, when a party of them, upon information brought them of the security of Laish, which lay in the furthest part of the land of Canaan from them, surprised it, and soon made themselves masters of it. See [[Judges 18#27]]. And, the mountains of Bashan lying not far from that city, probably thence they made their descent upon it; and therefore are here said to *leap from Bashan.*
2. The blessing of Naphtali, [[Deuteronomy 33#23]]. He looks upon this tribe with wonder, and applauds it: "O Naphtali, thou art happy, thou shalt be so, mayest thou be ever so!" Three things make up the happiness of this tribe:--
1. Be thou *satisfied with favour.* Some understand it of the favour of men, their good-will and good word. Jacob had described this tribe to be, generally, courteous obliging people, giving goodly words, as the loving hind, [[Genesis 49#21]]. Now what should they get by being so? Moses here tells them they should have an interest in the affections of their neighbours, and be satisfied with favour. Those that are loving shall be beloved. But others understand it of the favour of God, and with good reason; for that only is the favour that is satisfying to the soul and puts true gladness into the heart. Those are happy indeed that have the favour of God; and those shall have it that place their satisfaction in it, and reckon that, in having that, they have enough and desire no more.
2. Be thou *full with the blessing of the Lord,* that is, not only with those good things that are the fruits of the blessing (corn, and wine, and oil), but with the blessing itself; that is, the grace of God, according to his promise and covenant. Those who have that blessing may well reckon themselves full: they need nothing else to make them happy. "The portion of the tribe of Naphtali" (the Jews say) "was so fruitful, and the productions so forward, though it lay north, that those of that tribe were generally the first that brought their first-fruits to the temple; and so they had first the blessing from the priest, which was the blessing of the Lord." Capernaum, in which Christ chiefly resided, lay in this tribe.
3. Be thou *in possession of the sea and the south;* so it may be read, that is, of that sea which shall lie south of thy lot, that was the sea of Galilee, which we so often read of in the gospels, directly north of which the lot of this tribe lay, and which was of great advantage to this tribe, witness the wealth of Capernaum and Bethsaida, which lay within this tribe, and upon the shore of that sea. See how Moses was guided by a spirit of prophesy in these blessings; for before the lot was cast into the lap he foresaw and foretold how the disposal of it would be.
3. The blessing of Asher, [[Deuteronomy 33#24..25]]. Four things he prays for and prophecies concerning this tribe, which carries blessedness in its name; for Leah called the father of it *Asher,* saying *Happy am I,* [[Genesis 30#13]].
1. The increase of their numbers. They were now a numerous tribe, [[Numbers 26#47]]. "Let it be more so: *Let Asher be blessed with children.*" Note, Children, especially children of the covenant, are blessings, not burdens.
2. Their interest in their neighbours: *Let him be acceptable to his brethren.* Note, It is a very desirable thing to have the love and good-will of those we live among: it is what we should pray to God for, who has all hearts in his hand; and what we should endeavour to gain by meekness and humility, and a readiness, as we have ability and opportunity, to do good to all men.
3. The richness of their land.
1. Above ground: *Let him dip his foot in oil,* that is, "Let him have such plenty of it in his lot that he may not only anoint his head with it, but, if he please, wash his feet in it," which was not commonly done; yet we find our blessed Saviour so acceptable to his brethren that his feet were anointed with the most precious ointment, [[Luke 7#46]].
2. Under ground: *Thy shoes shall be iron and brass,* that is, "Thou shalt have great plenty of these metals (mines of them) in thy own ground, which by an uncommon blessing shall have both its surface and its bowels rich:" or, if they had them not as the productions of their own country, they should have them imported from abroad; for the lot of this tribe lay on the sea-coast. The Chaldee paraphrasts understand this figuratively: "Thou shalt be strong and bright, as iron and brass."
4. The continuance of their strength and vigour: *As thy days, so shall thy strength be.* Many paraphrase it thus, "The strength of thy old age shall be like that of thy youth; thou shalt not feel a decay, nor be the worse for the wearing, but shalt renew thy youth; as if not thy shoes only, but thy bones, were iron and brass." The day is often in scripture put for the events of the day; and, taking it so here, it is a promise that God would graciously support them under their trials and troubles, whatever they were. And so it is a promise sure to all the spiritual seed of Abraham, that God will wisely proportion their graces and comforts to the services and sufferings he calls them out to. Have they work appointed them? They shall have strength to do it. Have they burdens appointed them? They shall have strength to bear them; and never be *tempted above that they are able.* Faithful is he that has thus promised, and hath caused us to hope in this promise.
Passage: 26 *There is* none like unto the God of Jeshurun, *who* rideth upon the heaven in thy help, and in his excellency on the sky.   27 The eternal God *is thy* refuge, and underneath *are* the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy *them.*   28 Israel then shall dwell in safety alone: the fountain of Jacob *shall be* upon a land of corn and wine; also his heavens shall drop down dew.   29 Happy *art* thou, O Israel: who *is* like unto thee, O people saved by the Lord, the shield of thy help, and who *is* the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.
These are the last words of all that ever Moses, that great writer, that great dictator, either wrote himself or had written from his dictation; they are therefore very remarkable, and no doubt we shall find them very improving. Moses, the man of God (who had as much reason as ever any mere man had to know both), with his last breath magnifies both the God of Israel and the Israel of God. They are both incomparable in his eye; and we are sure that in this his judgment of both his eye did not wax dim.
1. No God like the God of Israel. None of the gods of the nations were capable of doing that for their worshippers which Jehovah did for his: *There is none like unto the God of Jeshurun,* [[Deuteronomy 33#26]]. Note, When we are expecting that God should bless us in doing well for us we must bless him by speaking well of him: and one of the most solemn ways of praising God is by acknowledging that there is none like him. Now,
1. This was the honour of Israel. Every nation boasted of its god; but none had such a God to boast of as Israel had.
2. It was their happiness that they were taken into covenant with such a God. Two things he takes notice of as proofs of the incontestable pre-eminence of the God of Jeshurun above all other gods:
1. His sovereign power and authority: *He rides upon the heavens,* and with the greatest state and magnificence on the skies. Riding on the heavens denotes his greatness and glory, in which he manifests himself to the upper world, and the use he makes of the influences of heaven, and the productions of the clouds, in bringing to pass his own counsels in this lower world: he manages and directs them as a man does the horse he rides on. When he has any thing to do for his people he *rides upon the heavens* to do it; for he does it swiftly and strongly: no enemy can either anticipate or obstruct the progress of him that rides on the heavens.
2. His boundless eternity; he is the eternal God, and his arms are *everlasting,* [[Deuteronomy 33#27]]. The gods of the heathen were but lately invented, and would shortly perish; but the God of Jeshurun is eternal: he was before all worlds, and will be when time and days shall be no more. See [[Habakkuk 1#12]].
2. No people like the Israel of God. Having pronounced each tribe happy, in the close he pronounces all together very happy, so happy in all respects that there was no nation under the sun comparable to them ([[Deuteronomy 33#29]]): *Happy art thou, O Israel,* a people whose God is the Lord, on that account truly happy, and *none like unto thee.* If Israel honour God as a non-such God, he will favour them so as to make them a non-such people, the envy of all their neighbours and the joy of all their well-wishers. *Who is like unto thee, O people? Behold, thou art fair, my love,* says Christ of his spouse. To which she presently returns, *Behold thou art fair, my beloved. What one nation* (no, not all the nations together) is *like thy people Israel?* [[2 Samuel 7#23]]. What is here said of the church of Israel and the honours and privileges of it is certainly to be applied to *the church of the first-born,* that are written in heaven. The Christian church is the Israel of God, as the apostle calls it ([[Galatians 6#16]]), on which there shall be peace, and which is dignified above all societies in the world, as Israel was.
1. Never were people so well seated and sheltered ([[Deuteronomy 33#27]]): *The eternal God is thy refuge.* Or, as the word signifies, "thy *habitation,* or *mansion-house,* in which thou art safe, and easy, and at rest, as a man in his own house." Every Israelite indeed is at home in God; the soul returns to him, and reposes in him as its resting-place ([[Psalms 116#7]]), its hiding-place, [[Psalms 32#7]]. And those that make him their habitation shall have all the comforts and benefits of a habitation in him, [[Psalms 91#1]]. Moses had an eye to God as the habitation of Israel when they were wandering in the wilderness ([[Psalms 90#1]]): *Lord, thou hast been our dwelling-place in all generations.* And now that they were going to settle in Canaan they must not change their habitation; still they will need, and still they shall have, the eternal God for their dwelling-place; without him Canaan itself would be a wilderness, and a land of darkness.
2. Never were people so well supported and borne up: *Underneath are the everlasting arms;* that is, the almighty power of God is engaged for the protection and consolation of all that trust in him, in their greatest straits and distresses, and under the heaviest burdens. The everlasting arms shall support,
1. The interests of the church in general, that they shall not sink, or be run down; underneath the church is that rock of ages on which it is built, and against which the gates of hell shall never prevail, [[Matthew 16#18]].
2. The spirits or particular believers, so that, though they may be oppressed, they shall not be overwhelmed by any trouble. How low soever the people of God are at any time brought, everlasting arms are underneath them to keep the spirit from sinking, from fainting, and the faith from failing, even when they are pressed above measure. The everlasting covenant, and the everlasting consolations that flow from it, are indeed everlasting arms, with which believers have been wonderfully sustained, and kept cheerful in the worst of times; divine grace is sufficient for them, [[2 Corinthians 12#9]].
3. Never were people so well commanded and led on to battle: "*He shall thrust out the enemy from before thee* by his almighty power, which will make room for thee; and by a commission which will bear thee out he shall say, *Destroy them.*" They were now entering upon a land that was in the full possession of a strong and formidable people, and who, being its first planters, looked upon themselves as its rightful owners; how shall Israel justify, and how shall they accomplish, the expulsion of them?
1. God will give them a commission to destroy the Canaanites, and that will justify them, and bear them out in it, against all the world. He that is sovereign Lord of all lives and all lands not only allowed and permitted, but expressly commanded and appointed the children of Israel both to take possession of the land of Canaan and to put the sword to the people of Canaan, which, being thus authorized, they might not only lawfully but honourably do, without incurring the least stain or imputation of theft by the one or murder by the other.
2. God will give them power and ability to destroy them; nay, he will in effect do it to their hands: he will *thrust out the enemy from before them;* for the very fear of Israel shall put them to flight. God *drive out the heathen to plant his people,* [[Psalms 44#2]]. Thus believers are more than conquerors over their spiritual enemies, through Christ that loved them. The captain of our salvation *thrust out the enemy from before us* when he overcame the world and spoiled principalities and powers on the cross; and the word of command to us is, "*Destroy them;* pursue the victory, and you shall divide the spoil."
4. Never were people so well secured and protected ([[Deuteronomy 33#28]]): *Israel shall then dwell in safety alone.* Those that dwell in God, and make his name their strong tower, *dwell in safety;* the *place of their defence is the munitions of rocks,*[[Isaiah 33#16]]. They shall dwell in safety alone.
1. Though alone. Though they contract no alliances with their neighbours, nor have any reason to expect help or succour from any of them, yet they shall dwell in safety; they shall really be safe, and they shall think themselves so.
2. Because alone. They shall dwell in safety as long as they continue pure, and unmixed with the heathen, a singular and peculiar people. Their distinction from other nations, though it made them *like a speckled bird* ([[Jeremiah 12#9]]), and exposed them to the ill-will of those about them, yet was really their preservation from the mischief their neighbours wished them, as it kept them under the divine protection. All that keep close to God shall be kept safely by him. It is promised that in the kingdom of Christ *Israel shall dwell safely,* [[Jeremiah 23#6]].
5. Never were people so well provided for: *The fountain of Jacob* (that is, the present generation of that people, which is as the fountain to all the streams that shall hereafter descend and be derived from it) shall now presently be fixed upon a good land. *The eye of Jacob* (so it might be read, for the same word signifies a fountain and an eye) *is upon the land of corn and wine,* that is, where they now lay encamped they had Canaan in their eye, it was just before their faces, on the other side the river, and they would have it in their hands and under their feet quickly. This land upon which they had set their eye was blessed both with the fatness of the earth and the dew of heaven; it was a *land of corn and wine,* substantial and useful productions: also his heavens (as if the heavens were particularly designed to be blessings to that land) *shall drop down dew,* without which, though the soil were ever so good, the corn and wine would soon fail. Every Israelite indeed has his eye, the eye of faith, upon the better country, the heavenly Canaan, which is richly replenished with better things than corn and wine.
6. Never were people so well helped. If they were in any strait, God himself rode upon the heavens for *their help,* [[Deuteronomy 33#26]]. And they were *a people saved by the Lord,*[[Deuteronomy 33#29]]. If they were in danger of any harm, or in want of any good, they had an eternal God to go to, an almighty power to trust to; nothing could hurt those whom God helped, nor was it possible that the people should perish which *was saved by the Lord.* Those that are added to the gospel Israel are *such as shall be saved,* [[Acts 2#47]].
7. Never were people so well armed. God himself was the shield of their help by whom they were armed defensively, and sufficiently guarded against all assailants: and he was the *sword of their excellency,* by whom they were armed offensively, and made both formidable and successful in all their wars. God is called the *sword of their excellency* because, in fighting for them, he made them to excel other people, or because in all he did for them he had an eye to his sanctuary among them, which is called the *excellency of Jacob,*[[Psalms 47#4]]; [[Ezekiel 24#21]]; [[]]. Those in whose hearts is the excellency of holiness have God himself for their shield and sword-- are defended by the whole armour of God; his word is their sword, and faith in it is their shield, [[Ephesians 6#16..17]].
8. Never were people so well assured of victory over their enemies: *They shall be found liars unto thee;* That is, "shall be forced to submit to thee sorely against their will, so that it will be but a counterfeit submission; yet the point shall be gained, for thou shalt *tread upon their necks*" (so the
70.), which we find done, [[Joshua 10#24]]. "Thou shalt tread down their strong-holds, be they ever so high, and trample upon their palaces and temples, though esteemed ever so sacred. *If thy enemies be found liars to thee*" (so some read it), "*thou shalt tread upon their high places;* if they will not be held by the bonds of leagues and treaties, they shall be broken by the force of war." Thus shall the God of peace tread Satan under the feet of all believers, and shall *do it shortly,* [[Romans 16#20]].
Now lay all this together, and then you will say, *Happy art thou, O Israel! Who is like unto thee, O people!* Thrice happy the people whose God is the Lord.

61
Matthew Henry Commentary/xlm/Deuteronomy/Chapter XXXIV.md
View File

@ -1,61 +0,0 @@
Having read how Moses finished his testimony, we are told here how he immediately after finished his life. This chapter could not be written by Moses himself, but was added by Joshua or Eleazar, or, as bishop Patrick conjectures, by Samuel, who was a prophet, and wrote by divine authority what he found in the records of Joshua, and his successors the judges. We have had an account of his dying words, here we have an account of his dying work, and that is work we must all do shortly, and it had need be well done. Here is,
1. The view Moses had of the land of Canaan just before he died, [[Deuteronomy 34#1,4]].
2. His death and burial, [[Deuteronomy 34#5..6]].
3. His age, [[Deuteronomy 34#7]].
4. Israel's mourning for him, [[Deuteronomy 34#8]].
5. His successor, [[Deuteronomy 34#9]].
6. His character, [[Deuteronomy 34#10,12]], &c.
## Moses on Mount Pisgah. (b. c. 1451.)
Passage: 1 And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that *is* over against Jericho. And the Lord showed him all the land of Gilead, unto Dan,   2 And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea,   3 And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar.   4 And the Lord said unto him, This *is* the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see *it* with thine eyes, but thou shalt not go over thither.
Here is,
1. Moses climbing upwards towards heaven, as high as the top of Pisgah, there to die; for that was the place appointed, [[Deuteronomy 32#49..50]]. Israel lay encamped upon the flat grounds in the plains of Moab, and thence he went up, according to order, to the mountain of Nebo, to the highest point or ridge of that mountain, which was called *Pisgah,* [[Deuteronomy 34#1]]. Pisgah is an appellative name for all such eminences. It should seem, Moses went up alone to the top of Pisgah, *alone without help*-- a sign that his natural force was not abated when on the last day of his life he could walk up to the top of a high hill without such supporters as once he had when his hands were heavy ([[Exodus 17#12]]), *alone without company.* When he had made an end of blessing Israel, we may suppose, he solemnly took leave of Joshua, and Eleazar, and the rest of his friends, who probably brought him to the foot of the hill; but then he gave them such a charge as Abraham gave to his servants at the foot of another hill: *Tarry you here while I go yonder and die:* they must not see him die, because they must not know of his sepulchre. But, whether this were so or not, he went up to the top of Pisgah,
1. To show that he was willing to die. When he knew the place of his death, he was so far from avoiding it that he cheerfully mounted a steep hill to come at it. Note, Those that through grace are well acquainted with another world, and have been much conversant with it, need not be afraid to leave this.
2. To show that he looked upon death as his ascension. The soul of a man, of a good man, when it leaves the body, *goes upwards* ([[Ecclesiastes 3#21]]), in conformity to which motion of the soul, the body of Moses shall go along with it as far upwards as its earth will carry it. When God's servants are sent for out of the world, the summons runs thus, *Go up and die.*
2. Moses looking downward again towards this earth, to see the earthly Canaan into which he must never enter, but therein by faith looking forwards to the heavenly Canaan into which he should now immediately enter. God had threatened that he should not come into the possession of Canaan, and the threatening is fulfilled. But he had also promised that he should have a prospect of it, and the promise is here performed: *The Lord showed him* all that good land, [[Deuteronomy 34#1]].
1. If he went up alone to the top of Pisgah, yet he *was not alone, for the Father was with him,* [[John 16#32]]. If a man has any friends, he will have them about him when he lies a dying. But if, either through God's providence or their unkindness, it should so happen that we should then be alone, we need *fear no evil* if the great and good Shepherd be with us, [[Psalms 23#4]].
2. Though his sight was very good, and he had all the advantage of high ground that he could desire for the prospect, yet he could not have seen what he now saw, all Canaan from end to end (reckoned about fifty or sixty miles), if his sight had not been miraculously assisted and enlarged, and therefore it is said, *The Lord showed it to him.* Note, All the pleasant prospects we have of the better country we are beholden to the grace of God for; it is he that gives the *spirit of wisdom* as well as the *spirit of revelation,* the eye as well as the object. This sight which God here gave Moses of Canaan, probably, the devil designed to mimic, and pretended to out-do, when in an airy phantom he showed to our Saviour, whom he had placed like Moses upon an *exceedingly high mountain,* all the kingdoms of the world and the glory of them, not gradually, as here, first one country and then another, but all in a moment of time.
3. He saw it at a distance. Such a sight the Old-Testament saints had of the kingdom of the Messiah; they *saw it afar off.* Thus Abraham, long before this, saw Christ's day; and, being fully persuaded of it, embraced it in the promise, leaving others to embrace it in the performance, [[Hebrews 11#13]]. Such a sight believers now have, through grace, of the bliss and glory of their future state. The word and ordinances are to them what Mount Pisgah was to Moses; from them they have comfortable prospects of the glory to be revealed, and rejoice in hope of it.
4. He saw it, but must never enjoy it. As God sometimes takes his people away from the evil to come, so at other times he takes them away from the good to come, that is, the good which shall be enjoyed by the church in the present world. Glorious things are spoken of the kingdom of Christ in the latter days, its advancement, enlargement, and flourishing state; we foresee it, but we are not likely to live to see it. Those that shall come after us, we hope will enter that promised land, which is a comfort to us when we find our own carcases falling in this wilderness. See [[2 Kings 7#2]].
5. He saw all this just before his death. Sometimes God reserves the brightest discoveries of his grace to his people to be the support of their dying moments. Canaan was *Immanuel's land* ([[Isaiah 8#8]]), so that in viewing it he had a view of the blessings we enjoy by Christ. It was a type of heaven ([[Hebrews 11#16]]), which faith is the substance and evidence of. Note, Those may leave this world with a great deal of cheerfulness that die in the faith of Christ, and in the hope of heaven, and with Canaan in their eye. Having thus seen the salvation of God, we may well say, *Lord, now let thou thy servant depart in peace.*
## The Death of Moses. (b. c. 1451.)
Passage: 5 So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord.   6 And he buried him in a valley in the land of Moab, over against Beth-peor: but no man knoweth of his sepulchre unto this day.   7 And Moses *was* a hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.   8 And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping *and* mourning for Moses were ended.
Here is,
1. The death of Moses ([[Deuteronomy 34#5]]): *Moses the servant of the Lord died.* God told him he must not go over Jordan, and, though at first he prayed earnestly for the reversing of the sentence yet God's answer to his prayer sufficed him, and now he *spoke no more of that matter,* [[Deuteronomy 3#26]]. Thus our blessed Saviour prayed that the cup might pass from him, yet, since it might not, he acquiesced with, *Father, thy will be done.* Moses had reason to desire to live a while longer in the world. He was old, it is true, but he had not yet *attained to the years of the life of his fathers;* his father Amram lived to be 137; his grandfather Kohath 133; his great grandfather Levi 137; [[Exodus 6#16,20]]. And why must Moses, whose life was more serviceable than any of theirs, die at 120, especially since he felt not the decays of age, but was as fit for service as ever? Israel could ill spare him at this time; his conduct and his converse with God would be as great a happiness to them in the conquest of Canaan as the courage of Joshua. It bore hard upon Moses himself, when he had gone through all the fatigues of the wilderness, to be prevented from enjoying the pleasures of Canaan; when he had borne the burden and heat of the day, to resign the honour of finishing the work to another, and that not his son, but his servant, who must enter into his labours. We may suppose that this was not pleasant to flesh and blood. But *the man Moses was very meek;* God will have it so, and he cheerfully submits.
1. He is here called *the servant of the Lord,* not only as a good man (all the saints are God's servants), but as a useful man, eminently useful, who had served God's counsels in bringing Israel out of Egypt, and leading them through the wilderness. It was more his honour to be the *servant of the Lord* than to be king in Jeshurun.
2. Yet he dies. Neither his piety nor his usefulness would exempt him from the stroke of death. God's servants must die that they may rest from their labours, receive their recompense, and make room for others. When God's servants are removed, and must serve him no longer on earth, they go to serve him better, to serve him *day and night in his temple.* 3. He dies in the land of Moab, short of Canaan, while as yet he and his people were in an unsettled condition and had not entered into their rest. In the heavenly Canaan there will be no more death.
4. He dies *according to the word of the Lord. At the mouth of the Lord;* so the word is. The Jews say, "with a kiss from the mouth of God." No doubt, he died very easily (it was an ***euthanasia***-- *a delightful death*), there were no bands in his death; and he had in his death a most pleasing taste of the love of God to him: but that he *died at the mouth of the Lord* means no more but that he died in compliance with the will of God. Note, The servants of the Lord, when they have done all their other work, must die at last, in obedience to their Master, and be freely willing to go home whenever he sends for them, [[Acts 21#13]].
2. His burial, [[Deuteronomy 34#6]]. It is a groundless conceit of some of the Jews that Moses was translated to heaven as Elijah was, for it is expressly said that he *died and was buried;* yet probably he was raised to meet Elias, to grace the solemnity of Christ's transfiguration.
1. God himself buried him, namely, by the ministry of angels, which made this funeral, though very private, yet very magnificent. Note, God takes care of the dead bodies of his servants; as their death is precious, so is their dust, not a grain of it shall be lost, but the covenant with it shall be remembered. When Moses was dead, God buried him; when Christ was dead, God raised him, for the law of Moses was to have an end, but not the gospel of Christ. Believers are dead to the law that they might be married to another, even *to him who is raised from the dead,* [[Romans 7#4]]. It should seem Michael, that is, Christ (as some think), had the burying of Moses, for by him the Mosaical ordinances were abolished and taken out of the way, *nailed to his cross,* and buried in his grave, [[Colossians 2#14]].
2. He was buried in a valley *over against Beth-peor.* How easily could the angels that buried him have conveyed him over Jordan and buried him with the patriarchs in the cave of Machpelah! But we must learn not be over-solicitous about the place of our burial. If the soul be at rest with God, the matter is not great where the body rests. One of the Chaldee paraphrasts says, "He was buried over against Beth-peor, that, whenever Baal-peor boasted of the Israelites being joined to him, the grave of Moses over against his temple might be a check to him."
3. The particular place was not known, lest the children of Israel, who were so very prone to idolatry, should have enshrined and worshipped the dead body of Moses, that great founder and benefactor of their nation. It is true that we read not, among all the instances of their idolatry, that they worshipped relics, the reason of which perhaps was because they were thus prevented from worshipping Moses, and so could not for shame worship any other. Some of the Jewish writers say that the body of Moses was concealed, that necromancers, who enquired of the dead, might not disquiet him, as the witch of Endor did Samuel, to *bring him up.* God would not have the name and memory of his servant Moses thus abused. Many think this was the contest between Michael and the devil about the body of Moses, mentioned [[Jude 9]]. The devil would make the place known that it might be a snare to the people, and Michael would not let him. Those therefore who are for giving divine honours to the relics of departed saints side with the devil against Michael our prince.
3. His age, [[Deuteronomy 34#7]]. His life was prolonged,
1. To old age. He was 120 years old, which, though far short of the years of the patriarchs, yet much exceeded the years of most of his contemporaries, for the ordinary age of man had been lately reduced to seventy, [[Psalms 90#10]]. The years of the life of Moses were three forties. The first forty he lived a courtier, at ease and in honour in Pharaoh's court; the second forty he lived a poor desolate shepherd in Midian; the third forty he lived a king in Jeshurun, in honour and power, but encumbered with a great deal of care and toil: so changeable is the world we live in, and alloyed with such mixtures; but the world before us is unmixed and unchangeable.
2. To a good old age: *His eye was not dim* (as Isaac's, [[Genesis 27#1]], and Jacob's, [[Genesis 48#10]]), *nor was his natural force abated;* there was no decay either of the strength of his body or of the vigour and activity of his mind, but he could still speak, and write, and walk as well as ever. His understanding was as clear, and his memory as strong, as ever. "His visage was not wrinkled," say some of the Jewish writers; "he had lost never a tooth," say others; and many of them expound it of the shining of his face ([[Exodus 34#30]]), that that continued to the last. This was the general reward of his services; and it was in particular the effect of his extraordinary meekness, for that is a grace which is, as much as any other, *health to the navel and marrow to the bones.* Of the moral law which was given by Moses, though the condemning power be vacated to true believers, yet the commands are still binding, and will be to the end of the world; the eye of them is not waxen dim, for they shall discern the thoughts and intents of the heart, nor is their natural force or obligation abated but still we are *under the law to Christ.*
4. The solemn mourning that there was for him, [[Deuteronomy 34#8]]. It is a debt owing to the surviving honour of deceased worthies to follow them with our tears, as those who loved and valued them, are sensible of our loss of them, and are truly humbled for those sins which have provoked God to deprive us of them; for penitential tears very fitly mix with these. Observe,
1. Who the mourners were: *The children of Israel.* They all conformed to the ceremony, whatever it was, though some of them perhaps, who were ill-affected to his government, were but mock-mourners; yet we may suppose there were those among them who had formerly quarrelled with him and his government, and perhaps had been of those who spoke of stoning him, who now were sensible of their loss, and heartily lamented him when he was removed from them, though they knew not how to value him when he was with them. Thus those who had murmured were made to learn doctrine, [[Isaiah 29#24]]. Note, The loss of good men, especially good governors, is to be much lamented and laid to heart: those are stupid who do not consider it.
2. How long they mourned: *Thirty days.* So long the formality lasted, and we may suppose there were some in whom the mourning continued much longer. Yet the *ending of the days of weeping and mourning* for Moses is an intimation that, how great soever our losses have been, we must not abandon ourselves to perpetual grief; we must suffer the wound at least to heal up in time. If we hope to go to heaven rejoicing, why should we resolve to go to the grave mourning? The ceremonial law of Moses is dead and buried in the grave of Christ; but the Jews have not yet ended the days of their mourning for it.
## The Character of Moses. (b. c. 1451.)
Passage: 9 And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the Lord commanded Moses.   10 And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face,   11 In all the signs and the wonders, which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land,   12 And in all that mighty hand, and in all the great terror which Moses showed in the sight of all Israel.
We have here a very honourable encomium passed both on Moses and Joshua; each has his praise, and should have. It is ungrateful so to magnify our living friends as to forget the merits of those that are gone, to whose memories there is a debt of honour due: all the respect must not be paid to the rising sun; and, on the other hand, it is unjust so to cry up the merits of those that are gone as to despise the benefit we have in those that survive and succeed them. Let God be glorified in both, as here.
1. Joshua is praised as a man admirably qualified for the work to which he was called, [[Deuteronomy 34#9]]. Moses brought Israel to the borders of Canaan and then died and left them, to signify that *the law made nothing perfect,* [[Hebrews 7#19]]. It brings men into a wilderness of conviction, but not into the Canaan of rest and settled peace. It is an honour reserved for Joshua (our Lord Jesus, of whom Joshua was a type) to do that for us which *the law could not do, in that it was weak through the flesh,* [[Romans 8#3]]. Through him we enter into rest, the spiritual rest of conscience and eternal rest in heaven. Three things concurred to clear Joshua's call to this great undertaking:--
1. God fitted him for it: *He was full of the spirit of wisdom;* and so he had need who had such a peevish people to rule, and such a politic people to conquer. Conduct is as requisite in a general as courage. Herein Joshua was a type of Christ, in whom are hidden the treasures of wisdom.
2. Moses, by the divine appointment, had ordained him to it: *He had laid his hands upon him,* so substituting him to be his successor, and praying to God to qualify him for the service to which he had called him; and this comes in as a reason why God gave him a more than ordinary *spirit of wisdom,* because his designation to the government was God's own act (those whom God employs he will in some measure make fit for the employment) and because this was the thing that Moses had asked of God for him when he laid his hands on him. When the bodily presence of Christ withdrew from his church, he prayed the Father to send another Comforter, and obtained what he prayed for.
3. The people cheerfully owned him and submitted to him. Note, An interest in the affections of people is a great advantage, and a great encouragement to those that are called to public trusts of what kind soever. It was also a great mercy to the people that when Moses was dead they were not as sheep having no shepherd, but had one ready among them in whom they did unanimously, and might with the highest satisfaction, acquiesce.
2. Moses is praised ([[Deuteronomy 34#10,12]]), and with good reason.
1. He was indeed a very great man, especially upon two accounts:--
1. His intimacy with the God of nature: *God knew him face to face,* and so he knew God. See [[Numbers 12#8]]. He saw more of the glory of God than any (at least of the Old-Testament saints) ever did. He had more free and frequent access to God, and was spoken to not in dreams, and visions, and slumberings on the bed, but when he was awake and standing before the cherubim. Other prophets, when God appeared and spoke to them, were struck with terror ([[Daniel 10#7]]), but Moses, whenever he received a divine revelation, preserved his tranquillity.
2. His interest and power in the kingdom of nature. The miracles of judgment he wrought in Egypt before Pharaoh, and the miracles of mercy he wrought in the wilderness before Israel, served to demonstrate that he was a particular favourite of Heaven, and had an extra-ordinary commission to act as he did on this earth. Never was there any man whom Israel had more reason to love, or whom the enemies of Israel had more reason to fear. Observe, The historian calls the miracles Moses wrought *signs and wonders,* done with *a mighty hand and great terror,* which may refer to the terrors of Mount Sinai, by which God fully ratified Moses's commission and demonstrated it beyond exception to be divine, and this *in the sight of all Israel.*
2. He was greater than any other of the prophets of the Old Testament. Though they were men of great interest in heaven and great influence upon earth, yet they were none of them to be compared with this great man; none of them either so evidenced or executed a commission from heaven as Moses did. This encomium of Moses seems to have been written long after his death, yet then there had not arisen any prophet *like unto Moses,* nor did there arise any such between that period and the *sealing up of the vision and prophecy* by Moses God gave the law, and moulded and formed the Jewish church; by the other prophets he only sent particular reproofs, directions, and predictions. The last of the prophets concludes with a charge *to remember the law of Moses,* [[Malachi 4#4]]. Christ himself often appealed to the writings of Moses, and vouched him for a witness, as one that *saw his day* at a distance *and spoke of him.* But, as far as the other prophets came short of him, our Lord Jesus went beyond him. His doctrine was more excellent, his miracles were more illustrious, and his communion with his Father was more intimate, for he *had lain in his bosom from eternity,* and by him God does now in these last days speak to us. Moses was faithful as a servant, but Christ as a Son. The history of Moses leaves him buried in the plains of Moab, and concludes with the period of his government; but the history of our Saviour leaves him sitting *at the right hand of the Majesty on high,* and we are assured that *of the increase of his government and peace there shall be no end.* The apostle, in his epistle to the Hebrews, largely proves the pre-eminence of Christ above Moses, as a good reason why we that are Christians should be obedient, faithful, and constant, to that holy religion which we make profession of. God, by his grace, make us all so!

13
Matthew Henry Commentary/xlm/Deuteronomy/Introduction.md
View File

@ -1,13 +0,0 @@
**AN**
## W I T H   P R A C T I C A L   O B S E R V A T I O N S,
This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, *The Lord spoke unto Moses, saying.* But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copious reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice *out of the tabernacle of the congregation*, [[Leviticus 1#1]]. The Greek interpreters call it *Deuteronomy,* which signifies the *second law,* or a *second edition of the law,* not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now,
1. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were *counted as a strange thing!* [[Hosea 8#12]].
2. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it.
3. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. *Precept must be upon precept, and line upon line,* [[Isaiah 28#10]]. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. *To write the same things* (says Paul, [[Philippians 3#1]]) *to me indeed is not grievous, but for you it is safe.* What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable:-- 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, [[Deuteronomy 17#1,19#21]] 2. It was to be written upon great stones plastered, at their passing over Jordan, [[Deuteronomy 27#2..3]].
3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, [[Deuteronomy 31#9,13]], &c. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that *makes the comers thereunto perfect.*
This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced ([[Deuteronomy 27#1,28#68]]) with promises and threatenings, blessings and curses, formed into a covenant, [[Deuteronomy 29#1,30#20]] Care is taken to perpetuate the remembrance of these things among them ([[Deuteronomy 31#1,29]]), particularly by a song ([[Deuteronomy 32#1,52]]), and so Moses concludes with a blessing, [[Deuteronomy 33#1,29]]. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare [[Deuteronomy 1#3]]; [[Joshua 4#19]], the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, *It is written,* he fetched all his quotations out of this book, [[Matthew 4#4]]; [[Matthew 4#7]]; [[Matthew 4#10]].

54
Matthew Henry Commentary/xlm/Exodus/Chapter I.md
View File

@ -1,54 +0,0 @@
We have here,
1. God's kindness to Israel, in multiplying them exceedingly, ([[Exodus 1#1,7]]).
2. The Egyptians' wickedness to them,
1. Oppressing and enslaving them, ([[Exodus 1#8,14]]).
2. Murdering their children, ([[Exodus 1#15,22]]). Thus whom the court of heaven blessed the country of Egypt cursed, and for that reason.
## The Israelites Oppressed in Egypt. (b. c. 1588.)
Passage: 1 Now these *are* the names of the children of Israel, which came into Egypt; every man and his household came with Jacob.   2 Reuben, Simeon, Levi, and Judah,   3 Issachar, Zebulun, and Benjamin,   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 abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.
In these verses we have,
1. A recital of the names of the *twelve patriarchs,* as they are called, [[Acts 7#8]]. Their names are often repeated in scripture, that they may not sound uncouth to us, as other hard names, but that, by their occurring so frequently, they may become familiar to us; and to show how precious God's spiritual Israel are to him, and how much he delights in them.
2. The account which was kept of the number of Jacob's family, when they went down into Egypt; they were in all *seventy souls* ([[Exodus 1#5]]). according to the computation we had, [[Genesis 46#27]]. This was just the number of the nations by which the earth was peopled, according to the account given, [[Genesis 10#1,32]] *For when the Most High separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel,* as Moses observes, [[Deuteronomy 32#8]]. Notice is here taken of this that their increase in Egypt might appear the more wonderful. Note, It is good for those whose latter end greatly increases often to remember how small their beginning was, [[Job 8#7]].
3. The death of Joseph, [[Exodus 1#6]]. *All that generation* by degrees wore off. Perhaps all Jacob's sons died much about the same time; for there was not more than seven years' difference in age between the eldest and the youngest of them, except Benjamin; and, when death comes into a family, sometimes it makes a full end in a little time. When Joseph, the stay of the family, died, the rest went off apace. Note, We must look upon ourselves and our brethren, and all we converse with, as dying and hastening out of the world. This generation passeth away, as that did which went before.
4. The strange increase of Israel in Egypt, [[Exodus 1#7]]. Here are four words used to express it: They *were fruitful,* and *increased abundantly,* like fishes or insects, so that they *multiplied;* and, being generally healthful and strong, they *waxed exceedingly mighty,* so that they began almost to outnumber the natives, for the land was in all places filled with them, at least Goshen, their own allotment. Observe,
1. Though, no doubt, they increased considerably before, yet, it should seem, it was not till after the death of Joseph that it began to be taken notice of as extraordinary. Thus, when they lost the benefit of his protection, God made their numbers their defence, and they became better able than they had been to shift for themselves. If God continue our friends and relations to us while we most need them, and remove them when they can be better spared, let us own that he is wise, and not complain that he is hard upon us. After the death of Christ, our Joseph, his gospel Israel began most remarkably to increase: and his death had an influence upon it; it was like the sowing of a corn of wheat, which, if it die, bringeth forth much fruit, [[John 12#24]].
2. This wonderful increase was the fulfillment of the promise long before made unto the fathers. From the call of Abraham, when God first told him he would make of him a great nation, to the deliverance of his seed out of Egypt, it was 430 years, during the first 215 of which they were increased but to seventy, but, in the latter half, those seventy multiplied to 600,000 fighting men. Note,
1. Sometimes God's providences may seem for a great while to thwart his promises, and to go counter to them, that his people's faith may be tried, and his own power the more magnified.
2. Though the performance of God's promises is sometimes slow, yet it is always sure; *at the end it shall speak, and not lie,* [[Habakkuk 2#3]].
Passage: 8 Now there arose up a new king over Egypt, which knew not Joseph.   9 And he said unto his people, Behold, the people of the children of Israel *are* more and mightier than we:   10 Come on, let us deal wisely 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, and *so* get them up out of the land.   11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.   12 But the more they afflicted them, the more they multiplied and grew. And they were grieved 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 manner of service in the field: all their service, wherein they made them serve, *was* with rigour.
The land of Egypt here, at length, becomes to Israel a house of bondage, though hitherto it had been a happy shelter and settlement for them. Note, The place of our satisfaction may soon become the place of our affliction, and that may prove the greatest cross to us of which we said, *This same shall comfort us.* Those may prove our sworn enemies whose parents were our faithful friends; nay, the same persons that loved us may possibly turn to hate us: therefore cease from man, and say not concerning any place on this side heaven, *This is my rest for ever.* Observe here,
1. The obligations they lay under to Israel upon Joseph's account were forgotten: *There arose a new king,* after several successions in Joseph's time, *who knew not Joseph,* [[Exodus 1#8]]. All that knew him loved him, and were kind to his relations for his sake; but when he was dead he was soon forgotten, and the remembrance of the good offices he had done was either not retained or not regarded, nor had it any influence upon their councils. Note, the best and the most useful and acceptable services done to men are seldom remembered, so as to be recompensed to those that did them, in the notice taken either of their memory, or of their posterity, after their death, [[Ecclesiastes 9#5]]; [[Ecclesiastes 9#15]]. Therefore our great care should be to serve God, and please him, who is not unrighteous, whatever men are, to forget our work and labour of love, [[Hebrews 6#10]]. If we work for men only, our works, at furthest, will die with us; if for God, they will follow us, [[Revelation 14#13]]. This king of Egypt knew not Joseph; and after him arose one that had the impudence to say, *I know not the Lord,* [[Exodus 5#2]]. Note, Those that are unmindful of their other benefactors, it is to be feared, will forget the supreme benefactor, [[1 John 4#20]].
2. Reasons of state were suggested for their dealing hardly with Israel, [[Exodus 1#9..10]].
1. They are represented as more and mightier than the Egyptians; certainly they were not so, but the king of Egypt, when he resolved to oppress them, would have them thought so, and looked on as a formidable body.
2. Hence it is inferred that if care were not taken to keep them under they would become dangerous to the government, and in time of war would side with their enemies and revolt from their allegiance to the crown of Egypt. Note, It has been the policy of persecutors to represent God's Israel as a dangerous people, *hurtful to kings and provinces,* not fit to be trusted, nay, not fit to be tolerated, that they may have some pretence for the barbarous treatment they design them, [[Ezra 4#12]]; [[Esther 3#8]]. Observe, The thing they feared was lest they should *get them up out of the land,* probably having heard them speak of the promise made to their fathers that they should settle in Canaan. Note, The policies of the church's enemies aim to defeat the promises of the church's God, but in vain; God's counsels shall stand.
3. It is therefore proposed that a course be taken to prevent their increase: *Come on, let us deal wisely with them, lest they multiply.* Note,
1. The growth of Israel is the grief of Egypt, and that against which the powers and policies of hell are levelled.
2. When men deal wickedly, it is common for them to imagine that they deal wisely; but the folly of sin will, at last, be manifested before all men.
3. The method they took to suppress them, and check their growth, [[Exodus 1#11]]; [[Exodus 1#13]]; [[Exodus 1#14]]. The Israelites behaved themselves so peaceably and inoffensively that they could not find any occasion of making war upon them, and weakening them by that means: and therefore,
1. They took care to keep them poor, by charging them with heavy taxes, which, some think, is included in the *burdens* with which they afflicted them.
2. By this means they took an effectual course to make them slaves. The Israelites, it should seem, were much more industrious laborious people than the Egyptians, and therefore Pharaoh took care to find them work, both in building (they built him *treasure-cities*), and in husbandry, even *all manner of service in the field:* and this was exacted from them with the utmost rigour and severity. Here are many expressions used, to affect us with the condition of God's people. They had *taskmasters* set over them, who were directed, not only to burden them, but, as much as might be, *to afflict them with their burdens,* and contrive how to make them grievous. They not only made them serve, which was sufficient for Pharaoh's profit, but they made them *serve with rigour,* so that their lives became bitter to them, intending hereby,
1. To break their spirits, and rob them of every thing in them that was ingenuous and generous.
2. To ruin their health and shorten their days, and so diminish their numbers.
3. To discourage them from marrying, since their children would be born to slavery.
4. To oblige them to desert the Hebrews, and incorporate themselves with the Egyptians. Thus he hoped to cut off the name of Israel, that it might be no more in remembrance. And it is to be feared that the oppression they were under had this bad effect upon them, that it brought over many of them to join with the Egyptians in their idolatrous worship; for we read ([[Joshua 24#14]]) that they served other gods in Egypt; and, though it is not mentioned here in this history, yet we find ([[Ezekiel 20#8]]) that God had threatened to destroy them for it, even while they were in the land of Egypt: however, they were kept a distinct body, unmingled with the Egyptians, and by their other customs separated from them, which was *the Lord's doing, and marvellous.*
4. The wonderful increase of the Israelites, notwithstanding the oppressions they groaned under ([[Exodus 1#12]]): *The more they afflicted them the more they multiplied,* sorely to the grief and vexation of the Egyptians. Note,
1. Times of affliction have often been the church's growing times, *Sub pondere crescit-- Being pressed, it grows.* Christianity spread most when it was persecuted: the blood of the martyrs was the seed of the church.
2. Those that take counsel against the Lord and his Israel do but imagine a vain thing ([[Psalms 2#1]]), and create so much the greater vexation to themselves: hell and earth cannot diminish those whom Heaven will increase.
Passage: 15 And the king of Egypt spake to the Hebrew midwives, of which the name of the one *was* Shiphrah, and the name of the other Puah:   16 And he said, When ye do the office of a midwife to the Hebrew women, and see *them* upon the stools; if it *be* a son, then ye shall kill him: but if it *be* a daughter, then she shall live.   17 But the midwives feared God, and did not as the king of Egypt commanded them, 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 have 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 delivered ere the midwives come in unto them.   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.   22 And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.
The Egyptians' indignation at Israel's increase, notwithstanding the many hardships they put upon them, drove them at length to the most barbarous and inhuman methods of suppressing them, by the murder of their children. It was strange that they did not rather pick quarrels with the grown men, against whom they might perhaps find some occasion: to be thus bloody towards the infants, whom all must own to be innocents, was a sin which they had to cloak for. Note,
1. There is more cruelty in the corrupt heart of man than one would imagine, [[Romans 3#15..16]]. The enmity that is in the seed of the serpent against the seed of the woman divests men of humanity itself, and makes them forget all pity. One would not think it possible that ever men should be so barbarous and blood-thirsty as the persecutors of God's people have been, [[Revelation 17#6]].
2. Even confessed innocence is no defence against the old enmity. What blood so guiltless as that of a child new-born? Yet that is prodigally shed like water, and sucked with delight like milk or honey. Pharaoh and Herod sufficiently proved themselves agents for that *great red dragon, who stood to devour the man-child as soon as it was born,* [[Revelation 12#3..4]]. Pilate delivered Christ to be crucified, after he had confessed that he found no fault in him. It is well for us that, though man can kill the body, this is all he can do. Two bloody edicts are here signed for the destruction of all the male children that were born to the Hebrews.
1. The midwives were commanded to murder them. Observe,
1. The orders given them, [[Exodus 1#15..16]]. It added much to the barbarity of the intended executions that the *midwives* were appointed to be the executioners; for it was to make them, not only bloody, but perfidious, and to oblige them to betray a trust, and to destroy those whom they undertook to save and help. Could he think that their sex would admit such cruelty, and their employment such base treachery? Note, Those who are themselves barbarous think to find, or make, others as barbarous. Pharaoh's project was secretly to engage the midwives to stifle the men-children as soon as they were born, and then to lay it upon the difficulty of the birth, or some mischance common in that case, [[Job 3#11]]. The two midwives he tampered with in order hereunto are here named; and perhaps, at this time, which was above eighty years before their going out of Egypt, those two might suffice for all the Hebrew women, at least so many of them as lay near the court, as it is plain by [[Exodus 2#5..6]], many of them did, and of them he was most jealous. They are called *Hebrew midwives,* probably not because they were themselves Hebrews (for surely Pharaoh could never expect they should be so barbarous to those of their own nation), but because they were generally made use of by the Hebrews; and, being Egyptians, he hoped to prevail with them.
2. Their pious disobedience to this impious command, [[Exodus 1#17]]. *They feared God,* regarded his law, and dreaded his wrath more than Pharaoh's, and therefore saved the men-children alive. Note, If men's commands be any way contrary to the commands of God, we must obey God and not man, [[Acts 4#19]]; [[Acts 5#29]]. No power on earth can warrant us, much less oblige us, to sin against God, our chief Lord. Again, Where the fear of God rules in the heart, it will preserve it from the snare which the inordinate fear of man brings.
3. Their justifying themselves in this disobedience, when they were charged with it as a crime, [[Exodus 1#18]]. They gave a reason for it, which, it seems, God's gracious promise furnished them with-- that they came too late to do it, for generally the children were born before they came, [[Exodus 1#19]]. I see no reason we have to doubt the truth of this; it is plain that the Hebrews were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had very quick and easy labour, and, the mothers and children being both lively, they seldom needed the help of midwives: this these midwives took notice of, and, concluding it to be the finger of God, were thereby emboldened to disobey the king, in favour of those whom Heaven thus favoured, and with this justified themselves before Pharaoh, when he called them to an account for it. Some of the ancient Jews expound it thus, *Ere the midwife comes to them they pray to their Father in heaven, and he answereth them, and they do bring forth.* Note, God is a readier help to his people in distress than any other helpers are, and often anticipates them with the blessings of his goodness; such deliverances lay them under peculiarly strong obligations.
4. The recompence God gave them for their tenderness towards his people: *He dealt well with them,* [[Exodus 1#20]]. Note, God will be behind-hand with none for any kindness done to his people, taking it as done to himself. In particular, *he made them houses* ([[Exodus 1#21]]), built them up into families, blessed their children, and prospered them in all they did. Note, The services done for God's Israel are often repaid in kind. The midwives kept up the Israelites' houses, and, in recompence for it, *God made them houses.* Observe, The recompence has relation to the principle upon which they went: *Because they feared God, he made them houses.* Note, Religion and piety are good friends to outward prosperity: the fear of God in a house will help to build it up and establish it. Dr. Lightfoot's notion of it is, That, for their piety, they were married to Israelites, and Hebrew families were built up by them.
2. When this project did not take effect, Pharaoh gave public orders to all his people to drown all the male children of the Hebrews, [[Exodus 1#22]]. We may suppose it was made highly penal for any to know of the birth of a son to an Israelite, and not to give information to those who were appointed to throw him into the river. Note, The enemies of the church have been restless in their endeavours to *wear out the saints of the Most High,*[[Daniel 7#25]]. But *he that sits in heaven shall laugh at them.* See [[Psalms 2#4]].

94
Matthew Henry Commentary/xlm/Exodus/Chapter II.md
View File

@ -1,94 +0,0 @@
This chapter begins the story of Moses, that man of renown, famed for his intimate acquaintance with Heaven and his eminent usefulness on earth, and the most remarkable type of Christ, as a prophet, saviour, lawgiver, and mediator, in all the Old Testament. The Jews have a book among them of the life of Moses, which tells a great many stories concerning him, which we have reason to think are mere fictions; what he has recorded concerning himself is what we may rely upon, for we know that his record is true; and it is what we may be satisfied with, for it is what Infinite Wisdom thought fit to preserve and transmit to us. In this chapter we have,
1. The perils of his birth and infancy, [[Exodus 2#1,4]].
2. His preservation through those perils, and the preferment of his childhood and youth, [[Exodus 2#5,10]].
3. The pious choice of his riper years, which was to own the people of God.
1. He offered them his service at present, if they would accept it, [[Exodus 2#11,14]].
2. He retired, that he might reserve himself for further service hereafter, [[Exodus 2#15,22]].
4. The dawning of the day of Israel's deliverance, [[Exodus 2#23,25]], &c.
## The Birth of Moses. (b. c. 1571.)
Passage: 1 And there went a man of the house of Levi, and took *to wife* a daughter of Levi.   2 And the woman conceived, and bare a son: and when she saw him that he *was a* goodly *child,* she hid him three months.   3 And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid *it* in the flags by the river's brink.   4 And his sister stood afar off, to wit what would be done to him.
Moses was a Levite, both by father and mother. Jacob left Levi under marks of disgrace ([[Genesis 49#5]]); and yet, soon after, Moses appears a descendant from him, that he might typify Christ, who came in the likeness of sinful flesh and was made a curse for us. This tribe began to be distinguished from the rest by the birth of Moses, as afterwards it became remarkable in many other instances. Observe, concerning this newborn infant,
1. How he was hidden. It seems to have been just at the time of his birth that the cruel law was made for the murder of all the male children of the Hebrews; and many, no doubt, perished by the execution of it. The parents of Moses had Miriam and Aaron, both older than he, born to them before this edict came out, and had nursed them without that peril: but those that begin the world in peace know not what troubles they may meet with before they have got through it. Probably the mother of Moses was full of anxiety in the expectation of his birth, now that this edict was in force, and was ready to say, *Blessed are the barren that never bore,* [[Luke 23#29]]. Better so than bring forth children to the murderer, [[Hosea 9#13]]. Yet this child proves the glory of his father's house. Thus that which is most our fear often proves, in the issue, most our joy. Observe the beauty of providence: just at the time when Pharaoh's cruelty rose to this height the deliverer was born, though he did not appear for many years after. Note, When men are projecting the church's ruin God is preparing for its salvation. Moses, who was afterwards to bring Israel out of this house of bondage, was himself in danger of falling a sacrifice to the fury of the oppressor, God so ordering it that, being afterwards told of this, he might be the more animated with a holy zeal for the deliverance of his brethren out of the hands of such bloody men.
1. His parents observed him to be a *goodly child,* more than ordinarily beautiful; he was *fair to God,* [[Acts 7#20]]. They fancied he had a lustre in his countenance that was something more than human, and was a specimen of the shining of his face afterwards, [[Exodus 34#29]]. Note, God sometimes gives early earnests of his gifts, and manifests himself betimes in those for whom and by whom he designs to do great things. Thus he put an early strength into Samson ([[Judges 13#24..25]]), an early forwardness into Samuel ([[1 Samuel 2#18]]), wrought an early deliverance for David ([[1 Samuel 17#37]]), and began betimes with Timothy, [[1 Timothy 3#15]].
2. Therefore they were the more solicitous for his preservation, because they looked upon this as an indication of some kind purpose of God concerning him, and a happy omen of something great. Note, A lively active faith can take encouragement from the least intimation of the divine favour; a merciful hint of Providence will encourage those whose spirits make diligent search, *Three months* they hid him in some private apartment of their own house, though probably with the hazard of their own lives, had he been discovered. Herein Moses was a type of Christ, who, in his infancy, was forced to abscond, and in Egypt too ([[Matthew 2#13]]), and was wonderfully preserved, when many innocents were butchered. It is said ([[Hebrews 11#23]]) that the parents of Moses *hid him by faith;* some think they had a special revelation to them that the deliverer should spring from their loins; however they had the general promise of Israel's preservation, which they acted faith upon, and in that faith hid their child, not being afraid of the penalty annexed to the king's commandment. Note, Faith in God's promise is so far from superseding that it rather excites and quickens to the use of lawful means for the obtaining of mercy. Duty is ours, events are God's. Again, Faith in God will set us above the ensnaring fear of man.
2. How he was exposed. At three months' end, probably when the searchers came about to look for concealed children, so that they could not hide him any longer (their faith perhaps beginning now to fail), they put him in an ark of bulrushes by the *river's brink* ([[Exodus 2#3]]), and set his little sister at some distance to watch what would become of him, and into whose hands he would fall, [[Exodus 2#4]]. God put it into their hearts to do this, to bring about his own purposes, that Moses might by this means be brought into the hands of Pharaoh's daughter, and that by his deliverance from this imminent danger a specimen might be given of the deliverance of God's church, which now lay thus exposed. Note,
1. God takes special care of the outcasts of Israel ([[Psalms 147#2]]); they are *his* outcasts, [[Isaiah 16#4]]. Moses seemed quite abandoned by his friends; his own mother durst not own him: but now the Lord took him up and protected him, [[Psalms 27#10]].
2. In times of extreme difficulty it is good to venture upon the providence of God. Thus to have exposed their child while they might have preserved it, would have been to tempt Providence; but, when they could not, it was to trust to Providence. "Nothing venture, nothing win." *If I perish, I perish.*
## The Deliverance of Moses. (b. c. 1571.)
Passage: 5 And the daughter of Pharaoh came down to wash *herself* at 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 compassion on him, and said, This *is one* of the Hebrews' children.   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?   8 And Pharaoh's daughter said to her, Go. And the maid went and 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: and she said, Because I drew him out of the water.
Here is,
1. Moses saved from perishing. Come see the place where that great man lay when he was a little child; he lay in a bulrush-basket by the river's side. Had he been left to lie there, he must have perished in a little time with hunger, if he had not been sooner washed into the river or devoured by a crocodile. Had he fallen into any other hands than those he did fall into, either they would not, or durst not, have done otherwise than have thrown him straightway into the river; but Providence brings no less a person thither than Pharaoh's daughter, just at that juncture, guides her to the place where this poor forlorn infant lay, and inclines her heart to pity it, which she dares do when none else durst. Never did poor child cry so seasonably, so happily, as this did: *The babe wept,* which moved the compassion of the princess, as no doubt his beauty did, [[Exodus 2#5..6]]. Note,
1. Those are hard-hearted indeed that have not a tender compassion for helpless infancy. How pathetically does God represent his compassion for the Israelites in general considered in this pitiable state! [[Ezekiel 16#5..6]].
2. It is very commendable in persons of quality to take cognizance of the distresses of the meanest, and to be helpful and charitable to them.
3. God's care of us in our infancy ought to be often made mention of by us to his praise. Though we were not thus exposed (that we were not was God's mercy) yet many were the perils we were surrounded with in our infancy, out of which the Lord delivered us, [[Psalms 22#9..10]].
4. God often raises up friends for his people even among their enemies. Pharaoh cruelly seeks Israel's destruction, but his own daughter charitably compassionates a Hebrew child, and not only so, but, beyond her intention, preserves Israel's deliverer. *O Lord, how wonderful are thy counsels!*
2. Moses well provided with a good nurse, no worse than his own dear mother, [[Exodus 2#7,9]]. Pharaoh's daughter thinks it convenient that he should have a Hebrew nurse (pity that so fair a child should be suckled by a sable Moor), and the sister of Moses, with art and good management, introduces the mother into the place of a nurse, to the great advantage of the child; for mothers are the best nurses, and those who receive the blessings of the breasts with those of the womb are not just if they give them not to those for whose sake they received them: it was also an unspeakable satisfaction to the mother, who received her son as life from the dead, and now could enjoy him without fear. The transport of her joy, upon this happy turn, we may suppose sufficient to betray her to be the true mother (had there been any suspicion of it) to a less discerning eye than that of Solomon, [[1 Kings 3#27]].
3. Moses preferred to be the son of Pharaoh's daughter ([[Exodus 2#10]]), his parents herein perhaps not only yielding to necessity, having nursed him *for her,* but too much pleased with the honour thereby done to their son; for the smiles of the world are stronger temptations than its frowns, and more difficult to resist. The tradition of the Jews is that Pharaoh's daughter had no child of her own, and that she was the only child of her father, so that when he was adopted for her son he stood fair for the crown: however it is certain he stood fair for the best preferments of the court in due time, and in the meantime had the advantage of the best education and improvements of the court, with the help of which, having a great genius, he became master of all the lawful learning of the Egyptians, [[Acts 7#22]]. Note,
1. Providence pleases itself sometimes in raising the poor out of the dust, to set them among princes, [[Psalms 113#7..8]]. Many who, by their birth, seem marked for obscurity and poverty, by surprising events of Providence are brought to sit at the upper end of the world, to make men know that *the heavens do rule.* 2. Those whom God designs for great services he find out ways to qualify and prepare beforehand. Moses, by having his education in a court, is the fitter to be a prince and *king in Jeshurun;* by having his education in a learned court (for such the Egyptian then was) is the fitter to be an historian; and by having his education in the court of Egypt is the fitter to be employed, in the name of God, as an ambassador to that court.
4. Moses named. The Jews tell us that his father, at his circumcision, called him *Joachim,* but Pharaoh's daughter called him *Moses, Drawn out of the water,* so it signifies in the Egyptian language. The calling of the Jewish lawgiver by an Egyptian name is a happy omen to the Gentile world, and gives hopes of that day when it shall be said, *Blessed be Egypt my people,* [[Isaiah 19#25]]. And his tuition at court was an earnest of the performance of that promise, [[Isaiah 49#23]], *Kings shall be thy nursing fathers, and queens thy nursing mothers.*
## Moses Slays an Egyptian; Rebukes a Contentious Hebrew. (b. c. 1533.)
Passage: 11 And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.   12 And he looked this way and that way, and when he saw that *there was* no man, he slew the Egyptian, and hid him in the sand.   13 And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?   14 And he 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 Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.
Moses had now passed the first forty years of his life in the court of Pharaoh, preparing himself for business; and now it was time for him to enter upon action, and,
1. He boldly owns and espouses the cause of God's people: *When Moses was grown he went out unto his brethren, and looked on their burdens,* [[Exodus 2#11]]. The best exposition of these words we have from an inspired pen, [[Hebrews 11#24,26]], where we are told that by this he expressed,
1. His holy contempt of the honours and pleasures of the Egyptian court; he *refused to be called the son of Pharaoh's daughter,* for *he went out.* The temptation was indeed very strong. He had a fair opportunity (as we say) to make his fortune, and to have been serviceable to Israel too, with his interest at court. He was obliged, in gratitude as well as interest, to Pharaoh's daughter, and yet he obtained a glorious victory by faith over his temptation. He reckoned it much more his honour and advantage to be a son of Abraham than to be the son of Pharaoh's daughter.
2. His tender concern for his poor brethren in bondage, with whom (though he might easily have avoided it) he *chose to suffer affliction;* he looked on their burdens as one that not only pitied them, but was resolved to venture with them, and, if occasion were, to venture for them.
2. He gives a specimen of the great things he was afterwards to do for God and his Israel in two little instances, related particularly by Stephen ([[Acts 7#23,53]], &c.) with design to show how their fathers had *always resisted the Holy Ghost* ([[Acts 7#51]]), even in Moses himself, when he first appeared as their deliverer, wilfully shutting their eyes against this day-break of their enlargement. He found himself, no doubt, under a divine direction and impulse in what he did, and that he was in an extraordinary manner called of God to do it. Now observe,
1. Moses was afterwards to be employed in plaguing the Egyptians for the wrongs they had done to God's Israel; and, as a specimen of that, he killed the Egyptian who smote the Hebrew ([[Exodus 2#11..12]]); probably it was one of the Egyptian taskmasters, whom he found abusing his Hebrew slave, a relation (as some think) of Moses, a man of the same tribe. It was by special warrant from Heaven (which makes not a precedent in ordinary cases) that Moses slew the Egyptian, and rescued his oppressed brother. The Jew's tradition is that he did not slay him with any weapon, but, as Peter slew Ananias and Sapphira, with the word of his mouth. His *hiding him in the sand* signified that hereafter Pharaoh and all his Egyptians should, under the control of the rod of Moses, be buried in the sand of the Red Sea. His taking care to execute this justice privately, when no man saw, was a piece of needful prudence and caution, it being but an assay; and perhaps his faith was as yet weak, and what he did was with some hesitation. Those who come to be of great faith, yet began with a little, and at first spoke tremblingly.
2. Moses was afterwards to be employed in governing Israel, and as a specimen of this, we have him here trying to end a controversy between two Hebrews, in which he is forced (as he did afterwards for forty years) to suffer their manners. Observe here,
1. The unhappy quarrel which Moses observed between two Hebrews, [[Exodus 2#13]]. It does not appear what was the occasion; but, whatever it was, it was certainly very unseasonable for Hebrews to strive with one another when they were all oppressed and ruled with rigour by the Egyptians. Had they not beating enough from the Egyptians, but they must beat one another? Note,
1. Even sufferings in common do not always unite God's professing people to one another, so much as one might reasonably expect.
2. When God raises up instruments of salvation for the church they will find enough to do, not only with oppressing Egyptians, to restrain them, but with quarrelsome Israelites, to reconcile them.
2. The way he took of dealing with them; he marked him that caused the division, that did the wrong, and mildly reasoned with him: *Wherefore smitest thou thy fellow?* The injurious Egyptian was killed, the injurious Hebrew was only reprimanded; for what the former did was from a rooted malice, what the latter did we may suppose was only upon a sudden provocation. The wise God makes, and, according to his example, all wise governors make, a difference between one offender and another, according to the several qualities of the same offence. Moses endeavoured to make them friends, a good office; thus we find Christ often reproving his disciples' strifes ([[Luke 9#46,50]]; [[Luke 22#24,27]]), for he was a prophet like unto Moses, a healing prophet, a peacemaker, who visited his brethren with a design to slay all enmities. The reproof Moses gave on this occasion may still be of use, *Wherefore smitest thou thy fellow?* Note, Smiting our fellows is bad in any, especially in Hebrews, smiting with tongue or hand, either in a way of persecution or in a way of strife and contention. Consider the person thou smitest; it is thy fellow, thy fellow-creature, thy fellow-christian, it is thy fellow-servant, thy fellow-sufferer. Consider the cause, *Wherefore smitest?* Perhaps it is for no cause at all, or no just cause, or none worth speaking of.
3. The ill success of his attempt ([[Exodus 2#14]]): *He said, Who made thee a prince?* He that did the wrong thus quarrelled with Moses; the injured party, it should seem, was inclinable enough to peace, but the wrong-doer was thus touchy. Note, It is a sign of guilt to be impatient of reproof; and it is often easier to persuade the injured to bear the trouble of taking wrong than the injurious to bear the conviction of having *done wrong.*[[1 Corinthians 6#7..8]]. It was a very wise and mild reproof which Moses gave to this quarrelsome Hebrew, but he could not bear it, he kicked against the pricks ([[Acts 9#5]]), and crossed questions with his reprover.
1. He challenges his authority: *Who made thee a prince?* A man needs no great authority for the giving of a friendly reproof, it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus when people dislike good discourse, or a seasonable admonition, they will call it *preaching,* as if a man could not speak a work for God and against sin but he took too much upon him. Yet Moses was indeed a prince and a judge, and knew it, and thought the Hebrews would have understood it, and struck in with him; but they stood in their own light, and *thrust him away,* [[Acts 7#25]]; [[Acts 7#27]].
2. He upbraids him with what he had done in killing the Egyptian: *Intendest thou to kill me?* See what base constructions malice puts upon the best words and actions. Moses, for reproving him is immediately charged with a design to kill him. An attempt upon his sin was interpreted an attempt upon his life; and his having killed the Egyptian was thought sufficient to justify the suspicion; as if Moses made no difference between an Egyptian and a Hebrew. If Moses, to right an injured Hebrew, had put his life in his hand, and slain an Egyptian, he ought therefore to have submitted to him, not only as a friend to the Hebrews, but as a friend that had more than ordinary power and zeal. But he throws that in his teeth as a crime which was bravely done, and was intended as a specimen of the promised deliverance; if the Hebrews had taken the hint, and come in to Moses as their head and captain, it is probable that they would have been delivered now; but, despising their deliverer, their deliverance was justly deferred, and their bondage prolonged forty years, as afterwards their despising Canaan kept them out of it forty years more. *I would, and you would not.* Note, Men know not what they do, nor what enemies they are to their own interest, when they resist and despise faithful reproofs and reprovers. When the Hebrews strove with Moses, God sent him away into Midian, and they never heard of him for forty years; thus the things that belonged to their peace were hidden from their eyes, because they knew not the day of their visitation. As to Moses, we may look on it as a great damp and discouragement to him. He was now *choosing to suffer affliction with the people of God,* and embracing *the reproach of Christ;* and now, at his first setting out, to meet with this affliction and reproach from them was a very sore trial of his resolution. He might have said, "If this be the spirit of the Hebrews, I will go to court again, and be the son of Pharaoh's daughter." Note, *First,* We must take heed of being prejudiced against the ways and people of God by the follies and peevishness of some particular persons that profess religion. *Secondly,* It is no new thing for the church's best friends to meet with a great deal of opposition and discouragement in their healing, saving attempts, even from their own mother's children; Christ himself was set at nought by the builders, and is still rejected by those he would save.
4. The flight of Moses to Midian, in consequence. The affront given him thus far proved a kindness to him; it gave him to understand that his killing the Egyptian was discovered, and so he had time to make his escape, otherwise the wrath of Pharaoh might have surprised him and taken him off. Note, God can overrule even the strife of tongues, so as, one way or other, to bring good to his people out of it. Information was brought to Pharaoh (and it is well if it was not brought by the Hebrew himself whom Moses reproved) of his killing the Egyptian; warrants are presently out for the apprehending of Moses, which obliged him to shift for his own safety, by flying into the land of Midian, [[Exodus 2#15]].
1. Moses did this out of a prudent care of his own life. If this be his forsaking of Egypt which the apostle refers to as done by faith ([[Hebrews 11#27]]), it teaches us that when we are at any time in trouble and danger for doing our duty the grace of faith will be of good use to us in taking proper methods for our own preservation. Yet there it is said, *He feared not the wrath of the king;* here it is said he *feared,* [[Exodus 2#14]]. He did not fear with a fear of diffidence and amazement, which weakens and has torment, but with a fear of diligence, which quickened him to take that way which Providence opened to him for his own preservation.
2. God ordered it for wise and holy ends. Things were not yet ripe for Israel's deliverance: the measure of Egypt's iniquity was not yet full; the Hebrews were not sufficiently humbled, nor were they yet increased to such a multitude as God designed; Moses is to be further fitted for the service, and therefore is directed to withdraw for the present, till the time to favour Israel, even the set time, should come. God guided Moses to Midian because the Midianites were of the seed of Abraham, and retained the worship of the true God among them, so that he might have not only a safe but a comfortable settlement among them. And through this country he was afterwards to lead Israel, with which (that he might do it the better) he now had opportunity of making himself acquainted. Hither he came, and sat down by a well, tired and thoughtful, at a loss, and waiting to see which way Providence would direct him. It was a great change with him, since he was but the other day at ease in Pharaoh's court: thus God tried his faith, and it was found to praise and honour.
## The Marriage of Moses. (b. c. 1533.)
Passage: 16 Now the priest of Midian had seven daughters: and they came and drew *water,* and filled the troughs to water their father's flock.   17 And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.   18 And when they came to Reuel their father, he said, How *is it that* ye are come so soon to day?   19 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.   21 And Moses was content to dwell with the man: and he gave 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.
Moses here gains a settlement in Midian, just as his father Jacob had gained one in Syria, [[Genesis 29#2]], &c. And both these instances should encourage us to trust Providence, and to follow it. Events that seem inconsiderable, and purely accidental, after wards appear to have been designed by the wisdom of God for very good purposes, and of great consequence to his people. A casual transient occurrence has sometimes occasioned the greatest and happiest turns of a man's life. Observe,
1. Concerning the seven daughters of Reuel the priest or prince of Midian.
1. They were humble, and very industrious, according as the employment of the country was: they *drew water for their father's flock,* [[Exodus 2#16]]. If their father was a prince, it teaches us that even those who are honourably born, and are of quality and distinction in their country, should yet apply themselves to some useful business, and what their hand finds to do do it with all their might. Idleness can be no one's honour. If their father was a priest, it teaches us that ministers' children should, in a special manner, be examples of humility and industry.
2. They were modest, and would not ask this strange Egyptian to come home with them (though handsome and a great courtier), till their father sent for him. Modesty is the ornament of woman.
2. Concerning Moses. He was taken for an Egyptian ([[Exodus 2#19]]); and strangers must be content to be the subjects of mistake; but it is observable,
1. How ready he was to help Reuel's daughters to water their flocks. Though bred in learning and at court, yet he knew how to turn his hand to such an office as this when there was occasion; nor had he learned of the Egyptians to despise shepherds. Note, Those that have had a liberal education yet should not be strangers to servile work, because they know not what necessity Providence may put them in of working for themselves, or what opportunity Providence may give them of being serviceable to others. These young women, it seems, met with some opposition in their employment, more than they and their servants could conquer; the shepherds of some neighbouring prince, as some think, or some idle fellows that called themselves shepherds, *drove away their flocks;* but Moses, though melancholy and in distress, *stood up and helped them,* not only to get clear of the shepherds, but, when that was done, to water the flocks. This he did, not only in complaisance to the daughters of Reuel (though that also did very well become him), but because, wherever he was, as occasion offered itself,
1. He loved to be doing justice, and appearing in the defence of such as he saw injured, which every man ought to do as far as it is in the power of his hand to do it.
2. He loved to be doing good. Wherever the Providence of God casts us we should desire and endeavour to be useful; and, when we cannot do the good we would, we must be ready to do the good we can. And he that is faithful in a little shall be entrusted with more.
2. How well he was paid for his serviceableness. When the young women acquainted their father with the kindnesses they had received from this stranger, he sent to invite him to his house, and made much of him, [[Exodus 2#20]]. Thus God will recompense the kindnesses which are at any time shown to his children; they shall in no wise lose their reward. Moses soon recommended himself to the esteem and good affection of this prince of Midian, who took him into his house, and, in process of time, married one of his daughters to him ([[Exodus 2#21]]), by whom he had a son, whom he called *Gershom, a stranger there* ([[Exodus 2#22]]), that if ever God should give him a home of his own he might keep in remembrance the land in which he had been a stranger. Now this settlement of Moses in Midian was designed by Providence,
1. To shelter him for the present. God will find hiding-places for his people in the day of their distress; nay, he will himself be to them a little sanctuary, and will secure them, either under heaven or in heaven. But,
2. It was also designed to prepare him for the great services he was further designed for. His manner of life in Midian, where he kept the flock of his father-in-law (having none of his own to keep), would be of use to him,
1. To inure him to hardship and poverty, that he might learn how to want as well as how to abound. Those whom God intends to exalt he first humbles.
2. To inure him to contemplation and devotion. Egypt accomplished him as a scholar, a gentleman, a statesman, a soldier, all which accomplishments would be afterwards of use to him; but yet he lacked one thing, in which the court of Egypt could not befriend him. He that was to do all by divine revelation must know, by a long experience, what it was to live a life of communion with God; and in this he would be greatly furthered by the solitude and retirement of a shepherd's life in Midian. By the former he was prepared to rule in Jeshurun, but by the latter he was prepared to converse with God in Mount Horeb, near which mount he had spent much of his time. Those that know what it is to be alone with God in holy exercises are acquainted with better delights than ever Moses tasted in the court of Pharaoh.
## Cry of the Oppressed Israelites. (b. c. 1491.)
Passage: 23 And it came to pass in process of time, 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.   24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.   25 And God looked upon the children of Israel, and God had respect unto *them.*
Here is,
1. The continuance of the Israelites' bondage in Egypt, [[Exodus 2#23]]. Probably the murdering of their infants did not continue; this part of their affliction attended only the period immediately connected with the birth of Moses, and served to signalize it. The Egyptians now were content with their increase, finding that Egypt was enriched by their labour; so that they might have them for slaves, they cared not how many they were. On this therefore they were intent, to keep them all at work, and make the best hand they could of their labour. When one Pharaoh died, another rose up in his place that was governed by the same maxims, and was as cruel to Israel as his predecessors. If there was sometimes a little relaxation, yet it presently revived again with as much rigour as ever; and probably, as the more Israel were oppressed the more they multiplied, so the more they multiplied the more they were oppressed. Note, Sometimes God suffers the rod of the wicked to lie very long and very heavily on the lot of the righteous. If Moses, in Midian, at any time began to think how much better his condition might have been had he staid among the courtiers, he must of himself think this also, how much worse it would have been if he had had his lot with brethren: it was a great degradation to him to be keeping sheep in Midian, but better so than making brick in Egypt. The consideration of our brethren's afflictions would help to reconcile us to our own.
2. The preface to their deliverance at last.
1. *They cried,* [[Exodus 2#23]]. Now, at last, they began to think of God under their troubles, and to return to him from the idols they had served, [[Ezekiel 20#8]]. Hitherto they had fretted at the instruments of their trouble, but God was not in all their thoughts. Thus *hypocrites in heart heap up wrath; they cry not when he binds them,*[[Job 36#13]]. But before God unbound them he put it into their hearts to cry unto him, as it is explained, [[Numbers 20#16]]. Note, It is a good sign that God is coming towards us with deliverance when he inclines and enables us to cry to him for it.
2. *God heard,* [[Exodus 2#24..25]]. The name of God is here emphatically prefixed to four different expressions of a kind intention towards them.
1. *God heard their groaning;* that is, he made it to appear that he took notice of their complaints. The groans of the oppressed cry aloud in the ears of the righteous God, to whom vengeance belongs, especially the groans of God's spiritual Israel; he knows the burdens they groan under and the blessings they groan after, and that the blessed Spirit, by these groanings, makes intercession in them.
2. *God remembered his covenant,* which he seemed to have forgotten, but of which he is ever mindful. This God had an eye to, and not to any merit of theirs, in what he did for them. See [[Leviticus 26#42]].
3. *God looked upon the children of Israel.* Moses looked upon them and pitied them ([[Exodus 2#11]]); but now God looked upon them and helped them.
4. *God had a respect unto them,* a favourable respect to them as his own. The frequent repetition of the name of God here intimates that now we are to expect something great, *Opus Deo dignum-- A work worthy of God.* His eyes, which run to and fro through the earth, are now fixed upon Israel, to show himself strong, to show himself a God in their behalf.

107
Matthew Henry Commentary/xlm/Exodus/Chapter III.md
View File

@ -1,107 +0,0 @@
As prophecy had ceased for many ages before the coming of Christ, that the revival and perfection of it in that great prophet might be the more remarkable, so vision had ceased (for aught that appears) among the patriarchs for some ages before the coming of Moses, that God's appearances to him for Israel's salvation might be the more welcome; and in this chapter we have God's first appearance to him in the bush and the conference between God and Moses in that vision. Here is,
1. The discovery God was pleased to make of his glory to Moses at the bush, to which Moses was forbidden to approach too near, [[Exodus 3#1,5]].
2. A general declaration of God's grace and good-will to his people, who were beloved for their fathers' sakes, [[Exodus 3#6]].
3. A particular notification of God's purpose concerning the deliverance of Israel out of Egypt.
1. He assures Moses it should now be done, [[Exodus 3#7,9]].
2. He gives him a commission to act in it as his ambassador both to Pharaoh, ([[Exodus 3#10]]) and to Israel, [[Exodus 3#16]].
3. He answers the objection Moses made of his own unworthiness, [[Exodus 3#11..12]].
4. He gives him full instructions what to say both to Pharaoh and to Israel, [[Exodus 3#13,18]].
5. He tells him beforehand what the issue would be, [[Exodus 3#19,22]], &c.
## The Burning Bush. (b. c. 1491.)
Passage: 1 Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, *even* to Horeb. 2 And the angel of the Lord 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* not consumed. 3 And Moses said, I 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. And he said, Here *am*
1. 5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest *is* holy ground. 6 Moreover he said, I *am* the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
The years of the life of Moses are remarkably divided into three forties: the first forty he spent as a prince in Pharaoh's court, the second a shepherd in Midian, the third a king in Jeshurun; so changeable is the life of men, especially the life of good men. He had now finished his second forty, when he received his commission to bring Israel out of Egypt. Note, Sometimes it is long before God calls his servants out of that work which of old he designed them for, and has been graciously preparing them for. Moses was born to be Israel's deliverer, and yet not a word is said of it to him till he is eighty years of age. Now observe,
1. How this appearance of God to him found him employed. He was keeping the flock (tending sheep) near mount Horeb, [[Exodus 3#1]]. This was a poor employment for a man of his parts and education, yet he rests satisfied with it, and thus learns meekness and contentment to a high degree, for which he is more celebrated in sacred writ than for all his other learning. Note,
1. In the calling to which we are called we should abide, and not be given to change.
2. Even those that are qualified for great employments and services must not think it strange if they be confined to obscurity; it was the lot of Moses before them, who foresaw nothing to the contrary but that he should die, as he had lived a great while, a poor despicable shepherd. Let those that think themselves buried alive be content to shine like lamps in their sepulchres, and wait till God's time come for setting them on a candlestick. Thus employed Moses was, when he was honoured with this vision. Note,
1. God will encourage industry. The shepherds were keeping their flocks when they received the tidings of our Saviour's birth, [[Luke 2#8]]. Satan loves to find us idle; God is well pleased when he find us employed.
2. Retirement is a good friend to our communion with God. When we are alone, the Father is with us. Moses saw more of God in a desert than ever he had seen in Pharaoh's court.
2. What the appearance was. To his great surprise he saw a bush burning, when he perceived no fire either from earth or heaven to kindle it, and, which was more strange, it did not consume, [[Exodus 3#2]]. It was an angel of the Lord that appeared to him; some think, a created angel, who speaks in the language of him that sent him; others, the second person, the angel of the covenant, who is himself Jehovah. It was an extraordinary manifestation of the divine presence and glory; what was visible was produced by the ministry of an angel, but he heard God in it speaking to him.
1. He saw a flame of fire; *for our God is a consuming fire.* When Israel's deliverance out of Egypt was promised to Abraham, he saw a burning lamp, which signified the light of joy which that deliverance should cause ([[Genesis 15#17]]); but now it shines brighter, as a flame of fire, for God in that deliverance brought terror and destruction to his enemies, light and heat to his people, and displayed his glory before all. See [[Isaiah 10#17]].
2. This fire was not in a tall and stately cedar, but in a bush, *a thorny bush,* so the word signifies; for God chooses the weak and despised things of the world (such as Moses, now a poor shepherd), with them to confound the wise; he delights to beautify and crown the humble.
3. *The bush burned,* and yet *was not consumed,* an emblem of the church now in bondage in Egypt, burning in the brick-kilns, yet not consumed; perplexed, but not in despair; cast down, but not destroyed.
3. The curiosity Moses had to enquire into this extraordinary sight: *I will turn aside and see,*[[Exodus 3#3]]. He speaks as one inquisitive and bold in his enquiry; whatever it was, he would, if possible, know the meaning of it. Note, Things revealed belong to us, and we ought diligently to enquire into them.
4. The invitation he had to draw near, yet with a caution not to come too near, nor rashly.
1. God gave him a gracious call, to which he returned a ready answer, [[Exodus 3#4]]. When God saw that he took notice of the burning bush, and turned aside to see it, and left his business to attend it, then God called to him. If he had carelessly neglected it as an *ignis fatuus-- a deceiving meteor,* a thing not worth taking notice of, it is probable that God would have departed, and said nothing to him; but, when he turned aside, God called to him. Note, Those that would have communion with God must attend upon him, and approach to him, in those ordinances wherein he is pleased to manifest himself, and his power and glory, though it be in a bush; they must come to the treasure, though in an earthen vessel. Those that seek God diligently shall find him, and find him their bountiful rewarder. *Draw nigh to God, and he will draw nigh to you.* God called him by name, *Moses, Moses.* This which he heard could not but surprise him much more than what he saw. The word of the Lord always went along with the glory of the Lord, for every divine vision was designed for divine revelation, [[Job 4#16,21]]; [[Job 32#14..15]]. Divine calls are then effectual,
1. When the Spirit of God makes them particular, and calls us by name. The word calls, *Ho, every one!* The Spirit, by the application of that, calls, *Ho, such a one! I know thee by name,* [[Exodus 33#12]].
2. When we return an obedient answer to them, as Moses here, "*Here am I, what saith my Lord unto his servant? Here am I,* not only to hear what is said, but to do what I am bidden."
2. God gave him a needful caution against rashness and irreverence in his approach,
1. He must keep his distance; draw near, but not too near; so near as to hear, but not so near as to pry. His conscience must be satisfied, but not his curiosity; and care must be taken that familiarity do not breed contempt. Note, In all our approaches to God, we ought to be deeply affected with the infinite distance there is between us and God, [[Ecclesiastes 5#2]]. Or this may be taken as proper to the Old-Testament dispensation, which was a dispensation of darkness, bondage, and terror, from which the gospel happily frees us, giving us boldness to enter into the holiest, and inviting us to draw near.
2. He must express his reverence, and his readiness to obey: *Put off thy shoes from off thy feet,* as a servant. Putting off the shoe was then what putting off the hat is now, a token of respect and submission. "The ground, for the present, is *holy ground,* made so by this special manifestation of the divine presence, during the continuance of which it must retain this character; therefore tread not on that ground with soiled shoes." *Keep thy foot,*[[Ecclesiastes 5#1]]. Note, We ought to approach to God with a solemn pause and preparation; and, though bodily exercise alone profits little, yet we ought to glorify God with our bodies, and to express our inward reverence by a grave and reverent behaviour in the worship of God, carefully avoiding everything that looks light, and rude, and unbecoming the awfulness of the service.
5. The solemn declaration God made of his name, by which he would be known to Moses: *I am the God of thy father,* [[Exodus 3#6]].
1. He lets him know that it is God who speaks to him, to engage his reverence and attention, his faith and obedience; for this is enough to command all these: *I am the Lord.* Let us always hear the word *as the word of God,* [[1 Thessalonians 2#13]].
2. He will be known as the God of his father, his pious father Amram, and the God of Abraham, Isaac, and Jacob, his ancestors, and the ancestors of all Israel, for whom God was now about to appear. By this God designed,
1. To instruct Moses in the knowledge of another world, and to strengthen his belief of a future state. Thus it is interpreted by our Lord Jesus, the best expositor of scripture, who from this proves that the dead are raised, against the Sadducees. *Moses,* says he, *showed it at the bush* ([[Luke 20#37]]), that is, God there showed it to him, and in him to us, [[Matthew 22#31]], &c. Abraham was dead, and yet God is the God of Abraham; therefore Abraham's soul lives, to which God stands in relation; and, to make his soul completely happy, his body must live again in due time. This promise made unto the fathers, that God would be their God, must include a future happiness; for he never did anything for them in this world sufficient to answer to the vast extent and compass of that great word, but, having prepared for them a city, he is not ashamed to be called their God, [[Hebrews 11#16]]; and see [[Acts 26#6..7]]; [[Acts 24#15]].
2. To assure Moses of the fulfillment of all those particular promises made to the fathers. He may confidently expect this, for by these words it appears that God remembered his covenant, [[Exodus 2#24]]. Note,
1. God's covenant-relation to us as our God is the best support in the worst of times, and a great encouragement to our faith in particular promises.
2. When we are conscious to ourselves of our own great unworthiness we may take comfort from God's relation to our fathers, [[2 Chronicles 20#6]].
6. The solemn impression this made upon Moses: He *hid his face,* as one both ashamed and afraid to look upon God. Now that he knew it was a divine light his eyes were dazzled with it; he was not afraid of a burning bush till he perceived that God was in it. Yea, though God called himself *the God of his father,* and a God in covenant with him, yet he was afraid. Note,
1. The more we see of God the more cause we shall see to worship him with reverence and godly fear.
2. Even the manifestations of God's grace and covenant-love should increase our humble reverence of him.
## Compassion of God for the Israelites. (b. c. 1491.)
Passage: 7 And the Lord said, I have surely seen the affliction of my people which *are* in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; 8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. 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. 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.
Now that Moses had put off his shoes (for, no doubt, he observed the orders given him, [[Exodus 3#5]]), and covered his face, God enters upon the particular business that was now to be concerted, which was the bringing of Israel out of Egypt. Now, after forty years of Israel's bondage and Moses's banishment, when we may suppose both he and they began to despair, they of being delivered and he of delivering them, at length, the time has come, even the year of the redeemed. Note, God often comes for the salvation of his people when they have done looking for him. *Shall he find faith?*[[Luke 18#8]].
Here is,
1. The notice God takes of the afflictions of Israel ([[Exodus 3#7]]; [[Exodus 3#9]]): *Seeing I have seen,* not only, *I have surely seen,* but I have strictly observed and considered the matter. Three things God took cognizance of:--
1. *Their sorrows,* [[Exodus 3#7]]. It is likely they were not permitted to make a remonstrance of their grievances to Pharaoh, nor to seek relief against their task-masters in any of his courts, nor scarcely durst complain to one another; but God observed their tears. Note, Even the secret sorrows of God's people are known to him.
2. Their cry: *I have heard their cry* ([[Exodus 3#7]]), *it has come unto me,* [[Exodus 3#9]]. Note, God is not deaf to the cries of his afflicted people.
3. The tyranny of their persecutors: *I have seen the oppression,* [[Exodus 3#9]]. Note, As the poorest of the oppressed are not below God's cognizance, so the highest and greatest of their oppressors are not above his check, but he will surely visit for these things.
2. The promise God makes of their speedy deliverance and enlargement: *I have come down to deliver them,* [[Exodus 3#8]].
1. It denotes his resolution to deliver them, and that his heart was upon it, so that it should be done speedily and effectually, and by methods out of the common road of providence: when God does something very extraordinary he is said to *come down* to do it, as [[Isaiah 64#1]].
2. This deliverance was typical of our redemption by Christ, in which the eternal Word did indeed come down from heaven to deliver us: it was his errand into the world. He promises also their happy settlement in the land of Canaan, that they should exchange bondage for liberty, poverty for plenty, labour for rest, and the precarious condition of tenants at will for the ease and honour of lords proprietors. Note, Whom God by his grace delivers out of a spiritual Egypt he will bring to a heavenly Canaan.
3. The commission he gives to Moses in order hereunto, [[Exodus 3#10]]. He is not only sent as a prophet to Israel, to assure them that they should speedily be delivered (even that would have been a great favour), but he is sent as an ambassador to Pharaoh, to treat with him, or rather as a herald at arms, to demand their discharge, and to denounce war in case of refusal; and he is sent as a prince to Israel, to conduct and command them. Thus is he taken from *following the ewes great with young,* to a pastoral office much more noble, as David, [[Psalms 78#71]]. Note, God is the fountain of power, and the powers that be are ordained of him as he pleases. The same hand that now fetched a shepherd out of a desert, to be the planter of a Jewish church, afterwards fetched fishermen from their ships, to be the planters of the Christian church, *That the excellency of the power might be of God.*
## Instructions Given to Moses. (b. c. 1491.)
Passage: 11 And Moses said unto God, Who *am* I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 12 And he said, 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 Moses 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? 14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. 15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord 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.
God, having spoken to Moses, allows him also a liberty of speech, which he here improves; and,
1. He objects his own insufficiency for the service he was called to ([[Exodus 3#11]]): *Who am I?* He thinks himself unworthy of the honour, and not *par negotio-- equal to the task.* He thinks he wants courage, and therefore cannot go to Pharaoh, to make a demand which might cost the demandant his head: he thinks he wants skill, and therefore cannot bring forth the children of Israel out of Egypt; they are unarmed, undisciplined, quite dispirited, utterly unable to help themselves; it is morally impossible to bring them out.
1. Moses was incomparably the fittest of any man living for this work, eminent for learning, wisdom, experience, valour, faith, holiness; and yet he says, *Who am I?* Note, The more fit any person is for service commonly the less opinion he has of himself: see [[Judges 9#8]], &c.
2. The difficulties of the work were indeed very great, enough to startle the courage and stagger the faith of Moses himself. Note, Even wise and faithful instruments may be much discouraged at the difficulties that lie in the way of the church's salvation.
3. Moses had formerly been very courageous when he slew the Egyptian, but now his heart failed him; for good men are not always alike bold and zealous.
4. Yet Moses is the man that does it at last; for God gives grace to the lowly. Modest beginnings are very good presages.
2. God answers this objection, [[Exodus 3#12]].
1. He promises him his presence: *Certainly I will be with thee,* and that is enough. Note, Those that are weak in themselves may yet do wonders, being strong in the Lord and in the power of his might; and those that are most diffident of themselves may be most confident in God. God's presence puts an honour upon the worthless, wisdom and strength into the weak and foolish, makes the greatest difficulties dwindle to nothing, and is enough to answer all objections.
2. He assures him of success, and that the Israelites should serve God upon this mountain. Note,
1. Those deliverances are most valuable which open to us a door of liberty to serve God.
2. If God gives us opportunity and a heart to serve him, it is a happy and encouraging earnest of further favours designed us.
3. He begs instructions for the executing of his commission, and has them, thoroughly to furnish him. He desires to know by what name God would at this time make himself known, [[Exodus 3#13]].
1. He supposes the children of Israel would ask him, *What is his name?* This they would ask either,
1. To perplex Moses: he foresaw difficulty, not only in dealing with Pharaoh, to make him willing to part with them, but in dealing with them, to make them willing to remove. They would be scrupulous and apt to cavil, would bid him produce his commission, and probably this would be the trial: "Does he know the name of God? Has he the watch-word?" Once he was asked, *Who made thee a judge?* Then he had not his answer ready, and he would not be nonplussed so again, but would be able to tell in whose name he came. Or,
2. For their own information. It is to be feared that they had grown very ignorant in Egypt, by reason of their hard bondage, want of teachers, and loss of the sabbath, so that they needed to be told the first principles of the oracles of God. Or this question, *What is his name?* amounted to an enquiry into the nature of the dispensation they were now to expect: "How will God in it be known to us, and what may we depend upon from him?"
2. He desires instructions what answer to give them: "*What shall I say to them?* What name shall I vouch to them for the proof of my authority? I must have something great and extraordinary to say to them; what must it be? If I must go, let me have full instructions, that I may not run in vain." Note,
1. It highly concerns those who speak to people in the name of God to be well prepared beforehand.
2. Those who would know what to say must go to God, to the word of his grace and to the throne of his grace, for instructions, [[Ezekiel 2#7]]; [[Ezekiel 3#4]]; [[Ezekiel 3#10]]; [[Ezekiel 3#17]].
3. Whenever we have any thing to do with God, it is desirable to know, and our duty to consider, what is his name.
4. God readily gives him full instructions in this matter. Two names God would now be known by:--
1. A name that denotes what he is in himself ([[Exodus 3#14]]): *I am that I am.* This explains his name *Jehovah,* and signifies,
1. That he is self-existent; he has his being of himself, and has no dependence upon any other: the greatest and best man in the world must say, By the grace of God *I am what I am;* but God says absolutely-- and it is more than any creature, man or angel, can say-- *I am that I am.* Being self-existent, he cannot but be self-sufficient, and therefore all-sufficient, and the inexhaustible fountain of being and bliss.
2. That he is eternal and unchangeable, and always the same, yesterday, to-day, and for ever; he will be what he will be and what he is; see [[Revelation 1#8]].
3. That we cannot by searching find him out. This is such a name as checks all bold and curious enquiries concerning God, and in effect says, *Ask not after my name, seeing it is secret,* [[Judges 13#18]]; [[Proverbs 30#4]]. Do we ask what is God? Let it suffice us to know that he is what he is, what he ever was, and ever will be. *How little a portion is heard of him!* [[Job 26#14]].
4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature, and not a man that he should lie. Let Israel know this, *I AM hath sent me unto you.*
2. A name that denotes what he is to his people. Lest that name *I AM* should amuse and puzzle them, he is further directed to make use of another name of God more familiar and intelligible: *The Lord God of your fathers hath sent me unto you* ([[Exodus 3#15]]): Thus God had made himself know to him ([[Exodus 3#6]]), and thus he must make him known to them,
1. That he might revive among them the religion of their fathers, which, it is to be feared, was much decayed and almost lost. This was necessary to prepare them for deliverance, [[Psalms 80#19]].
2. That he might raise their expectations of the speedy performance of the promises made unto their fathers. Abraham, Isaac, and Jacob, are particularly named, because with Abraham the covenant was first made, and with Isaac and Jacob often expressly renewed; and these three were distinguished from their brethren, and chosen to be the trustees of the covenant, when their brethren were rejected. God will have this to be his name for ever, and it has been, is, and will be, his name, by which his worshippers know him, and distinguish him from all false gods; see [[1 Kings 18#36]]. Note, God's covenant-relation to his people is what he will be ever mindful of, what he glories in, and what he will have us never forget, but give him the glory of: if he will have this to be his memorial unto all generations, we have all the reason in the world to make it so with us, for it is a precious memorial.
Passage: 16 Go, and gather the elders of Israel together, and say unto them, The Lord 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 Jebusites, unto a land flowing with milk and honey. 18 And they shall hearken to thy voice: 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: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the Lord our God. 19 And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. 20 And I will stretch out my hand, and smite Egypt with all my wonders which I 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 of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put *them* upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
Moses is here more particularly instructed in his work, and informed beforehand of his success.
1. He must deal with the elders of Israel, and raise their expectation of a speedy removal to Canaan, [[Exodus 3#16..17]]. He must repeat to them what God had said to him, as a faithful ambassador. Note, That which ministers have received of the Lord they must deliver to his people, and keep back nothing that is profitable. Lay an emphasis on that, [[Exodus 3#17]]: "*I have said, I will bring you up;* that is enough to satisfy them, *I have said it:*" hath he spoken, and will he not make it good? With us saying and doing are two things, but they are not so with God, for he is in one mind and who can turn him? "I have said it, and all the world cannot gainsay it. My counsel shall stand." His success with the elders of Israel would be good; so he is told ([[Exodus 3#18]]): *They shall hearken to thy voice,* and not thrust thee away as they did forty years ago. He who, by his grace, inclines the heart, and opens the ear, could say beforehand, *They shall hearken to thy voice,* having determined to make them willing in this day of power.
2. He must deal with the king of Egypt ([[Exodus 3#18]]), he and the elders of Israel, and in this they must not begin with a demand, but with a humble petition; that gentle and submissive method must be first tried, even with one who, it was certain, would not be wrought upon by it: *We beseech thee, let us go.* Moreover, they must only beg leave of Pharaoh to go as far as Mount Sinai to worship God, and say nothing to him of going quite away to Canaan; the latter would have been immediately rejected, but the former was a very modest and reasonable request, and his denying it was utterly inexcusable and justified them in the total deserting of his kingdom. If he would not give them leave to go and sacrifice at Sinai, justly did they go without leave to settle in Canaan. Note, The calls and commands which God sends to sinners are so highly reasonable in themselves, and delivered to them in such a gentle winning way, that the mouth of the disobedient must needs be for ever stopped. As to his success with Pharaoh, Moses is here told,
1. That petitions, and persuasions, and humble remonstrances, would not prevail with him, no, nor a mighty hand stretched out in signs and wonders: *I am sure he will not let you go,* [[Exodus 3#19]]. Note, God sends his messengers to those whose hardness and obstinacy he certainly knows and foresees, that it may appear he would have them turn and live.
2. That plagues should compel him to it: *I will smite Egypt,* and then he will *let you go,* [[Exodus 3#20]]. Note, Those will certainly be broken by the power of God's hand that will not bow to the power of his word; we may be sure that *when God judges he will overcome.*
3. That his people should be more kind to them, and furnish them at their departure with abundance of plate and jewels, to their great enriching: *I will give this people favour in the sight of the Egyptians,* [[Exodus 3#21..22]]. Note,
1. God sometimes makes the enemies of his people, not only to be at peace with them, but to be kind to them.
2. God has many ways of balancing accounts between the injured and the injurious, of righting the oppressed, and compelling those that have done wrong to make restitution; for he sits in the throne judging right.

108
Matthew Henry Commentary/xlm/Exodus/Chapter IV.md
View File

@ -1,108 +0,0 @@
This chapter,
1. Continues and concludes God's discourse with Moses at the bush concerning this great affair of bringing Israel out of Egypt.
1. Moses objects the people's unbelief ([[Exodus 4#1]]), and God answers that objection by giving him a power to work miracles,
1. To turn his rod into a serpent, and then into a rod again, [[Exodus 4#2,5]].
2. To make his hand leprous, and then whole again, [[Exodus 4#6,8]].
3. To turn the water into blood, [[Exodus 4#9]].
2. Moses objects his own slowness of speech ([[Exodus 4#10]]), and begs to be excused ([[Exodus 4#13]]); but God answers this objection,
1. By promising him his presence, [[Exodus 4#11..12]].
2. By joining Aaron in commission with him, [[Exodus 4#14,16]].
3. By putting an honour upon the very staff in his hand, [[Exodus 4#17]].
2. It begins Moses's execution of his commission.
1. He obtains leave of his father-in-law to return into Egypt, [[Exodus 4#18]].
2. He receives further instructions and encouragements from God, [[Exodus 4#19]]; [[Exodus 4#21,23]].
3. He hastens his departure, and takes his family with him, [[Exodus 4#20]].
4. He meets with some difficulty in the way about the circumcising of his son, [[Exodus 4#24,26]].
5. He has the satisfaction of meeting his brother Aaron, [[Exodus 4#27..28]].
6. He produces his commission before the elders of Israel, to their great joy, [[Exodus 4#29,31]]. And thus the wheels were set a going towards that great deliverance.
## The Objections of Moses Overruled. (b. c. 1491.)
Passage: 1 And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The Lord hath not appeared unto thee.   2 And the Lord said unto him, What *is* that in thine hand? And he said, A rod.   3 And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; 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 it, and it became a rod in his hand:   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 appeared unto thee.   6 And the Lord 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.   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, and pour *it* upon the dry *land:* and the water which thou takest out of the river shall become blood upon the dry *land.*
It was a very great honour that Moses was called to when God commissioned him to bring Israel out of Egypt; yet he is with difficulty persuaded to accept the commission, and does it at last with great reluctance, which we should rather impute to a humble diffidence of himself and his own sufficiency than to any unbelieving distrust of God and his word and power. Note, Those whom God designs for preferment he clothes with humility; the most fit for service are the least forward.
1. Moses objects that in all probability the people would not *hearken to his voice* ([[Exodus 4#1]]), that is, they would not take his bare word, unless he showed them some sign, which he had not been yet instructed to do. This objection cannot be justified, because it contradicts what God had said ([[Exodus 3#18]]), *They shall hearken to thy voice.* If God says, *They will,* does it become Moses to say, *They will not?* Surely he means, "Perhaps they will not at first, or some of them will not." If there should be some gainsayers among them who would question his commission, how should he deal with them? And what course should he take to convince them? He remembered how they had once rejected him, and feared it would be so again. Note,
1. Present discouragements often arise from former disappointments.
2. Wise and good men have sometimes a worse opinion of people than they deserve. Moses said ([[Exodus 4#1]]), *They will not believe me;* and yet he was happily mistaken, for it is said ([[Exodus 4#31]]), *The people believed;* but then the signs which God appointed in answer to this objection were first wrought in their sight.
2. God empowers him to work miracles, directs him to three particularly, two of which were now immediately wrought for his own satisfaction. Note, True miracles are the most convincing external proofs of a divine mission attested by them. Therefore our Saviour often appealed to his works (as [[John 5#36]]), and Nicodemus owns himself convinced by them, [[John 3#2]]. And here Moses, having a special commission given him as a judge and lawgiver to Israel, has this seal affixed to his commission, and comes supported by these credentials.
1. The rod in his hand is made the subject of a miracle, a double miracle: it is but thrown out of his hand and it becomes a serpent; he resumes it and it becomes a rod again, [[Exodus 4#2,4]]. Now,
1. Here was a divine power manifested in the change itself, that a dry stick should be turned into a living serpent, a lively one, so formidable a one that Moses himself, on whom, it should seem, it turned in some threatening manner, *fled from before it,* though we may suppose, in that desert, serpents were no strange things to him; but what was produced miraculously was always the best and strongest of the kind, as the water turned to wine: and, then, that this living serpent should be turned into a dry stick again, this was the Lord's doing.
2. Here was an honour put upon Moses, that this change was wrought upon his throwing it down and taking it up, without any spell, or charm, or incantation: his being empowered thus to act under God, out of the common course of nature and providence, was a demonstration of his authority, under God, to settle a new dispensation of the kingdom of grace. We cannot imagine that the God of truth would delegate such a power as this to an impostor.
3. There was a significancy in the miracle itself. Pharaoh had turned the rod of Israel into a serpent, representing them as dangerous ([[Exodus 1#10]]), causing their belly to cleave to the dust, and seeking their ruin; but now they should be turned into a rod again: or, thus Pharaoh had turned the rod of government into the serpent of oppression, from which Moses had himself fled into Midian; but by the agency of Moses the scene was altered again.
4. There was a direct tendency in it to convince the children of Israel that Moses was indeed sent of God to do what he did, [[Exodus 4#5]]. Miracles were for signs to those that believed not, [[1 Corinthians 14#22]].
2. His hand itself is next made the subject of a miracle. He puts it once into his bosom, and takes it out leprous; he puts it again into the same place, and takes it out well, [[Exodus 4#6..7]]. This signified,
1. That Moses, by the power of God, should bring sore diseases upon Egypt, and that, at his prayer, they should be removed.
2. That whereas the Israelites in Egypt had become leprous, polluted by sin, and almost consumed by oppression (a leper is *as one dead,* [[Numbers 12#12]]), by being taken into the bosom of Moses they should be cleansed and cured, and have all their grievances redressed.
3. That Moses was not to work miracles by his own power, nor for his own praise, but by the power of God and for his glory; the leprous hand of Moses does forever exclude boasting. Now it was supposed that, if the former sign did not convince, this latter would. Note, God is willing more abundantly to show the truth of his word, and is not sparing in his proofs; the multitude and variety of the miracles corroborate the evidence.
3. He is directed, when he shall come to Egypt, to turn some of the water of the river into blood, [[Exodus 4#9]]. This was done, at first, as a sign, but, not gaining due credit with Pharaoh, the whole river was afterwards turned into blood, and then it became a plague. He is ordered to work this miracle in case they would not be convinced by the other two. Note, Unbelief shall be left inexcusable, and convicted of a wilful obstinacy. As to the people of Israel, God had said ([[Exodus 3#18]]), *They shall hearken;* yet he appoints these miracles to be wrought for their conviction, for he that has ordained the end has ordained the means.
Passage: 10 And Moses said unto the Lord, O my Lord, I *am* not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I *am* slow of speech, and of a slow tongue.   11 And the Lord 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.   13 And he said, O my Lord, send, I pray thee, by the hand *of him whom* thou wilt send.   14 And the anger of the Lord was kindled against Moses, and he said, *Is* not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.   15 And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.   16 And he shall be thy spokesman unto the people: and he shall be, *even* he shall be to thee instead of a mouth, and thou shalt be to him instead of God.   17 And thou shalt take this rod in thine hand, wherewith thou shalt do signs.
Moses still continues backward to the service for which God had designed him, even to a fault; for now we can no longer impute it to his humility and modesty, but must own that here was too much of cowardice, slothfulness, and unbelief in it. Observe here,
1. How Moses endeavours to excuse himself from the work.
1. He pleads that he was no good spokesman: *O my Lord! I am not eloquent,* [[Exodus 4#10]]. He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought, and solid judgment, but had not a voluble tongue, or ready utterance, and therefore he thought himself unfit to speak before great men about great affairs, and in danger of being run down by the Egyptians. Observe,
1. We must not judge of men by the readiness and fluency of their discourse. Moses was *mighty in word* ([[Acts 7#22]]), and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew ([[Deuteronomy 32#2]]), though he did not deliver himself with that readiness, ease, and elegance, that some do, who have not the tenth part of his sense. St. Paul's speech was contemptible, [[2 Corinthians 10#10]]. A great deal of wisdom and true worth is concealed by a slow tongue.
2. God is pleased sometimes to make choice of those as his messengers who have fewest of the advantages of art or nature, that his grace in them may appear the more glorious. Christ's disciples were no orators, till the Spirit made them such.
2. When this plea was overruled, and all his excuses were answered, he begged that God would send somebody else on this errand and leave him to keep sheep in Midian ([[Exodus 4#13]]): "Send by any hand but mine; thou canst certainly find one much more fit." Note, An unwilling mind will take up with a sorry excuse rather than none, and is willing to devolve those services upon others that have any thing of difficulty or danger in them.
2. How God condescends to answer all his excuses. Though *the anger of the Lord was kindled against him* ([[Exodus 4#14]]), yet he continued to reason with him, till he had overcome him. Note, Even self-diffidence, when it grows into an extreme-- when it either hinders us from duty or clogs us in duty, or when it discourages our dependence upon the grace of God-- is very displeasing to him. God justly resents our backwardness to serve him, and has reason to take it ill; for he is such a benefactor as is before-hand with us, and such a rewarder as will not be behind-hand with us. Note further, God is justly displeased with those whom yet he does not reject: he vouchsafes to reason the case even with his froward children, and overcomes them, as he did Moses here, with grace and kindness.
1. To balance the weakness of Moses, he here reminds him of his own power, [[Exodus 4#11]].
1. His power in that concerning which Moses made the objection: *Who has made man's mouth? Have not I the Lord?* Moses knew that God made man, but he must be reminded now that God made man's mouth. An eye to God as Creator would help us over a great many of the difficulties which lie in the way of our duty, [[Psalms 124#8]]. God, as the author of nature, has given us the power and faculty of speaking; and from him, as the fountain of gifts and graces, comes the faculty of speaking well, the *mouth and wisdom* ([[Luke 21#15]]), the *tongue of the learned* ([[Isaiah 50#4]]); he *pours grace into the lips,* [[Psalms 45#2]].
2. His power in general over the other faculties. Who but God *makes the dumb and the deaf, the seeing and the blind?*
1. The perfections of our faculties are his work, he makes the *seeing;* he formed the eye ([[Psalms 94#9]]); he opens the understanding, the eye of the mind, [[Luke 24#45]].
2. Their imperfections are from him too; he make the *dumb,* and *deaf,* and *blind.* Is there any evil of this kind, and the Lord has not done it? No doubt he has, and always in wisdom and righteousness, and for his own glory, [[John 9#3]]. Pharaoh and the Egyptians were made deaf and blind spiritually, as [[Isaiah 6#9..10]]. But God knew how to manage them, and get himself honour upon them.
2. To encourage him in this great undertaking, he repeats the promise of his presence, not only in general, *I will be with thee* ([[Exodus 3#12]]), but in particular, "*I will be with thy mouth,* so that the imperfection in thy speech shall be no prejudice to thy message." It does not appear that God did immediately remove the infirmity, whatever it was; but he did that which was equivalent, he taught him what to say, and then let the matter recommend itself: if others spoke more gracefully, none spoke more powerfully. Note, Those whom God employs to speak for him ought to depend upon him for instructions, and *it shall be given them what they shall speak,* [[Matthew 10#19]].
3. He joins Aaron in commission with him. He promises that Aaron shall meet him opportunely, and that he will be glad to see him, they having not seen one another (it is likely) for many years, [[Exodus 4#14]]. He directs him to make use of Aaron as his spokesman, [[Exodus 4#16]]. God might have laid Moses wholly aside, for his backwardness to be employed; but he considered his frame, and ordered him an assistant. Observe,
1. Two are better than one, [[Ecclesiastes 4#9]]. God will have his two witnesses ([[Revelation 11#3]]), that out of their mouths every word may be established.
2. Aaron was the brother of Moses, divine wisdom so ordering it, that their natural affection one to another might strengthen their union in the joint execution of their commission. Christ sent his disciples two and two, and some of the couples were brothers.
3. Aaron was the elder brother, and yet he was willing to be employed under Moses in this affair, because God would have it so.
4. Aaron could speak well, and yet was far inferior to Moses in wisdom. God dispenses his gifts variously to the children of men, that we may see our need one of another, and each may contribute something to the good of the body, [[1 Corinthians 12#21]]. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this embassy.
5. God promises, *I will be with thy mouth, and with his mouth.* Even Aaron, that could speak well, yet could not speak to purpose unless God was with his mouth; without the constant aids of divine grace the best gifts will fail.
4. He bids him take the rod with him in his hand ([[Exodus 4#17]]), to intimate that he must bring about his undertaking rather by acting than by speaking; the signs he should work with this rod might abundantly supply the want of eloquence; one miracle would do him better service than all the rhetoric in the world. *Take this rod,* the rod he carried as a shepherd, that he might not be ashamed of that mean condition out of which God called him. This rod must be his staff of authority, and must be to him in stead both of sword and sceptre.
## Moses Returns in Egypt. (b. c. 1491.)
Passage: 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.   19 And the Lord said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.   20 And Moses 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.   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.   22 And thou shalt say unto Pharaoh, Thus saith the Lord, Israel *is* my son, *even* my firstborn:   23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, *even* thy firstborn.
Here,
1. Moses obtains leave of his father-in-law to return into Egypt, [[Exodus 4#18]]. His father-in-law had been kind to him when he was a stranger, and therefore he would not be so uncivil as to leave his family, nor so unjust as to leave his service, without giving him notice. Note, The honour of being admitted into communion with God, and of being employed for him, does not exempt us from the duties of our relations and callings in this world. Moses said nothing to his father-in-law (for aught that appears) of the glorious manifestation of God to him; such favours we are to be thankful for to God, but not to boast of before men.
2. He receives from God further encouragements and directions in his work. After God had appeared to him in the bush to settle a correspondence, it should seem, he often spoke to him, as there was occasion, with less overwhelming solemnity. And,
1. He assures Moses that the coasts were clear. Whatever new enemies he might make by his undertaking, his old enemies were *all dead, all that sought his life,* [[Exodus 4#19]]. Perhaps some secret fear of falling into their hands was at the bottom of Moses's backwardness to go to Egypt, though he was not willing to own it, but pleaded unworthiness, insufficiency, want of elocution, &c. Note, God knows all the temptations his people lie under, and how to arm them against their secret fears, [[Psalms 142#3]].
2. He orders him to do the miracles, not only before the elders of Israel, but before Pharaoh, [[Exodus 4#21]]. There were some alive perhaps in the court of Pharaoh who remembered Moses when he was the son of Pharaoh's daughter, and had many a time called him a fool for deserting the honours of that relation; but he is now sent back to court, clad with greater powers than Pharaoh's daughter could have advanced him to, so that it might appear he was no loser by his choice: this wonder-working rod did more adorn the hand of Moses than the sceptre of Egypt could have done. Note, Those that look with contempt upon worldly honours shall be recompensed with the honour that cometh from God, which is the true honour.
3. That Pharaoh's obstinacy might be no surprise nor discouragement to him, God tells him before that he would *harden his heart.* Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites, and shut up the bowels of his compassion from them; and now God, in a way of righteous judgment, hardens his heart against the conviction of the miracles, and the terror of the plagues. Note, Ministers must expect with many to labour in vain: we must not think it strange if we meet with those who will not be wrought upon by the strongest arguments and fairest reasonings; yet our judgment is with the Lord.
4. Words are put into his mouth with which to address Pharaoh, [[Exodus 4#22..23]]. God had promised him ([[Exodus 4#12]]), *I will teach thee what thou shalt say;* and here he does teach him.
1. He must deliver his message in the name of the great Jehovah: *Thus saith the Lord;* this is the first time *that* preface is used by any man which afterwards is used so frequently by all the prophets: whether Pharaoh will hear, or whether he will forbear, Moses must tell him, *Thus saith the Lord.*
2. He must let Pharaoh know Israel's relation to God, and God's concern for Israel. *Is Israel a servant? is he a home-born slave?* [[Jeremiah 2#14]]. "No, *Israel is my son, my firstborn, precious in my sight, honourable,* and dear to me, not to be thus insulted and abused."
3. He must demand a discharge for them: "*Let my son go;* not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am very jealous for. It is my son, my son that serves me, and therefore must be spared, must be pleaded for," [[Malachi 3#17]].
4. He must threaten Pharaoh with the death of the first-born of Egypt, in case of a refusal: *I will slay thy son, even thy firstborn.* As men deal with God's people, let them expect to be themselves dealt with; with the froward he will wrestle.
3. Moses addresses himself to this expedition. When God had assured him ([[Exodus 4#19]]) that the men were dead who sought his life, immediately it follows ([[Exodus 4#20]]), *he took his wife, and his sons,* and set out for Egypt. Note, Though corruption may object much against the services God calls us to, yet grace will get the upper hand, and will be obedient to the heavenly vision.
## The Circumcision of the Son of Moses. (b. c. 1491.)
Passage: 24 And it came to pass by the way in the inn, that the Lord met him, and sought to kill him.   25 Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast *it* at his feet, and said, Surely a bloody husband *art* thou to me.   26 So he let him go: then she said, A bloody husband *thou art,* because of the circumcision.   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 told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him.   29 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.   31 And the people believed: and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.
Moses is here going to Egypt, and we are told,
1. How God met him in anger, [[Exodus 4#24,26]]. This is a very difficult passage of story; much has been written, and excellently written, to make it intelligible; we will try to make it improving. Here is,
1. The sin of Moses, which was neglecting to circumcise his son. This was probably the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, while Moses was too indulgent of her. Note,
1. We have need to watch carefully over our own hearts, lest fondness for any relation prevail above our love to God, and take us off from our duty to him. It is charged upon Eli that he *honoured his sons more than God* ([[1 Samuel 2#29]]); and see [[Matthew 10#37]].
2. Even good men are apt to cool in their zeal for God and duty when they have long been deprived of the society of the faithful: solitude has its advantages, but they seldom counterbalance the loss of Christian communion.
2. God's displeasure against him. He met him, and, probably by a sword in an angel's hand, sought to kill him. This was a great change; very lately God was conversing with him, and lodging a trust in him, as a friend; and now he is coming forth against him as an enemy. Note,
1. Omissions are sins, and must come into judgment, and particularly the contempt and neglect of the seals of the covenant; for it is a sign that we undervalue the promises of the covenant, and are displeased with the conditions of it. He that has made a bargain, and is not willing to seal and ratify it, one may justly suspect, neither likes it nor designs to stand to it.
2. God takes notice of, and is much displeased with, the sins of his own people. If they neglect their duty, let them expect to hear of it by their consciences, and perhaps to feel from it by cross providences: for this cause many are sick and weak, as some think Moses was here.
3. The speedy performance of the duty for the neglect of which God had now a controversy with him. His son must be circumcised; Moses is unable to circumcise him; therefore, in this case of necessity, Zipporah does it, whether with passionate words (expressing her dislike of the ordinance itself, or at least the administration of it to so young a child, and in a journey), as to me it seems, or with proper words-- solemnly expressing the espousal of the child to God by the covenant of circumcision (as some read it) or her thankfulness to God for sparing her husband, giving him a new life, and thereby giving her, as it were, a new marriage to him, upon her circumcising her son (as others read it)-- I cannot determine: but we learn,
1. That when God discovers to us what is amiss in our lives we must give all diligence to amend it speedily, and particularly return to the duties we have neglected.
2. The putting away of our sins is indispensably necessary to the removal of God's judgements. This is the voice of every rod, it calls to us to return to him that smites us.
4. The release of Moses thereupon: *So he let him go;* the distemper went off, the destroying angel withdrew, and all was well: only Zipporah cannot forget the fright she was in, but will unreasonably call Moses *a bloody husband,* because he obliged her to circumcise the child; and, upon this occasion (it is probable), he sent them back to his father-in-law, that they might not create him any further uneasiness. Note,
1. When we return to God in a way of duty he will return to us in a way of mercy; take away the cause, and the effect will cease.
2. We must resolve to bear it patiently, if our zeal for God and his institutions be misinterpreted and discouraged by some that should understand themselves, and us, and their duty, better, as David's zeal was misinterpreted by Michal; but if this be to be vile, if this be to be bloody, we must be yet more so.
3. When we have any special service to do for God we should remove as far from us as we can that which is likely to be our hindrance. *Let the dead bury their dead, but follow thou me.*
2. How Aaron met him in love, [[Exodus 4#27..28]].
1. God sent Aaron to meet him, and directed him where to find him, in the wilderness that lay towards Midian. Note, The providence of God is to be acknowledged in the comfortable meeting of relations and friends.
2. Aaron made so much haste, in obedience to his God, and in love to his brother, that he met him *in the mount of God,* the place where God had met with him.
3. They embraced one another with mutual endearments. The more they saw of God's immediate direction in bringing them together the more pleasant their interview was: they *kissed,* not only in token of brotherly affection, and in remembrance of ancient acquaintance, but as a pledge of their hearty concurrence in the work to which they were jointly called.
4. Moses informed his brother of the commission he had received, with all the instructions and credentials affixed to it, [[Exodus 4#28]]. Note, What we know of God we should communicate for the benefit of others; and those that are fellow-servants to God in the same work should use a mutual freedom, and endeavour rightly and fully to understand one another.
3. How the elders of Israel met him in faith and obedience. When Moses and Aaron first opened their commission in Egypt, said what they were ordered to say, and, to confirm it, did what they were ordered to do, they met with a better reception than they promised themselves, [[Exodus 4#29,31]].
1. The Israelites gave credit to them: *The people believed,* as God had foretold ([[Exodus 3#18]]), knowing that no man could do those works that they did, unless God were with him. They gave glory to God: *They bowed their heads and worshipped,* therein expressing not only their humble thankfulness to God, who had raised them up and sent them a deliverer, but also their cheerful readiness to observe orders, and pursue the methods of their deliverance.

56
Matthew Henry Commentary/xlm/Exodus/Chapter IX.md
View File

@ -1,56 +0,0 @@
In this chapter we have an account of three more of the plagues of Egypt.
1. Murrain among the cattle, which was fatal to them, [[Exodus 9#1,7]].
2. Boils upon man and beast, [[Exodus 9#8,12]].
3. Hail, with thunder and lightning.
1. Warning is given of this plague, [[Exodus 9#13,21]].
2. It is inflicted, to their great terror, [[Exodus 9#22,26]].
3. Pharaoh, in a fright, renews his treaty with Moses, but instantly breaks his word, [[Exodus 9#27,35]], &c.
## The Plagues of Egypt. (b. c. 1491.)
Passage: 1 Then the Lord said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the Lord God of the Hebrews, Let my people go, that they may serve me.   2 For if thou refuse to let *them* go, and wilt hold them still,   3 Behold, the hand of the Lord 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: *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 Lord appointed a set time, saying, To morrow the Lord shall do this thing in the land.   6 And the Lord did that thing on the morrow, and all the cattle of Egypt died: 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. And the heart of Pharaoh was hardened, and he did not let the people go.
Here is,
1. Warning given of another plague, namely, the murrain of beasts. When Pharaoh's heart was hardened, after he had seemed to relent under the former plague, then Moses is sent to tell him there is another coming, to try what that would do towards reviving the impressions of the former plagues. Thus is the wrath of God revealed from heaven, both in his word and in his works, *against all ungodliness and unrighteousness of men.* 1. Moses puts Pharaoh in a very fair way to prevent it: *Let my people go,* [[Exodus 9#1]]. This was still the demand. God will have Israel released; Pharaoh opposes it, and the trial is, *whose word shall stand.* See how jealous God is for his people. When *the year of his redeemed has come,* he will *give Egypt for their ransom;* that kingdom shall be ruined, rather than Israel shall not be delivered. See how reasonable God's demands are. Whatever he calls for, it is but *his own:* They are my people, therefore let them go.
2. He describes the plague that should come, if he refused, [[Exodus 9#2..3]]. *The hand of the Lord* immediately, without the stretching out of Aaron's hand, *is upon the cattle,* many of which, some of all kinds, should die by a sort of pestilence. This was greatly to the loss of the owners: they had made Israel poor, and now God would make them poor. Note, The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a *sparrow falls not to the ground without our Father.* 3. As an evidence of the special hand of God in it, and of his particular favour to his own people, he foretells that none of their cattle should die, though they breathed in the same air and drank of the same water with the Egyptians' cattle: *The Lord shall sever,*[[Exodus 9#4]]. Note, When God's judgments are abroad, though they may fall both on the righteous and the wicked, yet God makes such a distinction that they are not the same to the one that they are to the other. See [[Isaiah 27#7]]. The providence of God is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, [[Psalms 36#6]].
4. To make the warning the more remarkable, the time is fixed ([[Exodus 9#5]]): *To-morrow* it shall be done. We know not what any day will bring forth, and therefore we cannot say what we will do to-morrow, but it is not so with God.
2. The plague itself inflicted. The cattle died, [[Exodus 9#6]]. Note, The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness and to share in his punishment, as in the universal deluge. [[Romans 8#20]]; [[Romans 8#22]]. Pharaoh and the Egyptians sinned; but the *sheep, what had they done?* Yet they are plagued. See [[Jeremiah 12#4]], For the *wickedness of the land, the beasts are consumed.* The Egyptians afterwards, and (some think) now, worshipped their cattle; it was among them that the Israelites learned to make a god of a calf: in this therefore the plague here spoken of meets with them. Note, What we make an idol of it is just with God to remove from us, or embitter to us. See [[Isaiah 19#1]].
3. The distinction put between the cattle of the Egyptians and the Israelites' cattle, according to the word of God: Not *one of the cattle of the Israelites died,*[[Exodus 9#6..7]]. Does God take care of oxen? Yes, he does; his providence extends itself to the meanest of his creatures. But it is written also for our sakes, that, trusting in God, and making him our refuge, we may not be *afraid of the pestilence that walketh in darkness,* no, not though *thousands fall at our side,* [[Psalms 91#6..7]]. Pharaoh sent to see if the cattle of the Israelites were infected, not to satisfy his conscience, but only to gratify his curiosity, or with design, by way of reprisal, to repair his own losses out of their stocks; and, having no good design in the enquiry, the report brought to him made no impression upon him, but, on the contrary, his heart was hardened. Note, To those that are wilfully blind, even those methods of conviction which are ordained to life prove a savour of death unto death.
Passage: 8 And the Lord said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.   9 And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth *with* blains upon man, 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.   11 And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.   12 And the Lord hardened the heart of Pharaoh, and he hearkened not unto them; as the Lord had spoken unto Moses.
Observe here, concerning the plague of boils and blains,
1. When they were not wrought upon by the death of their cattle, God sent a plague that seized their own bodies, and touched them to the quick. If less judgments do not do their work, God will send greater. Let us therefore humble ourselves under the mighty hand of God, and go forth to meet him in the way of his judgments, that his anger may be turned away from us.
2. The signal by which this plague was summoned was the sprinkling of warm ashes from the *furnace, towards heaven* ([[Exodus 9#8]]; [[Exodus 9#10]]), which was to signify the heating of the air with such an infection as should produce in the bodies of the Egyptians sore boils, which would be both noisome and painful. Immediately upon the scattering of the ashes, a scalding dew came down out of the air, which blistered wherever it fell. Note, Sometimes God shows men their sin in their punishment; they had oppressed Israel in the furnaces, and now the ashes of the furnace are made as much a terror to them as ever their task-masters had been to the Israelites.
3. The plague itself was very grievous-- a common eruption would be so, especially to the nice and delicate, but these eruptions were inflammations, like Job's. This is afterwards called the *botch of Egypt* ([[Deuteronomy 28#27]]), as if it were some new disease, never heard of before, and known ever after by that name, Note, Sores in the body are to be looked upon as the punishments of sin, and to be hearkened to as calls to repentance.
4. The magicians themselves were struck with these boils, [[Exodus 9#11]].
1. Thus they were punished,
1. For helping to harden Pharaoh's heart, as Elymas for seeking to *pervert the right ways of the Lord;* God will severely reckon with those that strengthen the hands of the wicked in their wickedness.
2. For pretending to imitate the former plagues, and making themselves and Pharaoh sport with them. Those that would produce lice shall, against their wills, produce boils. Note, It is ill jesting with God's judgments, and more dangerous than playing with fire. *Be you not mockers, lest your bands be made strong.* 2. Thus they were shamed in the presence of their admirers. How weak were their enchantments, which could not so much as secure themselves! The devil can give no protection to those that are in confederacy with him.
3. Thus they were driven from the field. Their power was restrained before ([[Exodus 8#18]]), but they continued to confront Moses, and confirm Pharaoh in his unbelief, till now, at length, they were forced to retreat, and could not stand before Moses, to which the apostle refers ([[2 Timothy 3#9]]) when he says that their *folly was made manifest unto all men.*
5. Pharaoh continued obstinate, for now *the Lord hardened* his heart, [[Exodus 9#12]]. Before, he had hardened his own heart, and resisted the grace of God; and now God justly gave him up to his own heart's lusts, to a reprobate mind, and strong delusions, permitting Satan to blind and harden him, and ordering every thing, henceforward, so as to make him more and more obstinate. Note, Wilful hardness is commonly punished with judicial hardness. If men shut their eyes against the light, it is just with God to close their eyes. Let us dread this as the sorest judgment a man can be under on this side hell.
Passage: 13 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 upon thine 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 I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.   16 And in very deed for this *cause* have I raised thee up, for to show *in* thee my power; and that my name may be declared throughout all the earth.   17 As yet exaltest thou thyself against my people, that thou wilt not let them go?   18 Behold, 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, and shall not be brought home, the hail shall come down upon them, and they shall die.   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.
Here is,
1. A general declaration of the wrath of God against Pharaoh for his obstinacy. Though God has hardened his heart ([[Exodus 9#12]]), yet Moses must repeat his applications to him; God suspends his grace and yet demands obedience, to punish him for requiring bricks of the children of Israel when he denied them straw. God would likewise show forth a pattern of long-suffering, and how he waits to be gracious to a *rebellious and gainsaying people* Six times the demand had been made in vain, yet Moses must make it the seventh time: *Let my people go,* [[Exodus 9#13]]. A most dreadful message Moses is here ordered to deliver to him, whether he will hear or whether he will forbear.
1. He must tell him that he is marked for ruin, that he now stands as the butt at which God would shoot all the arrows of his wrath, [[Exodus 9#14..15]]. "Now I will send *all my plagues.*" Now that no place is found for repentance in Pharaoh, nothing can prevent his utter destruction, for that only would have prevented it. Now that God begins to *harden his heart,* his case is desperate. "I will send my plagues *upon thy heart,* not only temporal plagues upon thy body, but spiritual plagues upon thy soul." Note, God can send plagues upon thy soul." Note, God can send plagues upon the heart, either by making it senseless or by making it hopeless-- and these are the worst plagues. Pharaoh must now expect no respite, no cessation of arms, but to be followed with plague upon plague, till he is utterly consumed. Note, When God judges he will overcome; none ever hardened his heart against him and prospered.
2. He must tell him that he is to remain in history a standing monument of the justice and power of God's wrath ([[Exodus 9#16]]): "*For this cause have I raised thee up* to the throne at this time, and made thee to stand the shock of the plagues hitherto, to *show in thee my power.*" Providence ordered it so that Moses should have a man of such a fierce and stubborn spirit as he was to deal with; and every thing was so managed in this transaction as to make it a most signal and memorable instance of the power God has to humble and bring down the proudest of his enemies. Every thing concurred to signalize this, that God's name (that is, his incontestable sovereignty, his irresistible power, and his inflexible justice) might be declared throughout all the earth, not only to all places, but through all ages while the earth remains. Note, God sometimes raises up very bad men to honour and power, spares them long, and suffers them to grow insufferably insolent, that he may be so much the more glorified in their destruction at last. See how the neighbouring nations, at that time, improved the ruin of Pharaoh to the glory of God. Jethro said upon it, *Now know I that the Lord is greater than all gods,* [[Exodus 18#11]]. The apostle illustrates the doctrine of God's sovereignty with this instance, [[Romans 9#17]]. To justify God in these resolutions, Moses is directed to ask him ([[Exodus 9#17]]), *As yet exaltest thou thyself against my people?* Pharaoh was a great king; God's people were poor shepherds at the best, and now poor slaves; and yet Pharaoh shall be ruined if he exalt himself against them, for it is considered as exalting himself against God. This was not the first time that God reproved kings for their sakes, and let them know that he would not suffer his people to be trampled upon and insulted, no, not by the most powerful of them.
2. A particular prediction of the plague of hail ([[Exodus 9#18]]), and a gracious advice to Pharaoh and his people to send for their servants and cattle out of the field, that they might be sheltered from the hail, [[Exodus 9#19]]. Note, When God's justice threatens ruin his mercy, at the same time, shows us a way of escape from it, so unwilling is he that any should perish. See here what care God took, not only to distinguish between Egyptians and Israelites, but between some Egyptians and others. If Pharaoh will not yield, and so prevent the judgment itself, yet an opportunity is given to those that have any dread of God and his word to save themselves from sharing in the judgment. Note, Those that will take warning may take shelter; and those that will not may thank themselves if they fall by the overflowing scourge, and the hail which will *sweep away the refuge of lies,* [[Isaiah 28#17]]. See the different effect of this warning.
1. *Some believed the things that were spoken,* and they feared, and housed their servants and cattle ([[Exodus 9#20]], like Noah ([[Hebrews 11#7]]), and it was their wisdom. Even among the servants of Pharaoh there were some that trembled at God's word; and shall not the sons of Israel dread it? But,
2. Others believed not: though, whatever plague Moses had hitherto foretold, the event exactly answered to the prediction; and though, if they had had any reason to question this, it would have been no great damage to them to have kept their cattle in the house for one day, and so, supposing it a doubtful case, to have chosen the surer side; yet they were so foolhardy as in defiance to the truth of Moses, and the power of God (of both which they had already had experience enough, to their cost), to leave their cattle in the field, Pharaoh himself, it is probable, giving them an example of the presumption, [[Exodus 9#21]]. Note, Obstinate infidelity, which is deaf to the fairest warnings and the wisest counsels, leaves the blood of those that perish upon their own heads.
Passage: 22 And the Lord said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.   23 And Moses stretched forth his rod toward heaven: and the Lord sent thunder and hail, and the fire ran along upon the ground; and the Lord rained hail upon the land of Egypt.   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.   26 Only in the land of Goshen, where the children of Israel *were,* was there no hail.   27 And Pharaoh sent, 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.   28 Intreat the Lord (for *it is* enough) 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 the 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.   30 But as for thee and thy servants, I know that ye will not yet fear the Lord God.   31 And the flax and the barley was smitten: for the barley *was* in the ear, and the flax *was* bolled.   32 But the wheat and the rye were not smitten: for they *were* not grown up.   33 And Moses 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.   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.
The threatened plague of hail is here summoned by the powerful hand and rod of Moses ([[Exodus 9#22..23]]), and it obeys the summons, or rather the divine command; for *fire and hail fulfil God's word,* [[Psalms 148#8]]. And here we are told,
1. What desolations it made upon the earth. The thunder, and fire from heaven (or lightning), made it both the more dreadful and the more destroying, [[Exodus 9#23..24]]. Note, God makes the clouds, not only his store-houses whence he drops fatness on his people, but his magazines whence, when he pleases, he can draw out a most formidable train of artillery, with which to destroy his enemies. He himself speaks of the *treasures of hail which he hath reserved against the day of battle and war,* [[Job 38#22..23]]. Woeful havoc this hail made in the land of Egypt. It killed both men and cattle, and battered down, not only the herbs, but the trees, [[Exodus 9#25]]. The corn that was above ground was destroyed, and that only preserved which as yet had not come up, [[Exodus 9#31..32]]. Note, God has many ways of *taking away the corn in the season thereof* ([[Hosea 2#9]]), either by a secret blasting, or a noisy hail. In this plague the *hot thunderbolts,* as well as the hail, are said to destroy *their flocks,* [[Psalms 78#47..48]]; and see [[Psalms 105#32..33]]. Perhaps David alludes to this when, describing God's glorious appearances for the discomfiture of his enemies, he speaks of the hailstones and coals of fire he threw among them, [[Psalms 18#12..13]]. And there is a plan reference to it on the pouring out of the seventh vial, [[Revelation 16#21]]. Notice is here taken ([[Exodus 9#26]]) of the land of Goshen's being preserved from receiving any damage by this plague. God has the directing of the pregnant clouds, and causes it to rain or hail on one city and not on another, either in mercy or in judgment.
2. What a consternation it put Pharaoh in. See what effect it had upon him,
1. He humbled himself to Moses in the language of a penitent, [[Exodus 9#27..28]]. No man could have spoken better. He owns himself on the wrong side in his contest with the God of the Hebrews: "*I have sinned* in standing it out so long." He owns the equity of God's proceedings against him: *The Lord is righteous,* and must be justified when he speaks, though he speak in thunder and lightning. He condemns himself and his land: "*I and my people are wicked,* and deserve what is brought upon us." He begs the prayers of Moses: "*Entreat the Lord* for me, that this direful plague may be removed." And, *lastly,* he promises to yield up his prisoners: *I will let you go.* What could one desire more? And yet his heart was hardened all this while. Note, The terror of the rod often extorts penitent acknowledgments from those who have no penitent affections; under the surprise and smart of affliction, they start up, and say that which is pertinent enough, not because they are deeply affected, but because they know that they should be and that *it is meet to be said.* 2. Moses, hereupon, becomes an intercessor for him with God. Though he had all the reason in the world to think that he would immediately repent of his repentance, and told him so ([[Exodus 9#30]]), yet he promises to be this friend in the court of heaven. Note, Even those whom we have little hopes of, yet we should continue to pray for, and to admonish, [[1 Samuel 12#23]]. Observe,
1. The place Moses chose for his intercession. He went *out of the city* ([[Exodus 9#33]]), not only for privacy in his communion with God, but to show that he durst venture abroad into the field, notwithstanding the hail and lightning which kept Pharaoh and his servants withindoors, knowing that every hail-stone had its direction from his God, who meant him no hurt. Note, Peace with God makes men thunderproof, for thunder is the voice of their Father.
2. The gesture: He *spread abroad his hands unto the Lord*-- an outward expression of earnest desire and humble expectation. Those that come to God for mercy must stand ready to receive it.
3. The end Moses aimed at in interceding for him: *That thou mayest know,* and be convinced, *that the earth is the Lord's* ([[Exodus 9#29]]), that is, that God has a sovereign dominion over all the creatures, that they all are ruled by him, and therefore that thou oughtest to be so. See what various methods God uses to bring men to their proper senses. Judgments are sent, judgments removed, and all for the same end, to make men know that he Lord reigns.
4. The success of it.
1. He prevailed with God, [[Exodus 9#33]]. But,
2. He could not prevail with Pharaoh: *He sinned yet more, and hardened his heart,* [[Exodus 9#34..35]]. The prayer of Moses opened and shut heaven, like Elias's ([[James 5#17..18]]), and such is the power of God's two witnesses ([[Revelation 11#6]]); yet neither Moses nor Elias, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frightened into a compliance by the judgment, but, when it was over, his convictions vanished, and his fair promises were forgotten. Note, Little credit is to be given to confessions upon the rack. Note also, Those that are not bettered by judgments and mercies are commonly made worse.

56
Matthew Henry Commentary/xlm/Exodus/Chapter V.md
View File

@ -1,56 +0,0 @@
Moses and Aaron are here dealing with Pharaoh, to get leave of him to go and worship in the wilderness.
1. They demand leave in the name of God ([[Exodus 5#1]]), and he answers their demand with a defiance of God, [[Exodus 5#2]].
2. They beg leave in the name of Israel ([[Exodus 5#3]]), and he answers their request with further orders to oppress Israel, [[Exodus 5#4,9]]. These cruel orders were,
1. Executed by the task-masters, [[Exodus 5#10,14]].
2. Complained of to Pharaoh, but in vain, [[Exodus 5#15,19]].
3. Complained of by the people to Moses [[Exodus 5#20..21]]), and by him to God, [[Exodus 5#22..23]].
## Sufferings of the Israelites Increased. (b. c. 1491.)
Passage: 1 And afterward Moses and Aaron 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.   2 And Pharaoh said, Who *is* the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go.
Moses and Aaron, having delivered their message to the elders of Israel, with whom they found good acceptance, are now to deal with Pharaoh, to whom they come in peril of their lives-- *Moses* particularly, who perhaps was out-lawed for killing the Egyptian forty years before, so that if any of the old courtiers should happen to remember that against him now it might cost him his head. Their message itself was displeasing, and touch Pharaoh both in his honour and in his profit, two tender points; yet these faithful ambassadors boldly deliver it, whether he will hear or whether he will forbear.
1. Their demand is piously bold: *Thus saith the Lord God of Israel, Let my people go,* [[Exodus 5#1]]. Moses, in treating with the elders of Israel, is directed to call God *the God of their fathers;* but, in treating with Pharaoh, they call him *the God of Israel,* and it is the first time we find him called so in scripture: he is called *the God of Israel,* the *person* ([[Genesis 33#20]]); but here it is Israel, the *people.* They are just beginning to be formed into a people when God is called their God. Moses, it is likely, was directed to call him so, at least it might be inferred from [[Exodus 9#22]], *Israel is my son.* In this great name they deliver their message: *Let my people go.* 1. They were God's people, and therefore Pharaoh ought not to detain them in bondage. Note, God will own his own people, though ever so poor and despicable, and will find a time to plead their cause. "The Israelites are slaves in Egypt, but they are my people," says God, "and I will not suffer them to be always trampled upon." See [[Isaiah 52#4..5]].
2. He expected services and sacrifices from them, and therefore they must have leave to go where they could freely exercise their religion, without giving offence to, or receiving offence from, the Egyptians. Note, God delivers his people out of the hand of their enemies, that they may serve him, and serve him cheerfully, that they may hold a feast to him, which they may do, while they have his favour and presence, even in a wilderness, a dry and barren land.
2. Pharaoh's answer is impiously bold: *Who is the Lord, that I should obey his voice?* [[Exodus 5#2]]. Being summoned to surrender, he thus hangs out the flag of defiance, hectors Moses and the God that sends him, and peremptorily refuses to let Israel go; he will not treat about it, nor so much as bear the mention of it. Observe,
1. How scornfully he speaks of the God of Israel: "*Who is Jehovah?* I neither know him nor care for him, neither value him nor fear him:" it is a hard name that he never heard of before, but he resolves it shall be no bug-bear to him. Israel was now a despised oppressed people, looked on as the tail of the nation, and, by the character they bore, Pharaoh makes his estimate of their God, and concludes that he made no better a figure among the gods than his people did among the nations. Note, Hardened persecutors are more malicious against God himself than they are against his people. See [[Isaiah 37#23]]. Again, Ignorance and contempt of God are at the bottom of all the wickedness that is in the world. Men know not the Lord, or have very low and mean thoughts of him, and therefore they obey not his voice, nor will let any thing go for him.
2. How proudly he speaks of himself: "*That I should obey his voice;* I, the king of Egypt, a great people, obey the God of Israel, a poor enslaved people? Shall I, that rule the Israel of God, obey the God of Israel? No, it is below me; I scorn to answer his summons." Note, Those are the children of pride that are the *children of disobedience,* [[Job 41#34]]; [[Ephesians 5#6]]. Proud men think themselves too good to stoop even to God himself, and would not be under control, [[Jeremiah 43#2]]. Here is the core of the controversy: God must rule, but man will not be ruled. "I will have my will done," says God: "But I will do my own will," says the sinner.
3. How resolutely he denies the demand: *Neither will I let Israel go.* Note, Of all sinners none are so obstinate, nor so hardly persuaded to leave their sin, as persecutors are.
Passage: 3 And they said, The God of the Hebrews hath met with us: 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.   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.   5 And Pharaoh said, Behold, the people of the land now *are* many, and ye make them rest from their burdens.   6 And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,   7 Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.   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; therefore they cry, saying, Let us go *and* sacrifice to our God.   9 Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.
Finding that Pharaoh had no veneration at all for God, Moses and Aaron next try whether he had any compassion for Israel, and become humble suitors to him for leave to go and sacrifice, but in vain.
1. Their request is very humble and modest, [[Exodus 5#3]]. They make no complaint of the rigour they were ruled with. They plead that the journey they designed was not a project formed among themselves, but that their God had met with them, and called them to it. They beg with all submission: *We pray thee.* The poor useth entreaties; though God may summon princes that oppress, it becomes us to beseech and make supplication to them. What they ask is very reasonable, only for a short vacation, while they went three days' journey into the desert, and that on a good errand, and unexceptionable: "*We will sacrifice unto the Lord our God,* as other people do to theirs;" and, *lastly,* they give a very good reason, "Lest, if we quite cast off his worship, he fall upon us with one judgment or other, and then Pharaoh will lose his vassals."
2. Pharaoh's denial of their request is very barbarous and unreasonable, [[Exodus 5#4,9]].
1. His suggestions were very unreasonable.
1. That the people were idle, and that therefore they talked of going to sacrifice. The cities they built for Pharaoh, and the other fruit of their labours, were witnesses for them that they were not idle; yet he thus basely misrepresents them, that he might have a pretence to increase their burdens.
2. That Moses and Aaron made them idle with vain words, [[Exodus 5#9]]. God's words are here called vain words; and those that called them to the best and most needful business are accused of making them idle. Note, The malice of Satan has often represented the service and worship of God as fit employment for those only that have nothing else to do, and the business only of the idle; whereas indeed it is the indispensable duty of those that are most busy in the world.
2. His resolutions hereupon were most barbarous.
1. Moses and Aaron themselves must get to *their burdens* ([[Exodus 5#4]]); they are Israelites, and, however God had distinguished them from the rest, Pharaoh makes no difference: they must share in the common slavery of their nation. Persecutors have always taken a particular pleasure in putting contempt and hardship upon the ministers of the churches.
2. The usual tale of bricks must be exacted, without the usual allowance of straw to mix with the clay, or to burn the bricks with, that thus more work might be laid upon the men, which if they performed, they would be broken with labour; and, if not, they would be exposed to punishment.
Passage: 10 And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.   11 Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished.   12 So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.   13 And the taskmasters hasted *them,* saying, Fulfil your works, *your* daily tasks, as when there was straw.   14 And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, *and* demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?
Pharaoh's orders are here put in execution; straw is denied, and yet the work not diminished.
1. The Egyptian task-masters were very severe. Pharaoh having decreed unrighteous decrees, the task-masters were ready to write the grievousness that he had prescribed, [[Isaiah 10#1]]. Cruel princes will never want cruel instruments to be employed under them, who will justify them in that which is most unreasonable. These task-masters insisted upon the daily tasks, as when there was straw, [[Exodus 5#13]]. See what need we have to pray that *we may be delivered from unreasonable and wicked men,* [[2 Thessalonians 3#2]]. The enmity of the serpent's seed against the seed of the woman is such as breaks through all the laws of reason, honour, humanity, and common justice.
2. The people hereby were dispersed throughout all the land of Egypt, to gather stubble, [[Exodus 5#12]]. By this means Pharaoh's unjust and barbarous usage of them came to be known to all the kingdom, and perhaps caused them to be pitied by their neighbours, and made Pharaoh's government less acceptable even to his own subjects: good-will is never got by persecution.
3. The Israelite-officers were used with particular harshness, [[Exodus 5#14]]. Those that were the fathers of the houses of Israel paid dearly for their honour; for from them immediately the service was exacted, and they were beaten when it was not performed. See here,
1. What a miserable thing slavery is, and what reason we have to be thankful to God that we are a free people, and not oppressed. Liberty and property are valuable jewels in the eyes of those whose services and possessions lie at the mercy of an arbitrary power.
2. What disappointments we often meet with after the raising of our expectations. The Israelites were now lately encouraged to hope for enlargement, but behold greater distresses. This teaches us always to rejoice with trembling.
3. What strange steps God sometimes takes in delivering his people; he often brings them to the utmost straits when he is just ready to appear for them. The lowest ebbs go before the highest tides; and very cloudy mornings commonly introduce the fairest days, [[Deuteronomy 32#36]]. God's time to help is when things are at the worst; and Providence verifies the paradox, *The worse the better.*
Passage: 15 Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?   16 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.   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, as they came forth from Pharaoh:   21 And they said unto them, The Lord look upon you, and judge; because ye 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 hand to slay us.   22 And Moses returned unto the Lord, and said, 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.
It was a great strait that the head-workmen were in, when they must either abuse those that were under them or be abused by those that were over them; yet, it should seem, rather than they would tyrannize, they would be tyrannized over; and they were so. In this evil case ([[Exodus 5#19]]), observe,
1. How justly they complained to Pharaoh: They *came and cried unto Pharaoh,* [[Exodus 5#15]]. Whither should they go with a remonstrance of their grievances but to the supreme power, which is ordained for the protection of the injured? As bad as Pharaoh was his oppressed subjects had liberty to complain to him; there was no law against petitioning: it was a very modest, but moving, representation that they made of their condition ([[Exodus 5#16]]): *Thy servants are beaten* (severely enough, no doubt, when things were in such a ferment), and yet *the fault is in thy own people,* the task-masters, who deny us what is necessary for carrying on our work. Note, It is common for those to be most rigorous in blaming others who are most blameworthy themselves. But what did they get by this complaint? It did but make bad worse.
1. Pharaoh taunted them ([[Exodus 5#17]]); when they were almost killed with working, he told them they were idle: they underwent the fatigue of industry, and yet lay under the imputation of slothfulness, while nothing appeared to ground the charge upon but this, that they said, *Let us go and do sacrifice.* Note, It is common for the best actions to be mentioned under the worst names; holy diligence in the best business is censured by many as a culpable carelessness in the business of the world. It is well for us that men are not to be our judges, but a God who knows what the principles are on which we act. Those that are diligent in doing sacrifice to the Lord will, with God, escape the doom of the slothful servant, though, with men, they do not.
2. He bound on their burdens: *Go now and work.* [[Exodus 5#18]]. Note, wickedness proceedeth from the wicked; what can be expected from unrighteous men but more unrighteousness?
2. How unjustly they complained of Moses and Aaron: *The Lord look upon you, and judge,* [[Exodus 5#21]]. This was not fair. Moses and Aaron had given sufficient evidence of their hearty good-will to the liberties of Israel; and yet, because things succeed not immediately as they hoped, they are reproached as accessaries to their slavery. They should have humbled themselves before God, and taken to themselves the shame of their sin, which turned away good things from them; but, instead of this, they fly in the face of their best friends, and quarrel with the instruments of their deliverance, because of some little difficulties and obstructions they met with in effecting it. Note, Those that are called out to public service for God and their generation must expect to be tried, not only by the malicious threats of proud enemies, but by the unjust and unkind censures of unthinking friends, who judge only by outward appearance and look but a little way before them. Now what did Moses do in this strait? It grieved him to the heart that the event did not answer, but rather contradict, his expectation; and their upbraidings were very cutting, and like a sword in his bones; but,
1. He returned to the Lord ([[Exodus 5#22]]), to acquaint him with it, and to represent the case to him: he knew that what he had said and done was by divine direction; and therefore what blame is laid upon him for it he considers as reflecting upon God, and, like Hezekiah, spreads it before him as interested in the cause, and appeals to him. Compare this with [[Jeremiah 20#7,9]]. Note, When we find ourselves, at any time, perplexed and embarrassed in the way of our duty, we ought to have recourse to God, and lay open our case before him by faithful and fervent prayer. If we retreat, let us retreat to him, and no further.
2. He expostulated with him, [[Exodus 5#22..23]]. He knew not how to reconcile the providence with the promise and the commission which he had received. "Is this God's coming down to deliver Israel? Must I, who hoped to be a blessing to them, become a scourge to them? By this attempt to get them out of the pit, they are but sunk the deeper into it." Now he asks,
1. *Wherefore hast thou so evil entreated this people?* Note, Even when God is coming towards his people in ways of mercy, he sometimes takes such methods as that they may think themselves but ill treated. The instruments of deliverance, when they aim to help, are found to hinder, and that becomes a trap which, it was hoped, would have been for their welfare, God suffering it to be so that we may learn to cease from man, and may come off from a dependence upon second causes. Note, further, When the people of God think themselves ill treated, they should go to God by prayer, and plead with him, and that is the way to have better treatment in God's good time.
2. *Why is it thou hast sent me?* Thus,
1. He complains of his ill success: "Pharaoh has done evil to this people, and not one step seems to be taken towards their deliverance." Note, It cannot but sit very heavily upon the spirits of those whom God employs for him to see that their labour does no good, and much more to see that it does hurt eventually, though not designedly. It is uncomfortable to a good minister to perceive that his endeavours for men's conviction and conversion do but exasperate their corruptions, confirm their prejudices, harden their hearts, and seal them up under unbelief. This makes them go in the bitterness of their souls, as the prophet, [[Ezekiel 3#14]]. Or,
2. He enquires what was further to be done: *Why hast thou sent me*? that is, "What other method shall I take in pursuance of my commission?" Note, Disappointments in our work must not drive us from our God, but still we must consider why we are sent.

50
Matthew Henry Commentary/xlm/Exodus/Chapter VI.md
View File

@ -1,50 +0,0 @@
Much ado there was to bring Moses to his work, and when the ice was broken, some difficulty having occurred in carrying it on, there was no less ado to put him forward in it. Witness this chapter, in which,
1. God satisfies Moses himself in an answer to his complaints in the close of the foregoing chapter, [[Exodus 6#1]].
2. He gives him fuller instructions than had yet been given him what to say to the children of Israel, for their satisfaction ([[Exodus 6#2,8]]), but to little purpose, [[Exodus 6#9]].
3. He sends him again to Pharaoh, [[Exodus 6#10..11]]. But Moses objects against ([[Exodus 6#12]]), upon which a very strict charge is given to him and his brother to execute their commission with vigour, [[Exodus 6#13]].
4. Here is an abstract of the genealogy of the tribes of Reuben and Simeon, to introduce that of Levi, that the pedigree of Moses and Aaron might be cleared ([[Exodus 6#14,25]]), and then the chapter concludes with a repetition of so much of the preceding story as was necessary to make way for the following chapter.
## The Promise of Deliverance. (b. c. 1491.)
Passage: 1 Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.   2 And God spake unto Moses, 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, but by my name JEHOVAH was I not known to them.   4 And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers.   5 And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.   6 Wherefore say unto the children of Israel, I *am* the Lord, 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 redeem you with a stretched out arm, and with great judgments:   7 And I will take you to me for a people, and I will be to you a God: and ye shall know that I *am* the Lord your God, which bringeth you out from under the burdens of the Egyptians.   8 And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I *am* the Lord.   9 And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.
Here,
1. God silences Moses's complaints with the assurance of success in this negotiation, repeating the promise made him in [[Exodus 3#20]], *After that, he will let you go.* When Moses was at his wit's end, wishing he had staid in Midian, rather than have come to Egypt to make bad worse-- when he was quite at a loss what to do-- *Then the Lord said unto Moses,* for the quieting of his mind, "*Now shalt thou see what I will do to Pharaoh* ([[Exodus 6#1]]); now that the affair has come to a crisis, things are as bad as they can be, Pharaoh is in the height of pride and Israel in the depth of misery, now is my time to appear." See [[Psalms 12#5]], *Now will I arise.* Note, Man's extremity is God's opportunity of helping and saving. Moses had been expecting what God would do; but now he shall see what he will do, shall see his day at length, [[Job 24#1]]. Moses had been trying what he could do, and could effect nothing. "Well," says God, "now thou shalt see what *I* will do; let me alone to deal with this proud man," [[Job 40#12..13]]. Note, Then the deliverance of God's church will be accomplished, when God takes the work into his own hands. *With a strong hand,* that is, being forced to it by a strong hand, *he shall let them go.* Note, As some are brought to their duty by the strong hand of God's grace, who are made willing in the day of his power, so others by the strong hand of his justice, breaking those that would not bend.
2. He gives him further instructions, that both he and the people of Israel might be encouraged to hope for a glorious issue of this affair. Take comfort,
1. From God's name, Jehovah, [[Exodus 6#2..3]]. He begins with this, *I am Jehovah,* the same with, *I am that I am,* the fountain of being, and blessedness, and infinite perfection. The patriarchs knew this name, but they did not know him in this matter by that which this name signifies. God would now be known by his name *Jehovah,* that is,
1. A God performing what he had promised, and so inspiring confidence in his promises.
2. A God perfecting what he had begun, and finishing his own work. In the history of the creation, God is never called Jehovah till the heavens and the earth were finished, [[Genesis 2#4]]. When the salvation of the saints is completed in eternal life, then he will be known by his name Jehovah ([[Revelation 22#13]]); in the meantime they shall find him, for their strength and support, *El-shaddai, a God all-sufficient,* a God that is enough and will be so, [[Micah 7#20]].
2. From his covenant: *I have established my covenant,* [[Exodus 6#4]]. Note, The covenants God makes he establishes; they are made as firm as the power and truth of God can make them. We may venture our all upon this bottom.
3. From his compassions ([[Exodus 6#5]]): *I have heard the groaning of the children of Israel;* he means their groaning on occasion of the late hardships put upon them. Note, God take notice of the increase of his people's calamities, and observes how their enemies grow upon them.
4. From his present resolutions, [[Exodus 6#6,8]]. Here is line upon line, to assure them that they should be brought triumphantly out of Egypt ([[Exodus 6#6]]), and should be put in possession of the land of Canaan ([[Exodus 6#8]]): *I will bring you out. I will rid you. I will redeem you. I will bring you into the land of Canaan,* and *I will give it to you.* Let man take the shame of his unbelief, which needs such repetitions; and let God have the glory of his condescending grace, which gives us such repeated assurances for our satisfaction.
5. From his gracious intentions in all these, which were great, and worthy of him, [[Exodus 6#7]].
1. He intended their happiness: *I will take you to me for a people,* a peculiar people, and *I will be to you a God;* more than this we need not ask, we cannot have, to make us happy.
2. He intended his own glory: *You shall know that I am the Lord.* God will attain his own ends, nor shall we come short of them if we make them our chief end too. Now, one would think, these good words, and comfortable words, should have revived the drooping Israelites, and cause them to forget their misery; but, on the contrary, their miseries made them regardless of God's promises ([[Exodus 6#9]]): *They harkened not unto Moses for anguish of spirit.* That is,
1. They were so taken up with their troubles that they did not heed him.
2. They were so cast down with their late disappointment that they did not believe him.
3. They had such a dread of Pharaoh's power and wrath that they durst not themselves move in the least towards their deliverance. Note, *First,* Disconsolate spirits often put from them the comforts they are entitled to, and stand in their own light. See [[Isaiah 28#12]]. *Secondly,* Strong passions oppose strong consolations. By indulging ourselves in discontent and fretfulness, we deprive ourselves of the comfort we might have both from God's word and from his providence, and must thank ourselves if we go comfortless.
Passage: 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, saying, 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.
Here,
1. God sends Moses the second time to Pharaoh ([[Exodus 6#11]]) upon the same errand as before, to command him, at his peril, that he *let the children of Israel go.* Note, God repeats his precepts before he begins his punishments. Those that have often been called in vain to leave their sins must yet be called again and again, whether they will hear or whether they will forbear, [[Ezekiel 3#1]]. God is said to *hew* sinners by his prophets ([[Hosea 6#5]]), which denotes the repetition of the strokes. *How often would I have gathered you?*
2. Moses makes objections, as one discouraged, and willing to give up the cause, [[Exodus 6#12]]. He pleads,
1. The unlikelihood of Pharaoh's hearing: "*Behold the children of Israel have not hearkened unto me;* they give no heed, no credit, to what I have said; how then can I expect that Pharaoh should hear me? If the anguish of their spirit makes them deaf to that which would compose and comfort them, much more will the anger of his spirit, his pride and insolence, make him deaf to that which will but exasperate and provoke him." If God's professing people hear not his messengers, how can it be thought that his professed enemy should? Note, The frowardness and untractableness of those that are called Christians greatly discourage ministers, and make them ready to despair of success in dealing with those that are atheistical and profane. We would be instrumental to unite Israelites, to refine and purify them, to comfort and pacify them; but, if they hearken not to us, how shall we prevail with those in whom we cannot pretend to such an interest? But with God all things are possible.
2. He pleads the unreadiness and infirmity of his own speaking: *I am of uncircumcised lips;* it is repeated, [[Exodus 6#30]]. He was conscious to himself that he had not the gift of utterance, had no command of language; his talent did not lie that way. To this objection God had given a sufficient answer before, and therefore he ought not to have insisted upon it, for the sufficiency of grace can supply the defects of nature at any time. Note, Though our infirmities ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for God. His strength is made perfect in our weakness.
3. God again joins Aaron in commission with Moses, and puts an end to the dispute by interposing his own authority, and giving them both a solemn charge, upon their allegiance to their great Lord, to execute it with all possible expedition and fidelity. When Moses repeats his baffled arguments, he shall be argued with no longer, but God gives him a charge, and Aaron with him, both to the children of Israel and to Pharaoh, [[Exodus 6#13]]. Note, God's authority is sufficient to answer all objections, and binds us to obedience, without murmuring or disputing, [[Philippians 2#14]]. Moses himself has need to be charged, and so has Timothy, [[1 Timothy 6#13]]; [[2 Timothy 4#1]].
## Genealogies of Reuben, Simeon, and Levi. (b. c. 1491.)
Passage: 14 These *be* the heads of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these *be* the families of Reuben.   15 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these *are* the families of Simeon.   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 according to their generations.   20 And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: 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 Elisheba, 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 Elkanah, 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 Lord said, Bring out the children of Israel from the land of Egypt according to their armies.   27 These *are* they which spake to Pharaoh king of Egypt, to bring out the children of Israel 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, I *am* the Lord: speak thou unto Pharaoh king of Egypt all that I say unto thee.   30 And Moses said before the Lord, Behold, I *am* of uncircumcised lips, and how shall Pharaoh hearken unto me?
1. We have here a genealogy, not an endless one, such as the apostle condemns ([[1 Timothy 1#4]]), for it ends in those two great patriots Moses and Aaron, and comes in here to show that they were Israelites, bone of their bone and flesh of their flesh whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and lawgiver, of the people of Israel, and whose genealogy also, like this, was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, [[Genesis 46#1,34]]. Dr. Lightfoot thinks that Reuben, Simeon, and Levi, are thus dignified here by themselves for this reason, because they were left under marks of infamy by their dying father, Reuben for his incest and Simeon and Levi for their murder of the Shechemites; and therefore Moses would put this particular honour upon them, to magnify God's mercy in their repentance and remission, as a pattern to those that should afterwards believe: the two former seem rather to be mentioned only for the sake of a third, which was Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church. Thus was the tribe of Levi distinguished betimes. Observe here,
1. That Kohath, from whom Moses and Aaron, and all the priests, derived their pedigree, was a younger son of Levi, [[Exodus 6#16]]. Note, The grants of God's favours do not go by seniority of age and priority of birth, but the divine sovereignty often prefers the younger before the elder, so crossing hands.
2. That the ages of Levi, Kohath, and Amram, the father, grandfather, and great grandfather, of Moses, are here recorded; they all lived to a great age, Levi to 137, Kohath to 133, and Amram to
137. Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life ([[Psalms 90#10]]); for now that God's Israel was multiplied and had become a great nation, and divine revelation was by the hand of Moses committed to writing and no longer trusted to tradition, the two great reasons for the long lives of the patriarchs had ceased, and therefore henceforward fewer years must serve men.
3. That Aaron married Elisheba (the same name with that of the wife of Zecharias, Elizabeth, as Miriam is the same with Mary), daughter of Amminadab, one of the chief of the fathers of the tribe of Judah; for the tribes of Levi and Judah often intermarried, [[Exodus 6#23]].
4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt ([[Exodus 6#20]]); and it appears by [[Numbers 26#59]] that it must be taken strictly for his father's own sister, at least by the half blood. This marriage was afterwards forbidden as incestuous ([[Leviticus 18#12]]), which might be looked upon as a blot upon his family, though before that law; yet Moses does not conceal it, for he sought not his own praise, but wrote with a sincere regard to truth, whether it smiled or frowned upon him.
5. He concludes it with a particular mark of honour on the persons he is writing of, though he himself was one of them, [[Exodus 6#26..27]]. These are *that Moses and Aaron* whom God pitched upon to be his plenipotentiaries in this treaty. These were those to whom *God spoke* ([[Exodus 6#26]]), and who *spoke to Pharaoh* on Israel's behalf, [[Exodus 6#27]]. Note, Communion with God and serviceableness to his church are things that, above any other, put true honour upon men. Those are great indeed with whom God converses and whom he employs on his service. Such were that Moses and Aaron; and something of this honour have all his saints, who are made to our God kings and priests.
2. In the close of the chapter Moses returns to his narrative, from which he had broken off somewhat abruptly ([[Exodus 6#13]]), and repeats,
1. The charge God had given him to deliver his message to Pharaoh ([[Exodus 6#29]]): *Speak all that I say unto thee,* as a faithful ambassador. Note, Those that go on God's errand must not shun to declare *the whole counsel of God.* 2. His objection against it, [[Exodus 6#30]]. Note, Those that have at any time spoken unadvisedly with their lips ought often to reflect upon it with regret, as Moses seems to do here.

54
Matthew Henry Commentary/xlm/Exodus/Chapter VII.md
View File

@ -1,54 +0,0 @@
In this chapter,
1. The dispute between God and Moses finishes, and Moses applies himself to the execution of his commission, in obedience to God's command, [[Exodus 7#1,7]].
2. The dispute between Moses and Pharaoh begins, and a famous trial of skill it was. Moses, in God's name, demands Israel's release; Pharaoh denies it. The contest is between the power of the great God and the power of a proud prince; and it will be found, in the issue, that when God judgeth he will overcome.
1. Moses confirms the demand he had made to Pharaoh, by a miracle, turning his rod into a serpent; but Pharaoh hardens his heart against this conviction, [[Exodus 7#8,13]].
2. He chastises his disobedience by a plague, the first of the ten, turning the waters into blood; but Pharaoh hardens his heart against this correction, [[Exodus 7#14,25]], &c.
## Moses Receives a Fresh Commission. (b. c. 1491.)
Passage: 1 And the Lord said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.   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 I will harden Pharaoh's heart, 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.   5 And the Egyptians shall know that I *am* the Lord, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them.   6 And Moses and Aaron did as the Lord commanded them, so did they.   7 And Moses *was* fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.
Here,
1. God encourages Moses to go to Pharaoh, and at last silences all his discouragements.
1. He clothes him with great power and authority ([[Exodus 7#1]]): *I have made thee a god to Pharaoh;* that is, my representative in this affair, as magistrates are called *gods,* because they are God's vicegerents. He was authorized to speak and act in God's name and stead, and, under the divine direction, was endued with a divine power to do that which is above the ordinary power of nature, and invested with a divine authority to demand obedience from a sovereign prince and punish disobedience. Moses was a god, but he was only a *made* god, not essentially one by nature; he was no god but by commission. He was a god, but he was a god only to Pharaoh; the living and true God is a God to all the world. It is an instance of God's condescension, and an evidence that his thoughts towards us are thoughts of peace, that when he treats with men he treats by men, whose terror shall not make us afraid.
2. He again nominates him an assistant, his brother Aaron, who was not a man of uncircumcised lips, but a notable spokesman: "He shall be *thy prophet,*" that is, "he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt, as a god, inflict and remove the plagues, and Aaron, as a prophet, shall denounce them, and threaten Pharaoh with them."
3. He tells him the worst of it, that Pharaoh would not hearken to him, and yet the work should be done at last, Israel should be delivered and God therein would be glorified, [[Exodus 7#4..5]]. The Egyptians, who would not know the Lord, should be made to know him. Note, It is, and ought to be, satisfaction enough to God's messengers that, whatever contradiction and opposition may be given them, thus far they shall gain their point, that God will be glorified in the success of their embassy, and all his chosen Israel will be saved, and then they have no reason to say that they have laboured in vain. See here,
1. How God glorifies himself; he makes people know that he is Jehovah. Israel is made to know it by the performance of his promises to them ([[Exodus 6#3]]), and the Egyptians are made to know it by the pouring out of his wrath upon them. Thus God's name is exalted both in those that are saved and in those that perish.
2. What method he takes to do this: he humbles the proud, and exalts the poor, [[Luke 1#51..52]]. If God stretch out his hand to sinners in vain, he will at last stretch out his hand upon them; and who can bear the weight of it?
2. Moses and Aaron apply themselves to their work without further objection: *They did as the Lord commanded them,* [[Exodus 7#6]]. Their obedience, all things considered, was well worthy to be celebrated, as it is by the Psalmist ([[Psalms 105#28]]), *They rebelled not against his word,* namely, Moses and Aaron, whom he mentions, [[]]. Thus Jonah, though at first he was very averse, at length went to Nineveh. Notice is taken of the age of Moses and Aaron when they undertook this glorious service. Aaron the elder (and yet the inferior in office) was eighty-three, Moses was eighty; both of them men of great gravity and experience, whose age was venerable, and whose years might teach wisdom, [[Exodus 7#7]]. Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified until he was eighty years old. It was fit that he should long wait for such an honour, and be long in preparing for such a service.
## Magicians of Egypt. (b. c. 1491.)
Passage: 8 And the Lord spake unto Moses and unto Aaron, saying,   9 When Pharaoh shall speak unto you, saying, Show a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast *it* before Pharaoh, *and* it shall become a serpent.   10 And Moses and Aaron went in unto Pharaoh, and they did so as the Lord had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent.   11 Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.   12 For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods.   13 And he hardened Pharaoh's heart, that he hearkened not unto them; as the Lord had said.
The first time that Moses made his application to Pharaoh, he produced his instructions only; now he is directed to produce his credentials, and does accordingly.
1. It is taken for granted that Pharaoh would challenge these demandants to work a miracle, that, by a performance evidently above the power of nature, they might prove their commission from the God of nature. Pharaoh will say, *Show a miracle;* not with any desire to be convinced, but with the hope that none will be wrought, and then he would have some colour for his infidelity.
2. Orders are therefore given to turn the rod into a serpent, according to the instructions, [[Exodus 4#3]]. The same rod that was to give the signal of the other miracles is now itself the subject of a miracle, to put a reputation upon it. Aaron cast his rod to the ground, and instantly it became a serpent, [[Exodus 7#10]]. This was proper, not only to affect Pharaoh with wonder, but to strike a terror upon him. Serpents are hurtful dreadful animals; the very sight of one, thus miraculously produced, might have softened his heart into a fear of that God by whose power it was produced. This first miracle, though it was not a plague, yet amounted to the threatening of a plague. If it made not Pharaoh feel, it made him fear; and this is God's method of dealing with sinners-- he comes upon them gradually.
3. This miracle, though too plain to be denied, is enervated, and the conviction of it taken off, by the magicians' imitation of it, [[Exodus 7#11..12]]. Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved himself in magical arts in his long retirement; the magicians are therefore sent for, to vie with him. And some think those of that profession had a particular spite against the Hebrews ever since Joseph put them all to shame, by interpreting a dream which they could make nothing of, in remembrance of which slur put on their predecessors these magicians withstood Moses, as it is explained, [[2 Timothy 3#8]]. Their rods became serpents, real serpents; some think, by the power of God, beyond their intention or expectation, for the hardening of Pharaoh's heart; others think, by the power of evil angels, artfully substituting serpents in the room of the rods, God permitting the delusion to be wrought for wise and holy ends, that those might believe a lie who received not the truth: and herein the Lord was righteous. Yet this might have helped to frighten Pharaoh into a compliance with the demands of Moses, that he might be freed from these dreadful unaccountable phenomena, with which he saw himself on all sides surrounded. But to the seed of the serpent these serpents were no amazement. Note, God suffers the lying spirit to do strange things, that the faith of some may be tried and manifested ([[Deuteronomy 13#3]]; [[1 Corinthians 11#19]]), that the infidelity of others may be confirmed, and that he who is filthy may be filthy still, [[2 Corinthians 4#4]].
4. Yet, in this contest, Moses plainly gains the victory. The serpent which Aaron's rod was turned into swallowed up the others, which was sufficient to have convinced Pharaoh on which side the right lay. Note, Great is the truth, and will prevail. The cause of God will undoubtedly triumph at last over all competition and contradiction, and will reign alone, [[Daniel 2#44]]. But Pharaoh was not wrought upon by this. The magicians having produced serpents, he had this to say, that the case between them and Moses was disputable; and the very appearance of an opposition to truth, and the least head made against it, serve those for a justification of their infidelity who are prejudiced against the light and love of it.
## The Plagues of Egypt. (b. c. 1491.)
Passage: 14 And the Lord said unto Moses, Pharaoh's heart *is* hardened, he refuseth to let the people go.   15 Get thee unto Pharaoh in the morning; lo, he goeth out unto 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.   16 And thou shalt say 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, behold, hitherto thou wouldest not hear.   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 And the fish that *is* in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink of the water of the river.   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 their 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 Lord commanded; and he lifted up the rod, and smote the waters that *were* in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that *were* in the river were turned to blood.   21 And the fish 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 enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the Lord had said.   23 And Pharaoh turned and went into his house, neither did he set his heart to this also.   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.   25 And seven days were fulfilled, after that the Lord had smitten the river.
Here is the first of the ten plagues, the turning of the water into blood, which was,
1. A dreadful plague, and very grievous. The very sight of such vast rolling streams of blood, pure blood no doubt, florid and high-colored, could not but strike a horror upon people: much more afflictive were the consequences of it. Nothing more common than water: so wisely has Providence ordered it, and so kindly, that that which is so needful and serviceable to the comfort of human life should be cheap, and almost everywhere to be had; but now the Egyptians must either drink blood, or die for thirst. Fish was much of their food ([[Numbers 11#5]]), but the changing of the waters was the death of the fish; it was a pestilence in that element ([[Exodus 7#21]]): *The fish died.* In the general deluge they escaped, because perhaps they had not then contributed so much to the luxury of man as they have since; but in this particular judgment they perished ([[Psalms 105#29]]): *He slew their fish;* and when another destruction of Egypt, long afterwards, is threatened, the disappointment of those that make sluices and ponds for fish is particularly noticed, [[Isaiah 19#10]]. Egypt was a pleasant land, but the noisome stench of dead fish and blood, which by degrees would grow putrid, now rendered it very unpleasant.
2. It was a righteous plague, and justly inflicted upon the Egyptians. For,
1. Nilus, the river of Egypt, was their idol; they and their land derived so much benefit from it that they served and worshipped it more than the Creator. The true fountain of the Nile being unknown to them, they paid all their devotions to its streams: here therefore God punished them, and turned that into blood which they had turned into a god. Note, That creature which we idolize God justly removes from us, or embitters to us. He makes that a scourge to us which we make a competitor with him.
2. They had stained the river with the blood of the Hebrews' children, and now God made that river all bloody. Thus he gave them blood to drink, for they were worthy, [[Revelation 16#6]]. Note, Never any thirsted after blood, but, sooner or later, they had enough of it.
3. It was a significant plague. Egypt had a great dependence upon their river ([[Zechariah 14#18]]), so that in smiting the river they were warned of the destruction of all the productions of their country, till it came at last to their firstborn; and this red river proved a direful omen of the ruin of Pharaoh and all his forces in the Red Sea. This plague of Egypt is alluded to in the prediction of the ruin of the enemies of the New-Testament church, [[Revelation 16#3..4]]. But there the sea, as well as the rivers and fountains of water, is turned into blood; for spiritual judgments reach further, and strike deeper, than temporal judgments do. And, *lastly,* let me observe in general concerning this plague that one of the first miracles Moses wrought was turning water into blood, but one of the first miracles our Lord Jesus wrought was turning water into wine; for the law was given by Moses, and it was a dispensation of death and terror; but grace and truth, which, like wine, make glad the heart, came by Jesus Christ. Observe,
1. Moses is directed to give Pharaoh warning of this plague. "Pharaoh's heart is hardened ([[Exodus 7#14]]), therefore go and try what this will do to soften it," [[Exodus 7#15]]. Moses perhaps may not be admitted into Pharaoh's presence-chamber, or the room of state where he used to give audience to ambassadors; and therefore he is directed to meet him by the river's brink, whither God foresaw he would come in the morning, either for the pleasure of a morning's walk or to pay his morning devotions to the river: for thus all people will walk, every one in the name of his god; they will not fail to worship their god every morning. There Moses must be ready to give him a new summons to surrender, and, in case of a refusal, to tell him of the judgment that was coming upon that very river on the banks of which they were now standing. Notice is thus given him of it beforehand, that they might have no colour to say it was a chance, or to attribute it to any other cause, but that it might appear to be done by the power of the God of the Hebrews, and as a punishment upon him for his obstinacy. Moses is expressly ordered to take the rod with him, that Pharaoh might be alarmed at the sight of that rod which had so lately triumphed over the rods of the magicians. Now learn hence,
1. That the judgments of God are all known to himself beforehand. He knows what he will do in wrath as well as in mercy. Every consumption is a consumption determined, [[Isaiah 10#23]].
2. That men cannot escape the alarms of God's wrath, because they cannot go out of the hearing of their own consciences: he that made their hearts can make his sword to approach them.
3. That God warns before he wounds; for he is *long-suffering, not willing that any should perish, but that all should come to repentance.*
2. Aaron (who carried the mace) is directed to summon the plague by smiting the river with his rod, [[Exodus 7#19..20]]. It was done in the sight of Pharaoh and his attendants; for God's true miracles were not performed, as Satan's lying wonders were, by those that peeped and muttered: truth seeks no corners. An amazing change was immediately wrought; all the waters, not only in the rivers but in all their ponds, were turned into blood.
1. See here the almighty power of God. Every creature is that to us which he makes it to be, water or blood.
2. See the mutability of all things under the sun, and what changes we may meet with in them. That which is water to-day may be blood to-morrow; what is always vain may soon become vexatious. A river, at the best, is transient; but divine justice can quickly make it malignant.
3. See what mischievous work sin makes. if the things that have been our comforts prove our crosses, we must thank ourselves: it is sin that turns our waters into blood.
3. Pharaoh endeavours to confront the miracle, because he resolves not to humble himself under the plague. He sends for the magicians, and, by God's permission, they ape the miracle with their enchantments ([[Exodus 7#22]]), and this serves Pharaoh for an excuse not to set his heart to this also ([[Exodus 7#23]]), and a pitiful excuse it was. Could they have turned the river of blood into water again, this would have been something to the purpose; then they would have proved their power, and Pharaoh would have been obliged to them as his benefactors. But for them, when there was such scarcity of water, to turn more of it into blood, only to show their art, plainly intimates that the design of the devil is only to delude his devotees and amuse them, not to do them any real kindness, but to keep them from doing a real kindness to themselves by repenting and returning to their God.
4. The Egyptians, in the meantime, are seeking for relief against the plague, digging round about the river for water to drink, [[Exodus 7#24]]. Probably they found some, with much ado, God remembering mercy in the midst of wrath; for he is full of compassion, and would not let the subjects smart too much for the obstinacy of their prince.
5. The plague continued seven days ([[Exodus 7#25]]), and, in all that time, Pharaoh's proud heart would not let him so much as desire Moses to intercede for the removal of it. Thus the hypocrites in heart heap up wrath; *they cry not when he binds them* ([[Job 36#13]]); and then no wonder that his anger is not turned away, but his hand is stretched out still.

64
Matthew Henry Commentary/xlm/Exodus/Chapter VIII.md
View File

@ -1,64 +0,0 @@
Three more of the plagues of Egypt are related in this chapter,
1. That of the frogs, which is,
1. Threatened, [[Exodus 8#1,4]].
2. Inflicted, [[Exodus 8#5..6]].
3. Mimicked by the magicians, [[Exodus 8#7]].
4. Removed, at the humble request of Pharaoh ([[Exodus 8#8,14]]), who yet hardens his heart, and, notwithstanding his promise while the plague was upon him ([[Exodus 8#8]]), refuses to let Israel go, [[Exodus 8#15]].
2. The plague of lice ([[Exodus 8#16..17]]), by which,
1. The magicians were baffled ([[Exodus 8#18..19]]), and yet,
2. Pharaoh was hardened, [[Exodus 8#19]].
3. That of flies.
1. Pharaoh is warned of it before ([[Exodus 8#20..21]]), and told that the land of Goshen should be exempt from this plague, [[Exodus 8#22..23]].
2. The plague is brought, [[Exodus 8#24]].
3. Pharaoh treats with Moses about the release of Israel, and humbles himself, [[Exodus 8#25,29]].
4. The plague is thereupon removed ([[Exodus 8#31]]), and Pharaoh's heart hardened, [[Exodus 8#32]].
## The Plagues of Egypt. (b. c. 1491.)
Passage: 1 And the Lord spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the Lord, Let my people go, that they may serve me.   2 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 bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs:   4 And the frogs shall come up both on thee, and upon thy people, and upon all thy servants.   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, and covered the land of Egypt.   7 And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.   8 Then Pharaoh called for Moses and Aaron, and said, Intreat the Lord, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the Lord.   9 And Moses said unto Pharaoh, Glory over me: when shall I intreat 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?   10 And he said, To morrow. And he said, *Be it* according to thy word: that thou mayest know that *there is* none like unto the Lord our God.   11 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 stank.   15 But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the Lord had said.
Pharaoh is here first threatened and then plagued with frogs, as afterwards, in this chapter, with lice and flies, little despicable inconsiderable animals, and yet by their vast numbers rendered sore plagues to the Egyptians. God could have plagued them with lions, or bears, or wolves, or with vultures or other birds of prey; but he chose to do it by these contemptible instruments.
1. That he might magnify his own power. He is Lord of the hosts of the whole creation, has them all at his beck, and makes what use he pleases of them. Some have thought that the power of God is shown as much in the making of an ant as in the making of an elephant; so is his providence in serving his own purposes by the least creatures as effectually as by the strongest, that the excellency of the power, in judgment as well as mercy, may be of God, and not of the creature. See what reason we have to stand in awe of this God, who, when he pleases, can arm the smallest parts of the creation against us. If God be our enemy, all the creatures are at war with us.
2. That he might humble Pharaoh's pride, and chastise his insolence. What a mortification must it needs be to this haughty monarch to see himself brought to his knees, and forced to submit, by such despicable means! Every child is, ordinarily, able to deal with those invaders, and can triumph over them; yet now so numerous were their troops, and so vigorous their assaults, that Pharaoh, with all his chariots and horsemen, could make no head against them. Thus he *poureth contempt upon princes* that offer contempt to him and his sovereignty, and makes those who will not own him above them to know that, when he pleases, he can make the meanest creature to insult them and trample upon them. As to the plague of frogs we may observe,
1. How it was threatened. Moses, no doubt, attended the divine Majesty daily for fresh instructions, and (perhaps while the river was yet blood) he is here directed to give notice to Pharaoh of another judgment coming upon him, in case he continue obstinate: *If thou refuse to let them go,* it is at thy peril, [[Exodus 8#1..2]]. Note, God does not punish men for sin unless they persist in it. *If he turn not, he will whet his sword* ([[Psalms 7#12]]), which implies favour *if he turn.* So here, *If thou refuse, I will smite thy borders,* intimating that if Pharaoh complied the controversy should immediately be dropped. The plague threatened, in case of refusal, was formidably extensive. Frogs were to make such an inroad upon them as should make them uneasy in their houses, in their beds, and at their tables; they should not be able to eat, nor drink, nor sleep in quietness, but, wherever they were, should be infested by them, [[Exodus 8#3..4]]. Note,
1. God's curse upon a man will pursue him wherever he goes, and lie heavily upon him whatever he does. See [[Deuteronomy 28#16]], &c.
2. There is no avoiding divine judgments when they invade with commission.
2. How it was inflicted. Pharaoh not regarding the alarm, nor being at all inclined to yield to the summons, Aaron is ordered to draw out the forces, and with his outstretched arm and rod to give the signal of battle. *Dictum factum-- No sooner said then done;* the host is mustered, and, under the direction and command of an invisible power, shoals of frogs invade the land, and the Egyptians, with all their art and all their might, cannot check their progress, nor so much as give them a diversion. Compare this with that prophecy of an army of locusts and caterpillars, [[Joel 2#2]], &c.; and see [[Isaiah 34#16..17]]. Frogs came up, at the divine call, and *covered the land.* Note, God has many ways of disquieting those that live at ease.
3. How the magicians were permitted to imitate it, [[Exodus 8#7]]. They also brought up frogs, but could not remove those that God sent. The unclean spirits which came *out of the mouth of the dragon* are said to be like frogs, which go forth to the kings of the earth, to deceive them ([[Revelation 16#13]]), which probably alludes to these frogs, for it follows the account of the turning of the waters into blood. The dragon, like the magicians, intended by them to deceive, but God intended by them to destroy those that would be deceived.
4. How Pharaoh relented under this plague: it was the first time he did so, [[Exodus 8#8]]. He begs of Moses to intercede for the removal of the frogs, and promises fair that he will let the people go. He that a little while ago had spoken with the utmost disdain both of God and Moses is now glad to be beholden to the mercy of God and the prayers of Moses. Note, Those that bid defiance to God and prayer in a day of extremity will, first or last, be made to see their need of both, and will cry, *Lord, Lord,* [[Matthew 7#22]]. Those that have bantered prayer have been brought to beg it, as the rich man that had scorned Lazarus courted him for a drop of water.
5. How Moses fixes the time with Pharaoh, and then prevails with God by prayer for the removal of the frogs. Moses, to show that his performances had no dependence upon the conjunctions or oppositions of the planets, or the luckiness of any one hour more than another, bids Pharaoh name his time. *Nellum occurrit tempus regi-- No time fixed on by the king shall be objected to,* [[Exodus 8#9]]. *Have thou this honour over me,* tell me *against when I shall entreat for thee.* This was designed for Pharaoh's conviction, that, if his eyes were not opened by the plague, they might by the removal of it. So various are the methods God takes to bring men to repentance. Pharaoh sets the time for *to-morrow,* [[Exodus 8#10]]. And why not immediately? Was he so fond of his guests that he would have them stay another night with him? No, but probably he hoped that they would go away of themselves, and then he should get clear of the plague without being obliged either to God or Moses. However, Moses joins issue with him upon it: "*Be it according to thy word,* it shall be done just when thou wouldst have it done, *that thou mayest know that,* whatever the magicians pretend to, *there is none like unto the Lord our God.* None has such a command as he has over all the creatures, nor is any one so ready to forgive those that humble themselves before him." Note, The great design both of judgments and mercies is to convince us that there is none like the Lord our God, none so wise, so mighty, so good, no enemy so formidable, no friend so desirable, so valuable. Moses, hereupon, applies to God, prays earnestly to him, to remand the frogs, [[Exodus 8#12]]. Note, We must pray for our enemies and persecutors, even the worst as Christ did. In answer to the prayer of Moses, the frogs that came up one day perished the next, or the next but one. They all died ([[Exodus 8#13]]), and, that it might appear that they were real frogs, their dead bodies were left to be raked together in heaps, so that the smell of them became offensive, [[Exodus 8#14]]. Note, The great Sovereign of the world makes what use he pleases of the lives and deaths of his creatures; and he that gives a being, to serve one purpose, may, without wrong to his justice, call for it again immediately, to serve another purpose.
6. What was the issue of this plague ([[Exodus 8#15]]): *When Pharaoh saw there was a respite,* without considering either what he had lately felt or what he had reason to fear, he hardened his heart. Note,
1. Till the heart is renewed by the grace of God, the impressions made by the force of affliction do not abide; the convictions wear off, and the promises that were extorted are forgotten. Till the disposition of the air is changed, what thaws in the sun will freeze again in the shade.
2. God's patience is shamefully abused by impenitent sinners. The respite he gives them, to lead them to repentance, they are hardened by; and while he graciously allows them a truce, in order to the making of their peace, they take that opportunity to rally again the baffled forces of an obstinate infidelity. See [[Ecclesiastes 8#11]]; [[Psalms 78#34]], &c.
Passage: 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 became lice throughout all the land of Egypt.   18 And the magicians did so with their enchantments to bring forth lice, 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: and Pharaoh's heart was hardened, and he hearkened not unto them; as the Lord had said.
Here is a short account of the plague of lice. It does not appear that any warning was given of it before. Pharaoh's abuse of the respite granted to him might have been a sufficient warning to him to expect another plague: for if the removal of an affliction harden us, and so we lose the benefit of it, we may conclude it goes away with a purpose to return or to make room for a worse. Observe,
1. How this plague of lice was inflicted on the Egyptians, [[Exodus 8#16..17]]. The frogs were produced out of the waters, but these live out of *the dust of the earth;* for out of any part of the creation God can fetch a scourge, with which to correct those that rebel against him. He has many arrows in his quiver. Even the dust of the earth obeys him. "*Fear not then, thou worm Jacob,* for God can use thee as a threshing instrument, if he please," [[Isaiah 41#14..15]]. These lice, no doubt, were extremely vexatious, as well as scandalous, to the Egyptians. Though they had respite, they had respite but awhile, [[Revelation 11#14]]. The second woe was past, but behold the third woe came very quickly.
2. How the magicians were baffled by it, [[Exodus 8#18]]. They attempted to imitate it, but they could not. When they failed in this, it should seem they attempted to remove it; for it follows, *So there were lice upon man and beast,* in spite of them. This forced them to confess themselves overpowered: *This is the finger of God* ([[Exodus 8#19]]); that is, "This check and restraint put upon us must needs be from a divine power." Note,
1. God has the devil in a chain, and limits him both as a deceiver and as a destroyer; *hitherto he shall come, but no further.* The devil's agents when God permitted them, could do great things; but when he laid an embargo upon them, though but with his finger, they could do nothing. The magicians' inability, in this less instance, showed whence they had their ability in the former instances which seemed greater, and that they had no power against Moses but what was given them from above.
2. Sooner or later God will extort, even from his enemies, an acknowledgment of his own sovereignty and over-ruling power. It is certain they must all (as we say) knock under at last, as Julian the apostate did, when his dying lips confessed, *Thou hast overcome me, O thou Galilean!* God will not only be too hard for all opposers, but will force them to own it.
3. How Pharaoh, notwithstanding this, was made more and more obstinate ([[Exodus 8#19]]); even those that had deceived him now said enough to undeceive him, and yet he grew more and more obstinate. Even the miracles and the judgments were to him a savour of death unto death. Note, Those that are not made better by God's word and providences are commonly made worse by them.
Passage: 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.   21 Else, if thou wilt not let my people go, behold, I will send swarms *of flies* 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; to the end thou mayest know that I *am* the Lord in the midst of the earth.   23 And I will put a division between my people and thy people: to morrow shall this sign be.   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.*   25 And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land.   26 And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the Lord our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?   27 We will 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 Lord your God in the wilderness; only ye shall not go very far away: intreat for me.   29 And Moses said, Behold, I go out from thee, and I will intreat 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.   30 And Moses went out from Pharaoh, and intreated the Lord.   31 And the Lord did according to the word of Moses; and he removed the swarms *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, neither would he let the people go.
Here is the story of the plague of flies, in which we are told,
1. How it was threatened, like that of frogs, before it was inflicted. Moses is directed ([[Exodus 8#20]]) to rise early in the morning, to meet Pharaoh when he came forth to the water, and there to repeat his demands. Note,
1. Those that would bring great things to pass for God and their generation must rise early, and redeem time in the morning. Pharaoh was early up at his superstitious devotions to the river; and shall we be for more sleep and more slumber when any service is to be done which would pass well in our account in the great day?
2. Those that would approve themselves God's faithful servants must not be afraid of the face of man. Moses must *stand before Pharaoh,* proud as he was, and tell him that which was in the highest degree humbling, must challenge him (if he refused to release his captives) to engage with any army of flies, which would obey God's orders of Pharaoh would not. See a similar threatening, [[Isaiah 7#18]], *The Lord will hiss* (or whistle) *for the fly and the bee,* to come and serve his purposes.
2. How the Egyptians and the Hebrews were to be remarkably distinguished in this plague, [[Exodus 8#22..23]]. It is probable that this distinction had not been so manifest and observable in any of the foregoing plagues as it was to be in this. Thus, as the plague of lice was made more convincing than any before it, by its running the magicians aground, so was this, by the distinction made between the Egyptians and the Hebrews. Pharaoh must be made to know that *God is the Lord in the midst of the earth;* and by this it will be known beyond dispute.
1. Swarms of flies, which seem to us to fly at random, shall be manifestly under the conduct of an intelligent mind, while they are above the direction of any man. "Hither they shall go," says Moses, "and thither they shall not come;" and the performance is punctually according to this appointment, and both, compared, amount to a demonstration that he that said it and he that did it was the same, even a Being of infinite power and wisdom.
2. The servants and worshippers of the great Jehovah shall be preserved from sharing in the common calamities of the place they live in, so that the plague which annoys all their neighbours shall not approach them; and this shall be an incontestable proof that God is *the Lord in the midst of the earth.* Put both these together, and it appears that *the eyes of the Lord run to and fro through the earth,* and through the air too, to direct that which to us seems most casual, to serve some great designed end, that he may *show himself strong on the behalf of those whose hearts are upright with him,* [[2 Chronicles 16#9]]. Observe how it is repeated: *I will put a division between my people and thy people* [[Exodus 8#23]]. Note, The Lord knows those that are his, and will make it appear, perhaps in this world, certainly in the other, that he has set them apart for himself. A day will come when you shall *return and discern between the righteous and the wicked* ([[Malachi 3#18]]), *the sheep and the goats* ([[Matthew 25#32]]; [[Ezekiel 34#17]]), though now intermixed.
3. How it was inflicted, the day after it was threatened: *There came a grievous swarm of flies* ([[Exodus 8#24]]), flies of divers sorts, and such as devoured them, [[Psalms 78#45]]. The prince of the power of the air has gloried in being *Beelzebub-- the god of flies;* but here it is proved that even in *that* he is a pretender and a usurper, for even with swarms of flies God fights against his kingdom and prevails.
4. How Pharaoh, upon this attack, sounded a parley, and entered into a treaty with Moses and Aaron about a surrender of his captives: but observe with what reluctance he yields.
1. He is content they should sacrifice to their God, provided they would do it in the land of Egypt, [[Exodus 8#25]]. Note, God can extort a toleration of his worship, even from those that are really enemies to it. Pharaoh, under the smart of the rod, is content they should do sacrifice, and will allow liberty of conscience to God's Israel, even in his own land. But Moses will not accept his concession; he cannot do it, [[Exodus 8#26]]. It would be an abomination to God should they offer the Egyptian sacrifices, and an abomination to the Egyptians should they offer to God their own sacrifices, as they ought; so that they could not sacrifice in the land without incurring the displeasure either of their God or of their task-masters; therefore he insists: *We will go three days' journey into the wilderness,*[[Exodus 8#27]]. Note, Those that would offer an acceptable sacrifice to God must,
1. Separate themselves from the wicked and profane; for we cannot have fellowship both with the Father of lights and with the works of darkness, both with Christ and with Belial, [[2 Corinthians 6#14]]; [[Psalms 26#4]]; [[Psalms 26#6]].
2. They must retire from the distractions of the world, and get as far as may be from the noise of it. Israel cannot keep the feast of the Lord either among the brick-kilns or among the flesh-pots of Egypt; no, *We will go into the wilderness,*[[Hosea 2#14]]; [[Song of Solomon 7#11]].
3. They must observe the divine appointment: "We will sacrifice as God shall command us, and not otherwise." Though they were in the utmost degree of slavery to Pharaoh, yet in the worship of God, they must observe his commands and not Pharaoh's.
2. When this proposal is rejected, he consents for them to go into the wilderness, provided they do not go *very far away,* not so far but that he might fetch them back again, [[Exodus 8#28]]. It is probable he had heard of their design upon Canaan, and suspected that if once they left Egypt they would never come back again; and therefore, when he is forced to consent that they shall go (the swarms of flies buzzing the necessity in his ears), yet he is not willing that they should go out of his reach. Thus some sinners who, in a pang of conviction, part with their sins, yet are loth they should go very far away; for, when the fright is over, they will return to them again. We observe here a struggle between Pharaoh's convictions and his corruptions; his convictions said, "Let them go;" his corruptions said, "Yet not very far away:" but he sided with his corruptions against his convictions, and this was his ruin. This proposal Moses so far accepted as that he promised the removal of this plague upon it, [[Exodus 8#29]]. See here,
1. How ready God is to accept sinners' submissions. Pharaoh does but say, *Entreat for me* (though it is with regret that he humbles so far), and Moses promises immediately, *I will entreat the Lord for thee,* that Pharaoh might see what the design of the plague was, not to bring him to ruin, but to bring him to repentance. With what pleasure did God say ([[1 Kings 21#29]]), *Seest thou how Ahab humbles himself?*
2. What need we have to be admonished that we be sincere in our submission: *But let not Pharaoh deal deceitfully any more.* Those that deal deceitfully are justly suspected, and must be cautioned not to return again to folly, after God has once more spoken peace. *Be not deceived, God is not mocked;* if we think to put a cheat upon God by a counterfeit repentance, and a fraudulent surrender of ourselves to him, we shall prove, in the end, to have put a fatal cheat upon our own souls.
*Lastly,* The issue of all was that God graciously removed the plague ([[Exodus 8#30..31]]), but Pharaoh perfidiously returned to his hardness, and *would not let the people go,*[[Exodus 8#32]]. His pride would not let him part with such a flower of his crown as his dominion over Israel was, nor his covetousness with such a branch of his revenue as their labours were. Note, Reigning lusts break through the strongest bounds, and make men impudently presumptuous and scandalously perfidious. Let not sin therefore reign; for, if it do, it will betray and hurry us to the grossest absurdities.

57
Matthew Henry Commentary/xlm/Exodus/Chapter X.md
View File

@ -1,57 +0,0 @@
The eighth and ninth of the plagues of Egypt, that of locusts and that of darkness, are recorded in this chapter.
1. Concerning the plague of locusts,
1. God instructs Moses in the meaning of these amazing dispensations of his providence, [[Exodus 10#1..2]].
2. He threatens the locusts, [[Exodus 10#3,6]].
3. Pharaoh, at the persuasion of his servants, is willing to treat again with Moses ([[Exodus 10#7,9]]), but they cannot agree, [[Exodus 10#10..11]].
4. The locusts come, [[Exodus 10#12,15]].
5. Pharaoh cries Peccavi-- I have offended ([[Exodus 10#16..17]]), whereupon Moses prays for the removal of the plague, and it is done; but Pharaoh's heart is still hardened, [[Exodus 10#18,20]].
2. Concerning the plague of darkness,
1. It is inflicted, [[Exodus 10#21,23]].
2. Pharaoh again treats with Moses about a surrender, but the treaty breaks off in a heat, [[Exodus 10#26,29]], &c.
## The Plagues of Egypt. (b. c. 1491.)
Passage: 1 And the Lord said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, 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 ye may know how that I *am* the Lord.   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? let my people go, that they may serve me.   4 Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:   5 And they shall cover the face of the earth, 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. And he turned himself, and went out from Pharaoh.   7 And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?   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 flocks and with our herds will we go; for we *must hold* a feast unto the Lord.   10 And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look *to it;* for evil *is* before you.   11 Not so: go now ye *that are* men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh's presence.
Here,
1. Moses is instructed. We may well suppose that he, for his part, was much astonished both at Pharaoh's obstinacy and at God's severity, and could not but be compassionately concerned for the desolations of Egypt, and at a loss to conceive what this contest would come to at last. Now here God tells him what he designed, not only Israel's release, but the magnifying of his own name: *That thou mayest tell* in thy writings, which shall continue to the world's end, *what I have wrought in Egypt,* [[Exodus 10#1..2]]. The ten plagues of Egypt must be inflicted, that they may be recorded for the generations to come as undeniable proofs,
1. Of God's overruling power in the kingdom of nature, his dominion over all the creatures, and his authority to use them either as servants to his justice or sufferers by it, according to the counsel of his will.
2. Of God's victorious power over the kingdom of Satan, to restrain the malice and chastise the insolence of his and his church's enemies. These plagues are standing monuments of the greatness of God, the happiness of the church, and the sinfulness of sin, and standing monitors to the children of men in all ages not to *provoke the Lord to jealousy* nor to *strive with their Maker.* The benefit of these instructions to the world sufficiently balances the expense.
2. Pharaoh is reproved ([[Exodus 10#3]]): *Thus saith the Lord God of the* poor, despised, persecuted, Hebrews, *How long wilt thou refuse to humble thyself before me?* Note, It is justly expected from the greatest of men that they humble themselves before the great God, and it is at their peril if they refuse to do it. This has more than once been God's quarrel with princes. Belshazzar did not humble his heart, [[Daniel 5#22]]. Zedekiah humbled not himself before Jeremiah, [[2 Chronicles 36#12]]. Those that will not humble themselves God will humble. Pharaoh had sometimes pretended to humble himself, but no account was made of it, because he was neither sincere nor constant in it.
3. The plague of locusts is threatened, [[Exodus 10#4,6]]. The hail had broken down the fruits of the earth, but these locusts should come and devour them: and not only so, but they should fill their houses, whereas the former inroads of these insects had been confined to their lands. This should be much worse than all the calamities of that king which had ever been known. Moses, when he had delivered his message, not expecting any better answer than he had formerly, *turned himself and went out from* Pharaoh, [[Exodus 10#6]]. Thus Christ appointed his disciples to depart from those who would not receive them, and to *shake off the dust of their feet for a testimony against them;* and ruin is not far off from those who are thus justly abandoned by the Lord's messengers, [[1 Samuel 15#27]], &c.
4. Pharaoh's attendants, his ministers of state, or privy-counsellors, interpose, to persuade him to come to some terms with Moses, [[Exodus 10#7]]. They, as in duty bound, represent to him the deplorable condition of the kingdom (*Egypt is destroyed*), and advise him by all means to release his prisoners (*Let the men go*); for Moses, they found, would be a snare to them till it was done, and it were better to consent at first than to be compelled at last. The Israelites had become a burdensome stone to the Egyptians, and now, at length, the princes of Egypt were willing to be rid of them, [[Zechariah 12#3]]. Note, It is a thing to be regretted (and prevented, if possible) that a whole nation should be ruined for the pride and obstinacy of its princes, *Salus populi suprema lex-- To consult the welfare of the people is the first of laws.*
5. A new treaty is, hereupon, set on foot between Pharaoh and Moses, in which Pharaoh consents for the Israelites to go into the wilderness to do sacrifice; but the matter in dispute was who should go, [[Exodus 10#8]].
1. Moses insists that they should take their whole families, and all their effects, along with them, [[Exodus 10#9]]. Note, Those that serve God must serve him with all they have. Moses pleads, "We must hold a feast, therefore we must have our families to feast with, and our flocks and herds to feast upon, to the honour of God."
2. Pharaoh will by no means grant this: he will allow the men to go, pretending that this was all they desired, though this matter was never yet mentioned in any of the former treaties; but, for the *little ones,* he resolves to keep them as hostages, to oblige them to return, [[Exodus 10#10..11]]. In a great passion he curses them, and threatens that, if they offer to remove their little ones, they will do it at their peril. Note, Satan does all he can to hinder those that serve God themselves from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom; whatever would hinder us from engaging our children to the utmost in God's service, we have reason to suspect the hand of Satan in it.
3. The treaty, hereupon, breaks off abruptly; those that before went out from Pharaoh's presence ([[Exodus 10#6]]) were now driven out. Those will quickly hear their doom that cannot bear to hear their duty. See [[2 Chronicles 25#16]]. *Quos Deus destruet eos dementat-- Whom God intends to destroy he delivers up to infatuation.* Never was man so infatuated to his own ruin as Pharaoh was.
Passage: 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 Lord brought an east wind upon the land all that day, and all *that* night; *and* when it was morning, the east wind brought the locusts.   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.   15 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 remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.   16 Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you.   17 Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only.   18 And he went out from Pharaoh, and intreated the Lord.   19 And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; 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.
Here is,
1. The invasion of the land by the locusts-- *God's great army,* [[Joel 2#11]]. God bids *Moses stretch out his hand* ([[Exodus 10#12]]), to beckon them, as it were (for they came at a call), and he *stretched forth his rod,* [[Exodus 10#13]]. Compare [[Exodus 9#22..23]]. Moses ascribes it to the stretching out, not of his own hand, but the *rod of God,* the instituted sign of God's presence with him. The locusts obey the summons, and fly upon the wings of the wind, the east wind, and *caterpillars without number,* as we are told, [[Psalms 105#34..35]]. A formidable army of horse and foot might more easily have been resisted than this host of insects. Who then is able to stand before the great God?
2. The desolations they made in it ([[Exodus 10#15]]): They *covered the face of the earth,* and *ate up the fruit* of it. The earth God has *given to the children of men;* yet, when God pleases, he can disturb their possession and send locusts and caterpillars to force them out. Herbs grow *for the service of man;* yet, when God pleases, those contemptible insects shall not only be fellow-commoners with him, but shall plunder him, and eat the bread out of his mouth. Let our labour be, not for the habitation and meat which thus lie exposed, but for those which *endure to eternal life,* which cannot be thus invaded, nor thus corrupted.
3. Pharaoh's admission, hereupon, [[Exodus 10#16..17]]. He had driven Moses and Aaron from him ([[Exodus 10#11]]), telling them (it is likely) he would have no more to do with them. But now he calls for them again in all haste, and makes court to them with as much respect as before he had dismissed them with disdain. Note, The day will come when those who set at nought their counsellors, and despise all their reproofs, will be glad to make an interest in them and engage them to intercede on their behalf. The foolish virgins court the wise to *give them of their oil;* and see [[Psalms 141#6]].
1. Pharaoh confesses his fault: *I have sinned against the Lord your God, and against you.* He now sees his own folly in the slights and affronts he had put on God and his ambassadors, and *seems* at least, to repent of it. When God convinces men of sin, and humbles them for it, their contempt of God's ministers, and the word of the Lord in their mouths, will certainly come into the account, and lie heavily upon their consciences. Some think that when Pharaoh said, "The Lord *your* God," he did in effect say, "The Lord shall not be *my* God." Many treat with God as a potent enemy, whom they are willing not to be at war with, but care not for treating with him as their rightful prince, to whom they are willing to submit with loyal affection. True penitents lament sin as committed against God, even their own God, to whom they stand obliged.
2. He begs pardon, not of God, as penitents ought, but of Moses, which was more excusable in him, because, by a special commission, Moses was made a *god to Pharaoh,* and *whosesoever sins he remitted* they were forgiven; when he prays, *Forgive this once,* he, in effect, promises not to offend in like manner any more, yet seems loth to express that promise, nor does he say any thing particularly of letting the people go. Note, Counterfeit repentance commonly cheats men with general promises and is loth to covenant against particular sins.
3. He entreats Moses and Aaron to pray for him. There are those who, in distress, implore the help of other persons' prayers, but have no mind to pray for themselves, showing thereby that they have no true love to God, nor any delight in communion with him. Pharaoh desires their prayers *that this death* only might be taken away, not *this sin:* he deprecates the plague of locusts, not the plague of a hard heart, which yet was much the more dangerous.
4. The removal of the judgment, upon the prayer of Moses, [[Exodus 10#18..19]]. This was,
1. As great an instance of the power of God as the judgment itself. An east wind brought the locusts, and now a west wind carried them off. Note, Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel. The *wind bloweth where it listeth,* as it respects any control of ours; not so as it respects the control of God: he *directeth it under the whole heaven.* 2. It was as great a proof of the authority of Moses, and as firm a ratification of his commission and his interest in that God who both *makes peace* and *creates evil,* [[Isaiah 45#7]]. Nay, hereby he not only commanded the respect, but recommended himself to the good affections of the Egyptians, inasmuch as, while the judgment came in obedience to his summons, the removal of it was in answer to his prayers. He never desired the woeful day, though he threatened it. His commission indeed ran against Egypt, but his intercession was for it, which was a good reason why they should love him, though they feared him.
3. It was also as strong an argument for their repentance as the judgment itself; for by this it appeared that God is ready to forgive, and swift to show mercy. If he turn away a particular judgment, as he did often from Pharaoh, or defer it, as in Ahab's case, upon the profession of repentance and the outward tokens of humiliation, what will he do if we be sincere, and how welcome will true penitents be to him! O that this goodness of God might lead us to repentance!
5. Pharaoh's return to his impious resolution again not to let the people go ([[Exodus 10#20]]), through the righteous hand of God upon him, hardening his heart, and confirming him in his obstinacy. Note, Those that have often baffled their convictions, and stood it out against them, forfeit the benefit of them, and are justly given up to those lusts of their own hearts which (how strong soever their convictions) prove too strong for them.
Passage: 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.   22 And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:   23 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.   24 And Pharaoh called unto Moses, 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, 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; 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.   27 But the Lord hardened Pharaoh's heart, and he would not let them go.   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.   29 And Moses said, Thou hast spoken well, I will see thy face again no more.
Here is,
1. The plague of darkness brought upon Egypt, and a most dreadful plague it was, and therefore is put first of the ten in [[Psalms 105#28]], though it was one of the last; and in the destruction of the spiritual Egypt it is produced by the fifth vial, which is poured out upon the *seat of the beast,*[[Revelation 16#10]]. *His kingdom was full of darkness.* Observe particularly concerning this plague,
1. That it was a total darkness. We have reason to think, not only that the lights of heaven were clouded, but that all their fires and candles were put out by the damps or clammy vapours which were the cause of this darkness; for it is said ([[Exodus 10#23]]), They *saw not one another.* It is threatened to the wicked ([[Job 18#5..6]]) that the *spark of his fire shall not shine* (even *the sparks of his own kindling,* as they are called, [[Isaiah 50#11]]), and that the *light shall be dark in his tabernacle.* Hell is *utter darkness.* The light of *a candle shall shine no more at all in thee,*[[Revelation 18#23]].
2. That it was darkness which *might be felt* ([[Exodus 10#21]]), felt in its *causes* by their fingers' ends (so thick were the fogs), felt in its *effects,* some think, by their eyes, which were pricked with pain, and made the more sore by their rubbing them. Great pain is spoken of as the effect of that darkness, [[Revelation 16#10]], which alludes to this.
3. No doubt it astonished and terrified them. The cloud of locusts, which had *darkened the land* ([[Exodus 10#15]]), was nothing to this. The tradition of the Jews is that in this darkness they were terrified by the apparitions of evil spirits, or rather by dreadful sounds and murmurs which they made, or (which is no less frightful) by the horrors of their own consciences; and this is the plague which some think is intended (for, otherwise, it is not mentioned at all there) [[Psalms 78#49]], *He poured upon them the fierceness of his anger, by sending evil angels among them;* for to those to whom the devil has been a deceiver he will, at length, be a terror.
4. It continued three days, *six nights* (says bishop Hall) *in one;* so long they were imprisoned by those chains of darkness, and the most lightsome palaces were perfect dungeons. No *man rose from his place,* [[Exodus 10#23]]. They were all confined to their houses; and such a terror seized them that few of them had the courage to go from the chair to the bed, or from the bed to the chair. Thus were they *silent in darkness,* [[1 Samuel 2#9]]. Now Pharaoh had time to consider, if he would have improved it. Spiritual darkness is spiritual bondage; while Satan blinds men's eyes that they see not, he binds them hands and feet that they work not for God, nor move towards heaven. They *sit in darkness.* 5. It was a righteous thing with God thus to punish them. Pharaoh and his people had rebelled against the light of God's word, which Moses spoke to them; justly therefore are they punished with darkness, for they loved it and chose it rather. The blindness of their minds brings upon them this darkness of the air. Never was mind so blinded as Pharaoh's, never was air so darkened as Egypt's. The Egyptians by their cruelty would have extinguished the lamp of Israel, and quenched their coal; justly therefore does God put out their lights. Compare it with the punishment of the Sodomites, [[Genesis 19#11]]. Let us dread the consequences of sin; if three days' darkness was so dreadful, what will everlasting darkness be?
6. The children of Israel, at the same time, had *light in their dwellings* ([[Exodus 10#23]]), not only in the land of Goshen, where most of them dwelt, but in the habitations of those who were dispersed among the Egyptians: for that some of them were thus dispersed appears from the distinction afterwards appointed to be put on their door-posts, [[Exodus 12#7]]. This is an instance,
1. Of the power of God above the ordinary power of nature. We must not think that we share in common mercies as a matter of course, and therefore that we owe no thanks to God for them; he could distinguish, and withhold that from us which he grants to other. He does indeed ordinarily make his sun to shine on the just and unjust; but he could make a difference, and we must own ourselves indebted to his mercy that he does not.
2. Of the particular favour he bears to his people: they *walk in the light* when others *wander* endlessly *in thick darkness;* wherever there is an Israelite indeed, though in this dark world, there is light, there is a *child of light,* one for whom *light is sown,* and whom the *day-spring from on high visits.* When God made this difference between the Israelites and the Egyptians, who would not have preferred the poorest cottage of an Israelite to the finest palace of an Egyptian? There is still a real difference, though not so discernible a one, between the house of the wicked, which is under a curse, and the habitation of the just, which is blessed, [[Proverbs 3#33]]. We should believe in that difference, and govern ourselves accordingly. Upon [[Psalms 105#28]], *He sent darkness and made it dark, and they rebelled not against his word,* some ground a conjecture that, during these three days of darkness, the Israelites were circumcised, in order to their celebrating the passover which was now approaching, and that the command which authorized this was the word against which they rebelled not; for their circumcision, when they entered Canaan, is spoken of as a second general circumcision, [[Joshua 5#2]]. During these three days of darkness to the Egyptians, if God had so pleased, the Israelites, by the light which they had, might have made their escape, and without asking leave of Pharaoh; but God would bring them out *with a high hand,* and not by stealth, nor in haste, [[Isaiah 52#12]].
2. Here is the impression made upon Pharaoh by this plague, much like that of the foregoing plagues.
1. It awakened him so far that he renewed the treaty with Moses and Aaron, and now, at length, consented that they should take their little ones with them, only he would have their cattle left in pawn, [[Exodus 10#24]]. It is common for sinners thus to bargain with God Almighty. Some sins they will leave, but not all; they will leave their sins for a time, but they will not bid them a final farewell; they will allow him some share in their hearts, but the world and the flesh must share with him: thus they mock God, but they deceive themselves. Moses resolves not to abate in his terms: *Our cattle shall go with us,* [[Exodus 10#26]]. Note, The terms of reconciliation are so fixed that though men dispute them ever so long they cannot possibly alter them, nor bring them lower. We must come up to the demands of God's will, for we cannot expect he should condescend to the provisos of our lusts. God's messengers must always be bound up by that rule ([[Jeremiah 15#19]]), *Let them return unto thee, but return not thou unto them.* Moses gives a very good reason why they must take their cattle with them; they must go to do sacrifice, and therefore they must take wherewithal. What numbers and kinds of sacrifices would be required they did not yet know, and therefore they must take all they had. Note, With ourselves, and our children, we must devote all our worldly possessions to the service of God, because we know not what use God will make of what we have, nor in what way we may be called upon to honour God with it.
2. Yet it exasperated him so far that, when he might not make his own terms, he broke off the conference abruptly, and took up a resolution to treat no more. Wrath now came upon him to the utmost, and he became outrageous beyond all bounds, [[Exodus 10#28]]. Moses is dismissed in anger, forbidden the court upon pain of death, forbidden so much as to meet Pharaoh any more, as he had been used to do, by the river's side: *In that day thou seest my face, thou shalt die.* Prodigious madness! Had he not found that Moses could plague him without seeing his face? Or had he forgotten how often he had sent for Moses as his physician to heal him and ease him of his plagues? and must he now be bidden to come near him no more? Impotent malice! To threaten him with death who was armed with such a power, and at whose mercy he had so often laid himself. What will not hardness of heart and contempt of God's word and commandments bring men to? Moses takes him at his word ([[Exodus 10#29]]): *I will see thy face no more,* that is, "after this time;" for this conference did not break off till [[Exodus 11#8]], when Moses went out *in a great anger,* and told Pharaoh how soon he would change his mind, and his proud spirit would come down, which was fulfilled ([[Exodus 12#31]]), when Pharaoh became a humble supplicant to Moses to depart. So that, after this interview, Moses came no more, till he was sent for. Note, When men drive God's word from them he justly permits their delusions, and answers them according to the multitude of their idols. When the Gadarenes desired Christ to depart, he presently left them.

27
Matthew Henry Commentary/xlm/Exodus/Chapter XI.md
View File

@ -1,27 +0,0 @@
Pharaoh had told Moses to get out of his presence ([[Exodus 10#28]]), and Moses had promised this should be the last time he would trouble him, yet he resolves to say out what he had to say, before he left him; accordingly, we have in this chapter,
1. The instructions God had given to Moses, which he was now to pursue ([[Exodus 11#1..2]]), together with the interest Israel and Moses had in the esteem of the Egyptians, [[Exodus 11#3]].
2. The last message Moses delivered to Pharaoh, concerning the death of the firstborn, [[Exodus 11#4,8]].
3. A repetition of the prediction of Pharaoh's hardening his heart, ([[Exodus 11#9]]), and the event answering to it, [[Exodus 11#10]].
## The Plagues of Egypt. (b. c. 1491.)
Passage: 1 And the Lord 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.   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.
Here is,
1. The high favour Moses and Israel were in with God.
1. Moses was a favourite of Heaven, for God will not hide from him the thing he will do. God not only makes him his messenger to deliver his errands, but communicates to him his purpose (as the man of his counsel) that he would bring one plague more, and but one, upon Pharaoh, by which he would complete the deliverance of Israel, [[Exodus 11#1]]. Moses longed to see an end of this dreadful work, to see Egypt no more plagued and Israel no more oppressed: "Well," says God, "now it is near an end; the warfare shall shortly be accomplished, the point gained; Pharaoh shall be forced to own himself conquered, and to give up the cause." After all the rest of the plagues, God says, *I will bring one more.* Thus, after all the judgments executed upon sinners in this world, still there is one more reserved to be brought on them in the other world, which will completely humble those whom nothing else would humble.
2. The Israelites were favourites of Heaven; for God himself espouses their injured cause, and takes care to see them paid for all their pains in serving the Egyptians. This was the last day of their servitude; they were about to go away, and their masters, who had abused them in their work, would not have defrauded them of their wages, and have sent them away empty; while the poor Israelites were so fond of liberty that they would be satisfied with that, without pay, and would rejoice to get that upon any terms: but he that *executeth righteousness and judgment for the oppressed* provided that the labourers should not lose their hire, and ordered them to demand it now at their departure ([[Exodus 11#2]]), *in jewels of silver and jewels of gold,* to prepare for which God, by the plagues, had now made the Egyptians as willing to part with them upon any terms as, before, the Egyptians, by their severities, had made them willing to go upon any terms. Though the patient Israelites were content to lose their wages, yet God would not let them go without them. Note, One way or other, God will give redress to the injured, who in a humble silence commit their cause to him; and he will see to it that none be losers at last by their patient suffering any more than by their services.
2. The high favour Moses and Israel were in with the Egyptians, [[Exodus 11#3]].
1. Even the people that has been hated and despised now came to be respected; the wonders wrought on their behalf put an honour upon them and made them considerable. How great do they become for whom God thus fights! Thus *the Lord gave them favour* in the sight of the Egyptians, by making it appear how much he favoured them: he also changed the spirit of the Egyptians towards them, and made them to be pitied of their oppressors, [[Psalms 106#46]].
2. *The man Moses was very great.* How could it be otherwise when they saw what power he was clothed with, and what wonders were wrought by his hand? Thus the apostles, though otherwise despicable men, came to be magnified, [[Acts 5#13]]. Those that honour God he will honour; and with respect to those that approve themselves faithful to him, how meanly soever they may pass through this world, there is a day coming when they will look great, very great, in the eyes of all the world, even theirs who now look upon them with the utmost contempt. Observe, Though Pharaoh hated Moses, there were those of Pharaoh's servants that respected him. Thus in Caesar's household, even Nero's, there were some that had an esteem for blessed Paul, [[Philippians 1#13]].
Passage: 4 And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt:   5 And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that *is* behind the mill; and all the firstborn 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: that ye may know how that the Lord doth put a difference between the Egyptians and Israel.   8 And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger.   9 And the Lord said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt.   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.
Warning is here given to Pharaoh of the last and conquering plague which was now to be inflicted. This was the *death of all the first-born in* Egypt at once, which had been first threatened ([[Exodus 4#23]], *I will slay thy son, thy first-born*), but is last executed; less judgments were tried, which, if they had done the work would have prevented this. See how slow God is to wrath, and how willing to be met with in the way of his judgments, and to have his anger turned away, and particularly how precious the lives of men are in his eyes: if the death of their cattle had humbled and reformed them, their children would have been spared; but, if men will not improve the gradual advances of divine judgments, they must thank themselves if they find, in the issue, that the worst was reserved for the last.
1. The plague itself is here particularly foretold, [[Exodus 11#4,6]]. The time is fixed-- about midnight, the very next midnight, the dead time of the night; when they were all asleep, all their first-born should sleep the sleep of death, not silently and insensibly, so as not to be discovered till morning, but so as to rouse the families at midnight to stand by and see them die. The extent of this plague is described, [[Exodus 11#5]]. The prince that was to succeed in the throne was not too high to be reached by it, nor were the slaves at the mill too low to be taken notice of. Moses and Aaron were not ordered to summon this plague; no *I will go out, saith the Lord,* [[Exodus 11#4]]. *It is a fearful thing to fall into the hands of the living God;* what is hell but this?
2. The special protection which the children of Israel should be under, and the manifest difference that should be put between them and the Egyptians. While angels drew their swords against the Egyptians, there should not so much as a dog bark at any of the children of Israel, [[Exodus 11#7]]. An earnest was hereby given of the difference which shall be put in the great day between God's people and his enemies: did men know what a difference God puts, and will put to eternity, between those that serve him and those that serve him not, religion would not seem to them such an indifferent thing as they make it, nor would they act in it with so much indifference as they do.
3. The humble submission which Pharaoh's servants should make to Moses, and how submissively they should request him to go ([[Exodus 11#8]]): *They shall come down, and bow themselves.* Note, The proud enemies of God and his Israel shall be made to fall under at last ([[Revelation 3#9]]), and shall be found liars to them, [[Deuteronomy 33#29]]. When Moses had thus delivered his message, it is said, *He went out from Pharaoh in a great anger,* though he was the meekest of all the men of the earth. Probably he expected that the very threatening of the death of the firstborn would have induced Pharaoh to comply, especially as Pharaoh had complied so far already, and had seen how exactly all Moses's predictions hitherto were fulfilled. But it had not that effect; his proud heart would not yield, no, not to save all the firstborn of his kingdom: no marvel that men are not deterred from vicious courses by the prospects given them of eternal misery in the other world, when the imminent peril they run of the loss of all that is dear to them in this world will not frighten them. Moses, hereupon, was provoked to a holy indignation, being grieved (as our Saviour afterwards) for the *hardness of his heart,*[[Mark 3#5]]. Note, It is a great vexation to the spirits of good ministers to see people deaf to all the fair warnings given them, and running headlong upon ruin, notwithstanding all the kind methods taken to prevent it. Thus Ezekiel went in *the bitterness of his spirit* ([[Ezekiel 3#14]]), because God had told him that the house of Israel would not hearken to him, [[Exodus 11#7]]. To be angry at nothing but sin is the way not to sin in anger. Moses, having thus adverted to the disturbance which Pharaoh's obstinacy gave him,
1. Reflects upon the previous notice God had given him of this ([[Exodus 11#9]]): *The Lord said unto Moses, Pharaoh shall not hearken to you.* The scripture has foretold the incredulity of those who should hear the gospel, that it might not be a surprise nor stumbling-block to us, [[John 12#37..38]]; [[Romans 10#16]]. Let us think never the worse of the gospel of Christ for the slights men generally put upon it, for we were told before what cold entertainment it would meet with.
2. He recapitulates all he had said before to this purport ([[Exodus 11#10]]), that Moses did all these wonders, as they are here related, before Pharaoh (he himself was an eye-witness of them), and yet he could not prevail, which was a certain sign that God himself had, in a way of righteous judgment, hardened his heart. Thus the Jews' rejection of the gospel of Christ was so gross an absurdity that it might easily be inferred from it that *God had given them the spirit of slumber,*[[Romans 11#8]].

120
Matthew Henry Commentary/xlm/Exodus/Chapter XII.md
View File

@ -1,120 +0,0 @@
This chapter gives an account of one of the most memorable ordinances, and one of the most memorable providences, of all that are recorded in the Old Testament.
1. Not one of all the ordinances of the Jewish church was more eminent than that of the passover, nor is any one more frequently mentioned in the New Testament; and we have here an account of the institution to it. The ordinance consisted of three parts:--
1. The killing and eating of the paschal lamb, [[Exodus 12#1,6]]; [[Exodus 12#8,11]].
2. The sprinkling of the blood upon the door-posts, spoken of as a distinct thing ([[Hebrews 11#28]]), and peculiar to this first passover ([[Exodus 12#7]]), with the reason for it, [[Exodus 12#13]].
3. The feast of unleavened bread for seven days following; this points rather at what was to be done afterwards, in the observance of this ordinance, [[Exodus 12#14,20]]. This institution is communicated to the people, and they are instructed in the observance,
1. Of this first passover, [[Exodus 12#21,23]].
2. Of the after passovers, [[Exodus 12#24,27]]. And the Israelites' obedience to these orders, [[Exodus 12#28]].
2. Not one of all the providences of God concerning the Jewish church was more illustrious, or is more frequently mentioned, than the deliverance of the children of Israel out of Egypt.
1. The firstborn of the Egyptians are slain, [[Exodus 12#29..30]].
2. Orders are given immediately for their discharge, [[Exodus 12#31,33]].
3. They begin their march.
1. Loaded with their own effects, [[Exodus 12#34]].
2. Enriched with the spoils of Egypt, [[Exodus 12#35..36]].
3. Attended with a mixed multitude, [[Exodus 12#37..38]].
4. Put to their shifts for present supply, [[Exodus 12#39]]. The event is dated, [[Exodus 12#40,42]]. Lastly, A recapitulation in the close,
1. Of this memorable ordinance, with some additions, [[Exodus 12#43,49]].
2. Of this memorable providence, [[Exodus 12#50..51]].
## The Appointment of the Passover; the Feast of Unleavened Bread. (b. c. 1491.)
Passage: 1 And the Lord spake unto Moses and Aaron in the land of Egypt, saying,   2 This month *shall be* unto you the beginning of months: it *shall be* the first month of the year to you.   3 Speak ye unto 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 *their* fathers, a lamb for an house:   4 And if the household be too little for the lamb, let him and his neighbour next unto his house take *it* according to the number of the souls; every man according to his eating shall make your count for the lamb.   5 Your lamb shall be without blemish, a male of the first year: 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 evening.   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.   8 And they shall eat the flesh in that night, roast with fire, and unleavened bread; *and* with bitter *herbs* they shall eat it.   9 Eat not of it raw, nor sodden at all with water, but roast *with* fire; his head with his legs, and with the purtenance thereof.   10 And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.   11 And thus shall ye eat it; *with* your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it *is* the Lord's passover.   12 For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I *am* the Lord.   13 And the blood shall be to you for a token upon the houses where ye *are:* 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.   14 And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance for ever.   15 Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.   16 And in the first day *there shall be* an holy convocation, 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 *the feast of* unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever.   18 In the first *month,* on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one 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, or born in the land.   20 Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.
Moses and Aaron here *receive of the Lord* what they were afterwards to *deliver to the people* concerning the ordinance of the passover, to which is prefixed an order for a new style to be observed in their months ([[Exodus 12#1..2]]): *This shall be to you the beginning of months.* They had hitherto begun their year from the middle of September, but henceforward they were to begin it from the middle of March, at least in all their ecclesiastical computations. Note, It is good to begin the day, and begin the year, and especially to begin our lives, with God. This new calculation began the year with the spring, which *reneweth the face of the earth,* and was used as a figure of the coming of Christ, [[Song of Solomon 2#11..12]]. We may suppose that, while Moses was bringing the ten plagues upon the Egyptians, he was directing the Israelites to prepare for their departure at an hour's warning. Probably he had by degrees brought them near together from their dispersions, for they are here called *the congregation of Israel* ([[Exodus 12#3]]), and to them as a congregation orders are here sent. Their amazement and hurry, it is easy to suppose, were great; yet now they must apply themselves to the observance of a sacred rite, to the honour of God. Note, When our heads are fullest of care, and our hands of business, yet we must not forget our religion, nor suffer ourselves to be indisposed for acts of devotion.
1. God appointed that on the night wherein they were to go out of Egypt they should, in each of their families, *kill a lamb,* or that two or three families, if they were small, should join for a lamb. The lamb was to be got ready four days before and that afternoon they were to *kill it* ([[Exodus 12#6]]) as a sacrifice; not strictly, for it was not offered *upon the altar,* but as a religious ceremony, acknowledging God's goodness to them, not only in preserving them from, but in delivering them by, the plagues inflicted on the Egyptians. See the antiquity of family-religion; and see the convenience of the joining of small families together for religious worship, that it may be made the more solemn.
2. The lamb so slain they were to eat, roasted (we may suppose, in its several quarters), with unleavened bread and bitter herbs, because they were to eat it *in haste* ([[Exodus 12#11]]), and to leave none of it until the morning; for God would have them to depend upon him for their daily bread, and not to take thought for the morrow. He that led them would feed them.
3. Before they ate the flesh of the lamb, they were to sprinkle the blood upon the doorposts, [[Exodus 12#7]]. By this their houses were to be distinguished from the houses of the Egyptians, and so their first-born secured from the sword of the destroying angel, [[Exodus 12#12..13]]. Dreadful work was to be made this night in Egypt; all the first-born both of man and beast were to be slain, and judgment executed upon the gods of Egypt. Moses does not mention the fulfillment, in this chapter, yet he speaks of it [[Numbers 33#4]]. It is very probable that the idols which the Egyptians worshipped were destroyed, those of metal melted, those of wood consumed, and those of stone broken to pieces, whence Jethro infers ([[Exodus 18#11]]), *The Lord is greater than all gods.* The same angel that destroyed their first-born demolished their idols, which were no less dear to them. For the protection of Israel from this plague they were ordered to sprinkle the blood of the lamb upon the door-posts, their doing which would be accepted as an instance of their faith in the divine warnings and their obedience to the divine precepts. Note,
1. If in times of common calamity God will secure his own people, and set a mark upon them; they shall be hidden either in heaven or under heaven, preserved either from the stroke of judgments or at least from the sting of them.
2. The blood of sprinkling is the saint's security in times of common calamity; it is this that marks them for God, pacifies conscience, and gives them boldness of access to the throne of grace, and so becomes a wall of protection round them and a wall of partition between them and the children of this world.
4. This was to be annually observed as a feast of the Lord in their generations, to which the *feast of unleavened bread* was annexed, during which, for seven days, they were to eat no bread but what was unleavened, in remembrance of their being confined to such bread, of necessity, for many days after they came out of Egypt, [[Exodus 12#14,20]]. The appointment is inculcated for their better direction, and that they might not mistake concerning it, and to awaken those who perhaps in Egypt had grown generally very stupid and careless in the matters of religion to a diligent observance of the institution. Now, without doubt, there was much of the gospel in this ordinance; it is often referred to in the New Testament, and, in it, to us is *the gospel preached,* and *not to them only,* who *could not stedfastly look to the end of these things,* [[Hebrews 4#2]]; [[2 Corinthians 3#13]].
1. The paschal lamb was typical. Christ is *our Passover,* [[1 Corinthians 5#7]].
1. It was to be a *lamb;* and Christ is *the Lamb of God* ([[John 1#29]]), often in the Revelation called the *Lamb,* meek and innocent as a lamb, dumb before the shearers, before the butchers.
2. It was to be a *male of the first year* ([[Exodus 12#5]]), in its prime; Christ offered up himself in the midst of his days, not in infancy with the babes of Bethlehem. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid.
3. It was to be *without blemish* ([[Exodus 12#5]]), denoting the purity of the Lord Jesus, a Lamb *without spot,* [[1 Peter 1#19]]. The judge that condemned him (as if his trial were only like the scrutiny that was made concerning the sacrifices, whether they were without blemish or no) pronounced him innocent.
4. It was to be set apart four days before ([[Exodus 12#3]]; [[Exodus 12#6]]), denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It is very observable that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart.
5. It was to be *slain,* and *roasted with fire* ([[Exodus 12#6,9]]), denoting the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. The wrath of God is as fire, and Christ was made a curse for us.
6. It was to be killed by the whole congregation between the two evenings, that is, between three o'clock and six. Christ suffered in the *end of the world* ([[Hebrews 9#26]]), by the hand of the Jews, the whole multitude of them ([[Luke 23#18]]), and for the good of all his spiritual Israel.
7. Not *a bone of it must be broken* ([[Exodus 12#46]]), which is expressly said to be fulfilled in Christ ([[John 19#33]]; [[John 19#36]]), denoting the unbroken strength of the Lord Jesus.
2. The sprinkling of the blood was typical.
1. It was not enough that the blood of the lamb was shed, but it must be sprinkled, denoting the application of the merits of Christ's death to our souls; we must *receive the atonement,*[[Romans 5#11]].
2. It was to be sprinkled with *a bunch of hyssop* ([[Exodus 12#22]]) *dipped in the basin.* The everlasting covenant, like the basin, in the conservatory of this blood, the benefits and privileges purchased by it are laid up for us there; faith is the bunch of hyssop by which we apply the promises to ourselves and the benefits of the blood of Christ laid up in them.
3. It was to be sprinkled upon the *door-posts,* denoting the open profession we are to make of faith in Christ, and obedience to him, as those that are not ashamed to own our dependence upon him. The mark of the beast may be received on the forehead or in the right hand, but the seal of the *Lamb* is always *in the forehead,* [[Revelation 7#3]]. There is a back-way to hell, but no back-way to heaven; no, the only way to this is a high-way, [[Isaiah 35#8]].
4. It was to be sprinkled upon the *lintel* and the *sideposts,* but not upon the *threshold* ([[Exodus 12#7]]), which cautions us to take heed of trampling under foot the blood of the covenant, [[Hebrews 10#29]]. It is precious blood, and must be precious to us.
5. The blood, thus sprinkled, was a means of the preservation of the Israelites from the destroying angel, who had nothing to do where the blood was. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell, [[Romans 8#1]].
3. The solemnly eating of the lamb was typical of our gospel-duty to Christ.
1. The paschal lamb was killed, not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight and satisfaction in him, as we have in eating and drinking when we are hungry or thirsty: see [[John 6#53,55]].
2. It was to be all eaten; those that by faith feed upon Christ must feed upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. *Is Christ divided?* Those hat gather much of Christ will have nothing over.
3. It was to be eaten immediately, not deferred till morning, [[Exodus 12#10]]. *To-day* Christ is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death.
4. It was to be eaten *with bitter herbs* ([[Exodus 12#8]]), in remembrance of the bitterness of their bondage in Egypt. We must feed upon Christ with sorrow and brokenness of heart, in remembrance of sin; this will give an admirable relish to the paschal lamb. Christ will be sweet to us if sin be bitter.
5. It was to be eaten in a departing posture ([[Exodus 12#11]]); when we feed upon Christ by faith we must absolutely forsake the rule and dominion of sin, shake off Pharaoh's yoke; and we must sit loose to the world, and every thing in it, forsake all for Christ, and reckon it no bad bargain, [[Hebrews 13#13..14]].
4. The feast of unleavened bread was typical of the Christian life, [[1 Corinthians 5#7..8]]. Having received Christ Jesus the Lord,
1. We must keep a feast in holy joy, continually delighting ourselves in Christ Jesus; no *manner of work must be done* ([[Exodus 12#16]]), no care admitted or indulged, inconsistent with, or prejudicial to, this holy joy: if true believers have not a continual feast, it is their own fault.
2. It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and insincerity, without the leaven of hypocrisy. The law was very strict as to the passover, and the Jews were so in their usages, that no leaven should be *found in their houses,* [[Exodus 12#19]]. All the old leaven of sin must be put far from us, with the utmost caution and abhorrence, if we would keep the feast of a holy life to the honour of Christ.
3. It was by an *ordinance for ever* ([[Exodus 12#17]]); as long as we live, we must continue feeding upon Christ and rejoicing in him, always making thankful mention of the great things he has done for us.
## The Passover. (b. c. 1491.)
Passage: 21 Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the passover.   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 For the Lord will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the Lord 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 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 Lord will give you, according as he hath promised, that ye shall keep this service.   26 And it shall come to pass, when your children shall say unto you, What mean ye by this service?   27 That ye shall say, It *is* the sacrifice of the Lord'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.   28 And the children of Israel went away, and did as the Lord had commanded Moses and Aaron, so did they.
1. Moses is here, as a faithful steward in God's house, teaching the children of Israel to *observe all things which God had commanded him;* and no doubt he gave the instructions as largely as he received them, though they are not so largely recorded. It is here added,
1. That this night, when the first-born were to be destroyed, no Israelite must *stir out of doors till morning,* that is, till towards morning, when they would be called to march out of Egypt, [[Exodus 12#22]]. Not but that the destroying angel could have known an Israelite from an Egyptian in the street; but God would intimate to them that their safety was owing to the *blood of sprinkling;* if they put themselves from under the protection of that, it was at their peril. Those whom God has marked for himself must not mingle with evil doers: see [[Isaiah 26#20..21]]. They must not go out of the doors, lest they should straggle and be out of the way when they should be summoned to depart: they must stay within, to *wait for the salvation of the Lord,* and it is good to do so.
2. That hereafter they should carefully teach their children the meaning of this service, [[Exodus 12#26..27]]. Observe,
1. The question which the children would ask concerning this solemnity (which they would soon take notice of in the family): "*What mean you by this service?* What is he meaning of all this care and exactness about eating this lamb, and this unleavened bread, more than about common food? Why such a difference between this meal and other meals?" Note,
1. It is a good thing to see children inquisitive about the things of God; it is to be hoped that those who are careful to ask for the way will find it. Christ himself, when a child, *heard and asked questions,* [[Luke 2#46]].
2. It concerns us all rightly to understand the meaning of those holy ordinances wherein we worship God, what is the nature and what the end of them, what is signified and what intended, what is the duty expected from us in them and what are the advantages to be expected by us. Every ordinance has a meaning; some ordinances, as sacraments, have not their meaning so plain and obvious as others have; therefore we are concerned to search, that we may not offer *the blind for sacrifice,* but may do a reasonable service. If either we are ignorant of, or mistake about, the meaning of holy ordinances, we can neither please God nor profit ourselves.
2. The answer which the parents were to return to this question ([[Exodus 12#27]]): *You shall say, It is the sacrifice of the Lord's passover,* that is, "By the killing and sacrificing of this lamb, we keep in remembrance the work of wonder and grace which God did for our fathers, when,"
1. "To make way for our deliverance out of bondage, he slew the firstborn of the Egyptians, so compelling them to sign our discharge;" and,
2. "Though there were *with us, even with us, sins against the Lord our God,* for which the destroying angel, when he was abroad doing execution, might justly have destroyed our first-born too, yet God graciously appointed and accepted the family-sacrifice of a lamb, instead of the first-born, as, of old, the ram instead of Isaac, and in every house where the lamb was slain the first-born were saved." The repetition of this solemnity in the return of every year was designed, *First,* To look backward as a memorial, that in it they might remember what great things God had done for them and their fathers. The word *pesach* signifies a *leap,* or *transition;* it is a passing over; for the destroying angel passed over the houses of the Israelites, and did not destroy their first-born. When God brings utter ruin upon his people he says, *I will not pass by them any more* ([[Amos 7#8]]; [[Amos 8#2]]), intimating how often he had passed by them, as now when the destroying angel passed over their houses. Note,
1. Distinguishing mercies lay under peculiar obligations. When *a thousand fall at our side, and ten thousand at our right hand,* and yet we are preserved, and have our lives given us for a prey, this should greatly affect us, [[Psalms 91#7]]. In war or pestilence, if the arrow of death have passed by us, passed over us, hit the next to us and just missed us, we must not say it was by chance that we were preserved but by the special providence of our God.
2. Old mercies to ourselves, or to our fathers, must not be forgotten, but be had in everlasting remembrance, that God may be praised, our faith in him encouraged, and our hearts enlarged in his service. *Secondly,* It was designed to look forward as an earnest of the great sacrifice of the Lamb of God in the fulness of time, instead of us and our first-born. We were obnoxious to the sword of the destroying angel, but *Christ our passover was sacrificed for us,* his death was our life, and thus he was the *Lamb slain from the foundation of the world,* from the foundation of the Jewish church: Moses kept the passover by faith in Christ, for Christ was *the end of the law for righteousness.*
2. The people received these instructions with reverence and ready obedience.
1. They *bowed the head and worshipped* ([[Exodus 12#27]]): they hereby signified their submission to this institution as a law, and their thankfulness for it as a favour and privilege. Note, When God gives law to us, we must give honour to him; when he speaks, we must *bow our heads and worship.* 2. They *went away and did* as they were commanded, [[Exodus 12#23]]. Here was none of that discontent and murmuring among them which we read of, [[Exodus 5#20..21]]. The plagues of Egypt had done them good, and raised their expectations of a glorious deliverance, which before they despaired of; and now they went forth to meet it in the way appointed. Note, The perfecting of God's mercies to us must be waited for in a humble observance of his institutions.
## The Death of the Firstborn. (b. c. 1491.)
Passage: 29 And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that *was* in the dungeon; and all the firstborn of cattle.   30 And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for *there was* not a house where *there was* not one dead.   31 And he called for Moses and Aaron by 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.   33 And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We *be* all dead *men.*   34 And the people took their dough before it was leavened, their kneadingtroughs 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 of the Egyptians jewels of silver, and jewels of gold, and raiment:   36 And the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them *such things as they required.* And they spoiled the Egyptians.
Here we have,
1. The Egyptians' sons, even their first-born, slain, [[Exodus 12#29..30]]. If Pharaoh would have taken the warning which was given him of this plague, and would thereupon have released Israel, what a great many dear and valuable lives might have been preserved! But see what obstinate infidelity brings upon men. Observe,
1. The time when this blow was given: It was *at midnight,* which added to the terror of it. The three preceding nights were made dreadful by the additional plague of darkness, which might be felt, and doubtless disturbed their repose; and now, when they hoped for one quiet night's rest, at midnight was the alarm given. When the destroying angel drew his sword against Jerusalem, it was in the day-time ([[2 Samuel 24#15]]), which made it the less frightful; but the destruction of Egypt was by a *pestilence walking in darkness,* [[Psalms 91#6]]. Shortly there will be an alarming cry at midnight, *Behold, the bridegroom cometh.* 2. On whom the plague fastened-- on *their first-born,* the joy and hope of their respective families. They had slain the Hebrews' children, and now God slew theirs. Thus he visits the iniquity of the fathers upon the children; and he is *not unrighteous who taketh vengeance.* 3. How far it reached-- from the throne to the dungeon. Prince and peasant stand upon the same level before God's judgments, for there is no respect of persons with him; see [[Job 34#19..20]]. Now the *slain of the Lord were many; multitudes, multitudes,* fall in this *valley of decision,* when the controversy between God and Pharaoh was to be determined.
4. What an outcry was made upon it: *There was a great cry in Egypt,* universal lamentation for their *only* son (with many), and with all for their *first-born.* If any be suddenly taken ill in the night, we are wont to call up neighbours; but the Egyptians could have no help, no comfort, from their neighbours, all being involved in the same calamity. Let us learn hence,
1. To tremble before God, and to be *afraid of his judgments,*[[Psalms 119#120]]. Who is able to stand before him, or dares resist him?
2. To be thankful to God for the daily preservation of ourselves and our families: lying so much exposed, we have reason to say, "It is of the Lord's mercies that we are not consumed."
2. God's sons, even his first-born, released; this judgment conquered Pharaoh, and obliged him to *surrender at discretion,* without capitulating. Men had better come up to God's terms at first, for he will never come down to theirs, let them object as long as they will. Now Pharaoh's pride is abased, and he yields to all that Moses had insisted on: *Serve the Lord as you have said* ([[Exodus 12#31]]), and *take your flocks as you have said,* [[Exodus 12#32]]. Note, God's word will stand, and we shall get nothing by disputing it, or delaying to submit to it. Hitherto the Israelites were not permitted to depart, but now things had come to the last extremity, in consequence of which,
1. They are commanded to depart: *Rise up, and get you forth,* [[Exodus 12#31]]. Pharaoh had told Moses he should *see his face no more;* but now he sent for him. Those will seek God early in their distress who before had set him at defiance. Such a fright he was now in that he gave orders by night for their discharge, fearing lest, if he delayed any longer, he himself should fall next; and that he sent them out, not as men hated (as the pagan historians have represented this matter), but as men feared, is plainly discovered by his humble request to them ([[Exodus 12#32]]): "*Bless me also;* let me have your prayers, that I may not be plagued for what is past, when you are gone." Note, Those that are enemies to God's church are enemies to themselves, and, sooner or later, they will be made to see it.
2. They are hired to depart by the Egyptians; they cried out ([[Exodus 12#33]]), *We be all dead men.* Note, When death comes into our houses, it is seasonable for us to think of our own mortality. Are our relations dead? It is easy to infer thence that we are dying, and, in effect, already dead men. Upon this consideration they were urgent with the Israelites to be gone, which gave great advantage to the Israelites in borrowing their jewels, [[Exodus 12#35..36]]. When the Egyptians urged them to be gone, it was easy for them to say that the Egyptians had kept them poor, that they could not undertake such a journey with empty purses, but, that, if they would give them wherewithal to bear their charges, they would be gone. And this the divine Providence designed in suffering things to come to this extremity, that they, becoming formidable to the Egyptians, might have what they would, for asking; the Lord also, by the influence he has on the minds of people, inclined the hearts of the Egyptians to furnish them with what they desired, they probably intending thereby to *make atonement,* that the plagues might be stayed, as the Philistines, when they returned the ark, sent a present with it for a trespass-offering, having an eye to this precedent, [[1 Samuel 6#3]]; [[1 Samuel 6#6]]. The Israelites might receive and keep what they thus borrowed, or rather required, of the Egyptians,
1. As justly as servants receive wages from their masters for work done, and sue for it if it be detained.
2. As justly as conquerors take the spoils of their enemies whom they have subdued; Pharaoh was in rebellion against the *God of the Hebrews,* by which all that he had was forfeited.
3. As justly as subjects receive the estates granted to them by their prince. God is the sovereign proprietor of the earth, and the fulness thereof; and, if he take from one and give to another, who may say unto him, *What doest thou?* It was by God's special order and appointment that the Israelites did what they did, which was sufficient to justify them, and bear them out; but what they did will by no means authorize others (who cannot pretend to any such warrant) to do the same. Let us remember,
1. That the King of kings can do no wrong.
2. That he will do right to those whom men injure, [[Psalms 146#7]]. Hence it is that the *wealth of the sinner* often proves to be *laid up for the just,* [[Proverbs 13#22]]; [[Job 27#16..17]].
## Departure of the Israelites. (b. c. 1491.)
Passage: 37 And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot *that were* men, beside children.   38 And a mixed multitude went up also with them; 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 of the children of Israel, who dwelt in Egypt, *was* four hundred and thirty years.   41 And it came to pass at the end of the four hundred and thirty years, even the selfsame 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 much observed unto the Lord for bringing them out from the land of Egypt: this *is* that night of the Lord to be observed of all the children of Israel in their generations.
Here is the departure of the children of Israel out of Egypt; having obtained their dismission, they set forward without delay, and did not defer to a more convenient season. Pharaoh was now in a good mind; but they had reason to think he would not long continue so, and therefore it was no time to linger. We have here an account,
1. Of their number, about 600,000 men ([[Exodus 12#37]]), besides women and children, which I think, we cannot suppose to make less than 1,200,000 more. What a vast increase was this, to arise from seventy souls in little more than 200 years' time! See the power and efficacy of that blessing, when God commands it, *Be fruitful and multiply.* This was typical of the multitudes that were brought into the gospel church when it was first founded; *so mightily grew the word of God, and prevailed.* 2. Of their retinue ([[Exodus 12#38]]): *A mixed multitude went up with them,* hangers on to that great family, some perhaps willing to leave their country, because it was laid waste by the plagues, and to seek their fortune, as we say, with the Israelites; others went out of curiosity, to see the solemnities of Israel's sacrifice to their God, which had been so much talked of, and expecting to see some glorious appearances of their God to them in the wilderness, having seen such glorious appearances of their God for them in the field of Zoan, [[Psalms 78#12]]. Probably the greatest part of this mixed multitude were but a rude unthinking mob, that followed the crowd they knew not why; we afterwards find that they proved a snare to them ([[Numbers 11#4]]), and it is probable that when, soon afterwards, they understood that the children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt. Note, There were always those among the Israelites that were not Israelites, and there are still hypocrites in the church, who make a deal of mischief, but will be shaken off at last.
3. Of their effects. They had with them *flocks and herds,* even *very much cattle.* This is taken notice of because it was long before Pharaoh would give them leave to remove their effects, which were chiefly cattle, [[Genesis 46#32]].
4. Of the provision made for the camp, which was very poor and slender. They brought some dough with them out of Egypt in their knapsacks, [[Exodus 12#34]]. They had prepared to bake, the next day, in order to their removal, understanding it was very near; but, being hastened away sooner than they thought of, by some hours, they took the dough as it was, unleavened; when they came to Succoth, their first stage, they baked unleavened cakes, and, though these were of course insipid, yet the liberty they were brought into made this the most joyful meal they had ever eaten in their lives. Note, The servants of God must not be slaves to their appetites, nor solicitous to wind up all the delights of sense to their highest pitch. We should be willing to take up with dry bread, nay, with unleavened bread, rather than neglect or delay any service we have to do for God, as those whose meat and drink it is to do his will.
5. Of the date of this great event: it was just 430 years from the promise made to Abraham (as the apostle explains it, [[Galatians 3#17]]) at his first coming into Canaan, during all which time *the children of Israel,* that is, the Hebrews, the distinguished chosen seed, were sojourners in a land that was not theirs, either Canaan or Egypt. So long the promise God made to Abraham of a settlement lay dormant and unfulfilled, but now, at length, it revived, and things began to work towards the accomplishment of it. The first day of the march of Abraham's seed towards Canaan was just 430 years (it should seem to a day) from the promise made to Abraham, [[Genesis 12#2]], *I will make of thee a great nation.* See how punctual God is to his time; though his promises be not performed quickly, they will be accomplished in their season.
6. Of the memorableness of it: *It is a night to be much observed,* [[Exodus 12#42]].
1. The providences of that first night were very observable; memorable was the destruction of the Egyptians, and the deliverance of the Israelites by it; God herein made himself taken notice of.
2. The ordinances of that night, in the annual return of it, were to be carefully observed: *This is that night of the Lord,* that remarkable night, to be celebrated in all generations. Note, The great things God does for his people are not to be a nine days' wonder, as we say, but the remembrance of them is to be perpetuated throughout all ages, especially the work of our redemption by Christ. This first passover-night was a night of the Lord *much to be observed;* but the last passover-night, in which Christ was betrayed (and in which the passover, with the rest of the ceremonial institutions, was superseded and abolished), was a night of the Lord *much more to be observed,* when a yoke heavier than that of Egypt was broken from off our necks, and a land better than that of Canaan set before us. That was a temporal deliverance to be celebrated *in their generation;* this is an eternal redemption to be celebrated in the praises of glorious saints, *world without end.*
## Directions Concerning the Passover. (b. c. 1491.)
Passage: 43 And the Lord said unto Moses and Aaron, This *is* the ordinance of the passover: There shall no stranger eat thereof:   44 But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.   45 A foreigner and an hired servant shall not eat thereof.   46 In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break 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 uncircumcised person shall eat thereof.   49 One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.   50 Thus did all the children of Israel; as the Lord commanded Moses and Aaron, so did they.   51 And it came to pass the selfsame day, *that* the Lord did bring the children of Israel out of the land of Egypt by their armies.
Some further precepts are here given concerning the passover, as it should be observed in times to come.
1. *All the congregation of Israel must keep it,* [[Exodus 12#47]]. All that share in God's mercies should join in thankful praises for them. Though it was observed in families apart, yet it is looked upon as the act of the whole congregation; for the smaller communities constituted the greater. The New-Testament passover, the Lord's supper, ought not to be neglected by any who are capable of celebrating it. He is unworthy the name of an Israelite that can contentedly neglect the commemoration of so great a deliverance.
1. No stranger that was uncircumcised might be admitted to eat of it, [[Exodus 12#43]]; [[Exodus 12#45]]; [[Exodus 12#48]]. None might sit at the table but those that came in by the door; nor may any now approach to the improving ordinance of the Lord's supper who have not first submitted to the initiating ordinance of baptism. We must be born again by the word ere we can be nourished by it. Nor shall any partake of the benefit of Christ's sacrifice, or feast upon it, who are not first circumcised in heart, [[Colossians 2#11]].
2. Any stranger that was circumcised might be welcome to eat of the passover, even *servants,* [[Exodus 12#44]]. If, by circumcision, they would make themselves debtors to the law in its burdens, they were welcome to share in the joy of its solemn feasts, and not otherwise. Only it is intimated ([[Exodus 12#48]]) that those who were masters of families must not only be circumcised themselves, but have all their males circumcised, too. If in sincerity, and with that zeal which the thing required and deserves, we give up ourselves to God, we shall, with ourselves, give up all we have to him, and do our utmost that all ours may be his too. Here is an early indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite. *One law* for both, [[Exodus 12#49]]. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges. A sincere proselyte was as welcome to the passover as a native Israelite, [[Isaiah 56#6..7]].
2. *In one house shall it be eaten* ([[Exodus 12#46]]), for good-fellowship sake, that they might rejoice together, and edify one another in the eating of it. None of it must be carried to another place, nor left to another time; for God would not have them so taken up with care about their departure as to be indisposed to take the comfort of it, but to leave Egypt, and enter upon a wilderness, with cheerfulness, and, in token of that, to eat a good hearty meal. The papists' carrying their consecrated host from house to house is not only superstitious in itself, but contrary to this typical law of the passover, which directed that no part of the lamb should be carried abroad.
The chapter concludes with a repetition of the whole matter, that the children of Israel did as they were bidden, and God did for them as he promised ([[Exodus 12#50..51]]); for he will certainly be the author of salvation to those that obey him.

66
Matthew Henry Commentary/xlm/Exodus/Chapter XIII.md
View File

@ -1,66 +0,0 @@
In this chapter we have,
1. The commands God gave to Israel,
1. To sanctify all their firstborn to him, [[Exodus 13#1..2]].
2. To be sure to remember their deliverance out of Egypt ([[Exodus 13#3..4]]), and, in remembrance of it, to keep the feast of unleavened bread, [[Exodus 13#5,7]].
3. To transmit the knowledge of it with all possible care to their children, [[Exodus 13#8,10]].
4. To set apart unto God the firstlings of their cattle, ([[Exodus 13#11,13]]), and to explain that also to their children, [[Exodus 13#14,16]].
2. The care God took of Israel, when he had brought them out of Egypt.
1. Choosing their way for them, [[Exodus 13#17..18]].
2. Guiding them in the way, [[Exodus 13#20,22]]. And
3. Their care of Joseph's bones, [[Exodus 13#19]].
## The Sanctification of the Firstborn. (b. c. 1491.)
Passage: 1 And the Lord spake unto Moses, saying,   2 Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, *both* of man and of beast: it *is* mine.   3 And Moses said unto the people, Remember this day, 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:* there shall no leavened bread be eaten.   4 This day came ye out in the month Abib.   5 And it shall be when the Lord shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.   6 Seven days thou shalt eat unleavened bread, and in the seventh day *shall be* a feast to the Lord.   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 shalt show thy son in that day, saying, *This is done* because of that *which* the Lord did unto me when I came forth out of Egypt.   9 And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord's law may be in thy mouth: for with a strong hand hath the Lord brought thee out of Egypt.   10 Thou shalt therefore keep this ordinance in his season from year to year.
Care is here taken to perpetuate the remembrance,
1. Of the preservation of Israel's firstborn, when the firstborn of the Egyptians were slain. In memory of that distinguishing favour, and in gratitude for it, the firstborn, in all ages, were to be consecrated to God, as his peculiars ([[Exodus 13#2]]), and to be redeemed, [[Exodus 13#13]]. God, who by the right of creation is proprietor and sovereign of all the creatures, here lays claim in particular to the firstborn of the Israelites, by right of protection: *Sanctify to me all the firstborn.* The parents were not to look upon themselves as interested in their firstborn, till they had first solemnly presented them to God, recognized his title to them, and received them back, at a certain rate, from him again. Note,
1. That which is by special distinguishing mercy spared to us should be in a peculiar manner dedicated to God's honour; at least some grateful acknowledgment, in works of piety and charity, should be made, when our lives, or the lives of our children, have been given us for a prey.
2. God, who is the first and best, should have the first and best, and to him we should resign that which is most dear to us, and most valuable. The firstborn were the joy and hope of their families. Therefore *they shall be mine,* says God. By this it will appear that we love God best (as we ought) if we are willing to part with that to him which we love best in this world.
3. It is the *church of the firstborn* that is sanctified to God, [[Hebrews 12#23]]. Christ it the *firstborn among many brethren* ([[Romans 8#29]]), and, by virtue of their union with him, all that are born again, and born from above, are accounted as firstborn. There is an *excellency of dignity and power* belonging to them; and, *if children, then heirs.*
2. The remembrance of their coming out of Egypt must also be perpetuated: "*Remember this day,*[[Exodus 13#3]]. Remember it by a good token, as the most remarkable day of your lives, the birthday of your nation, or the day of its coming of age, to be no longer under the rod." Thus the day of Christ's resurrection is to be remembered, for in it we were raised up with Christ out of death's *house of bondage.* The scripture tells us not expressly what day of the *year* Christ rose (as Moses told the Israelites what day of the year they were brought out of Egypt, that they might remember it yearly), but very particularly what day of the *week* it was, plainly intimating that, as the more valuable deliverance, and of greater importance, it should be remembered *weekly.* Remember it, for *by strength of hand the Lord brought you out.* Note, The more of God and his power appears in any deliverance, the more memorable it is. Now, that it might be remembered,
1. They must be sure to *keep the feast of unleavened bread,* [[Exodus 13#5,7]]. It was not enough that they remembered it, but they must celebrate the memorial of it in that way which God had appointed, and use the instituted means of preserving the remembrance of it. So, under the gospel, we must not only remember Christ, but *do this in remembrance* of him. Observe, How strict the prohibition of leaven is ([[Exodus 13#7]]); not only no leaven must be eaten, but none must be seen, no, not in all their quarters. Accordingly, the Jews' usage was, before the feast of the passover, to cast all the leavened bread out of their houses: they burnt it, or buried it, or broke it small and scattered it in the wind; they searched diligently with lighted candles in all the corners of their houses, lest any leaven should remain. The care and strictness enjoined in this matter were designed,
1. To make the feast the more solemn, and consequently the more taken notice of by their children, who would ask, "Why is so much ado made?"
2. To teach us how solicitous we should be to put away from us all sin, [[1 Corinthians 5#7]].
2. They must instruct their children in the meaning of it, and relate to them the story of their deliverance out of Egypt, [[Exodus 13#8]]. Note,
1. Care must be taken betimes to instruct children in the knowledge of God. Here is an ancient law for catechising.
2. It is particularly of great use to acquaint children betimes with the stories of the scripture, and to make them familiar to them.
3. It is a debt we owe to the honour of God, and to the benefit of our children's souls, to tell them of the great works God has done for his church, both those which we have seen with our eyes done in our day and which we have heard with our ears and our fathers have told us: *Thou shalt show thy son in that day* (the day of the feast) these things. When they were celebrating the ordinance, they must explain it. *Every thing is beautiful in its season.* The passover is appointed *for a sign, and for a memorial,* that *the Lord's law may be in thy mouth.* Note, We must retain the remembrance of God's works, that we may remain under the influence of God's law. And those that have God's law in their heart should have it in their mouth, and be often speaking of it, the more to affect themselves and to instruct others.
## God's Claim upon the Firstborn. (b. c. 1491.)
Passage: 11 And it shall be when the Lord shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee,   12 That thou shalt set apart unto the Lord all that openeth the matrix, 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 thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem.   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 firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the Lord all that openeth the matrix, being males; but all the firstborn 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.
Here we have,
1. Further directions concerning the dedicating of their firstborn to God.
1. The firstlings of their cattle were to be dedicated to God, as part of their possessions. Those of clean beasts-- calves, lambs, and kids-- if males, were to be sacrificed, [[Exodus 22#30]]; [[Numbers 18#17..18]]. Those of unclean beasts, as colts, were to be redeemed with a lamb, or knocked on the head. For whatsoever is unclean (as we all are by nature), if it be not redeemed, will be destroyed, [[Exodus 13#11]]; [[Exodus 13#13]].
2. The firstborn of their children were to be redeemed, and by no means sacrificed, as the Gentiles sacrificed their children to Moloch. The price of the redemption of the firstborn was fixed by the law ([[Numbers 18#16]]) at *five shekels.* We were all obnoxious to the wrath and curse of God; by the blood of Christ we are redeemed, that we may be joined to the *church of the firstborn.* They were to redeem their children, as well as the firstlings of the unclean beasts, for our children are by nature polluted. *Who can bring a clean thing out of an unclean?*
2. Further directions concerning the catechising of their children, and all those of the rising generation, from time to time, in this matter. It is supposed that, when they saw all the firstlings thus devoted, they would ask the meaning of it, and their parents and teachers must tell them ([[Exodus 13#14,16]]) that God's special propriety in their firstborn, and all their firstlings, was founded in his special preservation of them from the sword of the destroying angel. Being thus delivered, they must serve him. Note,
1. Children should be directed and encouraged to ask their parents questions concerning the things of God, a practice which would be perhaps of all others the most profitable way of catechising; and parents must furnish themselves with useful knowledge, that they may be ready always to give an answer to their enquiries. If ever the *knowledge of God cover the earth,* as the waters do the sea, the fountains of family-instruction must first be broken up.
2. We should all be able to show cause for what we do in religion. As sacraments are sanctified by the word, so they must be explained and understood by it. God's service is reasonable, and it is then acceptable when we perform it intelligently, knowing what we do and why we do it.
3. It must be observed how often it is said in this chapter that *by strength of hand* ([[Exodus 13#3]]; [[Exodus 13#14]]; [[Exodus 13#16]]), *with a strong hand* ([[Exodus 13#9]]), the Lord brought them out of Egypt. The more opposition is given to the accomplishment of God's purposes the more is his power magnified therein. It is a strong hand that conquers hard hearts. Sometimes God is said to work deliverance *not by might nor power* ([[Zechariah 4#6]]), not by such visible displays of his power as that recorded here.
4. Their posterity that should be born in Canaan are directed to say, *The Lord brought us out of Egypt,* [[Exodus 13#14]]; [[Exodus 13#16]]. Mercies to our fathers are mercies to us; we reap the benefit of them, and therefore must keep up a grateful remembrance of them. We stand upon the bottom of former deliverances, and were in the loins of our ancestors when they were delivered. Much more reason have we to say that in the death and resurrection of Jesus Christ we were redeemed.
## The Pillar of Fire and Fire. (b. c. 1491.)
Passage: 17 And it came to pass, when Pharaoh had let the people go, that God led them not *through* the way of the land of the Philistines, although that *was* near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:   18 But God led the people about, *through* the way of the wilderness of the Red sea: and the children of Israel went up harnessed 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.   20 And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.   21 And the Lord 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 took not away the pillar of the cloud by day, nor the pillar of fire by night, *from* before the people.
Here is,
1. The choice God made of their way, [[Exodus 13#17..18]]. He was their guide. Moses gave them direction but as he received it from the Lord. Note, The way of man is not in himself, [[Jeremiah 10#23]]. He may *devise his way,* and design it; but, after all, it is God that *directs his steps,* [[Proverbs 16#9]]. Man proposes, but God disposes, and in his disposal we must acquiesce, and set ourselves to follow providence. There were two ways from Egypt to Canaan. One was a short cut from the north of Egypt to the south of Canaan, perhaps about four or five days' journey; the other was much further about, through the wilderness, and that was the way in which God chose to lead his people Israel, [[Exodus 13#18]].
1. There were many reasons why God led them *through the way of the wilderness of the Red Sea.* The Egyptians were to be drowned in the Red Sea. The Israelites were to be humbled and proved in the wilderness, [[Deuteronomy 8#2]]. God had given it to Moses for a sign ([[Exodus 3#12]]), *You shall serve God in this mountain.* They had again and again told Pharaoh that they must go *three days' journey into the wilderness to do sacrifice,* and therefore it was requisite that they should bend their march that way, else they would justly have been exclaimed against as notorious dissemblers. Before they entered the lists with their enemies, matters must be settled between them and their God, laws must be given, ordinances instituted, covenants sealed, and the original contract ratified, for the doing of which it was necessary that they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. It is said ([[Deuteronomy 32#10]]), *He led them about,* some hundreds of miles about, and yet ([[Psalms 107#7]]), *He led them forth by the right way.* God's way is the right way, though it seem *about.* If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. *Judge nothing before the time.* 2. There was one reason why God did not lead them the nearest way, which would have brought them after a few days' march to *the land of the Philistines* (for it was that part of Canaan that lay next to Egypt), namely, because they were not as yet fit for war, much less for war with the Philistines, [[Exodus 13#17]]. Their spirits were broken with slavery; it was not easy for them to turn their hands of a sudden from the trowel to the sword. The Philistines were formidable enemies, too fierce to be encountered by raw recruits; it was more suitable that they should begin with the Amalekites, and be prepared for the wars of Canaan by experiencing the difficulties of the wilderness. Note, God proportions his people's trials to their strength, and will *not suffer them to be tempted above what they are able,* [[1 Corinthians 10#13]]. That promise, if compared with the foregoing verses, will seem to refer to this event, as an instance of it. *God knows our frame,* and considers our weakness and faintheartedness, and by less trials will prepare us for greater. God is said to bring Israel out of Egypt as the eagle *brings up her young ones* ([[Deuteronomy 32#11]]), teaching them by degrees to fly. Orders being thus given which way they should go, we are told,
1. That they went up themselves, not as a confused rout, but in good order, rank and file: they *went up harnessed,* [[Exodus 13#18]]. They went up by *five in a rank* (so some), in *five squadrons,* so others. They marched like an army with banners, which added much to their strength and honour.
2. That they took the *bones of Joseph* along with them ([[Exodus 13#19]]), and probably the bones of the rest of Jacob's sons, unless (as some think) they had been privately carried to Canaan ([[Acts 7#16]]), severally as they died. Joseph had particularly appointed that his bones should be carried up when God should visit the ([[Genesis 50#25..26]]), so that their carrying up his bones was not only a performance of the oath their fathers had sworn to Joseph, but an acknowledgment of the performance of God's promise to them by Joseph that he would visit them and bring them out of the land of Egypt, and an encouragement to their faith and hope that he would fulfil the other part of the promise, which was to bring them to Canaan, in expectation of which they carried these bones with them while they wandered in the desert. They might think, "Joseph's bones must rest at last, and then we shall." Moses is said to take these bones with him. Moses was now a very great man; so had Joseph been in his day, yet he was now but a box full of dry bones; this was all that remained of him in this world, which might serve for a monitor to Moses to remember his mortality. *I have said, You are gods;* it was said so to Moses expressly ([[Exodus 7#1]]); *but you shall die like men.*
2. Here is the guidance they were blessed with in the way: *The Lord went before them in a pillar,*[[Exodus 13#21..22]]. In the first two stages it was enough that God directed Moses whither to march: he knew the country and the road well enough; but now that they had come *to the edge of the wilderness* ([[Exodus 13#20]]) they would have occasion for a guide; and a very good guide they had, one that was infinitely wise, kind, and faithful: *The Lord went before them,* the *shechinah* (or appearance of the divine Majesty, which was typical of Christ) or a previous manifestation of the eternal Word, which, in the fulness of time, was to be *made flesh,* and *dwell among us.* Christ was with the church in the wilderness, [[1 Corinthians 10#9]]. Now *their King passed before them, even the Lord on the head of them,* [[Micah 2#13]]. Note, Those whom God brings into a wilderness he will not leave nor lose there, but will take care to lead them through it; we may well think it was a very great satisfaction to Moses and the pious Israelites to be sure that they were under divine guidance. Those needed not to fear missing their way who were thus led, nor being lost who were thus directed; those needed not to fear being benighted who were thus illuminated, nor being robbed who were thus protected. Those who make the glory of God their end, and the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that *the Lord goes before them,* as truly as he went before Israel in the wilderness, though not so sensibly; we must live by faith.
1. They had sensible evidences of God's going before them. They all saw an appearance from heaven of a pillar, which in the bright day appeared cloudy, and in the dark night appeared fiery. We commonly see that that which is a flame in the night is a smoke in the day; so was this. God gave them this ocular demonstration of his presence, in compassion to the infirmity of their faith, and in compliance with that infant state of the church, which needed to be thus lisped to in their own language; but blessed are *those that have not seen and yet have believed* God's gracious presence with them, according to his promise.
2. They had sensible effects of God's going before them in this pillar. For,
1. It led the way in that vast howling wilderness, in which there was no road, no track, no way-mark, of which they had no maps, through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as Infinite Wisdom saw fit, which both eased them from care, and secured them from danger, both in moving and in resting.
2. It sheltered them by day from the heat, which, at some times of the year, was extreme.
3. It gave them light by night when they had occasion for it, and at all times made their camp pleasant and the wilderness they were in less frightful.
3. These were constant standing miracles ([[Exodus 13#22]]): He *took not away the pillar of cloud;* no, not when they seemed to have less occasion for it, travelling through inhabited countries, no, not when they murmured and were provoking; it never left them, till it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. This favour is acknowledged with thankfulness long afterwards, [[Nehemiah 9#19]]; [[Psalms 78#14]]. There was something spiritual in this pillar of cloud and fire.
1. The children of Israel were baptized unto Moses in this cloud, which, some think, distilled dew upon them, [[1 Corinthians 10#2]]. By coming under this cloud, they signified their putting themselves under the divine guidance and command by the ministry of Moses. Protection draws allegiance; this cloud was the badge of God's protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness.
2. Some make this cloud a type of Christ. The cloud of his human nature was a veil to the light and fire of his divine nature; we find him ([[Revelation 10#1]]) *clothed with a cloud, and his feet as pillars of fire.* Christ is our way, the light of our way and the guide of it.
3. It signified the special guidance and protection which the church of Christ is under in this world. God himself is the keeper of Israel, and he *neither slumbers nor sleeps,* [[Psalms 121#4]]; [[Isaiah 27#3]]. There is a defence created, not only on Sion's assemblies, but on every dwelling-place in Sion. See [[Isaiah 4#5..6]]. Nay, every Israelite indeed is hidden under the shadow of God's wings ([[Psalms 17#8]]); angels, whose ministry was made use of in this cloud, are employed for their good, and pitch their tents about them. *Happy art thou, O Israel! who is like unto thee, O people?*

90
Matthew Henry Commentary/xlm/Exodus/Chapter XIV.md
View File

@ -1,90 +0,0 @@
The departure of the children of Israel out of Egypt (which was indeed the birth of the Jewish church) is made yet more memorable by further works of wonder, which were wrought immediately upon it. Witness the records of this chapter, the contents whereof, together with a key to it, we have, [[Hebrews 11#29]]. "They passed through the Red Sea as by dry land, which the Egyptians assaying to do were drowned;" and this they did by faith, which intimates that there was something typical and spiritual in it. Here is,
1. The extreme distress and danger that Israel was in at the Red Sea.
1. Notice was given of it to Moses before, [[Exodus 14#1,4]].
2. The cause of it was Pharaoh's violent pursuit of them, [[Exodus 14#5,9]].
3. Israel was in a great consternation upon it, [[Exodus 14#10,12]].
4. Moses endeavours to encourage them, [[Exodus 14#13]].
2. The wonderful deliverance that God wrought for them out of this distress.
1. Moses is instructed concerning it, [[Exodus 14#15,18]].
2. Lines that could not be forced are set between the camp of Israel and Pharaoh's camp, [[Exodus 14#19..20]].
3. By the divine power the Red Sea is divided ([[Exodus 14#31]]), and is made,
1. A lane to the Israelites, who marched safely through it, [[Exodus 14#22]]; [[Exodus 14#29]]. But,
2. To the Egyptians it was made,
1. An ambush into which they were drawn, [[Exodus 14#23,25]]. And,
2. A grave in which they were all buried, [[Exodus 14#26,28]].
3. The impressions this made upon the Israelites, [[Exodus 14#30..31]].
## The Israelites Pursued by Pharaoh. (b. c. 1491.)
Passage: 1 And the Lord spake unto Moses, saying,   2 Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, 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 *are* entangled in the land, the wilderness hath shut them in.   4 And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I *am* the Lord. And they did so.   5 And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that 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, and he pursued after the children of Israel: and the children of Israel went out with an high hand.   9 But the Egyptians pursued after them, all the horses *and* chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon.
We have here,
1. Instructions given to Moses concerning Israel's motions and encampments, which were so very surprising that if Moses had not express orders about them before they would scarcely have been persuaded to follow the pillar of cloud and fire. That therefore there might be no scruple nor dissatisfaction about it, Moses is told before,
1. Whither they must go, [[Exodus 14#1..2]]. They had got to the edge of the wilderness ([[Exodus 13#20]]), and a stage or two more would have brought them to Horeb, the place appointed for their serving God; but, instead of going forward, they are ordered to turn short off, on the right hand from Canaan, and to march towards the Red Sea. Where they were, at Etham, there was no sea in their way to obstruct their passage: but God himself orders them into straits, which might give them an assurance that when his purposes were served he would without fail bring them out of those straits. Note, God sometimes raises difficulties in the way of the salvation of his people, that he may have the glory of subduing them, and helping his people over them.
2. What God designed in these strange orders. Moses would have yielded an implicit obedience, though God had given him no reason; but shall he hide from Moses the thing that he does? No, Moses shall know,
1. That Pharaoh has a design to ruin Israel, [[Exodus 14#3]].
2. That therefore God has a design to ruin Pharaoh, and he takes this way to effect it, [[Exodus 14#4]]. Pharaoh's sagacity would conclude that Israel was entangled in the wilderness and so would become an easy prey to him; and, that he might be the more apt to think so, God orders them into yet greater entanglements; also, by turning them so much out of their road, he amazes him yet more, and gives him further occasion to suppose that they were in a state of embarrassment and danger. And thus (says God) *I will be honoured upon Pharaoh.* Note,
1. All men being made for the honour of their Maker, those whom he is not honoured by he will be honoured upon.
2. What seems to tend to the church's ruin is often overruled to the ruin of the church's enemies, whose pride and malice are fed by Providence, that they may be ripened for destruction.
2. Pharaoh's pursuit of Israel, in which, while he gratifies his own malice and revenge, he is furthering the accomplishment of God's counsels concerning him. *It was told him that the people fled,* [[Exodus 14#5]]. Such a fright was he in, when he gave them leave to go, that when the fright was a little over he either forgot, or would not own, that they departed with his consent, and therefore was willing that it should be represented to him as a revolt from their allegiance. Thus what may easily be justified is easily condemned, by putting false colours upon it. Now, hereupon,
1. He reflects upon it with regret that he had connived at their departure. He and his servants, though it was with the greatest reason in the world that they had let Israel go, yet were now angry with themselves for it: *Why have we done thus?*
1. It vexed them that Israel had their liberty, that they had lost the profit of their labours, and the pleasure of chastising them. It is meat and drink to proud persecutors to trample upon the saints of the Most High, and say to their souls, *Bow down, that we may go over;* and therefore it vexes them to have their hands tied. Note, The liberty of God's people is a heavy grievance to their enemies, [[Esther 5#12..13]]; [[Acts 5#17]]; [[Acts 5#33]].
2. It aggravated the vexation that they themselves had consented to it, thinking now that they might have hindered it, and that they needed not to have yielded, though they had stood it out to the last extremity. Thus God makes men's envy and rage against his people a torment to themselves, [[Psalms 112#10]]. It was well done to let Israel go, and what they would have reflected on with comfort if they had done it from an honest principle; but doing it by constraint, they called themselves a thousand fools for doing it, and passionately wished it undone again. Note, It is very common, but very absurd and criminal, for people to repent of their good deeds; their justice and charity, and even their repentance, are repented of. See an instance somewhat like this, [[Jeremiah 34#10..11]].
2. He resolves, if possible, either to reduce them or to be revenged on them; in order to this, he levies an army, musters all his force of chariots and horsemen, [[Exodus 14#17..18]] (for, it should seem, he took no foot with him, because the king's business required haste), and thus he doubts not but he shall re-enslave them, [[Exodus 14#6..7]]. It is easy to imagine what a rage Pharaoh was now in, roaring like a lion disappointed of his prey, how his proud heart aggravated the affront, swelled with indignation, scorned to be baffled, longed to be revenged: and now all the plagues are as if they had never been. He has quite forgotten the sorrowful funerals of his firstborn, and can think of nothing but making Israel feel his resentments; now he thinks he can be too hard for God himself; for, otherwise, could he have hoped to conquer a people so dear to him? God gave him up to these passions of his own heart, and so hardened it. It is said ([[Exodus 14#8]]), The children of Israel went out with *a high hand,* that is, with a great deal of courage and bravery, triumphing in their release, and resolved to break through the difficulties that lay in their way. *But the Egyptians* ([[Exodus 14#9]]) *pursued after them.* Note, Those that in good earnest set their faces heaven-ward, and will live godly in Christ Jesus, must expect to be set upon by Satan's temptations and terrors. He will not tamely part with any out of his service, nor go out without raging, [[Mark 9#26]].
Passage: 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 the children of Israel cried out unto the Lord.   11 And they said unto Moses, 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.   13 And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will show to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever.   14 The Lord shall fight for you, and ye shall hold your peace.
We have here,
1. The fright that the children of Israel were in when they perceived that Pharaoh pursued them, [[Exodus 14#10]]. They knew very well the strength and rage of the enemy, and their own weakness; numerous indeed they were, but all on foot, unarmed, undisciplined, disquieted by long servitude, and (which was worst of all) now penned up by the situation of their camp, so that they could not make their escape. On the one hand was Pi-hahiroth, a range of craggy rocks impassable; on the other hand were Migdol and Baalzephon, which, some think were forts and garrisons upon the frontiers of Egypt; before them was the sea; behind them were the Egyptians: so that there was no way open for them but upwards, and thence their deliverance came. Note, We may be in the way of our duty, following God and hastening towards heaven, and yet may be in great straits, *troubled on every side,* [[2 Corinthians 4#8]]. In this distress, no marvel that the children of Israel were sorely afraid; their father Jacob was so in a like case ([[Genesis 32#7]]); when without are fightings, it cannot be otherwise but that within are fears: what therefore was the fruit of this fear? According as that was, the fear was good or evil.
1. Some of them cried out unto the Lord; their fear set them a praying, and that was a good effect of it. God brings us into straits that he may bring us to our knees.
2. Others of them cried out against Moses; their fear set them a murmuring, [[Exodus 14#11..12]]. They give up themselves for lost; and as if God's arm were shortened all of a sudden, and he were not as able to work miracles to-day as he was yesterday, they despair of deliverance, and can count upon nothing but *dying in the wilderness.* How inexcusable was their distrust! Did they not see themselves under the guidance and protection of a pillar from heaven? And can almighty power fail them, or infinite goodness be false to them? Yet this was not the worst; they quarrel with Moses for bringing them out of Egypt, and, in quarrelling with him, fly in the face of God himself, and provoke him to wrath whose favour was now the only succour they had to flee to. As the Egyptians were angry with themselves for the best deed they ever did, so the Israelites were angry with God for the greatest kindness that was ever done them; so gross are the absurdities of unbelief. They here express,
1. A sordid contempt of liberty, preferring servitude before it, only because it was attended with some difficulties. A generous spirit would have said, "If the worst come to the worst," as we say, "It is better to die in the field of honour than to live in the chains of slavery;" nay, under God's conduct, they could not miscarry, and therefore they might say, "Better live God's freemen in the open air of a wilderness than the Egyptians' bondmen in the smoke of the brick-kilns." But because, for the present, they are a little embarrassed, they are angry that they were not left buried alive in their house of bondage.
2. Base ingratitude to Moses, who had been the faithful instrument of their deliverance. They condemn him, as if he had dealt hardly and unkindly with them, whereas it was evident, beyond dispute, that whatever he did, and however it issued, it was by direction from their God, and with design for their good. What they had said in a former ferment (when they hearkened not to Moses for anguish of spirit), they repeat and justify in this: *We said in Egypt, Let us alone;* and it was ill-said, yet more excusable, because then they had not had so much experience as they had now of God's wonderful appearances in their favour. But they had as soon forgotten the miracles of mercy as the Egyptians had forgotten the miracles of wrath; and they, as well as the Egyptians, hardened their hearts, at last, to their own ruin; as Egypt after ten plagues, so Israel after ten provocations, of which this was the first ([[Numbers 14#22]]), were sentenced to die in the wilderness.
2. The seasonable encouragement that Moses gave them in this distress, [[Exodus 14#13..14]]. He answered not these fools according to their folly. God bore with the provocation they gave to him, and did not (as he might justly have done) chose their delusions, and bring their fears upon them; and therefore Moses might well afford to pass by the affront they put upon him. Instead of chiding them, he comforts them, and with an admirable presence and composure of mind, not disheartened either by the threatenings of Egypt or the tremblings of Israel, stills their murmuring, with the assurance of a speedy and complete deliverance: *Fear you not.* Note, It is our duty and interest, when we cannot get out of our troubles, yet to get above our fears, so that they may only serve to quicken our prayers and endeavours, but may not prevail to silence our faith and hope.
1. He assures them that God would deliver them, that he would undertake their deliverance, and that he would effect it in the utter ruin of their pursuers: *The Lord shall fight for you.* This Moses was confident of himself, and would have them to be so, though as yet he knew not how or which way it would be brought to pass. God had assured him that Pharaoh and his host should be ruined, and he comforts them with the same comforts wherewith he had been comforted.
2. He directs them to leave it to God, in a silent expectation of the event: "*Stand still,* and think not to save yourselves either by fighting or flying; wait God's orders, and observe them; be not contriving what course to take, but follow your leader; wait God's appearances, and take notice of them, that you may see how foolish you are to distrust them. Compose yourselves, by an entire confidence in God, into a peaceful prospect of the great salvation God is now about to work for you. Hold your peace; you need not so much as give a shout against the enemy, as [[Joshua 6#16]]. The work shall be done without any concurrence of yours." Note,
1. If God himself bring his people into straits, he will himself discover a way to bring them out again.
2. In times of great difficulty and great expectation, it is our wisdom to keep our spirits calm, quiet, and sedate; for then we are in the best frame both to do our own work and to *consider the work of God. Your strength is to sit still* ([[Isaiah 30#7]]), *for the Egyptians shall help in vain,* and threaten to hurt in vain.
## The Pillar of Cloud. (b. c. 1491.)
Passage: 15 And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:   16 But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: 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.   18 And the Egyptians shall know that I *am* the Lord, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen.   19 And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:   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.
We have here,
1. Direction given to Israel's leader.
1. What he must do himself. He must, for the present, leave off praying, and apply himself to his business ([[Exodus 14#15]]): *Wherefore cryest thou unto me?* Moses, though he was assured of a good issue to the present distress, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up to God his heart, the language of which God well understood and took notice of. Moses's silent prayers of faith prevailed more with God than Israel's loud outcries of fear, [[Exodus 14#10]]. Note,
1. Praying, if of the right kind, is *crying to God,* which denotes it to be the language both of a natural and of an importunate desire.
2. To quicken his diligence. Moses had something else to do besides praying; he was to command the hosts of Israel, and it was now requisite that he should be at his post. *Every thing is beautiful in its season.*
2. What he must order Israel to do. *Speak to them, that they go forward.* Some think that Moses had prayed, not so much for their deliverance (he was assured of that) as for the pardon of their murmurings, and that God's ordering them to go forward was an intimation of the pardon. There is no going forward with any comfort but in the sense of our reconciliation to God. Moses had bidden them stand still, and expect orders from God; and now orders are given. They thought they must have been directed either to the right hand or to the left. "No," says God, "speak to them to go forward, directly to the sea-side;" as if there had lain a fleet of transport-ships ready for them to embark in. Note, When we are in the way of our duty, though we met with difficulties, we must go forward, and not stand in mute astonishment; we must mind present work and then leave the even to God, use means and trust him with the issue.
3. What he might expect God to do. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea, and open a passage for them through it, [[Exodus 14#16,18]]. God designs, not only to deliver the Israelites, but to destroy the Egyptians; and the plan of his counsels is accordingly.
1. He will show favour to Israel; the waters shall be divided for them to pass through, [[Exodus 14#16]]. The same power could have congealed the waters for them to pass over; but Infinite Wisdom chose rather to divide the waters for them to pass through; for that way of salvation is always pitched upon which is most humbling. Thus it is said, with reference to this ([[Isaiah 63#13..14]]), *He led them through the deep, as a beast goes down into the valley,* and thus *made himself a glorious name.*
2. He will get him honour upon Pharaoh. If the due rent of honour be not paid to the great landlord, by and from whom we have and hold our beings and comforts, he will distrain for it, and recover it. God will be a loser by no man. In order to this, it is threatened: *I, behold I, will harden Pharaoh's heart,*[[Exodus 14#17]]. The manner of expression is observable: *I, behold I, will do it.* "I, that may do it;" so it is the language of his sovereignty. We may not contribute to the hardening of any man's heart, nor withhold any thing that we can do towards the softening of it; but God's grace is his own, *he hath mercy on whom he will have mercy, and whom he will be hardeneth.* "I, that can do it;" so it is the language of his power; none but the Almighty can make the heart soft ([[Job 23#16]]), nor can any other being make it hard. "I, that will do it;" for it is the language of his justice; it is a righteous thing with God to put those under the impressions of his wrath who have long resisted the influences of his grace. It is spoken in a way of triumph over this obstinate and presumptuous rebel: "*I even I,* will take an effectual course to humble him; he shall break that would not bend." It is an expression like that ([[Isaiah 1#24]]), *Ah, I will ease me of my adversaries.*
2. A guard set upon Israel's camp where it now lay most exposed, which was *in the rear,* [[Exodus 14#19..20]]. *The angel of God,* whose ministry was made use of in the pillar of cloud and fire, went from *before the camp of Israel,* where they did not now need a guide (there was no danger of missing their way through the sea, nor needed they any other word of command than to go forward), and it came behind them, where now they needed a guard (the Egyptians being just ready to seize the hindmost of them), and so was a wall of partition between them. There it was of use to the Israelites, not only to protect them, but to light them through the sea, and, at the same time, it confounded the Egyptians, so that they lost sight of their prey just when they were ready to lay hands on it. The word and providence of God have a black and dark side towards sin and sinners, but a bright and pleasant side towards those that are Israelites indeed. That which is a savour of life unto life to some is a savour of death unto death to others. This was not the first time that he who in the beginning divided between light and darkness ([[Genesis 1#4]]), and still forms both ([[Isaiah 45#7]]), had, at the same time, allotted darkness to the Egyptians and light to the Israelites, a specimen of the endless distinction which will be made between the inheritance of the saints in light and that utter darkness which for ever will be the portion of hypocrites. God will separate between the precious and the vile.
## The Destruction of the Egyptians. (b. c. 1491.)
Passage: 21 And Moses stretched out his hand over 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.   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.   23 And the Egyptians pursued, and went in after them to the midst of the sea, *even* all Pharaoh's horses, his chariots, and his horsemen.   24 And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,   25 And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians.   26 And 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 horsemen.   27 And Moses stretched forth his hand over the sea, and the sea returned to his strength 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 the 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 believed the Lord, and his servant Moses.
We have here the history of that work of wonder which is so often mentioned both in the Old and New Testament, the dividing of the Red Sea before the children of Israel. It was the terror of the Canaanites ([[Joshua 2#9..10]]), the praise and triumph of the Israelites, [[Psalms 114#3]]; [[Psalms 106#9]]; [[Psalms 136#13..14]]. It was a type of baptism, [[1 Corinthians 10#1..2]]. Israel's passage through it was typical of the conversion of souls ([[Isaiah 11#15]]), and the Egyptians' perdition in it was typical of the final ruin of all impenitent sinners, [[Revelation 20#14]]. Here we have,
1. An instance of God's almighty power in the kingdom of nature, in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over, which was divided, [[Exodus 14#21]]. The instituted sign made use of was Moses's stretching out his hand over it, to signify that it was done in answer to his prayer, for the confirmation of his mission, and in favour to the people whom he led. The natural sign was a strong east wind, signifying that it was done by the power of God, whom the winds and the seas obey. If there be any passage in the book of Job which has reference to the miracles wrought for Israel's deliverance out of Egypt, it is that in [[Job 26#12]], *He divideth the sea with his power, and by his understanding he smileth through Rahab* (so the word is), that is, Egypt. Note, God can bring his people through the greatest difficulties, and force a way where he does not find it. The God of nature has not tied himself to its laws, but, when he pleases, dispenses with them, and then the fire does not burn, nor the water flow.
2. An instance of his wonderful favour to his Israel. They went through the sea to the opposite shore, for I cannot suppose, with some, that they fetched a compass, and came out again on the same side, [[Exodus 14#22]]. They *walked upon dry land in the midst of the sea,* [[Exodus 14#29]]. And the pillar of cloud, *that glory of the Lord,* being their *rearward* ([[Isaiah 58#8]]), that the Egyptians might not charge them in the flank, the *waters were a wall to them* (it is twice mentioned) *on their right hand and on their left.* Moses and Aaron, it is probable, ventured first into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterwards, through the wilderness, less formidable. Those who had followed God through the sea needed not to fear following him whithersoever he led them. This march through the sea was in the night, and not a moon-shiny night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of cloud and fire. This made it the more awful; but where God leads us he will light us; while we follow his conduct, we shall not want his comforts.
This was done, and recorded, in order to encourage God's people in all ages to trust in him in the greatest straits. What cannot he do who did this? What will not he do for those that fear and love him who did this for these murmuring unbelieving Israel is, who yet were *beloved for their fathers' sake,* and for the sake of a remnant among them? We find the saints, long afterwards, making themselves sharers in the triumphs of this march ([[Psalms 66#6]]): *They went through the flood on foot; there did we rejoice in him:* and see how this work of wonder is improved, [[Psalms 77#11]]; [[Psalms 77#16]]; [[Psalms 77#19]].
3. An instance of his just and righteous wrath upon his and his people's enemies, the Egyptians. Observe here,
1. How they were infatuated. In the heat of their pursuit, they went after the Israelites *into the midst of the sea,*[[Exodus 14#23]]. "Why," thought they, "may not we venture where Israel did?" Once or twice the magicians of Egypt had done what Moses did, with their enchantments; Pharaoh remembered this, but forgot how they were nonplussed at last. They were more advantageously provided with chariots and horses, while the Israelites were on foot. Pharaoh had said, *I know not the Lord;* and by this it appeared he did not, else he would not have ventured thus. None so bold as those that are blind. Rage against Israel made them thus daring and inconsiderate: they had long hardened their own hearts; and now God hardened them to their ruin, and hid from their eyes the things that belonged to their peace and safety. *Surely in vain is the net spread in the sight of any bird* ([[Proverbs 1#17]]); yet so blind where the Egyptians that they *hastened to the snare,* [[Proverbs 7#23]]. Note, The ruin of sinners is brought on by their own presumption, which hurries them headlong into the pit. They are self-destroyers.
2. How they were troubled and perplexed, [[Exodus 14#24..25]]. For some hours they marched through the divided waters as safely and triumphantly as Israel did, not doubting but, that, in a little time, they should gain their point. But, *in the morning watch, the Lord looked upon the host of the Egyptians, and troubled them.* Something or other they saw or heard from the pillar of cloud and fire which put them into great consternation, and gave them an apprehension of their ruin before it was brought upon them. Now it appeared that the *triumphing of the wicked is short,* and that God has ways to frighten sinners into despair, before he plunges them into destruction. *He cuts off the spirit of princes, and is terrible to the kings of the earth.*
1. They had hectored and boasted as if the day were their own; but now they were troubled and dismayed, struck with a panic-fear.
2. They had driven furiously; but now they drove heavily, and found themselves plugged and embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropped off, and the axle-trees failed. Thus can God check the violence of those that are in pursuit of his people.
3. They had been flying upon the back of Israel, as the hawk upon the trembling dove; but now they cried, *Let us flee from the face of Israel,* which had become to them *like a torch of fire in a sheaf,* [[Zechariah 12#6]]. Israel has now, all of a sudden, become as much a terror to them as they had been to Israel. They might have let Israel alone and would not; now they would flee from the face of Israel and cannot. Men will not be convinced, till it is too late, that those who meddle with God's people meddle to their own hurt; when the Lord shall come with ten thousands of his saints, to execute judgment, the mighty men will in vain seek to shelter themselves under rocks and mountains *from the face of Israel* and Israel's King, [[Revelation 6#15]]. Compare with this story, [[Job 27#20]], &c.
3. How they were all drowned. As soon as ever the children of Israel had got safely to the shore, Moses was ordered to *stretch out his hand over the sea,* and thereby give a signal to the waters to close again, as before, upon he word of command, they had *opened to the right and the left,* [[Exodus 14#29]]. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians, [[Exodus 14#27..28]]. Pharaoh and his servants, who had hardened one another in sin, now fell together, and not one escaped. An ancient tradition says that Pharaoh's magicians, Jannes and Jambres, perished with the rest, as Balaam with the Midianites whom he had seduced, [[Numbers 31#8]]. And now,
1. God avenged upon the Egyptians the blood of the firstborn whom they had drowned: and the principal is repaid with interest, it is recompensed double, full-grown Egyptians for newborn Israelites; thus the Lord is righteous, and precious is his people's blood in his sight, [[Psalms 72#14]].
2. God reckoned with Pharaoh for all his proud and insolent conduct towards Moses his ambassador. Mocking the messengers of the Lord, and playing the fool with them, bring ruin without remedy. Now God *got him honour upon Pharaoh,* looking upon that proud man, and abasing him, [[Job 40#12]]. Come and see the desolations he made, and write it, not in water, but with an iron pen in the rock for ever. Here lies that bloody tyrant who bade defiance to his Maker, to his demands, threatenings, and judgments; a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honour; here he lies, buried in the deep, a perpetual monument of divine justice. Here he went down to the pit, though he was the terror of the mighty in the land of the living. This is Pharaoh and all his multitude, [[Ezekiel 31#18]].
4. Here is the notice which the Israelites took of this wonderful work which God wrought for them, and the good impressions which it made upon them for the present.
1. They saw the Egyptians dead upon the sands, [[Exodus 14#30]]. Providence so ordered it that the next tide threw up the dead bodies,
1. For the greater disgrace of the Egyptians. Now the beasts and birds of prey were called to *eat the flesh of the captains and mighty men,* [[Revelation 19#17..18]]. The Egyptians were very nice and curious in embalming and preserving the bodies of their great men, but here the utmost contempt is poured upon all the grandees of Egypt; see how they lie, heaps upon heaps, as dung upon the face of the earth.
2. For the greater triumph of the Israelites, and to affect them the more with their deliverance; for the eye affects the heart. See [[Isaiah 66#24]], *They shall go forth, and look upon the carcases of the men that have transgressed against me.* Probably they stripped the slain and, having borrowed jewels of their neighbours before, which (the Egyptians having by this hostile pursuit of them broken their faith with them) henceforward they were not under any obligation to restore, they now got arms from them, which, some think, they were not before provided with. Thus, when God broke the heads of Leviathan in pieces, *he gave him to be meat to the people inhabiting the wilderness,* [[Psalms 74#14]].
2. The sight of this great work greatly affected them, and now they *feared the Lord, and believed the Lord, and his servant Moses,* [[Exodus 14#31]]. Now they were ashamed of their distrusts and murmurings, and, in the good mind they were in, they would never again despair of help from Heaven, no, not in the greatest straits; they would never again quarrel with Moses, nor talk of returning to Egypt. They were now baptized unto Moses in the sea, [[1 Corinthians 10#2]]. This great work which God wrought for them by the ministry of Moses bound them effectually to follow his directions, under God. This confirmed their faith in the promises that were yet to be fulfilled; and, being brought thus triumphantly out of Egypt, they did not doubt that they should be in Canaan shortly, having such a God to trust to, and such a mediator between them and him. O that there had been such a heart in them as now there seemed to be! Sensible mercies, when they are fresh, make sensible impressions; but with many these impressions soon wear off: while they see God's works, and feel the benefit of them, they fear him and trust in him; but they soon forget his works, and then they slight him. How well were it for us if we were always in as good a frame as we are in sometimes!

61
Matthew Henry Commentary/xlm/Exodus/Chapter XIX.md
View File

@ -1,61 +0,0 @@
This chapter introduces the solemnity of the giving of the law upon Mount Sinai, which was one of the most striking appearances of the divine glory that ever was in this lower world. We have here,
1. The circumstances of time and place, [[Exodus 19#1..2]].
2. The covenant between God and Israel settled in general. The gracious proposal God made to them ([[Exodus 19#3,6]]), and their consent to the proposal, [[Exodus 19#7..8]].
3. Notice given three days before of God's design to give the law out of a thick cloud, [[Exodus 19#9]]. Orders given to prepare the people to receive the law ([[Exodus 19#10,13]]), and care taken to execute those orders, [[Exodus 19#14..15]].
4. A terrible appearance of God's glory upon mount Sinai, [[Exodus 19#16,20]].
5. Silence proclaimed, and strict charges given to the people to observe decorum while God spoke to them, [[Exodus 19#21,25]], &c.
## The Covenant of Sinai. (b. c. 1491.)
Passage: 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 Sinai.   2 For they were departed from Rephidim, 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, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel;   4 Ye have seen what I did unto the Egyptians, and *how* I bare you on eagles' wings, and brought you unto myself.   5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth *is* mine:   6 And ye shall be unto me a kingdom of priests, and an 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 commanded him.   8 And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord.
Here is,
1. The date of that great charter by which Israel was incorporated.
1. The time when it bears date ([[Exodus 19#1]])-- *in the third month* after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the Spirit was poured out upon the apostles at the feast of pentecost, fifty days after the death of Christ. In Egypt they had spoken of a three days' journey into the wilderness to the place of their sacrifice ([[Exodus 5#3]]), but it proved to be almost a two months' journey; so often are we out in the calculation of times, and things prove longer in the doing than we expected.
2. The place whence it bears date-- from *Mount Sinai,* a place which nature, not art, had made eminent and conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities, and palaces, and magnificent structures, setting up his pavilion on the top of a high mountain, in a waste and barren desert, there to carry on this treaty. It is called *Sinai,* from the multitude of thorny bushes that overspread it.
2. The charter itself. Moses was called up the mountain (on the top of which God had pitched his tent, and at the foot of which Israel had pitched theirs), and was employed as the mediator, or rather no more than the messenger of the covenant: *Thus shalt thou say to the house of Jacob, and tell the children of Israel,* [[Exodus 19#3]]. Here the learned bishop Patrick observes that the people are called by the names both of *Jacob* and *Israel,* to remind them that those who had lately been as low as Jacob when he went to Padan-aram had now grown as great as God made him when he came thence (justly enriched with the spoils of him that had oppressed him) and was called *Israel.* Now observe,
1. That the maker, and first mover, of the covenant, is God himself. Nothing was said nor done by this stupid unthinking people themselves towards this settlement; no motion made, no petition put up for God's favour, but this blessed charter was granted *ex mero motu-- purely out of God's own good-will.* Note, In all our dealings with God, free grace anticipates us with the blessings of goodness, and all our comfort is owing, not to our knowing God, but rather to our being *known of him,* [[Galatians 4#9]]. *We love him,* visit him, and covenant with him, *because he first loved us,* visited us, and covenanted with us. God is the Alpha, and therefore must be the Omega.
2. That the matter of the covenant is not only just and unexceptionable, and such as puts no hardship upon them, but kind and gracious, and such as gives them the greatest privileges and advantages imaginable.
1. He reminds them of what he had done for them, [[Exodus 19#4]]. He had righted them, and avenged them upon their persecutors and oppressors: "*You have seen what I did unto the Egyptians,* how many lives were sacrificed to Israel's honour and interests:" He had given them unparalleled instances of his favour to them, and his care of them: *I bore you on eagles' wings,* a high expression of the wonderful tenderness God had shown for them. It is explained, [[Deuteronomy 32#11..12]]. It denotes great speed. God not only came upon the wing for their deliverance (when the set time was come, he rode on a cherub, and did fly), but he hastened them out, as it were, upon the wing. He did it also with great ease, with the strength as well as with the swiftness of an eagle: those that faint not, nor are weary, are said to *mount up with wings as eagles,* [[Isaiah 40#31]]. Especially, it denotes God's particular care of them and affection to them. Even Egypt, that iron furnace, was the nest in which these young ones were hatched, where they were first formed as the embryo of a nation; when, by the increase of their numbers, they grew to some maturity, they were carried out of that nest. Other birds carry their young in their talons, but the eagle (they say) upon her wings, so that even those archers who shoot flying cannot hurt the young ones, unless they first shoot through the old one. Thus, in the Red Sea, the pillar of cloud and fire, the token of God's presence, interposed itself between the Israelites and their pursuers (lines of defence which could not be forced, a wall which could not be penetrated): yet this was not all; their way so paved, so guarded, was glorious, but their end much more so: *I brought you unto myself.* They were brought not only into a state of liberty and honour, but into covenant and communion with God. This, this was the glory of their deliverance, as it is of ours by Christ, that he died, *the just for the unjust, that he might bring us to God.* This God aims at in all the gracious methods of his providence and grace, to bring us back to himself, from whom we have revolted, and to bring us home to himself, in whom alone we can be happy. He appeals to themselves, and their own observation and experience, for the truth of what is here insisted on: *You have seen what I did;* so that they could not disbelieve God, unless they would first disbelieve their own eyes. They saw how all that was done was purely the Lord's doing. It was not they that reached towards God, but it was he that brought them to himself. Some have well observed that the *Old-Testament church* is said to be borne upon eagles' wings, denoting the power of that dispensation, which was carried on with *a high hand an out-stretched arm;* but the *New-Testament church* is said to be gathered by the Lord Jesus, *as a hen gathers her chickens under her wings* ([[Matthew 23#37]]), denoting the grace and compassion of that dispensation, and the admirable condescension and humiliation of the Redeemer.
2. He tells them plainly what he expected and required from them in one word, obedience ([[Exodus 19#5]]), that they should *obey his voice indeed and keep his covenant.* Being thus saved by him, that which he insisted upon was that they should be ruled by him. The reasonableness of this demand is, long after, pleaded with them, that *in the day he brought them out of the land of Egypt* this was the condition of the covenant, *Obey my voice* ([[Jeremiah 7#23]]); and this he is said to protest earnestly to them, [[Jeremiah 11#4]]; [[Jeremiah 11#7]]. Only obey *indeed,* not in profession and promise only, not in pretence, but in sincerity. God had shown them real favours, and therefore required real obedience.
3. He assures them of the honour he would put upon them, and the kindness he would show them, in case they did thus keep his covenant ([[Exodus 19#5..6]]): *Then you shall be a peculiar treasure to me.* He does not specify any one particular favour, as giving them the land of Canaan, or the like, but expresses it in that which was inclusive of all happiness, that he would be to them a God in covenant, and they should be to him a people.
1. God here asserts his sovereignty over, and propriety in, the whole visible creation: *All the earth is mine.* Therefore he needed them not; he that had so vast a dominion was great enough, and happy enough, without concerning himself for so small a demesne as Israel was. All nations on the earth being his, he might choose which he pleased for his peculiar, and act in a way of sovereignty.
2. He appropriates Israel to himself, *First,* As a people dear unto him. *You shall be a peculiar treasure;* not that God was enriched by them, as a man is by his treasure, but he was pleased to value and esteem them as a man does his treasure; they were *precious in his sight and honourable* ([[Isaiah 43#4]]); he *set his love upon them* ([[Deuteronomy 7#7]]), took them under his special care and protection, as a treasure that is kept under lock and key. He looked upon the rest of the world but as trash and lumber in comparison with them. By giving them divine revelation, instituted ordinances, and promises inclusive of eternal life, by sending his prophets among them, and pouring out his Spirit upon them, he distinguished them from, and dignified them above, all people. And this honour have all the saints; they are unto God a *peculiar people* ([[Titus 2#4]]), his when he *makes up his jewels. Secondly,* As a people devoted to him, to his honour and service ([[Exodus 19#6]]), a *kingdom of priests,* a *holy nation.* All the Israelites, if compared with other people, were priests unto God, so near were they to him ([[Psalms 148#14]]), so much employed in his immediate service, and such intimate communion they had with him. When they were first made a free people it was that they might *sacrifice to the Lord their God,* as *priests;* they were under God's immediate government, and the tendency of the laws given them was to distinguish them from others, and engage them for God as a holy nation. Thus all believers are, through Christ, made to our God kings and priests ([[Revelation 1#6]]), *a chosen generation, a royal priesthood,*[[1 Peter 2#9]].
3. Israel's acceptance of this charter, and consent to the conditions of it.
1. Moses faithfully delivered God's message to them ([[Exodus 19#7]]): He *laid before their faces all those words;* he not only explained to them what God had given him in charge, but he put it to their choice whether they would accept these promises upon these terms or no. His laying it to their faces denotes his laying it to their consciences.
2. They readily agreed to the covenant proposed. They would oblige themselves to obey the voice of God, and take it as a great favour to be made a kingdom of priests to him. They answered together as one man, *nemine contradicente-- without a dissentient voice* ([[Exodus 19#8]]): *All that the Lord hath spoken we will do.* Thus they strike the bargain, accepting the Lord to be to them a God, and giving up themselves to be to him a people. O that there had been such a heart in them!
3. Moses, as a mediator, returned the words of the people to God, [[Exodus 19#8]]. Thus Christ, the Mediator between us and God, as a prophet reveals God's will to us, his precepts and promises, and then as a priest offers up to God our spiritual sacrifices, not only of prayer and praise, but of devout affections and pious resolutions, the work of his own Spirit in us. Thus he is that blessed *days-man who lays his hand upon us both.*
## The Approach of God Announced. (b. c. 1491.)
Passage: 9 And the Lord said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the Lord.   10 And the Lord said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes,   11 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.   12 And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, *that ye* go *not* up into the mount, or touch the border 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 live: when the trumpet soundeth long, they shall come up to the mount.   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.
Here,
1. God intimates to Moses his purpose of coming down upon Mount Sinai, in some visible appearance of his glory, in *a thick cloud* ([[Exodus 19#9]]); for he said that he would *dwell in the thick darkness* ([[2 Chronicles 6#1]]), and make this his pavilion ([[Psalms 18#11]]), *holding back the face of his throne* when he set it upon *Mount Sinai, and spreading a cloud upon it,* [[Job 26#9]]. This thick cloud was to prohibit curious enquiries into things secret, and to command an awful adoration of that which was revealed. God would come down *in the sight of all the people* ([[Exodus 19#11]]); though they should see no manner of similitude, yet they should see so much as would convince them that God was among them of a truth. And so high was the top of Mount Sinai that it is supposed that not only the camp of Israel, but even the countries about, might discern some extraordinary appearance of glory upon it, which would strike a terror upon them. It seems also to have been particularly intended to put an honour upon Moses: *That they may hear when I speak with thee, and believe thee for ever,* [[Exodus 19#9]]. Thus the correspondence was to be first settled by a sensible appearance of the divine glory, which was afterwards to be carried on more silently by the ministry of Moses. In like manner, the Holy Ghost descended visibly upon Christ at his baptism, and all that were present heard God speak to him ([[Matthew 3#17]]), that afterwards, without the repetition of such visible tokens, they might believe him. So likewise the Spirit descended in cloven tongues upon the apostles ([[Acts 2#3]]), that they might be believed. Observe, When the people had declared themselves willing to obey the voice of God, then God promised they should hear his voice; for, if any man be resolved to *do his will, he shall know it,* [[John 7#17]].
2. He orders Moses to make preparation for this great solemnity, giving him two days' time for it.
1. He must *sanctify the people* ([[Exodus 19#10]]), as Job, before this, sent and *sanctified his sons,* [[Job 1#5]]. He must raise their expectation by giving them notice what God would do, and assist their preparation by directing them what they must do. "*Sanctify them,*" that is, "Call them off from their worldly business, and call them to religious exercises, meditation and prayer, that they may receive the law from God's mouth with reverence and devotion. *Let them be ready,*" [[Exodus 19#11]]. Note, When we are to attend upon God in solemn ordinances it concerns us to sanctify ourselves, and to get ready beforehand. Wandering thoughts must be gathered in, impure affections abandoned, disquieting passions suppressed, nay, and all cares about secular business, for the present, dismissed and laid by, that our hearts may be *engaged to approach unto God.* Two things particularly prescribed as signs and instances of their preparation:--
1. In token of their cleansing themselves from all sinful pollutions, that they might be holy to God, they must *wash their clothes* ([[Exodus 19#10]]), and they did so ([[Exodus 19#14]]); not that God regards our clothes; but while they were washing their clothes he would have them think of washing their souls by repentance from the sins they had contracted in Egypt and since their deliverance. It becomes us to appear in clean clothes when we wait upon great men; so clean hearts are required in our attendance on the great God, who sees them as plainly as men see our clothes. This is absolutely necessary to our acceptably worshipping God. See [[Psalms 26#6]]; [[Isaiah 1#16,18]]; [[Hebrews 10#22]].
2. In token of their devoting themselves entirely to religious exercises, upon this occasion, they must abstain even from lawful enjoyments during these three days, and not *come at their wives,* [[Exodus 19#15]]. See [[1 Corinthians 7#5]].
2. He must *set bounds about the mountain,* [[Exodus 19#12..13]]. Probably he drew a line, or ditch, round at the foot of the hill, which none were to pass upon pain of death. This was to intimate,
1. That humble awful reverence which ought to possess the minds of all those that worship God. We are mean creatures before a great Creator, vile sinners before a holy righteous Judge; and therefore a godly fear and shame well become us, [[Hebrews 12#28]]; [[Psalms 2#11]].
2. The distance at which worshippers were kept, under that dispensation, which we ought to take notice of, that we may the more value our privilege under the gospel, having *boldness to enter into the holiest by the blood of Jesus,*[[Hebrews 10#19]].
3. He must order the people to attend upon the summons that should be given ([[Exodus 19#13]]): "*When the trumpet soundeth long* then let them take their places at the foot of the mount, and so sit down at God's feet," as it is explained, [[Deuteronomy 33#3]]. Never was so great a congregation called together, and preached to, at once, as this was here. No one man's voice could have reached so many, but the voice of God did.
## The Divine Presence on Mount Sinai. (b. c. 1491.)
Passage: 16 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, and the voice of the trumpet exceeding loud; 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 sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.   20 And the Lord came down upon Mount Sinai, on the top of the mount: and the Lord called Moses *up* to the top of the mount; and Moses went up.   21 And the Lord said unto Moses, Go down, charge the people, lest they break through unto the Lord to gaze, and many of them perish.   22 And let the priests also, which come near to the Lord, 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.   24 And the Lord said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: 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 people, and spake unto them.
Now, at length, comes that memorable day, that terrible day of the Lord, that day of judgment, in which *Israel heard the voice of the Lord God* speaking to them *out of the midst of the fire, and lived,* [[Deuteronomy 4#33]]. Never was there such a sermon preached, before nor since, as this which was here preached to the church in the wilderness. For,
1. The preacher was God himself ([[Exodus 19#18]]): *The Lord descended in fire,* and ([[Exodus 19#20]]), *The Lord came down upon Mount Sinai.* The *shechinah,* or glory of the Lord, appeared in the sight of all the people; he *shone forth from mount Paran with ten thousands of his saints* ([[Deuteronomy 33#2]]), that is, attended, as the divine Majesty always is, by a multitude of the holy angels, who were both to grace the solemnity and to assist at it. Hence the law is said to be given *by the disposition of angels,* [[Acts 7#53]].
2. The pulpit (or throne rather) was mount Sinai, hung with a *thick cloud* ([[Exodus 19#16]]), covered with *smoke* ([[Exodus 19#18]]), and made to *quake* greatly. Now it was that the earth *trembled at the presence of the Lord,* and the *mountains skipped like rams* ([[Psalms 114#4]]), that Sinai itself, though rough and rocky, *melted from before the Lord God of Israel,* [[Judges 5#5]]. Now it was that the *mountains saw him, and trembled* ([[Habakkuk 3#10]]), and were witnesses against a hard-hearted unmoved people, whom nothing would influence.
3. The congregation was called together by the *sound of a trumpet, exceedingly loud* ([[Exodus 19#16]]), and *waxing louder and louder,* [[Exodus 19#19]]. This was done by the ministry of the angels, and we read of trumpets sounded by angels, [[Revelation 8#6]]. It was the *sound of the trumpet that made all the people tremble,* as those who knew their own guilt, and who had reason to expect that the sound of this trumpet was to them the *alarm of war.*
4. Moses brought the hearers to the place of meeting, [[Exodus 19#17]]. He that had led them out of the bondage of Egypt now led them to receive the law from God's mouth. Public persons are indeed public blessings when they lay out themselves in their places to promote the public worship of God. Moses, at the head of an assembly worshipping God, was as truly great as Moses at the head of an army in the field.
5. The introductions to the service were *thunders and lightnings,* [[Exodus 19#16]]. These were designed to strike an awe upon the people, and to raise and engage their attention. Were they asleep? The thunders would awaken them. Were they looking another way? The lightnings would engage them to turn their faces towards him that spoke to them. Thunder and lightning have natural causes, but the scripture directs us in a particular manner to take notice of the power of God, and his terror, in them. Thunder is the voice of God, and lightning the fire of God, proper to engage the senses of sight and hearing, those senses by which we receive so much of our information.
6. Moses is God's minister, who is spoken to, to command silence, and keep the congregation in order: *Moses spoke,* [[Exodus 19#19]]. Some think it was now that he said, *I exceedingly fear and quake* ([[Hebrews 12#21]]); but God stilled his fear by his distinguishing favour to him, in calling him up to the top of the mount ([[Exodus 19#20]]), by which also he tried his faith and courage. No sooner had Moses got up a little way towards the top of the mount than he was sent down again to keep the people from *breaking through to gaze,* [[Exodus 19#21]]. Even the priests or princes, the heads of the houses of their fathers, who officiated for their respective families, and therefore are said to *come near to the Lord* at other times, must now keep their distance, and conduct themselves with a great deal of caution. Moses pleads that they needed not to have any further orders given them, effectual care being taken already to prevent any intrusions, [[Exodus 19#23]]. But God, who knew their wilfulness and presumption, and what was now in the hearts of some of them, hastens him down with this in charge, that neither the priests nor the people should offer to force the lines that were set, to *come up unto the Lord,* but Moses and Aaron on, the men whom God delighted to honour. Observe,
1. What it was that God forbade them-- breaking through to gaze; enough was provided to awaken their consciences, but they were not allowed to gratify their vain curiosity. They might see, but not gaze. Some of them, probably, were desirous to see some similitude, that they might know how to make an image of God, which he took care to prevent, for they *saw no manner of similitude,* [[Deuteronomy 4#5]]. Note, In divine things we must not covet to know more than God would have us know; and he has allowed us as much as is good for us. A desire of forbidden knowledge was the ruin of our first parents. Those that would be wise above what is written, and intrude into those things which they have not seen, need this admonition, that they *break not through to gaze.* 2. Under what penalty it was forbidden: *Lest the Lord break forth upon them* ([[Exodus 19#22,24]]), and *many of them perish.* Note,
1. The restraints and warnings of the divine law are all intended for our good, and to keep us out of that danger into which we should otherwise, by our own folly, run ourselves.
2. It is at our peril if we break the bounds that God has set us, and intrude upon that which he has not allowed us; the Bethshemites and Uzzah paid dearly for their presumption. And, even when we are called to approach God, we must remember that he is in heaven and we upon earth, and therefore it behoves us to exercise reverence and godly fear.

42
Matthew Henry Commentary/xlm/Exodus/Chapter XL.md
View File

@ -1,42 +0,0 @@
In this chapter,
1. Orders are given for the setting up of the tabernacle and the fixing of all the appurtenances of it in their proper places ([[Exodus 40#1,8]]), and the consecrating of it ([[Exodus 40#9,11]]), and of the priests, [[Exodus 40#12,15]].
2. Care is taken to do all this, and as it was appointed to be done, [[Exodus 40#16,33]].
3. God takes possession of it by the cloud, [[Exodus 40#34,38]], &c.
## The Rearing of the Tabernacle. (b. c. 1491.)
Passage: 1 And the Lord spake unto Moses, saying,   2 On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation.   3 And thou shalt put therein the ark of the testimony, and cover the ark with the vail.   4 And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof.   5 And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the 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 tabernacle, 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 sanctify it.   12 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:   15 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 everlasting priesthood throughout their generations.
The materials and furniture of the tabernacle had been viewed severally and approved, and now they must be put together.
1. God here directs Moses to set up the tabernacle and the utensils of it in their places. Though the work of the tabernacle was finished, and every thing ready for rearing, and the people, no doubt, were very desirous to see it up, yet Moses will not erect it till he has express orders for doing so. It is good to see God going before us in every step, [[Psalms 37#23]]. The time for doing this is fixed to *the first day of the first month* ([[Exodus 40#2]]), which wanted but fourteen days of a year since they came out of Egypt; and a good year's work there was done in it. Probably the work was made ready but just at the end of the year, so that the appointing of this day gave no delay, or next to none, to this good work. We must not put off any necessary duty under pretence of waiting for some remarkable day; the present season is the most convenient. But the tabernacle happening to be set up *on the first day of the first month* intimates that it is good to begin the year with some good work. Let him that is the first have the first; and let the things of his kingdom be first sought. In Hezekiah's time we find they began to sanctify the temple *on the first day of the first month,* [[2 Chronicles 29#17]]. The new moon (which by their computation was the first day of every month) was observed by them with some solemnity; and therefore this first new moon of the year was thus made remarkable. Note, When a new year begins, we should think of serving God more and better than we did the year before. Moses is particularly ordered to set up the tabernacle itself first, in which God would dwell and would be served ([[Exodus 40#2]]), then to put the ark in its place, and draw the veil before it ([[Exodus 40#3]]), then to fix the table, and the candlestick, and the altar of incense, without the veil ([[Exodus 40#4..5]]), and to fix the hanging of the door before the door. Then in the court he must place the altar of burnt offering, and the laver ([[Exodus 40#6..7]]); and, lastly, he must set up the curtains of the court, and a hanging for a court-gate. And all this would be easily done in one day, many hands no doubt being employed in it under the direction of Moses.
2. He directs Moses, when he had set up the tabernacle and all the furniture of it, to consecrate it and them, by anointing them with the oil which was prepared for the purpose, [[Exodus 30#25,29]], &c. It was there ordered that this should be done; here it was ordered that it should be done now, [[Exodus 40#9,11]]. Observe, Every thing was sanctified when it was put in its proper place, and not till then, for till then it was not fit for the use to which it was to be sanctified. As every thing is beautiful in its season, so is every thing in its place.
3. He directs him to consecrate Aaron and his sons. When the goods were brought into God's house, they were marked first, and then servants were hired to bear the vessels of the Lord; and those must be clean who were put into that office, [[Exodus 40#12,15]]. The law which was now ordered to be put in execution we had before, [[Exodus 29#1,46]] Thus in the visible church, which is God's tabernacle among men, it is requisite that there be ministers to keep the charge of the sanctuary, and that they receive the anointing.
Passage: 16 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 fastened 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, and put the covering of the tent above upon it; 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 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 the lamps before the Lord; as the Lord commanded Moses.   26 And he put the golden altar in the tent of the congregation before the vail:   27 And he burnt sweet incense thereon; as the Lord commanded Moses.   28 And he set up the hanging *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 there, 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.
When the tabernacle and the furniture of it were prepared, they did not put off the rearing of it till they came to Canaan, though they now hoped to be there very shortly; but, in obedience to the will of God, they set it up in the midst of their camp, while they were in the wilderness. Those that are unsettled in the world must not think that this will excuse them in their continued irreligion; as if it were enough to begin to serve God when they begin to be settled in the world. No; a tabernacle for God is a very needful and profitable companion even in a wilderness, especially considering that our carcases may fall in that wilderness, and we may be fixed in another world before we come to fix in this.
The rearing of the tabernacle was a good day's work; the consecrating of it, and of the priests, was attended to some days after. Here we have an account only of that new-year's-day's work.
1. Moses not only did all that God directed him to do, but in the order that God appointed; for God will be sought in the due order.
2. To each particular there is added an express reference to the divine appointment, which Moses governed himself by as carefully and conscientiously as the workmen did; and therefore, as before, so here it is repeated, *as the Lord commanded Moses,* seven times in less than fourteen verses. Moses himself, as great a man as he was, would not pretend to vary from the institution, neither to add to it nor diminish from it, in the least punctilio. Those that command others must remember that their Master also is in heaven, and they must do as they are commanded.
3. That which was to be veiled be veiled ([[Exodus 40#21]]), and that which was to be used he used immediately, for the instruction of the priests, that by seeing him do the several offices they might learn to do them the more dexterously. Though Moses was not properly a priest, yet he is numbered among the priests ([[Psalms 99#6]]), and the Jewish writers call him *the priest of the priests;* what he did he did by special warrant and direction from God, rather as a prophet, or law-giver, than as a priest. He set the wheels a going, and then left the work in the hands of the appointed ministry.
1. When he had placed the table, he set the show-bread in order upon it ([[Exodus 40#23]]); for God will never have his table unfurnished.
2. As soon as he had fixed the candlestick, *he lighted the lamps before the Lord,* [[Exodus 40#25]]. Even that dark dispensation would not admit of unlighted candles.
3. The golden altar being put in its place, immediately he *burnt sweet incense thereon* ([[Exodus 40#27]]); for God's altar must be a smoking altar.
4. The altar of the burnt-offering was no sooner set up in the court of the tabernacle than he had a *burnt-offering, and a meat-offering, ready to offer upon it,*[[Exodus 40#29]]. Some think, though this is mentioned here, it was not done till some time after; but it seems to me that he immediately began the ceremony of its consecration, though it was not completed for seven days.
5. At the laver likewise, when he had fixed that, Moses himself washed his hands and feet. Thus, in all these instances, he not only showed the priests how to do their duty, but has taught us that God's gifts are intended for use, and not barely for show. Though the altars, and table, and candlestick, were fresh and new, he did not say it was a pity to sully them; no, he handselled them immediately. Talents were given to be occupied, not to be buried.
## The Tabernacle Filled with Glory. (b. c. 1491.)
Passage: 34 Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle.   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.
As when, in the creation, God had finished this earth, which he designed for man's habitation, he made man, and put him in possession of it, so when Moses had finished the tabernacle, which was designed for God's dwelling-place among men, God came and took possession of it. The *shechinah,* the divine eternal Word, though not yet made flesh, yet, as a prelude to that event, came and dwelt among them, [[John 1#14]]. This was henceforward the *place of his throne,* and *the place of the soles of his feet* ([[Ezekiel 43#7]]); here he resided, here he ruled. By the visible tokens of God's coming among them to take possession of the tabernacle he testified both the return of his favour to them, which they had forfeited by the golden calf ([[Exodus 33#7]]), and his gracious acceptance of all the expense they had been at, and all the care and pains they had taken about the tabernacle. Thus God owned them, showed himself well pleased with what they had done, and abundantly rewarded them. Note, God will dwell with those that prepare him a habitation. The broken and contrite heart, the clean and holy heart, that is furnished for his service, and devoted to his honour, shall be his *rest for ever;* here will Christ dwell by faith, [[Ephesians 3#17]]. Where God has a throne and an altar in the soul, there is a living temple. And God will be sure to own and crown the operations of his own grace and the observance of his own appointments.
As God had manifested himself upon mount Sinai, so he did now in this newly-erected tabernacle. We read ([[Exodus 24#16]]) that *the glory of the Lord abode upon Mount Sinai,* which is said to be like *devouring fire* ([[Exodus 40#17]]), and that the *cloud covered it* on the outside, and the *glory of the Lord filled it* within, to which, probably there is an allusion in [[Zechariah 2#5]], where God promises to be a *wall of fire round about Jerusalem* (and the pillar of cloud was by night a pillar of fire) *and the glory in the midst of her.*
1. *The cloud covered the tent.* That same cloud which, as the chariot or pavilion of the *shechinah,* had come up before them out of Egypt and led them hither, now settled upon the tabernacle and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be,
1. A token of God's presence constantly visible day and night ([[Exodus 40#38]]) to all Israel, even to those that lay in the remotest corners of the camp, that they might never again make a question of it, *Is the Lord among us, or is he not?* That very cloud which had already been so pregnant with wonders in the Red Sea, and on Mount Sinai, sufficient to prove God in it of a truth, was continually *in sight of all the house of Israel throughout all their journeys;* so that they were inexcusable if they believed not their own eyes.
2. A concealment of the tabernacle, and the glory of God in it. God did indeed dwell among them, but he dwelt in a cloud: *Verily thou art a God that hidest, thyself.* Blessed be God for the gospel of Christ, in which *we all with open face behold as in a glass,* not in a cloud, *the glory of the Lord.* 3. A protection of the tabernacle. They had sheltered it with one covering upon another, but, after all, the cloud that covered it was its best guard. Those that dwell in the house of the Lord are hidden there, and are safe under the divine protection, [[Psalms 27#4..5]]. Yet this, which was then a peculiar favour to the tabernacle, is promised to every dwelling-place of mount Zion ([[Isaiah 4#5]]); for *upon all the glory shall be a defence.* 4. A guide to the camp of Israel in their march through the wilderness, [[Exodus 40#36..37]]. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under divine direction. This is spoken of more fully, [[Numbers 9#19]]; [[Psalms 78#14]]; [[Psalms 105#39]]. As before the tabernacle was set up the Israelites had the cloud for their guide, which appeared sometimes in one place and sometimes in another, but henceforward rested on the tabernacle and was to be found there only, so the church had divine revelation for its guide from the first, before the scriptures were written, but since the making up of that canon it rests in that as its tabernacle, and there only it is to be found, as in the creation the light which was made the first day, centered in the sun the fourth day. Blessed be God for the law and the testimony!
2. *The glory of the Lord filled the tabernacle,* [[Exodus 40#34..35]]. The *shechinah* now made an awful and pompous entry into the tabernacle, through the outer part of which it passed into the most holy place, as the presence-chamber, and there seated itself between the cherubim. It was in light and fire, and (for aught we know) no otherwise, that the *shechinah* made itself visible; for *God is light; our God is a consuming fire.* With these the tabernacle was now filled, yet, as before the bush was not consumed, so now the curtains were not so much as singed by this fire; for to those that have received the anointing the terrible majesty of God is not destroying. Yet so dazzling was the light, and so dreadful was the fire, that Moses was *not able to enter into the tent of the congregation,* at the door of which he attended, till the splendour had a little abated, and the glory of the Lord retired within the veil, [[Exodus 40#35]]. This shows how terrible the glory and majesty of God are, and how unable the greatest and best of men are to stand before him. The divine light and fire, let forth in their full strength, will overpower the strongest heads and the purest hearts. But what Moses could not do, in that *he was weak through the flesh,* has been done by our Lord Jesus, whom God caused to draw near and approach, and who, as the forerunner, *has for us entered,* and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made with hands ([[Hebrews 9#24]]); nay, he is himself the true tabernacle, filled with the glory of God ([[John 1#14]]), even with the divine grace and truth prefigured by this fire and light. In him the shechinah took up its rest for ever, for in him *dwells all the fulness of the godhead bodily.* Blessed be God for Jesus Christ!

58
Matthew Henry Commentary/xlm/Exodus/Chapter XV.md
View File

@ -1,58 +0,0 @@
In this chapter,
1. Israel looks back upon Egypt with a song of praise for their deliverance. Here is,
1. The song itself, [[Exodus 15#1,19]].
2. The solemn singing of it, [[Exodus 15#20..21]].
2. Israel marches forward in the wilderness ([[Exodus 15#22]]), and there,
1. Their discontent at the waters of Marah ([[Exodus 15#23..24]]), and the relief granted them, [[Exodus 15#25..26]].
2. Their satisfaction in the waters of Elim, [[Exodus 15#27]].
## Triumphant Song of the Israelites. (b. c. 1491.)
Passage: 1 Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.   2 The Lord *is* my strength and song, and he is become my salvation: he *is* my God, and I will prepare him an habitation; my father's God, and I will exalt him.   3 The Lord *is* a man of war: the Lord *is* his name.   4 Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.   5 The depths have covered them: they sank into the bottom as a stone.   6 Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy.   7 And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, *which* consumed them as stubble.   8 And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, *and* the depths were congealed in the heart of the sea.   9 The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.   10 Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.   11 Who *is* like unto thee, O Lord, among the gods? who *is* like thee, glorious in holiness, fearful *in* praises, doing wonders?   12 Thou stretchedst out thy right hand, the earth swallowed them.   13 Thou in thy mercy hast led forth the people *which* thou hast redeemed: thou hast guided *them* in thy strength unto thy holy habitation.   14 The people shall hear, *and* be afraid: sorrow shall take hold on the inhabitants of Palestina.   15 Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.   16 Fear and dread shall fall upon them; by the greatness of thine arm they shall be *as* still as a stone; till thy people pass over, O Lord, till the people pass over, *which* thou hast purchased.   17 Thou shalt bring them in, and plant them in the mountain of thine inheritance, *in* the place, O Lord, *which* thou hast made for thee to dwell in, *in* the Sanctuary, O Lord, *which* thy hands have established.   18 The Lord shall reign for ever and ever.   19 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.   20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.   21 And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.
Having read how that complete victory of Israel over the Egyptians was obtained, here we are told how it was celebrated; those that were to hold their peace while the deliverance was in working ([[Exodus 14#14]]) must not hold their peace now that it was wrought; the less they had to do then the more they had to do now. If God accomplishes deliverance by his own immediate power, it redounds so much the more to his glory. Moses, no doubt by divine inspiration, indited this song, and delivered it to the children of Israel, to be sung before they stirred from the place where they saw the Egyptians dead upon the shore. Observe,
1. They expressed their joy in God, and thankfulness to him, by singing; it is almost natural to us thus to give vent to our joy and the exultations of our spirit. By this instance it appears that the singing of psalms, as an act of religious worship, was used in the church of Christ before the giving of the ceremonial law, and therefore was no part of it, nor abolished with it. Singing is as much the language of holy joy as praying is of holy desire.
2. Moses, who had gone before them through the sea, goes before them in the song, and composes it for them. Note, Those that are active in public services should not be neuters in public praises.
3. When the mercy was fresh, and they were much affected with it, then they sang this song. Note, When we have received special mercy from God, we ought to be quick and speedy in our returns of praise to him, before time and the deceitfulness of our own hearts efface the good impressions that have been made. David sang his triumphant song in the day that the Lord delivered him, [[2 Samuel 22#1]]. *Bis dat qui cito dat-- He gives twice who gives quickly.* 4. When they *believed the Lord* ([[Exodus 14#31]]) then they sang this song: it was a song of faith; this connection is observed ([[Psalms 106#12]]): *Then believed they his words, they sang his praise.* If with the heart man believes, thus confession must be made. Here is,
1. The song itself; and,
1. We may observe respecting this song, that it is,
1. An ancient song, the most ancient that we know of.
2. A most admirable composition, the style lofty and magnificent, the images lively and proper, and the whole very moving.
3. It is a holy song, consecrated to the honour of God, and intended to exalt his name and celebrate his praise, and his only, not in the least to magnify any man: holiness to the Lord is engraven in it, and to him they made melody in the singing of it.
4. It is a typical song. The triumphs of the gospel church, in the downfall of its enemies, are expressed in the song of Moses and the song of the Lamb put together, which are said to be sung upon a sea of glass, as this was upon the Red Sea, [[Revelation 15#2..3]].
2. Let us observe what Moses chiefly aims at in this song.
1. He gives glory to God, and triumphs in him; this is first in his intention ([[Exodus 15#1]]): *I will sing unto the Lord.* Note, All our joy must terminate in God, and all our praises be offered up to him, the Father of lights and Father of mercies, *for he hath triumphed.* Note, All that love God triumph in his triumphs; what is his honour should be our joy. Israel rejoiced in God,
1. As their own God, and therefore their *strength, song,* and *salvation,* [[Exodus 15#2]]. Happy therefore the people whose God is the Lord; they need no more to make them happy. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but he strengthens them: his grace is their strength. They are often in sorrow, upon many accounts, but in him they have comfort, he is *their song;* sin, and death, and hell, threaten them, but he is, and will be, *their salvation:* See [[Isaiah 12#2]].
2. *As their fathers' God.* This they take notice of, because, being conscious to themselves of their own unworthiness and provocations, they had reason to think that what God had now done for them was for their *fathers' sake,*[[Deuteronomy 4#37]]. Note, The children of the covenant ought to improve their fathers' relation to God as their God for comfort, for caution, and for quickening.
3. As a God of infinite power ([[Exodus 15#3]]): *The Lord is a man of war,* that is, well able to deal with all those that strive with their Maker, and will certainly be too hard for them.
4. As a God of matchless and incomparable perfection, [[Exodus 15#11]]. This is expressed, *First,* More generally: *Who is like unto thee, O Lord, among the gods!* This is pure praise, and a high expression of humble adoration.-- It is a challenge to all other gods to compare with him: "Let them stand forth, and pretend their utmost; none of them dare make the comparison." Egypt was notorious for the multitude of its gods, but the *God of the Hebrews* was too hard for them and baffled them all, [[]]; [[Deuteronomy 32#23,39]]. The princes and potentates of the world are called *gods,* but they are feeble and mortal, none of them all comparable to Jehovah, the almighty and eternal God.-- It is confession of his infinite perfection, as transcendent and unparalleled. Note, God is to be worshipped and adored as a being of such infinite perfection that there is none like him, nor any to be compared with him, as one that in all things has and must have the pre-eminence, [[Psalms 89#6]]. *Secondly,* More particularly,
1. *He is glorious in holiness;* his holiness is his glory. It is that attribute which angels adore, [[Isaiah 6#3]]. His holiness appeared in the destruction of Pharaoh, his hatred of sin, and his wrath against obstinate sinners. It appeared in the deliverance of Israel, his delight in the holy seed, and his faithfulness to his own promise. God is *rich in mercy*-- this is his treasure, *glorious in holiness*-- this is his honour. Let us always give thanks at the remembrance of his holiness.
2. *He is fearful in praises.* That which is the matter of our praise, though it is joyful to the servants of God, is dreadful and very terrible to his enemies, [[Psalms 66#1,3]]. Or it directs us in the manner of our praising God; we should praise him with a humble holy awe, and *serve the Lord with fear.* Even our spiritual joy and triumph must be balanced with a religious fear.
3. He is *doing wonders,* wondrous to all, being above the power and out of the common course of nature; especially wondrous to us, in whose favour they are wrought, who are so unworthy that we had little reason to expect them. They were wonders of power and wonders of grace; in both God was to be humbly adored.
2. He describes the deliverance they were now triumphing in, because the song was intended, not only to express and excite their thankfulness for the present, but to preserve and perpetuate the remembrance of this work of wonder to after-ages. Two things were to be taken notice of:--
1. The destruction of the enemy; the waters were divided, [[Exodus 15#8]]. *The floods stood upright as a heap.* Pharaoh and all his hosts were buried in the waters. *The horse and his rider* could not escape ([[Exodus 15#1]]), the *chariots,* and the *chosen captains* ([[Exodus 15#4]]); they themselves went into the sea, and they were overwhelmed, [[Exodus 15#19]]. *The depths, the sea, covered them,* and the proud waters went over the proud sinners; they *sank like a stone, like lead* ([[Exodus 15#5]]; [[Exodus 15#10]]), under the weight of their own guilt and God's wrath. Their sin had made them hard like a stone, and now they justly sink like a stone. Nay, *the earth itself swallowed them* ([[Exodus 15#12]]); their dead bodies sank into the sands upon which they were thrown up, which sucked them in. Those whom the Creator fights against the whole creation is at war with. All this was the Lord's doing, and his only. It was an act of his power: *Thy right hand, O Lord,* not ours, *has dashed in pieces the enemy,* [[Exodus 15#6]]. It was with *the blast of thy nostrils* ([[Exodus 15#8]]), and *thy wind* ([[Exodus 15#10]]), and the *stretching out of thy right hand,* [[Exodus 15#12]]. It was an instance of his transcendent power-- in *the greatness of thy excellency;* and it was the execution of his justice: *Thou sentest forth thy wrath,* [[Exodus 15#7]]. This destruction of the Egyptians was made the more remarkable by their pride and insolence, and their strange assurance of success: *The enemy said, I will pursue,* [[Exodus 15#9]]. Here is, *First,* Great confidence. When they pursue, they do not question but they shall overtake; and, when they overtake, they do not question but they shall overcome, and obtain so decisive a victory as to *divide the spoil.* Note, It is common for men to be most elevated with the hope of success when they are upon the brink of ruin, which makes their ruin so much the sorer. See [[Isaiah 37#24..25]]. *Secondly,* Great cruelty-- nothing but killing, and slaying, and destroying, and this will satisfy his lust; and a barbarous lust that is which so much blood must be the satisfaction of. Note, It is a cruel hatred with which the church is hated; its enemies are bloody men. This is taken notice of here to show,
1. That God resists the proud, and delights to humble those who lift up themselves; he that says, "I will, and I will, whether God will or no," shall be made to know that wherein he deals proudly God is above him.
2. That those who thirst for blood shall have enough of it. Those who love to be destroying shall be destroyed; for we know who has said, *Vengeance is mine, I will repay.*
2. The protection and guidance of Israel ([[Exodus 15#13]]): *Thou in thy mercy hast led forth the people,* led them forth out of the bondage Egypt, led them forth out of the perils of the Red Sea, [[Exodus 15#19]]. *But the children of Israel went on dry land.* Note, The destruction of the wicked serves for a foil to set off the salvation of Israel, and to make it the more illustrious, [[Isaiah 45#13,15]].
3. He sets himself to improve this wonderful appearance of God for them.
1. In order to quicken them to serve God: in consideration of this, *I will prepare him habitation,* [[Exodus 15#2]]. God having preserved them, and prepared a covert for them under which they had been safe and easy, they resolve to spare no cost nor pains for the erecting of a tabernacle to his honour, and there they will exalt him, and mention, to his praise, the honour he had got upon Pharaoh. God had now exalted them, making them great and high, and therefore they will exalt him, by speaking of his infinite height and grandeur. Note, Our constant endeavour should be, by praising his name and serving his interests, to exalt God; and it is an advancement to us to be so employed.
2. In order to encourage them to trust in God. So confident is this Psalmist of the happy issue of the salvation which was so gloriously begun that he looks upon it as in effect finished already: "*Thou hast guided them to thy holy habitation,* [[Exodus 15#13]]. Thou hast thus put them into the way to it, and wilt in due time bring them to the end of that way," for God's work is perfect; or, "*Thou hast guided them* to attend thy holy habitation in heaven with their praises." Note, Those whom God takes under his direction he will guide to his holy habitation in faith now, and in fruition shortly. Two ways this great deliverance was encouraging:-- *First,* It was such an instance of God's power as would terrify their enemies, and quite dishearten them, [[Exodus 15#14,16]]. The very report of the overthrow of the Egyptians would be more than half the over throw of all their other enemies; it would sink their spirits, which would go far towards the sinking of their powers and interests; he Philistines, Moabites, Edomites, and Canaanites (with each of which nations Israel was to grapple), would be alarmed by it, would be quite dispirited, and would conclude it was in vain to fight against Israel, when a God of such power fought for them. It had this effect; the Edomites were afraid of them ([[Deuteronomy 2#4]]), so were the Moabites ([[Numbers 22#3]]), and the Canaanites, [[Joshua 2#9..10]]; [[Joshua 5#1]]. Thus God sent his fear before them ([[Exodus 23#27]]), and cut off the spirit of princes. *Secondly,* It was such a beginning of God's favour to them as gave them an earnest of he perfection of his kindness. This was but in order to something further: *Thou shalt bring them in,*[[Exodus 15#17]]. If he thus *bring them out of Egypt,* notwithstanding their unworthiness, and the difficulties that lay in the way of their escape, doubtless he will bring them into Canaan; for has he begun (*so* begun), and will he not make an end? Note, Our experiences of God's power and favour should be improved for the support of our expectations. "Thou *hast,* therefore, not only thou *canst,* but we trust thou *wilt,*" is good arguing. *Thou wilt plant them in the place which thou has made for thee to dwell in.* Note, It is good dwelling where God dwells, in his church on earth ([[Psalms 27#4]]), in his church in heaven, [[John 17#24]]. Where he says, "This is my rest for ever," we should say, "Let it be ours." *Lastly,* The great ground of the encouragement which they draw from this work of wonder is, *The Lord shall reign for ever and ever,* [[Exodus 15#18]]. They had now seen an end of Pharaoh's reign; but time itself shall not put a period to Jehovah's reign, which, like himself, is eternal, and not subject to change. Note, It is the unspeakable comfort of all God's faithful subjects, not only that he does reign universally and with an incontestable sovereignty, but that he will reign eternally, and there shall be no end of his dominion.
2. The solemn singing of this song, [[Exodus 15#20..21]]. Miriam (or Mary, it is the same name) presided in an assembly of the women, who (according to the softness of their sex, and the common usage of those times for expressing joy, with timbrels and dances) sang this song. Moses led the psalm, and gave it out for the men, and then Miriam for the women. Famous victories were wont to be applauded by the daughters of Israel ([[1 Samuel 18#6..7]]); so was this. When God brought Israel out of Egypt, it is said ([[Micah 6#4]]), *He sent before them Moses, Aaron, and Miriam,* though we read not of any thing memorable that Miriam did but this. But those are to be reckoned great blessings to a people who assist them, and go before them, in praising God.
## The Waters of Marah. (b. c. 1491.)
Passage: 22 So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.   23 And when they came to Marah, they could not drink of the waters of Marah, for they *were* bitter: therefore the name of it was called Marah.   24 And the people murmured against Moses, saying, What shall we drink?   25 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: there he made for them a statute and an ordinance, and there he proved them,   26 And said, If thou wilt diligently 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 commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I *am* the Lord that healeth thee.   27 And they came to Elim, where *were* twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.
It should seem, it was with some difficulty that Moses prevailed with Israel to leave that triumphant shore on which they sang the foregoing song. They were so taken up with the sight, or with the song, or with the spoiling of the dead bodies, that they cared not to go forward, but Moses with much ado brought them from the Red Sea into a wilderness. The pleasures of our way to Canaan must not retard our progress, but quicken it, though we have a wilderness before us. Now here we are told,
1. That in the wilderness of Shur they had no water, [[Exodus 15#22]]. This was a sore trial to the young travellers, and a diminution to their joy; thus God would train them up to difficulties. David, in a dry and thirsty land where no water is, reaches forth towards God, [[Psalms 63#1]].
2. That at Marah they had water, but it was bitter, so that though they had been three days without water they could not drink it, because it was extremely unpleasant to the taste or was likely to be prejudicial to their health, or was so brackish that it rather increased their thirst than quenched it, [[Exodus 15#23]]. Note, God can embitter that to us from which we promise ourselves most satisfaction, and often does so in the wilderness of this world, that our wants and disappointments in the creature may drive us to the Creator, in whose favour alone true comfort is to be had. Now in this distress,
1. The people fretted and quarrelled with Moses, as if he had done ill by them. *What shall we drink?* is all their clamour, [[Exodus 15#24]]. Note, The greatest joys and hopes are soon turned into the greatest griefs and fears with those that live by sense only, and not by faith.
2. Moses prayed: *He cried unto the Lord,* [[Exodus 15#25]]. The complaints which they brought to him he brought to God, on whom, notwithstanding his elevation, Moses owned a constant dependence. Note, It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer: he is the guide of the church's guides and to him, as the Chief Shepherd, the under-shepherds must upon all occasions apply.
3. God provided graciously for them. He directed Moses to a tree, which he cast into the waters, in consequence of which, all of a sudden, they were made sweet. Some think this wood had a peculiar virtue in it for this purpose, because it is said, *God showed him the tree.* God is to be acknowledged, not only in the creating of things useful for man, but in discovering their usefulness. Or perhaps this was only a sign, and not at all a means, of the cure, any more than the brazen serpent, or Elisha's casting one cruse full of salt into the waters of Jericho. Some make this tree typical of the cross of Christ, which sweetens the bitter waters of affliction to all the faithful, and enables them to rejoice in tribulation. The Jews' tradition is that the wood of this tree was itself bitter, yet it sweetened the waters of Marah; the bitterness of Christ's sufferings and death alters the property of ours.
4. Upon this occasion, God came upon terms with them, and plainly told them, now that they had got clear of the Egyptians, and had entered into the wilderness, that they were upon their good behaviour, and that according as they carried themselves so it would be well or ill with them: *There he made a statute and an ordinance,* and settled matters with them. *There he proved them,* that is, there he put them upon the trial, admitted them as probationers for his favour. In short, he tells them, [[Exodus 15#26]],
1. What he expected from them, and that was, in one word, obedience. They must diligently *hearken to his voice, and give ear to his commandments,* that they might know their duty, and not transgress through ignorance; and they must take care in every thing to do that which was right in God's sight, and to *keep all his statutes.* They must not think, now that they were delivered from their bondage in Egypt, that they had no lord over them, but were their own masters; no, therefore they must look upon themselves as God's servants, because he had *loosed their bonds,* [[Psalms 116#16]]; [[Luke 1#74..75]].
2. What they might then expect from him: *I will put none of these diseases upon thee,* that is, "I will not bring upon thee any of the plagues of Egypt." This intimates that, if they were rebellious and disobedient, the very plagues which they had seen inflicted upon their enemies should be brought upon them; so it is threatened, [[Deuteronomy 28#60]]. God's judgments upon Egypt, as they were mercies to Israel, opening the way to their deliverance, so they were warnings to Israel, and designed to awe them into obedience. Let not the Israelites think, because God had thus highly honoured them in the great things he had done for them, and had proclaimed them to all the world his favourites, that therefore he would connive at their sins and let them do as they would. No, God is no respecter of persons; a rebellious Israelite shall fare no better than a rebellious Egyptian; and so they found, to their cost, before the got to Canaan. "But, if thou wilt be obedient, thou shalt be safe and happy;" the threatening is implied only, but the promise is expressed: "*I am the Lord that healeth thee,* and will take care of thy comfort wherever thou goest." Note, God is the great physician. If we be kept well, it is he that keeps us; if we be made well, it is he that restores us; he is our life, and the length of our days.
3. That at Elim they had good water, and enough of it, [[Exodus 15#27]]. Though God may, for a time, order his people to encamp by the waters of Marah, yet that shall not always be their lot. See how changeable our condition is in this world, from better to worse, from worse to better. Let us therefore learn both how to be abased and how to abound, to rejoice as though we rejoiced not when we are full, and to weep as though we wept not when we are emptied. Here were twelve wells for their supply, one for every tribe, that they might not strive for water, as their fathers had sometimes done; and, for their pleasure, there were seventy palm-trees, under the shadow of which their great men might repose themselves. Note, God can find places of refreshment for his people even in the wilderness of this world, wells in the valley of Baca, lest they should faint in their mind with perpetual fatigue: yet, whatever our delights may be in the land of our pilgrimage, we must remember that we do but encamp by them for a time, that here we have no continuing city.

66
Matthew Henry Commentary/xlm/Exodus/Chapter XVI.md
View File

@ -1,66 +0,0 @@
This chapter gives us an account of the victualling of the camp of Israel.
1. Their complaint for want of bread, [[Exodus 16#1,3]].
2. The notice God gave them beforehand of the provision he intended to make for them, [[Exodus 16#4,12]].
3. The sending of the manna, [[Exodus 16#13,15]].
4. The laws and orders concerning the manna.
1. That they should gather it daily for their daily bread, [[Exodus 16#16,21]].
2. That they should gather a double portion on the sixth day, [[Exodus 16#22,26]].
3. That they should expect none on the seventh day, [[Exodus 16#27,31]].
4. That they should preserve a pot of it for a memorial, [[Exodus 16#32,36]], &c.
## The Israelites Murmur for Bread. (b. c. 1491.)
Passage: 1 And they took their journey from Elim, and all the congregation 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.   2 And the whole congregation of the children of Israel murmured 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 in the land of Egypt, when we sat by the flesh pots, *and* when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.   4 Then said the Lord unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.   5 And it shall come to pass, that on the sixth day 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:   7 And in the morning, then ye shall see the glory of the Lord; for that he heareth your murmurings against the Lord: and what *are* we, that ye murmur against 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; for that the Lord 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 before the Lord: for he hath heard your murmurings.   10 And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the Lord appeared in the cloud.   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.
The host of Israel, it seems, took along with them out of Egypt, when they came thence on the fifteenth day of the first month, a month's provisions, which, by the fifteenth day of the second month, was all spent; and here we have,
1. Their discontent and murmuring upon that occasion, [[Exodus 16#2..3]]. The whole congregation, the greatest part of them, joined in this mutiny; it was not immediately against God that they murmured, but (which was equivalent) against Moses and Aaron, God's vicegerents among them.
1. They count upon being killed in the wilderness-- nothing less, at the first appearance of disaster. If the Lord had been pleased to kill them, he could easily have done that in the Red Sea; but then he preserved them, and now could as easily provide for them. It argues great distrust of God, and of his power and goodness, in every distress and appearance of danger to despair of life, and to talk of nothing but being speedily killed.
2. They invidiously charge Moses with a design to starve them when he brought them out of Egypt; whereas what he had done was both by order from God and with a design to promote their welfare. Note, It is no new thing for the greatest kindnesses to be misinterpreted and basely represented as the greatest injuries. The worst colours are sometimes put upon the best actions. Nay,
3. They so far undervalue their deliverance that they wish they had died in Egypt, nay, and died by the hand of the Lord too, that is, by some of the plagues which cut off the Egyptians, as if it were not the hand of the Lord, but of Moses only, that brought them into this hungry wilderness. It is common for people to say of that pain, or sickness, or sore, of which they see not the second causes, "It is what pleases God," as if that were not so likewise which comes by the hand of man, or some visible accident. Prodigious madness! They would rather die by the fleshpots of Egypt, where they found themselves with provision, than live under the guidance of the heavenly pillar in a wilderness and be provided for by the hand of God! they pronounce it better to have fallen in the destruction of God's enemies than to bear the fatherly discipline of his children! We cannot suppose that they had any great plenty in Egypt, how largely soever they now talk of the flesh-pots; nor could they fear dying for want in the wilderness, while they had their flocks and herds with them. But discontent magnifies what is past, and vilifies what is present, without regard to truth or reason. None talk more absurdly than murmurers. Their impatience, ingratitude, and distrust of God, were so much the worse in that they had lately received such miraculous favours, and convincing proofs both that God could help them in the greatest exigencies and that really he had mercy in store for them. See how *soon they forgot his works, and provoked him at the sea, even at the Red Sea,* [[Psalms 106#7,13]]. Note, Experiences of God's mercies greatly aggravate our distrusts and murmurings.
2. The care God graciously took for their supply. Justly he might have said, "I will rain fire and brimstone upon these murmurers, and consume them;" but, quite contrary, he promises to rain bread upon them. Observe,
1. How God makes known to Moses his kind intentions, that he might not be uneasy at their murmurings, nor be tempted to wish he had let them alone in Egypt.
1. He takes notice of the people's complaints: *I have heard the murmurings of the children of Israel,* [[Exodus 16#12]]. As a God of pity, he took cognizance of their necessity, which was the occasion of their murmuring; as a just and holy God, he took cognizance of their base and unworthy reflections upon his servant Moses, and was much displeased with them. Note, When we begin to fret and be uneasy, we ought to consider that God hears all our murmurings, though silent, and only the murmurings of the heart. Princes, parents, masters, do not hear all the murmurs of their inferiors against them, and it is well they do not, for perhaps they could not bear it; but God hears, and yet bears. We must not think, because God does not immediately take vengeance on men for their sins, that therefore he does not take notice of them; no, he hears the murmurings of Israel, and is grieved with this generation, and yet continues his care of them, as the tender parent of the froward child.
2. He promises them a speedy, sufficient, and constant supply, [[Exodus 16#4]]. Man being made out of the earth, his Maker has wisely ordered him food out of the earth, [[Psalms 104#14]]. But the people of Israel, typifying the church of the first-born that are written in heaven, and born from above, and being themselves immediately under the direction and government of heaven, receiving their charters, laws, and commissions, from heaven, from heaven also received their food: their law being given by the disposition of angels, they did also eat angels' food. See what God designed in making this provision for them: *That I may prove them, whether they will walk in my law or no.*
1. Thus he tried whether they would trust him, and walk in the law of faith or no, whether they could live from hand to mouth, and (though now uneasy because their provisions were spent) could rest satisfied with the bread of the day in its day, and depend upon God for fresh supplies to-morrow.
2. Thus he tried whether they would serve him, and be always faithful to so good a Master, that provided so well for his servants; and hereby he made it appear to all the world, in the issue, what an ungrateful people they were, whom nothing could affect with a sense of obligation. Let *favour be shown* to them, yet *will they not learn righteousness,* [[Isaiah 26#10]].
2. How Moses made known these intentions to Israel, as God ordered him. Here Aaron was his prophet, as he had been to Pharaoh. Moses directed Aaron what to *speak to the congregation of Israel* ([[Exodus 16#9]]); and some think that, while Aaron was giving a public summons to the congregation to *come near before the Lord,* Moses retired to pray, and that the appearance of the glory of the Lord ([[Exodus 16#10]]) was in answer to his prayer. They are called to come near, as [[Isaiah 1#18]], *Come, and let us reason together.* Note, God condescends to give even murmurers a fair hearing; and shall we then despise the cause of our inferiors when they contend with us? [[Job 31#13]].
1. He convinces them of the evil of their murmurings. They thought they reflected only upon Moses and Aaron, but here they are told that God was struck at through their sides. This is much insisted on ([[Exodus 16#7..8]]): "*Your murmurings are not against us,* then we would have been silent, but *against the Lord;* it was he that led you into these straits, and not we." Note, When we murmur against those who are instruments of any uneasiness to us, whether justly or unjustly, we should do well to consider how much we reflect upon God by it; men are but God's hand. Those that quarrel with the reproofs and convictions of the word, and are angry with their ministers when they are touched in a tender part, know not what they do, for therein they strive with their Maker. Let this for ever stop the mouth of murmuring, that it is daring impiety to murmur at God, because he is God; and gross absurdity to murmur at men, because they are but men.
2. He assures them of the supply of their wants, that since they had harped upon the flesh-pots so much they should for once have flesh in abundance that evening, and bread the next morning, and so on every day thenceforward, [[Exodus 16#8]]; [[Exodus 16#12]]. Many there are of whom we say that they are better fed than taught; but the Israelites were thus fed, that they might be taught. *He led him about, he instructed him* ([[Deuteronomy 32#10]]); and, as to this instance, see [[Deuteronomy 8#3]], *He fed thee with manna, that thou mightest know that man doth not live by bread only.* And, besides this, here are two things mentioned, which he intended to teach them by sending them manna:--
1. *By this you shall know that the Lord hath brought you out from the land of Egypt,* [[Exodus 16#6]]. That they were brought out of Egypt was plain enough; but so strangely sottish and short-sighted were they that they said it was Moses that brought them out, [[Exodus 16#3]]. Now God sent them manna, to prove that it was no less than infinite power and goodness that brought them out, and this could perfect what was begun. If Moses only had brought them out of Egypt, he could not thus have fed them; they must therefore own that that was the Lord's doing, because this was so, and both were marvellous in their eyes; yet, long afterwards, they needed to be told that *Moses gave them not this bread from heaven,* [[John 6#32]].
2. *By this you shall know that I am the Lord your God,*[[Exodus 16#12]]. This gave proof of his power as the Lord, and his particular favour to them as their God. When God plagued the Egyptians, it was to make them know that he was the Lord; when he provided for the Israelites, it was to make them know that he was their God.
3. How God himself manifested his glory, to still the murmurings of the people, and to put a reputation upon Moses and Aaron, [[Exodus 16#10]]. While Aaron was speaking, *the glory of the Lord appeared in the cloud.* The cloud itself, one would think, was enough both to strike an awe upon them and to give encouragement to them; yet, in a few days, it had grown so familiar to them that it made no impression upon them, unless it shone with an unusual brightness. Note, What God's ministers say to us is then likely to do us good when the glory of God shines in with it upon our souls.
## Manna Rained from Heaven. (b. c. 1491.)
Passage: 13 And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew 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: for they wist not what it *was.* And Moses said unto them, This *is* the bread which the Lord hath given you to eat.   16 This *is* the thing which the Lord hath commanded, Gather of it every man according to his eating, an omer for every man, *according to* the number of your persons; 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.   19 And Moses said, Let no man leave of it till the morning.   20 Notwithstanding 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.   21 And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.
Now they begin to be provided for by the immediate hand of God.
1. He makes them a feast, at night, of delicate fowl, *feathered fowl* ([[Psalms 78#27]]), therefore not *locusts,* as some think; quails, or pheasants, or some wild fowl, came up, and covered the camp, so tame that they might take up as many of them as they pleased. Note, God gives us of the good things of this life, not only for necessity, but for delight, that we may not only serve him, but serve him cheerfully.
2. Next morning he rained manna upon them, which was to be continued to them for their daily bread.
1. That which was provided for them was manna, which descended from the clouds, so that, in some sense, they might be said to live upon the air. It came down in dew that melted, and yet was itself of such a consistency as to serve for nourishing strengthening food, without any thing else. They called it *manna, manhu,* "What is this?" Either, "What a poor thing this is!" despising it: or, "What a strange thing this is!" admiring it: or, "It is a portion, no matter what it is; it is that which our God has allotted us, and we will take it and be thankful," [[Exodus 16#14..15]]. It was pleasant food; the Jews say that it was palatable to all, however varied their tastes. It was wholesome food, light of digestion, and very necessary (Dr. Grew says) to cleanse them from disorders with which he thinks it probable that they were, in the time of their bondage, more or less infected, which disorders a luxurious diet would have made contagious. By this spare and plain diet we are all taught a lesson of temperance, and forbidden to desire dainties and varieties.
2. They were to gather it every morning ([[Exodus 16#21]]), *the portion of a day in his day,* [[Exodus 16#4]]. Thus they must live upon daily providence, as the fowls of the air, of which it is said, *That which thou givest them they gather* ([[Psalms 104#28]]); not to-day for to-morrow: *let the morrow take thought for the things of itself.* To this daily raining and gathering of manna our Saviour seems to allude when he teaches us to pray, *Give us this day our daily bread.* We are hereby taught,
1. Prudence and diligence in providing food convenient for ourselves and our household. What God graciously gives we must industriously gather; with quietness working, and eating our own bread, not the bread either of idleness or deceit. God's bounty leaves room for man's duty; it did so even when manna was rained: they must not eat till they have gathered.
2. Contentment and satisfaction with a sufficiency. They must gather, *every man according to his eating;* enough is as good as a feast, and more than enough is as bad as a surfeit. Those that have most have, for themselves, but food, and raiment, and mirth; and those that have least generally have these: so that *he who gathers much has nothing over, and he who gathers little has no lack.* There is not so great a disproportion between one and another in the comforts and enjoyments of the things of this life as there is in the property and possession of the things themselves.
3. Dependence upon Providence: *Let no man leave till morning* ([[Exodus 16#19]]), but let them learn to go to bed and sleep quietly, though they have not a bit of bread in their tent, nor in all their camp, trusting that God, with the following day, will bring them their daily bread." It was surer and safer in God's store-house than in their own, and would thence come to them sweeter and fresher. Read with this, [[Matthew 6#25]], *Take no thought for your life,* &c. See here the folly of hoarding. The manna that was laid up by some (who thought themselves wiser and better managers than their neighbours, and who would provide in case it should fail next day), putrefied, and bred worms, and became good for nothing. Note, That proves to be most wasted which is covetously and distrustfully spared. Those riches are corrupted, [[James 5#2..3]]. Let us set ourselves to think,
1. Of that great power of God which fed Israel in the wilderness, and made miracles their daily bread. What cannot this God do, who prepared a table in the wilderness, and furnished it richly even for those who questioned whether he could or no? [[Psalms 78#19..20]]. Never was there such a market of provisions as this, where so many hundred thousand men were daily furnished, without money and without price. Never was there such an open house kept as God kept in the wilderness for forty years together, nor such free and plentiful entertainment given. The feast which Ahasuerus made, to show the *riches of his kingdom,* and the *honour of his majesty,* was nothing to this, [[Esther 1#4]]. It is said ([[Exodus 16#21]]), *When the sun waxed hot, it melted;* as if what was left were drawn up by the heat of the sun into the air to be the seed of the next day's harvest, and so from day to day.
2. Of that constant providence of God which *gives food to all flesh, for his mercy endures for ever,* [[Psalms 136#25]]. He is a great house-keeper that provides for all the creatures. The same wisdom, power, and goodness that now brought food daily out of the clouds, are employed in the constant course of nature, bringing food yearly out of the earth, and giving us all things richly to enjoy.
Passage: 22 And it came to pass, *that* on the sixth day they gathered twice as much bread, two omers for one *man:* and all the rulers of the congregation came and told Moses.   23 And he said unto them, This *is that* which the Lord hath said, To morrow *is* the rest of the holy sabbath unto the Lord: bake *that* which ye will bake *to day,* and seethe that ye will seethe; 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.   25 And Moses said, Eat that to day; 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 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 said unto Moses, How long refuse ye to keep my commandments and my laws?   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, let no man go out of his place on the seventh day.   30 So the people rested on the seventh day.   31 And the house of Israel called the name thereof Manna: and it *was* like coriander seed, white; and the taste of it *was* like wafers *made* with honey.
We have here,
1. A plain intimation of the observing of a *seventh day sabbath,* not only before the giving of the law upon Mount Sinai, but before the bringing of Israel out of Egypt, and therefore, *from the beginning,*[[Genesis 2#3]]. If the sabbath had now been first instituted, how could Moses have understood what God said to him ([[Exodus 16#5]]), concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people so readily take the hint ([[Exodus 16#22]]), even to the surprise of the rulers, before Moses had declared that it was done with a regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and, in order to that, for holy rest, was a divine appointment ever since God created man upon the earth, and the most ancient of positive laws. The way of sabbath-sanctification is the good old way.
2. The double provision which God made for the Israelites, and which they were to make for themselves, on the sixth day: God gave them *on the sixth day the bread of two days,* [[Exodus 16#29]]. Appointing them to rest on the seventh day, he took care that they should be no losers by it; and none ever will be losers by serving God. On that day they were to fetch in enough for two days, and to prepare it, [[Exodus 16#23]]. The law was very strict, that they must bake and seeth, the day before, and not on the sabbath day. This does not now make it unlawful for us to dress meat on the Lord's day, but directs us to contrive our family affairs so that they may hinder us as little as possible in the work of the sabbath. Works of necessity, no doubt, are to be done on that day; but it is desirable to have as little as may be to do of things necessary to the life that now is, that we may apply ourselves the more closely to the one thing needful. That which they kept of for their food on the sabbath day did not putrefy, [[Exodus 16#24]]. When they kept it in opposition to a command ([[Exodus 16#20]]) it stank; when they kept it in obedience to a command it was sweet and good; for every thing is sanctified by the *word of God and prayer.* 3. The intermission of the manna on the seventh day. God did not send it then, and therefore they must not expect it, nor go out to gather, [[Exodus 16#25..26]]. This showed that it was not produced by natural causes, and that it was designed for a confirmation of the divine authority of the law which was to be given by Moses. Thus God took an effectual course to make them *remember the sabbath day;* they could not forget it, nor the day of preparation for it. Some, it seems, went out on the seventh day, expecting to find manna ([[Exodus 16#27]]); but they found none, for those that will find must seek in the appointed time: seek the Lord *while he may be found.* God, upon this occasion, said to Moses, *How long refuse you to keep my commandments?*[[Exodus 16#28]]. Why did he say this to Moses? He was not disobedient. No, but he was the ruler of a disobedient people, and God charges it upon him that he might the more warmly charge it upon them, and might take care that their disobedience should not be through any neglect or default of his. It was for going out to seek for manna on he seventh day that they were thus reproved. Note,
1. Disobedience, even in a small matter, is very provoking.
2. God is jealous for the honour of his sabbaths. If walking out on the sabbath to seek for food was thus reproved, walking out on that day purely to find our own pleasure cannot be justified.
## A Pot of Manna Preserved. (b. c. 1491.)
Passage: 32 And Moses said, This *is* the thing which the Lord commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt.   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.   34 As the Lord commanded Moses, so Aaron laid it up before the Testimony, to be kept.   35 And the children of Israel did eat manna 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.
God having provided manna to be his people's food in the wilderness, and to be to them a continual feast, we are here told,
1. How the memory of it was preserved. An omer of this manna was laid up in *a golden pot,* as we are told ([[Hebrews 9#4]]), and kept *before the testimony,* or the ark, when it was afterwards made, [[Exodus 16#32,34]]. The preservation of this manna from waste and corruption was a standing miracle, and therefore the more proper memorial of this miraculous food. "Posterity shall *see the bread,*" says God, "*wherewith I have fed you in the wilderness,*" see what sort of food it was, and how much each man's daily proportion of it was, that it may appear they were neither kept to hard fare nor to short allowance, and then judge between God and Israel, whether they had any cause given them to murmur and find fault with their provisions, and whether they and their seed after them had not a great deal of reason gratefully to won God's goodness to them. Note, Eaten bread must not be forgotten. God's miracles and mercies are to be had in everlasting remembrance, for our encouragement to trust in him at all times.
2. How the mercy of it was continued as long as they had occasion for it. The manna never ceased till they came to the borders of Canaan, where there was bread enough and to spare, [[Exodus 16#35]]. See how constant the care of Providence is; seedtime and harvest fail not, while the earth remains. Israel was very provoking in the wilderness, yet the manna never failed them: thus still God causes his rain to fall on the just and unjust. The manna is called *spiritual meat* ([[1 Corinthians 10#3]]), because it was typical of spiritual blessings in heavenly things. Christ himself is the true manna, the bread of life, of which this was a figure, [[John 6#49,51]]. The word of God is the manna by which our souls are nourished, [[Matthew 4#4]]. The comforts of the Spirit are hidden manna, [[Revelation 2#17]]. These come from heaven, as the manna did, and are the support and comfort of the divine life in the soul, while we are in the wilderness of this world. It is food for *Israelites,* for those only that follow the pillar of cloud and fire. It is to be *gathered;* Christ in the word is to be applied to the soul, and the means of grace are to be used. We must every one of us gather for ourselves, and gather in the morning of our opportunities, which if we let slip, it may be too late to gather. The manna they gathered must not be hoarded up, but eaten; those that have received Christ must by faith live upon him, and not receive his grace in vain. There was manna enough for all, enough for each, and none had too much; so in Christ there is a complete sufficiency, and no superfluity. But those that did eat manna hungered again, died at last, and with many of them God was not well-pleased; whereas those that feed on Christ by faith shall never hunger, and shall die no more, and with them God will be for ever well pleased. The Lord evermore give us this bread!

55
Matthew Henry Commentary/xlm/Exodus/Chapter XVII.md
View File

@ -1,55 +0,0 @@
Two passages of story are recorded in this chapter,
1. The watering of the host of Israel.
1. In the wilderness they wanted water, [[Exodus 17#1]].
2. In their want they chided Moses, [[Exodus 17#2..3]].
3. Moses cried to God, [[Exodus 17#4]].
4. God ordered him to smite the rock, and fetch water out of that; Moses did so, [[Exodus 17#5..6]].
5. The place named from it, [[Exodus 17#7]].
2. The defeating of the host of Amalek.
1. The victory obtained by the prayer of Moses, [[Exodus 17#8,12]].
2. By the sword of Joshua, [[Exodus 17#13]].
3. A record kept of it, [[Exodus 17#14]]; [[Exodus 17#16]]. And these things which happened to them are written for our instruction in our spiritual journey and warfare.
## The Israelites Murmur for Water. (b. c. 1491.)
Passage: 1 And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and *there was* no water for the people to drink.   2 Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord?   3 And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore *is* this *that* thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?   4 And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.   5 And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.   6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.   7 And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not?
Here is,
1. The strait that the children of Israel were in for want of water; once before the were in the like distress, and now, a second time, [[Exodus 17#1]]. They journeyed *according to the commandment of the Lord,* led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink. Note, We may be in the way of our duty, and yet may meet with troubles, which Providence brings us into for the trial of our faith, and that God may be glorified in our relief.
2. Their discontent and distrust in this strait. It is said ([[Exodus 17#3]]), They *thirsted there for water.* If they had no water to drink, they must needs thirst; but this intimates, not only that they wanted water and felt the inconvenience of that want, but that their passion sharpened their appetites and they were violent and impatient in their desire; their thirst made them outrageous. Natural desires, and those that are most craving, have need to be kept under the check and control of religion and reason. See what was the language of this inordinate desire.
1. They challenged Moses to supply them ([[Exodus 17#2]]): *Give us water, that we may drink,* demanding it as a debt, and strongly suspecting that he was not able to discharge it. Because they were supplied with bread, they insist upon it that they must be supplied with water too; and indeed to those that by faith and prayer live a life of dependence upon God one favour is an earnest of another, and may be humbly pleaded; but the unthankful and unbelieving have reason to think that the abuse of former favours is the forfeiture of further favours: *Let not them think that they shall receive any thing* ([[James 1#7]]), yet they are ready to demand every thing.
2. They quarrelled with him for bringing them out of Egypt, as if, instead of delivering them, he designed to murder them, than which nothing could be more base and invidious, [[Exodus 17#3]]. Many that have not only designed well, but done well, for their generation, have had their best services thus misconstrued, and their patience thereby tried, by unthinking unthankful people. To such a degree their malice against Moses rose that they were *almost ready to stone him,* [[Exodus 17#4]]. *Many good works he had shown them;* and for which of these would they stone him? [[John 10#32]]. Ungoverned passions, provoked by the crossing of unbridled appetites, sometimes make men guilty of the greatest absurdities, and act like madmen, that cast firebrands, arrows, and death, among their best friends.
3. They began to question whether God were with them or not: They *tempted the Lord, saying, "Is the Lord among us or not?*[[Exodus 17#7]]. Is Jehovah among us by that name by which he made himself known to us in Egypt?" They question his essential presence-- whether there was a God or not; his common providence-- whether that God governed the world; and his special promise-- whether he would be as good as his word to them. This is called their *tempting God,* which signifies, not only a distrust of God in general, but a distrust of him after they had received such proofs of his power and goodness, for the confirmation of his promise. They do, in effect, suppose that Moses was an impostor, Aaron a deceiver, the pillar of cloud and fire a mere sham and illusion, which imposed upon their senses, that long series of miracles which had rescued them, served them, and fed them, a chain of cheats, and the promise of Canaan a banter upon them; it was all so, if *the Lord was not among them.* Note, It is a great provocation to God for us to question his presence, providence, or promise, especially for his Israel to do it, who are so peculiarly bound to trust him.
3. The course that Moses took, when he was thus set upon, and insulted.
1. He reproved the murmurers ([[Exodus 17#2]]): *Why chide you with me?* Observe how mildly he answered them; it was well that he was a man of extraordinary meekness, else their tumultuous conduct would have made him lose the possession of himself: it is folly to answer passion with passion, for that makes bad worse; but *soft answers turn away wrath.* He showed them whom their murmurings reflected upon, and that the reproaches they cast on him fell on God himself: *You tempt the Lord;* that is, "By distrusting his power, you try his patience, and so provoke his wrath."
2. He made his complaint to God ([[Exodus 17#4]]): *Moses cried unto the Lord.* This servant came, and showed his Lord all these things, [[Luke 14#21]]. When men unjustly censure us and quarrel with us, it will be a great relief to us to go to God, and by prayer lay the case before him and leave it with him: if men will not hear us, God will; if their bad conduct towards us ruffle our spirits, God's consolations will compose them. Moses begs of God to direct him what he should do, for he was utterly at a loss; he could not of himself either supply their want or pacify their tumult; God only could do it. He pleads his own peril: "*They are almost ready to stone me;* Lord, if thou hast any regard to the life of thy poor servant, interpose now."
4. God's gracious appearance for their relief, [[Exodus 17#5..6]]. He orders Moses to go on before the people, and venture himself in his post, though they spoke of stoning him. He must take his rod with him, not (as God might justly have ordered) to summon some plague or other to chastise them for their distrust and murmuring, but to fetch water for their supply. O the wonderful patience and forbearance of God towards provoking sinners! He loads those with benefits that make him to serve with their sins, maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. Thus he teaches us, if our enemy hunger, to feed him, and if he thirst, as Israel did now, *to give him drink,* [[Romans 12#20]]; [[Matthew 5#44..45]]. Will he fail those that trust him, when he was so liberal even to those that tempted him? If God had only shown Moses a fountain of water in the wilderness, as he did Hagar not far hence ([[Genesis 21#19]]), that would have been a great favour; but that he might show his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, and appointed him to take some of the elders of Israel with him, to be witnesses of what was done, that they might themselves be satisfied, and might satisfy others, of the certainty of God's presence with them. He promised to meet him there in the cloud of glory (to encourage him), and ordered him to smite the rock; Moses obeyed, and immediately water came out of the rock in great abundance, which ran throughout the camp in streams and rivers ([[Psalms 78#15..16]]), and followed them wherever they went in that wilderness: it is called *a fountain of waters,* [[Psalms 114#8]]. God showed the care he took of his people in giving them water when they wanted it; he showed his power in fetching the water out of a rock; and he put an honour upon Moses in appointing the water to flow out upon his smiting the rock. This fair water, that came out of the rock, is called *honey and oil* ([[Deuteronomy 32#13]]), because the people's thirst made it doubly pleasant; coming when they were in extreme want, it was like honey and oil to them. It is probable that the people digged canals for the conveyance of it, and pools for the reception of it, in like manner as, long afterwards, passing through the valley of Baca, they made it a well, [[Psalms 84#6]]; [[Numbers 21#18]]. Let this direct us to live in a dependence,
1. Upon God's providence, even in the greatest straits and difficulties. God can open fountains for our supply where we least expect them, *waters in the wilderness* ([[Isaiah 43#20]]), because he makes a *way in the wilderness,* [[]]. Those who, in this wilderness, keep to God's way, may trust him to provide for them. While we follow the pillar of cloud and fire, surely goodness and mercy shall follow us, like the water out of the rock.
2. Upon Christ's grace: *That rock was Christ,* [[1 Corinthians 10#4]]. The graces and comforts of the Spirit are compared to *rivers of living water,* [[John 7#38..39]]; [[John 4#14]]. These flow from Christ, who is the rock smitten by the law of Moses, for he was made under the law. Nothing will supply the needs, and satisfy the desires, of a soul, but water out of this rock, this fountain opened. The pleasures of sense are puddle-water; spiritual delights are rock-water, so pure, so clear, so refreshing-- rivers of pleasure.
5. A new name was, upon this occasion, given to the place, preserving the remembrance, not of the mercy of their supply (the water that followed them was sufficient to do that), but of the sin of their murmuring-- *Massah, temptation,* because they tempted God; *Meribah, strife,* because they chid with Moses, [[Exodus 17#7]]. There was thus a remembrance kept of sin, both for the disgrace of the sinners themselves (sin leaves a blot upon the name) and for warning to their seed to take heed of sinning after the similitude of their transgression.
## The Conflict with Amalek; The Defeat of Amalek. (b. c. 1491.)
Passage: 8 Then came Amalek, and fought with Israel in Rephidim.   9 And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow 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 went up to the top of the hill.   11 And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.   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; and his hands were steady until the going down of the sun.   13 And Joshua discomfited Amalek and his people with the edge of the sword.   14 And the Lord said unto Moses, Write this *for* a memorial in a book, and rehearse *it* in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.   15 And Moses built an altar, and called the name of it Jehovahnissi:   16 For he said, Because the Lord hath sworn *that* the Lord *will have* war with Amalek from generation to generation.
We have here the story of the war with Amalek, which, we may suppose, was the first that was recorded in the *book of the wars of the Lord,* [[Numbers 21#14]]. Amalek was the first of the nations that Israel fought with, [[Numbers 24#20]]. Observe,
1. Amalek's attempt: They *came out, and fought with Israel,* [[Exodus 17#8]]. The Amalekites were the posterity of Esau, who hated Jacob because of the birthright and blessing, and this was an effort of the hereditary enmity, a malice that ran in the blood, and perhaps was now exasperated by the working of the promise towards an accomplishment. Consider this,
1. As Israel's affliction. They had been quarrelling with Moses ([[Exodus 17#2]]), and now God sends Amalekites to quarrel with them; wars abroad are the just punishment of strifes and discontents at home.
2. As Amalek's sin; so it is reckoned, [[Deuteronomy 25#17..18]]. They did not boldly front them as a generous enemy, but without any provocation given by Israel, or challenge given to them, basely fell upon their rear, and smote those that were faint and feeble and could neither make resistance nor escape. Herein they bade defiance to that power which had so lately ruined the Egyptians; but in vain did they attack a camp guarded and victualled by miracles: verily they knew not what they did.
2. Israel's engagement with Amalek, in their own necessary defence against the aggressors. Observe,
1. The post assigned to Joshua, of whom this is the first mention: he is nominated commander-in-chief in this expedition, that he might be trained up to the services he was designed for after the death of Moses, and be a *man of war from his youth.* He is ordered to draw out a detachment of choice men from the thousands of Israel and to drive back the Amalekites, [[Exodus 17#9]]. When the Egyptians pursued them Israel must stand still and see what God would do; but now it was required that they should bestir themselves. Note, God is to be trusted in the use of means.
2. The post assumed by Moses: *I will stand on the top of the hill with the rod of God in my hand,*[[Exodus 17#9]]. See how God qualifies his people for, and calls them to, various services for the good of his church: Joshua fights, Moses prays, and both minister to Israel. Moses went up to the top of the hill, and placed himself, probably, so as to be seen by Israel; there he held up *the rod of God in his hand,* that wonder-working rod which had summoned the plagues of Egypt, and under which Israel had passed out of the house of bondage. This rod Moses held up to Israel, to animate them; the rod was held up as the banner to encourage the soldiers, who might look up, and say, "Yonder is the rod, and yonder the hand that used it, when such glorious things were wrought for us." Note, It tends much to the encouragement of faith to reflect upon the great things God has done for us, and review the monuments of his favours. Moses also held up this rod to God, by way of appeal to him: "Is not the battle the Lord's? Is not he able to help, and engaged to help? Witness this rod, the voice of which, thus held up, is ([[Isaiah 51#9..10]]), *Put on strength, O arm of the Lord; art not thou it that hath cut Rahab?*" Moses was not only a standard-bearer, but an intercessor, pleading with God for success and victory. Note, When the host goes forth against the enemy earnest prayers should be made to the God of hosts for his presence with them. It is here the praying legion that proves the thundering legion. There, in Salem, in Sion where prayers were made, there the victory was won, *there broke the arrows of the bow,*[[Psalms 76#2..3]]. Observe,
1. How Moses was tired ([[Exodus 17#12]]): *His hands were heavy.* The strongest arm will fail with being long extended; it is God only whose hand is *stretched out still.* We do not find that Joshua's hands were heavy in fighting, but Moses's hands were heavy in praying. The more spiritual any service is the more apt we are to fail and flag in it. Praying work, if done with due intenseness of mind and vigour of affection, will be found hard work, and, though *the spirit be willing, the flesh will be weak.* Our great Intercessor in heaven faints not, nor is he weary, though he attends continually to this very thing.
2. What influence the rod of Moses had upon the battle ([[Exodus 17#11]]): *When Moses held up his hand* in prayer (so the Chaldee explains it) *Israel prevailed,* but, *when he let down his hand* from prayer, *Amalek prevailed.* To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands, his rod than their sword, the success rises and falls as Moses lifts up or lets down his hands. It seems, the scale wavered for some time, before it turned on Israel's side. Even the best cause must expect disappointments as an alloy to its successes; though the battle be the Lord's, Amalek may prevail for a time. The reason was, Moses let down his hands. Note, The church's cause is, commonly, more or less successful according as the church's friends are more or less strong in faith and fervent in prayer.
3. The care that was taken for the support of Moses. When he could not stand any longer he sat down, not in a chair of state, but upon a stone ([[Exodus 17#12]]); when he could not hold up his hands, he would have them held up. Moses, the man of God, is glad of the assistance of Aaron his brother, and Hur, who, some think, was his brother-in-law, the husband of Miriam. We should not be shy either of asking help from others or giving help to others, for we are members one of another. Moses's hands, thus stayed, were *steady till the going down of the sun;* and, though it was with much ado that he held out, yet his willing mind was accepted. No doubt it was a great encouragement to the people to see Joshua before them in the field of battle and Moses above them upon the top of the hill: Christ is both to us-- our Joshua, the captain of our salvation who fights our battles, and our Moses, who, in the upper world, ever lives making intercession, that our faith fail not.
3. The defeat of Amalek. Victory had hovered awhile between the camps; sometimes Israel prevailed and sometimes Amalek, but Israel carried the day, [[Exodus 17#13]]. Though Joshua fought with great disadvantages-- his soldiers undisciplined, ill-armed, long inured to servitude, and apt to murmur; yet by them God wrought a great salvation, and made Amalek pay dearly for his insolence. Note, Weapons formed against God's Israel cannot prosper long, and shall be broken at last. The cause of God and his Israel will be victorious. Though God gave the victory, yet it is said, *Joshua discomfited Amalek,* because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors. It was his arm alone that spoiled principalities and powers, and routed all their force.
4. The trophies of this victory set up.
1. Moses took care that God should have the glory of it ([[Exodus 17#15]]); instead of setting up a triumphal arch, to the honour of Joshua (though it had been a laudable policy to put marks of honour upon him), he builds an altar to the honour of God, and we may suppose it was not an altar without sacrifice; but that which is most carefully recorded is the inscription upon the altar, *Jehovah-nissi-- The Lord is my banner,* which probably refers to the lifting up of the rod of God as a banner in this action. The presence and power of Jehovah were the banner under which they enlisted, by which they were animated and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners, [[Psalms 20#5]]. It is fit that he who does all the work should have all the praise.
2. God took care that posterity should have the comfort and benefit of it: "*Write this for a memorial,* not in loose papers, but in a book, *write it,* and then *rehearse it in the ears of Joshua,* let him be entrusted with this memorial, to transmit it to the generations to come." Moses must now begin to keep a diary or journal of occurrences; it is the first mention of writing that we find in scripture, and perhaps the command was not given till after the writing of the law upon the tables of stone: "Write it *in perpetuam rei memoriam-- that the event may be had in perpetual remembrance;* that which is written remains."
1. "Write what has been done, what Amalek has done against Israel; write in gall their bitter hatred, write in blood their cruel attempts, let them never be forgotten, nor yet what God has done for Israel in saving them from Amalek. Let ages to come know that God fights for his people, and *he that touches them touches the apple of his eye.*"
2. Write what shall be done.
1. That in process of time Amalek shall be totally ruined and rooted out ([[Exodus 17#14]]), that he shall be remembered only in history." Amalek would have cut off the name of Israel, that it might be no more in remembrance ([[Psalms 83#4]]; [[Psalms 83#7]]); and therefore God not only disappoints him in this, but cuts off his name. "Write it for the encouragement of Israel, whenever the Amalekites are an annoyance to them, that Israel will at last undoubtedly triumph in the fall of Amalek." This sentence was executed in part by Saul ([[1 Samuel 15#1,35]]), and completely by David ([[1 Samuel 30#1,31]]; [[2 Samuel 1#1]]; [[2 Samuel 8#12]]); after his time we never read so much as of the name of Amalek.
2. This is the meantime God would have a continual controversy with him ([[Exodus 17#16]]): *Because his hand is upon the throne of the Lord,* that is, against the camp of Israel in which the Lord ruled, which was the *place of his sanctuary,* and is therefore called a *glorious high throne from the beginning* ([[Jeremiah 17#12]]); therefore the Lord will have *war with Amalek from generation to generation.* This was written for direction to Israel never to make any league with the Amalekites, but to look upon them as irreconcilable enemies, doomed to ruin. Amalek's destruction was typical of the destruction of all the enemies of Christ and his kingdom. Whoever *make war with the Lamb, the Lamb will overcome them.*

67
Matthew Henry Commentary/xlm/Exodus/Chapter XVIII.md
View File

@ -1,67 +0,0 @@
This chapter is concerning Moses himself, and the affairs of his own family.
1. Jethro his father-in-law brings to him his wife and children, [[Exodus 18#1,6]].
2. Moses entertains his father-in-law with great respect ([[Exodus 18#7]]), with good discourse ([[Exodus 18#8,11]]), with a sacrifice and a feast, [[Exodus 18#12]].
3. Jethro advises him about the management of his business as a judge in Israel, to take inferior judges in to his assistance ([[Exodus 18#13,23]]), and Moses, after some time, takes his counsel ([[Exodus 18#24,26]]), and so they part, [[Exodus 18#27]].
## Jethro's Visit to Moses. (b. c. 1491.)
Passage: 1 When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses, and for Israel his people, *and* that the Lord had brought Israel out of Egypt;   2 Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back,   3 And her two sons; of which the name of the one *was* Gershom; for he said, I have been an alien in a strange land:   4 And the name of the other *was* Eliezer; 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 wilderness, where he encamped at the mount of God:   6 And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
This incident may very well be allowed to have happened as it is placed here, before the giving of the law, and not, as some place it, in connection with what is recorded, [[Numbers 10#11]]; [[Numbers 10#29]], &c. Sacrifices were offered before; in these mentioned here ([[Exodus 18#12]]) it is observable that *Jethro* is said to take them, not *Aaron.* And as to Jethro's advising Moses to constitute judges under him, though it is intimate ([[Exodus 18#13]]) that the occasion of his giving that advice was *on the morrow,* yet it does not follow but that Moses's settlement of that affair might be some time after, when the law was given, as it is placed, [[Deuteronomy 1#9]]. It is plain that Jethro himself would not have him make this alteration in the government till he had received instructions from God about it ([[Exodus 18#23]]), which he did not till some time after. Jethro comes,
1. To congratulate the happiness of Israel, and particularly the honour of Moses his son-in-law; and now Jethro thinks himself well paid for all the kindness he had shown to Moses in his distress, and his daughter better matched than he could have expected. Jethro could not but hear what all the country rang of, the glorious appearances of God for his people Israel ([[Exodus 18#1]]); and he comes to enquire, and inform himself more fully thereof (see [[Psalms 111#2]]), and to rejoice with them as one that had a true respect both for them and for their God. Though he, as a Midianite, was not to share with them in the promised land, yet he shared with them in the joy of their deliverance. We may thus make the comforts of others our own, by taking pleasure, as God does, in the *prosperity of the righteous.*
2. To bring Moses's wife and children to him. It seems, he had sent them back, probably from the inn where his wife's aversion to the circumcision of her son had like to have cost him his life ([[Exodus 4#25]]); fearing lest they should prove a further hindrance, he sent them home to his father-in-law. He foresaw what discouragements he was likely to meet with in the court of Pharaoh, and therefore would not take any with him in his own family. He was of that tribe that said to his father, *I have not known him,* when service was to be done for God, [[Deuteronomy 33#9]]. Thus Christ's disciples, when they were to go upon an expedition not much unlike that of Moses, were to forsake *wife and children,* [[Matthew 19#29]]. But though there might be reason for the separation that was between Moses and his wife for a time, yet they must come together again, as soon as ever they could with any convenience. It is the law of the relation. *You husbands, dwell with your wives,* [[1 Peter 3#7]]. Jethro, we may suppose, was glad of his daughter's company, and fond of her children, yet he would not keep her from her husband, nor them from their father, [[Exodus 18#5..6]]. Moses must have his family with him, that while he ruled the church of God he might set a good example of prudence in family-government, [[1 Timothy 3#5]]. Moses had now a great deal both of honour and care put upon him, and it was fit that his wife should be with him to share with him in both. Notice is taken of the significant names of his two sons.
1. The eldest was called *Gershom* ([[Exodus 18#3]]), *a stranger,* Moses designing thereby, not only a memorial of his own condition, but a memorandum to his son of his condition also: for we are all strangers upon earth, as all our fathers were. Moses had a great uncle almost of the same name, *Gershon, a stranger;* for though he was born in Canaan ([[Genesis 46#11]]), yet even there the patriarchs confessed themselves strangers.
2. The other he called *Eliezer* ([[Exodus 18#4]]), *My God a help,* as we translate it; it looks back to his deliverance from Pharaoh, when he made his escape, after the slaying of the Egyptian; but, if this was (as some think) the son that was circumcised at the inn as he was going, I would rather translate it so as to look forward, which the original will bear, *The Lord is my help, and will deliver me* from the sword of Pharaoh, which he had reason to expect would be drawn against him when he was going to fetch Israel out of bondage. Note, When we are undertaking any difficult service for God and our generation, it is good for us to encourage ourselves in God as our help: he that has delivered does and will deliver.
Passage: 7 And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of *their* welfare; and they came into the tent.   8 And Moses told his father in law all that the Lord had done unto Pharaoh and to the Egyptians for Israel's sake, *and* all the travail that had come upon them by the way, and *how* the Lord delivered them.   9 And Jethro rejoiced for all the goodness which the Lord had done to Israel, whom he had delivered out of the hand of the Egyptians.   10 And Jethro said, Blessed *be* the Lord, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians.   11 Now I know that the Lord *is* greater than all gods: for in the thing wherein they dealt proudly *he was* above them.   12 And Jethro, Moses' father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses' father in law before God.
Observe here,
1. The kind greeting that took place between Moses and his father-in-law, [[Exodus 18#7]]. Though Moses was a prophet of the Lord, a great prophet, and king in Jeshurun, yet he showed a very humble respect to his father-in-law. However God in his providence is pleased to advance us, we must make conscience of giving honour to whom honour is due, and never look with disdain upon our poor relations. Those that stand high in the favour of God are not thereby discharged from the duty they owe to men, nor will that justify them in a stately haughty carriage. Moses went out to meet Jethro, did *homage to him, and kissed him.* Religion does not destroy good manners. *They asked each other of their welfare.* Even the kind How-do-you-do's that pass between them are taken notice of, as the expressions and improvements of mutual love and friendship.
2. The narrative that Moses gave his father-in-law of the great things God had done for Israel, [[Exodus 18#8]]. This was one thing Jethro came for, to know more fully and particularly what he had heard the general report of. Note, Conversation concerning *God's wondrous works* is profitable conversation; it is *good, and to the use of edifying,* [[Psalms 105#2]]. Compare [[Psalms 145#11..12]]. Asking and telling news, and discoursing of it, are not only an allowable entertainment of conversation, but are capable of being tuned to a very good account, by taking notice of God's providence, and the operations and tendencies of that providence, in all occurrences.
3. The impressions this narrative made upon Jethro.
1. He congratulated God's Israel: *Jethro rejoiced,* [[Exodus 18#9]]. He not only rejoiced in the honour done to his son-in-law, but in *all the goodness done to Israel,* [[Exodus 18#9]]. Note, Public blessings are the joy of public spirits. While the Israelites were themselves murmuring, notwithstanding all God's goodness to them, here was a Midianite rejoicing. This was not the only time that the faith of the Gentiles shamed the unbelief of the Jews; see [[Matthew 8#10]]. Standers-by were more affected with the favours God had shown to Israel than those were that received them.
2. He gave the glory to Israel's God ([[Exodus 18#10]]): "*Blessed be Jehovah*" (for by that name he is now known), "*who hath delivered you,* Moses and Aaron, *out of the hand of Pharaoh,* so that though he designed your death he could not effect it, and by your ministry has *delivered the people.*" Note, Whatever we have the joy of God must have the praise of.
3. His faith was hereby confirmed, and he took this occasion to make a solemn profession of it: *Now know I that Jehovah is greater than all gods,* [[Exodus 18#11]]. Observe,
1. The matter of his faith: that the God of Israel is greater than all pretenders, all false and counterfeit-deities, that usurp divine honours; he silences them, subdues them, and is too hard for them all, and therefore is himself the only *living and true God.* He is also higher than all princes and potentates (who are called gods), and has both an incontestable authority over them and an irresistible power to control and over-rule them; he manages them all as he pleases, and gets honour upon them, how great soever they are.
2. The confirmation and improvement of his faith: *Now know I;* he knew it before, but now he knew it better; his faith great up to a full assurance, upon this fresh evidence. Those obstinately shut their eyes against the clearest light who do not know that *the Lord is greater than all gods.*
3. The ground and reason upon which he built it: *For wherein they dealt proudly,* the magicians, and the idols which the Egyptians worshipped, or Pharaoh and his grandees (they both opposed God and set up in competition with him), *he was above them.* The magicians were baffled, the idols shaken, Pharaoh humbled, his powers broken, and, in spite of all their confederacies, God's Israel was rescued out of their hands. Note, Sooner or later, God will show himself above those that by their proud dealings contest with him. He that *exalts himself* against God *shall be abased.*
4. The expressions of their joy and thankfulness. They had communion with each other both in a feast and in a sacrifice, [[Exodus 18#12]]. Jethro, being hearty in Israel's interests, was cheerfully admitted though a Midianite, into fellowship with Moses and the elders of Israel, *forasmuch as he also was a son of Abraham,* though of a younger house.
1. They joined in a sacrifice of thanksgiving: *Jethro took burnt offerings for God,* and probably offered them himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. Note, Mutual friendship is sanctified by joint-worship. It is a very good thing for relations and friends, when they come together, to join in the spiritual sacrifice of prayer and praise, as those that meet in Christ the centre of unity.
2. They joined in a feast of rejoicing, a feast upon the sacrifice. Moses, upon this occasion, invited his relations and friends to an entertainment in his own tent, a laudable usage among friends, and which Christ himself, not only warranted, but recommended, by his acceptance of such invitations. This was a temperate feast: *They did eat bread;* this bread, we may suppose, was manna. Jethro must see and taste that bread from heaven, and, though a Gentile, is as welcome to it as any Israelite; the Gentiles still are so to Christ the bread of life. It was a feast kept after a godly sort: *They did eat bread before God,* soberly, thankfully, in the fear of God; and their table-talk was such as became saints. Thus we must eat and drink to the glory of God, behaving ourselves at our tables as those who believe that God's eye is upon us.
## Jethro's Advice to Moses. (b. c. 1491.)
Passage: 13 And it came to pass on the morrow, that Moses sat to judge the people: 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 enquire of God:   16 When they have a matter, 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 said unto him, The thing that thou doest *is* not good.   18 Thou wilt surely wear away, both thou, and this people that *is* with thee: for this thing *is* too heavy for thee; thou 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: Be thou for the people to God-ward, that thou mayest bring the causes unto God:   20 And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do.   21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place *such* over them, *to be* rulers of thousands, *and* rulers of hundreds, rulers of fifties, and rulers of tens:   22 And let them judge the people at all seasons: and it shall be, *that* every great matter they shall bring unto thee, but every small matter they shall judge: 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 thee *so,* then thou shalt be able to endure, and all this people shall also go to their place in peace.   24 So Moses hearkened to the voice of his father in law, and did all that he had said.   25 And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, 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; and he went his way into his own land.
Here is,
1. The great zeal and industry of Moses as a magistrate.
1. Having been employed to redeem Israel out of the house of bondage, herein he is a further type of Christ, that he is employed as a lawgiver and a judge among them.
1. He was to answer enquiries, to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given them, concerning the sabbath, the man, &c., beside the laws of nature, relating both to piety and equity, [[Exodus 18#15]]. *They came to enquire of God;* and happy it was for them that they had such an oracle to consult: we are ready to wish, many a time, that we had some such certain way of knowing God's mind when we are at a loss what to do. Moses was faithful both to him that appointed him and to those that consulted him, and made them *know the statutes of God and his laws,* [[Exodus 18#16]]. His business was, not to make laws, but to make known God's laws; his place was but that of a servant.
2. He was to decide controversies, and determine matters in variance, judging between a man and his fellow, [[Exodus 18#16]]. And, if the people were as quarrelsome one with another as they were with God, no doubt he had a great many causes brought before him, and the more because their trials put them to no expense, nor was the law costly to them. When a quarrel happened in Egypt, and Moses would have reconciled the contenders, they asked, *Who made thee a prince and a judge?* But now it was past dispute that God had made him one; and they humbly attend him whom they had then proudly rejected.
2. Such was the business Moses was called to, and it appears that he did it,
1. With great consideration, which, some think, is intimated in his posture: he *sat* to judge ([[Exodus 18#13]]), composed and sedate.
2. With great condescension to the people, who stood *by him,* [[Exodus 18#14]]. He was very easy of access; the meanest Israelite was welcome himself to bring his cause before him.
3. With great constancy and closeness of application.
1. Though Jethro, his father-in-law, was with him, which might have given him a good pretence for a vacation (he might have adjourned the court for that day, or at least have shortened it), yet he sat, even the next day after his coming, *from morning till evening.* Note, Necessary business must always take place of ceremonious attentions. It is too great a compliment to our friends to prefer the enjoyment of their company before our duty to God, which ought to be done, while yet the other is not left undone.
2. Though Moses was advanced to great honour, yet he did not therefore take his case and throw upon others the burden of care and business; no, he thought his preferment, instead of discharging him from service, made it more obligatory upon him. Those think of themselves above what is meet who think it below them to do good. It is the honour even of angels themselves to be serviceable.
3. Though the people had been provoking to him, and were ready to stone him ([[Exodus 17#4]]), yet still he made himself the servant of all. Note, Though others fail in their duty to us, yet we must not therefore neglect ours to them.
4. Though he was an old man, yet he kept to his business from morning to night, and made it his meat and drink to do it. God had given him great strength both of body and mind, which enabled him to go through a great deal of work with ease and pleasure; and, for the encouragement of others to spend and be spent in the service of God, it proved that after all his labours his natural force was not diminished. Those that wait on the Lord and his service shall renew their strength.
2. The great prudence and consideration of Jethro as a friend.
1. He disliked the method that Moses took, and was so free with him as to tell him so, [[Exodus 18#14]]; [[Exodus 18#17]]; [[Exodus 18#18]]. He thought it was too much business for Moses to undertake alone, that it would be a prejudice to his health and too great a fatigue to him, and also that it would make the administration of justice tiresome to the people; and therefore he tells him plainly, *It is not good.* Note, There may be over-doing even in well-doing, and therefore our zeal must always be governed by discretion, that our good may not be evil spoken of. Wisdom is profitable to direct, that we may neither content ourselves with less than our duty nor over-task ourselves with that which is beyond our strength.
2. He advised him to such a model of government as would better answer the intention, which was,
1. That he should reserve to himself all applications to God ([[Exodus 18#19]]): *Be thou for them to God-ward;* that was an honour in which it was not fit any other should share with him, [[Numbers 12#6,8]]. Also whatever concerned the whole congregation in general must pass through his hand, [[Exodus 18#20]]. But,
2. That he should appoint judges in the several tribes and families, who should try causes between man and man, and determine them, which would be done with less noise, and more despatch, than in the general assembly wherein Moses himself presided. Thus they must be governed as a nation by a king as supreme, and inferior magistrates sent and commissioned by him, [[1 Peter 2#13]]. Thus many hands would make light work, causes would be sooner heard, and the people eased by having justice thus brought to their tent-doors. Yet,
3. An appeal might lie, if there were just cause for it, from these inferior courts to Moses himself; at least if the judges were themselves at a loss: *Every great matter they shall bring unto thee,* [[Exodus 18#22]]. Thus that great man would be the more serviceable by being employed only in great matters. Note, Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors, whom therefore they should not despise. The head has need of the hands and feet, [[1 Corinthians 12#21]]. Great men should not only study to be useful themselves, but contrive how to make others useful, according as their capacity is. Such is Jethro's advice, by which it appears that though Moses excelled him in prophecy he excelled Moses in politics; yet,
3. He adds two qualifications to his counsel:--
1. That great care should be taken in the choice of the persons who should be admitted into this trust ([[Exodus 18#21]]); they must *be able men,* &c. It was requisite that they should be men of the very best character,
1. For judgment and resolution-- *able men,* men of good sense, that understood business, and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good judges.
2. For piety and religion-- *such as fear God,* as believe there is a God above them, whose eye is upon them, to whom they are accountable, and of whose judgment they stand in awe. Conscientious men, that dare not do a base thing, though they could do it ever so secretly and securely. The fear of God is that principle which will best fortify a man against all temptations to injustice, [[Nehemiah 5#15]]; [[Genesis 42#18]].
3. For integrity and honesty-- *men of truth,* whose word one may take, and whose fidelity one may rely upon, who would not for a world tell a lie, betray a trust, or act an insidious part.
4. For noble and generous contempt of worldly wealth-- *hating covetousness,* not only not seeking bribes nor aiming to enrich themselves, but abhorring the thought of it; he is fit to be a magistrate, and he alone, who *despiseth the gain of oppressions, and shaketh his hands from the holding of bribes,* [[Isaiah 33#15]].
2. That he should attend God's direction in the case ([[Exodus 18#23]]): *If thou shalt do this thing, and God command thee so.* Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. Note, Advice must be given with a humble submission to the word and providence of God, which must always overrule.
Now Moses did not despise this advice because it came from one not acquainted, as he was, with the words of God and the visions of the Almighty; but he *hearkened to the voice of his father-in-law,* [[Exodus 18#24]]. When he came to consider the thing, he saw the reasonableness of what his father-in-law proposed and resolved to put it in practice, which he did soon afterwards, when he had received directions from God in the matter. Note, Those are not so wise as they would be thought to be who think themselves too wise to be counselled; for *a wise man* (one who is truly so) *will hear, and will increase learning,* and not slight good counsel, though given by an inferior. Moses did not leave the election of the magistrates to the people, who had already done enough to prove themselves unfit for such a trust; but he chose them, and appointed them, some for greater, others for less division, the less probably subordinate to the greater. We have reason to value government as a very great mercy, and to thank God for laws and magistrates, so that we are not like *the fishes of the sea, where the greater devour the less.*
3. Jethro's return to his own land, [[Exodus 18#27]]. No doubt he took home with him the improvements he had made in the knowledge of God, and communicated them to his neighbours for their instruction. It is supposed that the Kenites (mentioned in [[1 Samuel 15#6]]) were the posterity of Jethro (compare [[Judges 1#16]]), and they are there taken under special protection, for the kindness their ancestor here showed to Israel. The good-will shown to God's people, even in the smallest instances, shall in no wise lose its reward, but shall be recompensed, at furthest, in the resurrection.

103
Matthew Henry Commentary/xlm/Exodus/Chapter XX.md
View File

@ -1,103 +0,0 @@
All things being prepared for the solemn promulgation of the divine law, we have, in this chapter,
1. The ten commandments, as God himself spoke them upon Mount Sinai ([[Exodus 20#1,17]]), as remarkable a portion of scripture as any in the Old Testament.
2. The impressions made upon the people thereby, [[Exodus 20#18,21]].
3. Some particular instructions which God gave privately to Moses, to be by him communicated to the people, relating to his worship, [[Exodus 20#22,26]], &c.
## The Ten Commandments. (b. c. 1491.)
Passage: 1 And God spake all these words, saying,   2 I *am* the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.   3 Thou shalt have no other gods before me.   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 earth:   5 Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God *am* a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth *generation* of them that hate me;   6 And showing mercy unto thousands of them that love me, and keep my commandments.   7 Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.   8 Remember the sabbath day, to keep it holy.   9 Six days shalt thou labour, and do all thy work:   10 But the seventh day *is* the sabbath of the Lord thy God: *in it* thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that *is* within thy gates:   11 For *in* six days the Lord made heaven and earth, the sea, and all that in them *is,* and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.
Here is,
1. The preface of the law-writer, Moses: *God spoke all these words,* [[Exodus 20#1]]. The law of the ten commandments is,
1. A law of God's making. They are enjoined by the infinite eternal Majesty of heaven and earth. And *where the word of the King* of kings *is surely there is power.* 2. It is a law of his own speaking. God has many ways of speaking to the children of men ([[Job 33#14]]); *once, yea twice*-- by his Spirit, by conscience, by providences, by his voice, all which we ought carefully to attend to; but he never spoke, at any time, upon any occasion, as he spoke the ten commandments, which therefore we ought to hear with the *more earnest heed.* They were not only spoken audibly (so he owned the Redeemer by a voice from heaven, [[Matthew 3#17]]), but with a great deal of dreadful pomp. This law God had given to man before (it was written in his heart by nature); but sin had so defaced that writing that it was necessary, in this manner, to revive the knowledge of it.
2. The preface of the Law-maker: *I am the Lord thy God,* [[Exodus 20#2]]. Herein,
1. God asserts his own authority to enact this law in general: "I am the Lord who command thee all that follows."
2. He proposes himself as the sole object of that religious worship which is enjoined in the first four of the commandments. They are here bound to obedience by a threefold cord, which, one would think, could not *easily be broken.*
1. Because God *is the Lord*-- Jehovah, self-existent, independent, eternal, and the fountain of all being and power; therefore he has an incontestable right to command us. He that gives being may give law; and therefore he is able to bear us out in our obedience, to reward it, and to punish our disobedience.
2. He was their God, a God in covenant with them, their God by their own consent; and, if they would not keep his commandments, who would? He had laid himself under obligations to them by promise, and therefore might justly lay his obligations on them by precept. Though that covenant of peculiarity is now no more, yet there is another, by virtue of which all that are baptized are taken into relation to him as their God, and are therefore unjust, unfaithful, and very ungrateful, if they obey him not.
3. He had *brought them out of the land of Egypt;* therefore they were bound in gratitude to obey him, because he had done them so great a kindness, had brought them out of a grievous slavery into a glorious liberty. They themselves had been eye-witnesses of the great things God had done in order to their deliverance, and could not but have observed that every circumstance of it heightened their obligation. They were now enjoying the blessed fruits of their deliverance, and in expectation of a speedy settlement in Canaan; and could they think any thing too much to do for him that had done so much for them? Nay, by redeeming them, he acquired a further right to rule them; they owed their service to him to whom they owed their freedom, and whose they were by purchase. And thus Christ, having rescued us out of the bondage of sin, is entitled to the best service we can do him, [[Luke 1#74]]. Having loosed our bonds, he has bound us to obey him, [[Psalms 116#16]].
3. The law itself. The first four of the ten commandments, which concern our duty to God (commonly called *the first table*), we have in these verses. It was fit that those should be put first, because man had a Maker to love before he had a neighbour to love; and justice and charity are acceptable acts of obedience to God only when they flow from the principles of piety. It cannot be expected that he should be true to his brother who is false to his God. Now our duty to God is, in one word, to worship him, that is, to give to him the glory due to his name, the inward worship of our affections, the outward worship of solemn address and attendance. This is spoken of as the sum and substance of the everlasting gospel. [[Revelation 14#7]], *Worship God.*
1. The first commandment concerns the object of our worship, Jehovah, and him only ([[Exodus 20#3]]): *Thou shalt have no other gods before me.* The Egyptians, and other neighbouring nations, had many gods, the creatures of their own fancy, strange gods, *new gods;* this law was prefixed because of that transgression, and, Jehovah being the God of Israel, they must entirely cleave to him, and not be for any other, either of their own invention or borrowed from their neighbours. This was the sin they were most in danger of now that the world was so overspread with polytheism, which yet could not be rooted out effectually but by the gospel of Christ. The sin against this commandment which *we* are most in danger of is giving the glory and honour to any creature which are due to God only. Pride makes a god of self, covetousness makes a god of money, sensuality makes a god of the belly; whatever is esteemed or loved, feared or served, delighted in or depended on, more than God, that (whatever it is) we do in effect make a god of. This prohibition includes a precept which is the foundation of the whole law, that we take the Lord for our God, acknowledge that he is God, accept him for ours, adore him with admiration and humble reverence, and set our affections entirely upon him. In the last words, *before me,* it is intimated,
1. That we cannot have any other God but he will certainly know it. There is none besides him but what is before him. Idolaters covet secresy; but *shall not God search this out?*
2. That it is very provoking to him; it is a sin that dares him to his face, which he cannot, which he will not, overlook, nor connive at. See [[Psalms 44#20..21]].
2. The second commandment concerns the ordinances of worship, or the way in which God will be worshipped, which it is fit that he himself should have the appointing of. Here is,
1. The prohibition: we are here forbidden to worship even the true God by images, [[Exodus 20#4..5]].
1. The Jews (at least after the captivity) thought themselves forbidden by this commandment to make any image or picture whatsoever. Hence the very images which the Roman armies had in their ensigns are called *an abomination* to them ([[Matthew 24#15]]), especially when they were set up *in the holy place.* It is certain that it forbids making any image of God (for *to whom can we liken him?* [[Isaiah 40#15]]; [[Isaiah 40#18]]), or the image of any creature for a religious use. It is called the changing of the truth of God into a lie ([[Romans 1#25]]), for an image is a teacher of lies; it insinuates to us that God has a body, whereas he is an infinite spirit, [[Habakkuk 2#18]]. It also forbids us to make images of God in our fancies, as if he were a man as we are. Our religious worship must be governed by the power of faith, not by the power of imagination. They must not make such images or pictures as the heathen worshipped, lest they also should be tempted to worship them. Those who would be kept from sin must keep themselves from the occasions of it.
2. They must not *bow down to them* occasionally, that is, show any sign of respect or honour to them, much less serve them constantly, by sacrifice or incense, or any other act of religious worship. When they paid their devotion to the true God, they must not have any image before them, for the directing, exciting, or assisting of their devotion. Though the worship was designed to terminate in God, it would not please him if it came to him through an image. The best and most ancient lawgivers among the heathen forbade the setting up of images in their temples. This practice was forbidden in Rome by Numa, a pagan prince; yet commanded in Rome by the pope, a Christian bishop, but, in this, anti-christian. The use of images in the church of Rome, at this day, is so plainly contrary to the letter of this command, and so impossible to be reconciled to it, that in all their catechisms and books of devotion, which they put into the hands of the people, they leave out this commandment, joining the reason of it to the first; and so the third commandment they call the second, the fourth the third, &c.; only, to make up the number ten, they divide the tenth into two. Thus have they committed two great evils, in which they persist, and from which they hate to be reformed; they take away from God's word, and add to his worship.
2. The reasons to enforce this prohibition ([[Exodus 20#5..6]]), which are,
1. God's jealousy in the matters of his worship: "*I am the Lord* Jehovah, and *thy God, am a jealous God,* especially in things of this nature." This intimates the care he has of his own institutions, his hatred of idolatry and all false worship, his displeasure against idolaters, and that he resents every thing in his worship that looks like, or leads to, idolatry. Jealousy is quicksighted. Idolatry being spiritual adultery, as it is very often represented in scripture, the displeasure of God against it is fitly called *jealousy.* If God is jealous herein, we should be so, afraid of offering any worship to God otherwise than as he has appointed in his word.
2. The punishment of idolaters. God looks upon them as haters of him, though they perhaps pretend love to him; he will *visit their iniquity,* that is, he will very severely punish it, not only as a breach of his law, but as an affront to his majesty, a violation of the covenant, and a blow at the root of all religion. He will *visit it upon the children,* that is, this being a sin for which churches shall be unchurched and a bill of divorce given them, the children shall be cast out of covenant and communion together with the parents, as with the parents the children were at first taken in. Or he will bring such judgments upon a people as shall be the total ruin of families. If idolaters live to be old, so as to see their children of the third or fourth generation, it shall be the vexation of their eyes, and the breaking of their hearts, to see them fall by the sword, carried captive, and enslaved. Nor is it an unrighteous thing with God (if the parents died in their iniquity, and the children tread in their steps, and keep up false worships, because they received them by tradition from their fathers), when the measure is full, and God comes by his judgments to reckon with them, to bring into the account the idolatries their fathers were guilty of. Though he bear long with an idolatrous people, he will not bear always, but by the fourth generation, at furthest, he will begin to visit. Children are dear to their parents; therefore, to deter men from idolatry, and to show how much God is displeased with it, not only a brand of infamy is by it entailed upon families, but the judgments of God may for it be executed upon the poor children when the parents are dead and gone.
3. The favour God would show to his faithful worshippers: *Keeping mercy for thousands* of persons, thousands of generations *of those that love me, and keep my commandments.* This intimates that the second commandment, though, in the letter of it, it is only a prohibition of false worships, yet includes a precept of worshipping God in all those ordinances which he has instituted. As the first commandment requires the inward worship of love, desire, joy, hope, and admiration, so the second requires the outward worship of prayer and praise, and solemn attendance on God's word. Note, *First,* Those that truly love God will make it their constant care and endeavour to keep his commandments, particularly those that relate to his worship. Those that love God, and keep those commandments, shall receive grace to keep his other commandments. Gospel worship will have a good influence upon all manner of gospel obedience. *Secondly,* God has mercy in store for such. Even they need mercy, and cannot plead merit; and mercy they shall find with God, merciful protection in their obedience and a merciful recompence of it. *Thirdly,* This mercy shall extend to thousands, much further than the wrath threatened to those that hate him, for that reaches but to the third or fourth generation. The streams of mercy run now as full, as free, and as fresh, as ever.
3. The third commandment concerns the manner of our worship, that it be done with all possible reverence and seriousness, [[Exodus 20#7]]. We have here,
1. A strict prohibition: *Thou shalt not take the name of the Lord thy God in vain.* It is supposed that, having taken Jehovah for their God, they would make mention of his name (for thus *all people will walk every one in the name of his god*); this command gives a needful caution not to mention it in vain, and it is still as needful as ever. We take God's name in vain,
1. By hypocrisy, making a profession of God's name, but not living up to that profession. Those that name the name of Christ, but do not depart from iniquity, as that name binds them to do, name it in vain; their worship is vain ([[Matthew 15#7,9]]), their oblations are vain ([[Isaiah 1#11]]; [[Isaiah 1#13]]), their religion is vain, [[James 1#26]].
2. By covenant-breaking; if we make promises to God, binding our souls with those bonds to that which is good, and yet perform not to the Lord our vows, we take his name in vain ([[Matthew 5#33]]), it is folly, and God *has no pleasure in fools* ([[Ecclesiastes 5#4]]), nor will he be *mocked,*[[Galatians 6#7]].
3. By rash swearing, mentioning the name of God, or any of his attributes, in the form of an oath, without any just occasion for it, or due application of mind to it, but as a by-word, to no purpose at all, or to no good purpose.
4. By false swearing, which, some think, is chiefly intended in the letter of the commandment; so it was expounded by those of old time. *Thou shalt not forswear thyself,* [[Matthew 5#33]]. One part of the religious regard the Jews were taught to pay to their God was to *swear by his name,* [[Deuteronomy 10#20]]. But they affronted him, instead of doing him honour, if they called him to be witness to a lie.
5. By using the name of God lightly and carelessly, and without any regard to its awful significancy. The profanation of the forms of devotion is forbidden, as well as the profanation of the forms of swearing; as also the profanation of any of those things whereby God makes himself known, his word, or any of his institutions; when they are either turned into charms and spells, or into jest and sport, the name of God is taken in vain.
2. A severe penalty: *The Lord will not hold him guiltless;* magistrates, who punish other offences, may not think themselves concerned to take notice of this, because it does not immediately offer injury either to private property or the public peace; but God, who is jealous for his honour, will not thus connive at it. The sinner may perhaps hold himself guiltless, and think there is no harm in it, and that God will never call him to an account for it. To obviate this suggestion, the threatening is thus expressed, God will *not hold him guiltless,* as he hopes he will; but more is implied, namely, that God will himself be the avenger of those that take his name in vain, and they will find it a fearful thing to fall into the hands of the living God.
4. The fourth commandment concerns the time of worship. God is to be served and honoured daily, but one day in seven is to be particularly dedicated to his honour and spent in his service. Here is,
1. The command itself ([[Exodus 20#8]]): *Remember the sabbath day to keep it holy;* and ([[Exodus 20#10]]), *In it thou shalt do no manner of work.* It is taken for granted that the sabbath was instituted before; we read of God's blessing and sanctifying a seventh day from the beginning ([[Genesis 2#3]]), so that this was not the enacting of a new law, but the reviving of an old law.
1. They are told what is the day they must religiously observe-- *a seventh, after six days' labour;* whether this was the seventh by computation from the first seventh, or from the day of their coming out of Egypt, or both, is not certain: now the precise day was notified to them ([[Exodus 16#23]]), and from this they were to observe the seventh.
2. How it must be observed. *First,* As a day of rest; they were to do no manner of work on this day in their callings or worldly business. *Secondly,* As a holy day, set apart to the honour of the holy God, and to be spent in holy exercises. God, by blessing it, had made it holy; they, by solemnly blessing him, must keep it holy, and not alienate it to any other purpose than that for which the difference between it and other days was instituted.
3. Who must observe it: *Thou, and thy son, and thy daughter;* the wife is not mentioned, because she is supposed to be one with the husband and present with him, and, if he sanctify the sabbath, it is taken for granted that she will join with him; but the rest of the family are specified. Children and servants must keep the sabbath, according to their age and capacity: in this, as in other instances of religion, it is expected that masters of families should take care, not only to serve the Lord themselves, but that their houses also should serve him, at least that it may not be through their neglect if they do not, [[Joshua 24#15]]. Even the proselyted strangers must observe a difference between this day and other days, which, if it laid some restraint upon them then, yet proved a happy indication of God's gracious purpose, in process of time, to bring the Gentiles into the church, that they might share in the benefit of sabbaths. Compare [[Isaiah 56#6..7]]. God takes notice of what we do, particularly what we do on sabbath days, though we should be where we are strangers.
4. A particular memorandum put upon this duty: *Remember it.* It is intimated that the sabbath was instituted and observed before; but in their bondage in Egypt they had lost their computation, or were restrained by their task-masters, or, through a great degeneracy and indifference in religion, they had let fall the observance of it, and therefore it was requisite they should be reminded of it. Note, Neglected duties remain duties still, notwithstanding our neglect. It also intimates that we are both apt to forget it and concerned to remember it. Some think it denotes the preparation we are to make for the sabbath; we must think of it before it comes, that, when it does come, we may keep it holy, and do the duty of it.
2. The reasons of this command.
1. We have time enough for ourselves in those six days, on the seventh day let us serve God; and time enough to tire ourselves, on the seventh it will be a kindness to us to be obliged to rest.
2. This is God's day: it is the *sabbath of the Lord thy God,* not only instituted by him, but consecrated to him. It is sacrilege to alienate it; the sanctification of it is a debt.
3. It is designed for a memorial of the creation of the world, and therefore to be observed to the glory of the Creator, as an engagement upon ourselves to serve him and an encouragement to us to trust in him who made heaven and earth. By the sanctification of the sabbath, the Jews declared that they worshipped the God that made the world, and so distinguished themselves from all other nations, who worshipped gods which they themselves made.
4. God has given us an example of rest, after six days' work: he *rested the seventh day,* took a complacency in himself, and *rejoiced in the work of his hand,* to teach us, on that day, to take a complacency in him, and to give him the glory of his works, [[Psalms 92#4]]. The sabbath began in the finishing of the work of creation, so will the everlasting sabbath in the finishing of the work of providence and redemption; and we observe the weekly sabbath in expectation of that, as well as in remembrance of the former, in both conforming ourselves to him we worship.
5. He has himself *blessed the sabbath day and sanctified it.* He has put an honour upon it by setting it apart for himself; it is the holy of the Lord and honourable: and he has put blessings into it, which he has encouraged us to expect from him in the religious observance of that day. It is *the day which the Lord hath made,* let not us do what we can to unmake it. He has blessed, honoured, and sanctified it, let not us profane it, dishonour it, and level that with common time which God's blessing has thus dignified and distinguished.
Passage: 12 Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.   13 Thou shalt not kill.   14 Thou shalt not commit adultery.   15 Thou shalt not steal.   16 Thou shalt not bear false witness against thy neighbour.   17 Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that *is* thy neighbour's.
We have here the laws of the second table, as they are commonly called, the last six of the ten commandments, comprehending our duty to ourselves and to one another, and constituting a comment upon the second great commandment, *Thou shalt love thy neighbour as thyself.* As religion towards God is an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion. Godliness and honesty must go together.
1. The fifth commandment concerns the duties we owe to our relations; those of children to their parents are alone specified: *Honour thy father and thy mother,* which includes,
1. A decent respect to their persons, an inward esteem of them outwardly expressed upon all occasions in our conduct towards them. *Fear them* ([[Leviticus 19#3]]), *give them reverence,* [[Hebrews 12#9]]. The contrary to this is mocking at them and despising them, [[Proverbs 30#17]].
2. Obedience to their lawful commands; so it is expounded ([[Ephesians 6#1,3]]): "*Children, obey your parents,* come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love." Though you have said, "We will not," yet afterwards repent and obey, [[Matthew 21#29]].
3. Submission to their rebukes, instructions, and corrections; not only to the good and gentle, but also to the froward, out of conscience towards God.
4. Disposing of themselves with the advice, direction, and consent, of parents, not alienating their property, but with their approbation.
5. Endeavouring, in every thing, to be the comfort of their parents, and to make their old age easy to them, maintaining them if they stand in need of support, which our Saviour makes to be particularly intended in this commandment, [[Matthew 15#4,6]]. The reason annexed to this commandment is a promise: *That thy days may be long in the land which the Lord thy God giveth thee.* Having mentioned, in the preface to the commandments, has bringing them out of Egypt as a reason for their obedience, he here, in the beginning of the second table, mentions his bringing them into Canaan, as another reason; that good land they must have upon their thoughts and in their eye, now that they were in the wilderness. They must also remember, when they came to that land, that they were upon their good behaviour, and that, if they did not conduct themselves well, their days should be shortened in that land, both the days of particular persons who should be cut off from it, and the days of their nation which should be removed out of it. But here a long life in that good land is promised particularly to obedient children. Those that do their duty to their parents are most likely to have the comfort of that which their parents gather for them and leave to them; those that support their parents shall find that God, the common Father, will support them. This promise is expounded ([[Ephesians 6#3]]), *That it may be well with thee, and thou mayest live long on the earth.* Those who, in conscience towards God, keep this and the rest of God's commandments, may be sure that it shall be well with them, and that they shall live as long on earth as Infinite Wisdom sees good for them, and that what they may seem to be cut short of on earth shall be abundantly made up in eternal life, the heavenly Canaan which God will give them.
2. The sixth commandment concerns our own and our neighbour's life ([[Exodus 20#13]]): "*Thou shalt not kill;* thou shalt not do any thing hurtful or injurious to the health, ease, and life, of thy own body, or any other person's unjustly." This is one of the laws of nature, and was strongly enforced by the precepts given to Noah and his sons, [[Genesis 9#5..6]]. It does not forbid killing in lawful war, or in our own necessary defence, nor the magistrate's putting offenders to death, for those things tend to the preserving of life; but it forbids all malice and hatred to the person of any (for *he that hateth his brother is a murderer*), and all personal revenge arising therefrom; also all rash anger upon sudden provocations, and hurt said or done, or aimed to be done, in passion: of this our Saviour expounds this commandment, [[Matthew 5#22]]. And, as that which is worst of all, it forbids persecution, laying wait for the blood of the innocent and excellent ones of the earth.
3. The seventh commandment concerns our own and our neighbour's chastity: *Thou shalt not commit adultery,* [[Exodus 20#14]]. This is put before the sixth by our Saviour ([[Mark 10#19]]): *Do not commit adultery, do not kill;* for our chastity should be as dear to us as our lives, and we should be as much afraid of that which defiles the body as of that which destroys it. This commandment forbids all acts of uncleanness, with all those fleshly lusts which produce those acts and war against the soul, and all those practices which cherish and excite those fleshly lusts, as looking, in order to lust, which, Christ tells us, is forbidden in this commandment, [[Matthew 5#28]].
4. The eighth commandment concerns our own and our neighbour's wealth, estate, and goods: *Thou shalt not steal,* [[Exodus 20#15]]. Though God had lately allowed and appointed them to spoil the Egyptians in a way of just reprisal, yet he did not intend that it should be drawn into a precedent and that they should be allowed thus to spoil one another. This command forbids us to rob ourselves of what we have by sinful spending, or of the use and comfort of it by sinful sparing, and to rob others by removing the ancient landmarks, invading our neighbour's rights, taking his goods from his person, or house, or field, forcibly or clandestinely, over-reaching in bargains, nor restoring what is borrowed or found, withholding just debts, rents, or wages, and (which is worst of all) to rob the public in the coin or revenue, or that which is dedicated to the service of religion.
5. The ninth commandment concerns our own and our neighbour's good name: *Thou shalt not bear false witness,* [[Exodus 20#16]]. This forbids,
1. Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour.
2. Speaking unjustly against our neighbour, to the prejudice of his reputation; and (which involves the guilty of both),
3. Bearing false witness against him, laying to his charge things that he knows not, either judicially, upon oath (by which the third commandment, and the sixth of eighth, as well as this, are broken), or extrajudicially, in common converse, slandering, backbiting, tale-bearing, aggravating what is done amiss and making it worse than it is, and any way endeavouring to raise our own reputation upon the ruin of our neighbour's.
6. The tenth commandment strikes at the root: *Thou shalt not covet,* [[Exodus 20#17]]. The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour; this forbids all inordinate desire of having that which will be a gratification to ourselves. "O that such a man's house were mine! Such a man's wife mine! Such a man's estate mine!" This is certainly the language of discontent at our own lot, and envy at our neighbour's; and these are the sins principally forbidden here. St. Paul, when the grace of God caused the scales to fall from his eyes, perceived that this law, *Thou shalt not covet,* forbade all those irregular appetites and desires which are the first-born of the corrupt nature, the first risings of the sin that dwelleth in us, and the beginnings of all the sin that is committed by us: this is that lust which, he says, he had not known the evil of, if this commandment, when it came to his conscience in the power of it, had not shown it to him, [[Romans 7#7]]. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!
## Terror with Which the Law Was Given. (b. c. 1491.)
Passage:   18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw *it,* they removed, and stood afar off.   19 And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.   20 And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.   21 And the people stood afar off, and Moses drew near unto the thick darkness where God *was.*
1. The extraordinary terror with which the law was given. Never was any thing delivered with such awful pomp; every word was accented, and every sentence paused, with thunder and lightning, much louder and brighter, no doubt, than ordinary. And why was the law given in this dreadful manner, and with all this tremendous ceremony?
1. It was designed (once for all) to give a sensible discovery of the glorious majesty of God, for the assistance of our faith concerning it, that, *knowing the terror of the Lord,* we may be persuaded to live in his fear.
2. It was a specimen of the terrors of the general judgment, in which sinners will be called to an account for the breach of this law: the archangel's trumpet will then sound an alarm, to give notice of the Judge's coming, and a *fire shall devour before him.* 3. It was an indication of the terror of those convictions which the law brings into conscience, to prepare the soul for the comforts of the gospel. Thus was the law given by Moses in such a way as might startle, affright, and humble men, that the *grace and truth which came by Jesus Christ* might be the more welcome. The apostle largely describes this instance of the terror of that dispensation, as a foil to set off our privileges, as Christians, in the light, liberty, and joy, of the New-Testament dispensation, [[Hebrews 12#18]], &c.
2. The impression which this made, for the present, upon the people; they must have had stupid hearts indeed, if this had not affected them.
1. *They removed, and stood afar off,* [[Exodus 20#18]]. Before God began to speak, they were thrusting forward to gaze ([[Exodus 19#21]]); but now they were effectually cured of their presumption, and taught to keep their distance.
2. *They entreated that the word should not be so spoken to them any more* ([[Hebrews 12#19]]), but begged that God would speak to them by Moses, [[Exodus 20#19]]. Hereby they obliged themselves to acquiesce in the mediation of Moses, they themselves nominating him as a fit person to deal between them and God, and promising to hearken to him as to God's messenger; hereby also they teach us to acquiesce in that method which Infinite Wisdom takes, of speaking to us by men like ourselves, whose *terror shall not make us afraid, nor their hand be heavy upon us.* Once God tried the expedient of speaking to the children of men immediately, but it was found that they could not bear it; it rather drove men from God than brought them to him, and, as it proved in the issue, though it terrified them, it did not deter them from idolatry, for soon after this they worshipped the golden calf. Let us therefore rest satisfied with the instructions given us by the scriptures and the ministry; for, if we believe not them, neither should we be persuaded though God should speak to us in thunder and lightning, as he did from Mount Sinai: here that matter was determined.
3. The encouragement Moses gave them, by explaining the design of God in his terror ([[Exodus 20#20]]): *Fear not,* that is, "Think not that the thunder and fire are designed to consume you," which was the thing they feared ([[Exodus 20#19]], *lest we die*); thunder and lightning constituted one of the plagues of Egypt, but Moses would not have them think they were sent to them on the same errand on which they were sent to the Egyptians: no, they were intended,
1. To prove them, to try how they would like dealing with God immediately, without a mediator, and so to convince them how admirably well God had chosen for them, in putting Moses into that office. Ever since Adam fled, upon hearing God's voice in the garden, sinful man could not bear either to speak to God or hear from him immediately.
2. To keep them to their duty, and prevent their sinning against God. He encourages them, saying, *Fear not,* and yet tells them that God thus spoke to them, *that his fear might be before their face.* We must not fear with amazement-- with that fear which has torment, which only works upon the fancy for the present, sets us a trembling, genders to bondage, betrays us to Satan, and alienates us from God; but we must always have in our minds a reverence of God's majesty, a dread of his displeasure, and an obedient regard to his sovereign authority over us: this fear will quicken us to our duty and make us circumspect in our walking. Thus *stand in awe, and sin not,* [[Psalms 4#4]].
4. The progress of their communion with God by the mediation of Moses, [[Exodus 20#21]]. While the people continued to stand afar off, conscious of guilt and afraid of God's wrath, *Moses drew near unto the thick darkness;* he *was made to draw near,* so the word is: Moses, of himself, durst not have ventured into the thick darkness, if God had not called him, and encouraged him, and, as some of the rabbies suppose, sent an angel to take him by the hand, and lead him up. Thus it is said of the great Mediator, *I will cause him to draw near* ([[Jeremiah 30#21]]), and by him it is that we also are introduced, [[Ephesians 3#12]].
## The Law Concerning Altars. (b. c. 1491.)
Passage: 22 And the Lord said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.   23 Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.   24 An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.   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.   26 Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.
Moses having gone into *the thick darkness, where God was,* God there spoke in his hearing only, privately and without terror, all that follows hence to the end of [[Exodus 23#1,32]], which is mostly an exposition of the ten commandments; and he was to transmit it by word of mouth first, and afterwards in writing, to the people. The laws in these verses related to God's worship.
1. They are here forbidden to make images for worship ([[Exodus 20#22..23]]): *You have seen that I have talked with you from heaven* (such was his wonderful condescension, much more than for some mighty prince to talk familiarly with a company of poor beggars); now *you shall not make gods of silver.*
1. This repetition of the second commandment comes in here, either
1. As pointing to that which God had chiefly in view in giving them this law in this manner, that is, their peculiar addictedness to idolatry, and the peculiar sinfulness of that crime. Ten commandments God had given them, but Moses is ordered to inculcate upon them especially the first two. They must not forget any of them, but they must be sure to remember those. Or,
2. As pointing to that which might properly be inferred from God's speaking to them as he had done. He had given them sufficient demonstration of his presence among them; they needed not to make images of him, as if he were absent. Besides, they had only seen that he talked with them; they had seen no manner of similitude, so that they could not make any image of God; and his manifesting himself to them only by a voice plainly showed them that they must not make any such image, but keep up their communion with God by his word, and not otherwise.
2. Two arguments are here hinted against image-worship:--
1. That thereby they would affront God, intimated in that, *You shall not make with me gods.* Though they pretended to worship them but as representations of God, yet really they made them rivals with God, which he would not endure.
2. That thereby they would abuse themselves, intimated in that, "*You shall not make unto you gods;* while you think by them to assist your devotion, you will really corrupt it, and put a cheat upon yourselves." At first, it should seem, they made their images for worship of gold and silver, pretending, by the richness of those metals, to honour God, and, by the brightness of them, to affect themselves with his glory; but, even in these, they *changed the truth of God into a lie,* and so, by degrees, were justly given up to such strong delusions as to worship images of wood or stone.
2. They are here directed in making altars for worship: it is meant of occasional altars, such as they reared now in the wilderness, before the tabernacle was erected, and afterwards upon special emergencies, for present use, such as Gideon built ([[Judges 6#24]]), Manoah ([[Judges 13#19]]), Samuel ([[1 Samuel 7#17]]), and many others. We may suppose, now that the people of Israel were, with this glorious discovery which God had made of himself to them, that many of them would incline, in this pang of devotion, to offer sacrifice to God; and, it being necessary to a sacrifice that there be an alter, they are here appointed,
1. To make their altars very plain, either of *earth* or of *unhewn stone,* [[Exodus 20#24..25]]. That they might not be tempted to think of a graven image, they must not so much as hew into shape the stones that they made their altars of, but pile them up as they were, in the rough. This rule being prescribed before the establishment of the ceremonial law, which appointed altars much more costly, intimates that, after the period of that law, plainness should be accepted as the best ornament of the external services of religion, and that gospel-worship should not be performed with external pomp and gaiety. The beauty of holiness needs no paint, nor do those do any service to the spouse of Christ that dress her in the attire of a harlot, as the church of Rome does: an *altar of earth* does best.
2. To make their altars very low ([[Exodus 20#26]]), so that they might not go up by steps to them. That the higher the altar was, and the nearer heaven, the more acceptable the sacrifice was, was a foolish fancy of the heathen, who therefore chose high places; in opposition to this, and to show that it is the elevation of the heart, not of the sacrifice, that God looks at, they were here ordered to make their altars low. We may suppose that the altars they reared in the wilderness, and other occasional altars, were designed only for the sacrifice of one beast at a time; but the altar in Solomon's temple, which was to be made much longer and broader, that it might contain many sacrifices at once, was made ten cubits high, that the height might bear a decent proportion to the length and breadth; and to that it was requisite they should go up by steps, which yet, no doubt, were so contrived as to prevent the inconvenience here spoken of, the *discovering of their nakedness* thereon.
3. They are here assured of God's gracious acceptance of their devotions, wherever they were paid according to his will ([[Exodus 20#24]]): *In all places where I record my name,* or where my name is recorded (that is, where I am worshipped in sincerity), *I will come unto thee, and I will bless thee.* Afterwards, God chose one particular place wherein to record his name: but that being taken away now under the gospel, when men are encouraged to pray everywhere, this promise revives in its full extent, that, wherever God's people meet in his name to worship him, he will be *in the midst of them,* he will honour them with his presence, and reward them with the gifts of his grace; there he will come unto them, and will bless them, and more than this we need not desire for the beautifying of our solemn assemblies.

62
Matthew Henry Commentary/xlm/Exodus/Chapter XXI.md
View File

@ -1,62 +0,0 @@
The laws recorded in this chapter relate to the fifth and sixth commandments; and though they are not accommodated to our constitution, especially in point of servitude, nor are the penalties annexed binding on us, yet they are of great use for the explanation of the moral law, and the rules of natural justice. Here are several enlargements,
1. Upon the fifth commandment, which concerns particular relations.
1. The duty of masters towards their servants, their men-servants ([[Exodus 21#2,6]]), and the maidservants, [[Exodus 21#7,11]].
2. The punishment of disobedient children that strike their parents ([[Exodus 21#15]]), or curse them, [[Exodus 21#17]].
2. Upon the sixth commandment, which forbids all violence offered to the person of a man. Here is,
1. Concerning murder, [[Exodus 21#12,14]].
2. Man-stealing, [[Exodus 21#16]].
3. Assault and battery, [[Exodus 21#18..19]].
4. Correcting a servant, [[Exodus 21#20..21]].
5. Hurting a woman with child, [[Exodus 21#22..23]].
6. The law of retaliation, [[Exodus 21#24..25]].
7. Maiming a servant, [[Exodus 21#26]].
8. An ox goring, [[Exodus 21#28,32]].
9. Damage by opening a pit, [[Exodus 21#33..34]].
10. Cattle fighting, [[Exodus 21#35..36]].
## Judicial Laws. (b. c. 1491.)
Passage: 1 Now these *are* the judgments which thou shalt set before them.   2 If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.   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, 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.   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; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an awl; and he shall serve him for ever.   7 And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.   8 If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.   9 And if he have betrothed her unto his son, he shall deal with her after the manner of daughters.   10 If he take him another *wife;* her food, her raiment, and her duty of marriage, shall he not diminish.   11 And if he do not these three unto her, then shall she go out free without money.
The [[Exodus 21#1]] is the general title of the laws contained in this and the two following chapters, some of them relating to the religious worship of God, but most of them relating to matters between man and man. Their government being purely a Theocracy, that which in other states is to be settled by human prudence was directed among them by a divine appointment, so that the constitution of their government was peculiarly adapted to make them happy. These laws are called *judgments,* because they are framed in infinite wisdom and equity, and because their magistrates were to give judgment according to the people. In the doubtful cases that had hitherto occurred, Moses had particularly enquired of God for them, as appeared, [[Exodus 18#15]]; but now God gave him statutes in general by which to determine particular cases, which likewise he must apply to other like cases that might happen, which, falling under the same reason, fell under the same rule. He begins with the laws concerning servants, commanding mercy and moderation towards them. The Israelites had lately been servants themselves; and now that they had become, not only their own masters, but masters of servants, too, lest they should abuse their servants, as they themselves had been abused and ruled with rigour by the Egyptian task-masters, provision was made by these laws for the mild and gentle usage of servants. Note, If those who have had power over us have been injurious to us this will not in the least excuse us if we be in like manner injurious to those who are under our power, but will rather aggravate our crime, because, in that case, we may the more easily put our souls into their soul's stead. Here is,
1. A law concerning men-servants, sold, either by themselves or their parents, through poverty, or by the judges, for their crimes; even those of the latter sort (if Hebrews) were to continue in slavery but seven years at the most, in which time it was taken for granted that they would sufficiently have smarted for their folly or offence. At the seven years' end the servant should either go out free ([[Exodus 21#2..3]]), or his servitude should thenceforward be his choice, [[Exodus 21#5..6]]. If he had a wife given him by his master, and children, he might either leave them and go out free himself, or, if he had such a kindness for them that he would rather tarry with them in bondage than go out at liberty without them, he was to have his ear bored through to the doorpost and serve till the death of his master, or the year of jubilee.
1. By this law God taught,
1. The Hebrew servants generosity, and a noble love of liberty, for they were the Lord's freemen; a mark of disgrace must be put upon him who refused liberty when he might have it, though he refused it upon considerations otherwise laudable enough. Thus Christians, being *bought with a price, and called unto liberty,* must not be the servants of men, nor of the lusts of men, [[1 Corinthians 7#23]]. There is a free and princely spirit that much helps to uphold a Christian, [[Psalms 51#12]]. He likewise taught,
2. The Hebrew masters not to trample upon their poor servants, knowing, not only that they had been by birth upon a level with them, but that, in a few years, they would be so again. Thus Christian masters must look with respect on believing servants, [[Philemon 16]].
2. This law will be further useful to us,
1. To illustrate the right God has to the children of believing parents, as such, and the place they have in his church. They are by baptism enrolled among his servants, because they are *born in his house,* for they are therefore *born unto him,*[[Ezekiel 16#20]]. David owns himself God's servant, as he was *the son of his handmaid* ([[Psalms 116#16]]), and therefore entitled to protection, [[Psalms 86#16]].
2. To explain the obligation which the great Redeemer laid upon himself to prosecute the work of our salvation, for he says ([[Psalms 40#6]]), *My ears hast thou opened,* which seems to allude to this law. He loved his Father, and his captive spouse, and the children that were given him, and would not go out free from his undertaking, but engaged to serve in it for ever, [[Isaiah 42#1]]; [[Isaiah 42#4]]. Much more reason have we thus to engage ourselves to serve God for ever; we have all the reason in the world to love our Master and his work, and to have our ears bored to his door-posts, as those who desire not to go out free from his service, but to be found more and more free to it, and in it, [[Psalms 84#10]].
Concerning maid-servants, whom their parents, through extreme poverty, had sold, when they were very young, to such as they hoped would marry them when they grew up; if they did not, yet they must not sell them to strangers, but rather study how to make them amends for the disappointment; if they did, they must maintain them handsomely, [[Exodus 21#7,11]]. Thus did God provide for the comfort and reputation of the daughters of Israel, and has taught husbands to *give honour to their wives* (be their extraction ever so mean) as to the *weaker vessels,* [[1 Peter 3#7]].
Passage: 12 He that smiteth a man, 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; then I will appoint thee a place whither he shall flee.   14 But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.   15 And he that smiteth his father, or his mother, shall be surely put to death.   16 And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.   17 And he that curseth his father, or his mother, shall surely be put to death.   18 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 thoroughly healed.   20 And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.   21 Notwithstanding, if he continue a day or two, he shall not be punished: for he *is* his money.
Here is,
1. A law concerning murder. He had lately said, *Thou shalt not kill;* here he provides,
1. For the punishing of wilful murder ([[Exodus 21#12]]): *He that smiteth a man,* whether upon a sudden passion or in malice prepense, *so that he die,* the government must take care that the murderer be *put to death,* according to that ancient law ([[Genesis 9#6]]), *Whoso sheddeth man's blood, by man shall his blood be shed.* God, who by his providence gives and maintains life, thus by his law protects it; so that mercy shown to a wilful murderer is real cruelty to all mankind besides: such a one, God here says, shall be taken even *from his altar* ([[Exodus 21#14]]), to which he might flee for protection; and, if God will not shelter him, let him *flee to the pit, and let no man stay him.* 2. For the relief of such as killed by accident, *per infortunium-- by misfortune,* or *chance-medley,* as our law expresses it, when a man, in doing a lawful act, without intent of hurt to any, happens to kill another, or, as it is here described, *God delivers him into his hand;* for nothing comes to pass by chance; what seems to us purely casual is ordered by the divine Providence, for wise and holy ends secret to us. In this case God provided cities of refuge for the protection of those whose infelicity it was, but not their fault, to occasion the death of another, [[Exodus 21#13]]. With us, who know no avengers of blood but the magistrates, the law itself is a sufficient sanctuary for those whose minds are innocent, though their hands are guilty, and there needs no other.
2. Concerning rebellious children. It is here made a capital crime, to be punished with death, for children either,
1. To strike their parents ([[Exodus 21#15]]) so as either to draw blood or to make the place struck black and blue. Or,
2. To curse their parents ([[Exodus 21#17]]), if they profaned any name of God in doing it, as the rabbies say. Note, The undutiful behaviour of children towards their parents is a very great provocation to God our common Father; and, if men do not punish it, he will. Those are perfectly lost to all virtue, and abandoned to all wickedness, that have broken through the bonds of filial reverence and duty to such a degree as in word or action to abuse their own parents. What yoke will those bear that have shaken off this? Let children take heed of entertaining in their minds any such thought or passions towards their parents as savour of undutifulness and contempt; for the righteous God searches the heart.
3. Here is a law against man-stealing ([[Exodus 21#16]]): *He that steals a man* (that is, a person, man, woman, or child), with design to sell him to the Gentiles (for no Israelite would buy him), was adjudged to death by this statute, which is ratified by the apostle ([[1 Timothy 1#10]]), where *men-stealers* are reckoned among those wicked ones against whom laws must be made by Christian princes.
4. Care is here taken that satisfaction be made for hurt done to a person, though death do not ensue, [[Exodus 21#18..19]]. He that did the hurt must be accountable for damages, and pay, not only for the cure, but for the loss of time, to which the Jews add that he must likewise give some recompence both for the pain and for the blemish, if there were any.
5. Direction is given what should be done if a servant died by his master's correction. This servant must not be an Israelite, but a Gentile slave, as the negroes to our planters; and it is supposed that he smite him with a rod, and not with any thing that was likely to give a mortal wound; yet, if he died under his hand, he should be punished for his cruelty, at the discretion of the judges, upon consideration of circumstances, [[Exodus 21#20]]. But, if he continued a day or two after the correction given, the master was supposed to suffer enough by losing his servant, [[Exodus 21#21]]. Our law makes the death of a servant, by his master's reasonable beating of him, but *chance-medley.* Yet let all masters take heed of tyrannizing over their servants; the gospel teaches them even to forbear and moderate threatenings ([[Ephesians 6#9]]), considering with holy Job, *What shall I do, when God riseth up?* [[Job 31#13,15]].
Passage: 22 If men strive, and hurt a woman with child, so that her fruit depart *from her,* and yet no 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* mischief follow, then thou shalt give life for life,   24 Eye for eye, tooth for tooth, hand for hand, foot for foot,   25 Burning for burning, wound for wound, stripe for stripe.   26 And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake.   27 And if he smite out his manservant's tooth, or his maidservant's tooth; he shall let him go free for his tooth's sake.   28 If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox *shall be* quit.   29 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 a woman; the ox shall be stoned, and his owner also shall be put to death.   30 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 son, or have gored a daughter, according to this judgment shall it be done unto him.   32 If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned.   33 And if a man shall open a pit, 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.
Observe here,
1. The particular care which the law took of women with child, that no hurt should be done them which might occasion their mis-carrying. The law of nature obliges us to be very tender in that case, lest the tree and fruit be destroyed together, [[Exodus 21#22..23]]. Women with child, who are thus taken under the special protection of the law of God, if they live in his fear, may still believe themselves under the special protection of the providence of God, and hope that they shall be saved in child-bearing. On this occasion comes in that general law of retaliation which our Saviour refers to, [[Matthew 5#38]], *An eye for an eye.* Now,
1. The execution of this law is not hereby put into the hands of private persons, as if every man might avenge himself, which would introduce universal confusion, and make men like the fishes of the sea. The tradition of the elders seems to have put this corrupt gloss upon it, in opposition to which our Saviour commands us to forgive injuries, and not to meditate revenge, [[Matthew 5#39]].
2. God often executes it in the course of his providence, making the punishment, in many cases, to answer to the sin, as [[Judges 1#7]]; [[Isaiah 33#1]]; [[Habakkuk 2#13]]; [[Matthew 26#52]].
3. Magistrates ought to have an eye to this rule in punishing offenders, and doing right to those that are injured. Consideration must be had of the nature, quality, and degree of the wrong done, that reparation may be made to the party injured, and others deterred from doing the like; either *an eye* shall go *for an eye,* or the forfeited eye shall be redeemed by a sum of money. Note, He that does wrong must expect one way or other to receive *according to the wrong he has done,* [[Colossians 3#25]]. God sometimes brings men's violent dealings upon their own heads ([[Psalms 7#16]]); and magistrates are in this the ministers of the justice, that they are *avengers* ([[Romans 13#4]]), and they shall not bear the sword in vain.
2. The care God took of servants. If their masters maimed them, though it was only striking out a tooth, that should be their discharge, [[Exodus 21#26..27]]. This was intended,
1. To prevent their being abused; masters would be careful not to offer them any violence, lest they should lose their service.
2. To comfort them if they were abused; the loss of a limb should be the gaining of their liberty, which would do something towards balancing both the pain and disgrace they underwent. Nay,
3. *Does God take care for oxen?* Yes, it appears by the following laws in this chapter that he does, *for our sakes,* [[1 Corinthians 9#9..10]]. The Israelites are here directed what to do,
1. In case of hurt done by oxen, or any other brute-creature; for the law, doubtless, was designed to extend to all parallel cases.
1. As an instance of God's care of the life of man (though forfeited a thousand times into the hands of divine justice), and in token of his detestation of the sin of murder. If an ox killed any man, woman, or child, the ox was to be *stoned* ([[Exodus 21#28]]); and, because the greatest honour of the inferior creatures is to be serviceable to man, the criminal is denied that honour: his *flesh shall not be eaten.* Thus God would keep up in the minds of his people a rooted abhorrence of the sin of murder and every thing that was barbarous.
2. To make men careful that none of their cattle might do hurt, but that, by all means possible, mischief might be prevented. If the owner of the beast knew that he was mischievous, he must answer for the hurt done, and, according as the circumstances of the case proved him to be more or less accessory, he must either be *put to death* or ransom his life with a sum of money, [[Exodus 21#29,32]]. Some of our ancient books make this felony, by the common law of England, and give this reason, "The owner, by suffering his beast to go at liberty when he knew it to be mischievous, shows that he was very willing that hurt should be done." Note, It is not enough for us not to do mischief ourselves, but we must take care that no mischief be done by those whom it is in our power to restrain, whether man or beast.
2. In case of hurt done to oxen, or other cattle.
1. If they fall into a pit, and perish there, he that opened the pit must make good the loss, [[Exodus 21#33..34]]. Note, We must take heed not only of doing that which will be hurtful, but of doing that which may be so. It is not enough not to design and devise mischief, but we must contrive to prevent mischief, else we become accessory to our neighbours' damage. Mischief done in malice is the great transgression; but mischief done through negligence, and for want of due care and consideration, is not without fault, but ought to be reflected upon with great regret, according as the degree of the mischief is: especially we must be careful that we do nothing to make ourselves accessory to the sins of others, by laying an occasion of offence in our brother's way, [[Romans 14#13]].
2. If cattle fight, and one kill another, the owners shall equally share in the loss, [[Exodus 21#35]]. Only if the beast that had done the harm was known to the owner to have been mischievous he shall answer for the damage, because he ought either to have killed him or kept him up, [[Exodus 21#36]]. The determinations of these cases carry with them the evidence of their own equity, and give such rules of justice as were then, and are still, in use, for the decision of similar controversies that arise between man and man. But I conjecture that these cases might be specified, rather than others (though some of them seem minute), because they were then cases in fact actually depending before Moses; for in the wilderness where they lay closely encamped, and had their flocks and herds among them, such mischiefs as these last mentioned were likely enough to occur. That which we are taught by these laws is that we should be very careful to do no wrong, either directly or indirectly; and that, if we have done wrong, we must be very willing to make satisfaction, and desirous that nobody may lose by us.

59
Matthew Henry Commentary/xlm/Exodus/Chapter XXII.md
View File

@ -1,59 +0,0 @@
The laws of this chapter relate,
1. To the eighth commandment, concerning theft ([[Exodus 22#1,4]]), trespass by cattle ([[Exodus 22#5]]), damage by fire ([[Exodus 22#6]]), trusts ([[Exodus 22#7,13]]), borrowing cattle ([[Exodus 22#14..15]]), or money, [[Exodus 22#25]].
2. To the seventh commandment. Against fornication ([[Exodus 22#16..17]]), bestiality, [[Exodus 22#19]].
3. To the first table, forbidding witchcraft ([[Exodus 22#18]]), idolatry, [[Exodus 22#20]]. Commanding to offer the firstfruits, [[Exodus 22#29..30]].
4. To the poor, [[Exodus 22#21,24]].
5. To the civil government, [[Exodus 22#28]].
6. To the peculiarity of the Jewish nation, [[Exodus 22#31]].
## Judicial Laws. (b. c. 1491.)
Passage: 1 If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.   2 If a thief be found breaking up, and be smitten that he die, *there shall* no blood *be shed* for him.   3 If the sun be risen upon him, *there shall be* blood *shed* for him; *for* he should make full restitution; if he have nothing, then he shall be sold for his theft.   4 If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.   5 If a man shall cause a field or vineyard to be eaten, and shall put in his beast, 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.   6 If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed *therewith;* he that kindled the fire shall surely make restitution.
Here are the laws,
1. Concerning theft, which are these:--
1. If a man steal any cattle (in which the wealth of those times chiefly consisted), and they be found in his custody, he must restore double, [[Exodus 22#4]]. Thus he must both satisfy for the wrong and suffer for the crime. But it was afterwards provided that if the thief were touched in conscience, and voluntarily confessed it, before it was discovered or enquired into by any other, then he should only make restitution of what he had stolen, and add to it a fifth part, [[Leviticus 6#4..5]].
2. If he had killed or sold the sheep or ox he had stolen, and thereby persisted in his crime, he must restore *five oxen for an ox, and four sheep for a sheep* ([[Exodus 22#1]]), more for an ox than for a sheep because the owner, besides all the other profit, lost the daily labour of his ox. This law teaches us that fraud and injustice, so far from enriching men, will impoverish them: if we unjustly get and keep that which is another's, it will not only waste itself, but it will consume that which is our own.
3. If he was not able to make restitution, he must be sold for a slave, [[Exodus 22#3]]. The court of judgment was to do it, and it is probable that the person robbed had the money. Thus with us, in some cases, felons are transported into plantations where alone Englishmen know what slavery is.
4. If a thief broke a house in the night, and was killed in the doing of it, his blood was upon his own head, and should not be required at the hand of him that shed it, [[Exodus 22#2]]. As he that does an unlawful act bears the blame of the mischief that follows to others, so likewise of that which follows to himself. A man's house is his castle, and God's law, as well as man's, sets a guard upon it; he that assaults it does so at his peril. Yet, if it was in the day-time that the thief was killed, he that killed him must be accountable for it ([[Exodus 22#3]]), unless it was in the necessary defence of his own life. Note, We ought to be tender of the lives even of bad men; the magistrate must afford us redress, and we must not avenge ourselves.
2. Concerning trespass, [[Exodus 22#5]]. He that wilfully put his cattle into his neighbour's field must make restitution of the best of his own. Our law makes a much greater difference between this and other thefts than the law of Moses did. The Jews hence observed it as a general rule that restitution must always be made of the best, and that no man should keep any cattle that were likely to trespass upon his neighbours or do them any damage. We should be more careful not to do wrong than not to suffer wrong, because to suffer wrong is only an affliction, but to do wrong is a sin, and sin is always worse than affliction.
3. Concerning damage done by fire, [[Exodus 22#6]]. He that designed only the burning of thorns might become accessory to the burning of corn, and should not be held guiltless. Men of hot and eager spirits should take heed, lest, while they pretend only to pluck up the tares, they root out the wheat also. If the fire did mischief, he that kindled it must answer for it, though it could not be proved that he designed the mischief. Men must suffer for their carelessness, as well as for their malice. We must take heed of beginning strife; for, though it seem but little, we know not how great a matter it may kindle, the blame of which we must bear, if, with the madman, we cast fire-brands, arrows, and death, and pretend we mean no harm. It will make us very careful of ourselves, if we consider that we are accountable, not only for the hurt we do, but for the hurt we occasion through inadvertency.
Passage: 7 If a man shall deliver unto his neighbour money or stuff to keep, 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.   9 For all manner of trespass, *whether it be* for ox, for ass, for sheep, for raiment, *or* for any manner of lost thing, which *another* challengeth to be his, the cause of both parties 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 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:*   11 *Then* shall an oath of the Lord be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept *thereof,* and he shall not make *it* good.   12 And if it be stolen from him, he shall make restitution unto the owner thereof.   13 If it be torn in pieces, *then* let him bring it *for* witness, *and* he shall not make good that which was torn.   14 And if a man borrow *ought* 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, he shall not make *it* good: if it *be* an hired *thing,* it came for his hire.
These laws are,
1. Concerning trusts, [[Exodus 22#7,13]]. If a man deliver goods, suppose to a carrier to be conveyed, or to a warehouse-keeper to be preserved, or cattle to a farmer to be fed, upon a valuable consideration, and if a special confidence be reposed in the person they are lodged with, in case these goods be stolen or lost, perish or be damaged, if it appear that it was not by any fault of the trustee, the owner must stand to the loss, otherwise he that has been false to this trust must be compelled to make satisfaction. The trustee must aver his innocence upon oath before the judges, if the case was such as afforded no other proof, and they were to determine the matter according as it appeared. This teaches us,
1. That we ought to be very careful of every thing we are entrusted with, as careful of it, though it be another's, as if it were our own. It is unjust and base, and that which all the world cries shame on, to betray a trust.
2. That there is such a general failing of truth and justice upon earth as gives too much occasion to suspect men's honesty whenever it is their interest to be dishonest.
3. That *an oath for confirmation is an end of strife,* [[Hebrews 6#16]]. It is called an *oath for the Lord* ([[Exodus 22#11]]), because to him the appeal is made, not only as to a witness of truth, but as to an avenger of wrong and falsehood. Those that had offered injury to their neighbour by doing any unjust thing, yet, it might be hoped, had not so far debauched their consciences as to profane an oath of the Lord, and call the God of truth to be witness to a lie: perjury is a sin which natural conscience startles at as much as any other. The religion of an oath is very ancient, and a plain indication of the universal belief of a God, and a providence, and a judgment to come.
4. That magistracy is an ordinance of God, designed, among other intentions, to assist men both in discovering rights disputed and recovering rights denied; and great respect ought to be paid to the determination of the judges.
5. That there is no reason why a man should suffer for that which he could not help: masters should consider this, in dealing with their servants, and not rebuke that as a fault which was a mischance, and which they themselves, had they been in their servants' places, could not have prevented.
2. Concerning loans, [[Exodus 22#14..15]]. If a man (suppose) lent his team to his neighbour, if the owner was with it, or was to receive profit for the loan of it, whatever harm befel the cattle the owner must stand to the loss of: but if the owner was so kind to the borrower as to lend it to him gratis, and put such a confidence in him as to trust it from under his own eye, then, if any harm happened, the borrower must make it good. Let us learn hence to be very careful not to abuse any thing that is lent us; it is not only unjust, but base and disingenuous, inasmuch as it is rendering evil for good; we should much rather choose to lose ourselves than that any should sustain loss by their kindness to us. *Alas, master! for it was borrowed,* [[2 Kings 6#5]].
Passage: 16 And if a man entice a maid 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.   18 Thou shalt not suffer a witch to live.   19 Whosoever lieth with a beast shall surely be put to death.   20 He that sacrificeth unto *any* god, save unto the Lord only, he shall be utterly destroyed.   21 Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.   22 Ye shall not afflict any widow, or fatherless child.   23 If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry;   24 And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
Here is,
1. A law that he who debauched a young woman should be obliged to marry her, [[Exodus 22#16..17]]. If she was betrothed to another, it was death to debauch her ([[Deuteronomy 22#23..24]]); but the law here mentioned respects her as single. But, if the father refused her to him, he was to give satisfaction in money for the injury and disgrace he had done her. This law puts an honour upon marriage and shows likewise how improper a thing it is that children should marry without their parents' consent: even here, where the divine law appointed the marriage, both as a punishment to him that had done wrong and a recompence to her that had suffered wrong, yet there was an express reservation for the father's power; if he denied his consent, it must be no marriage.
2. A law which makes witchcraft a capital crime, [[Exodus 22#18]]. Witchcraft not only gives that honour to the devil which is due to God alone, but bids defiance to the divine Providence, wages war with God's government, and puts his work into the devil's hand, expecting him to do good and evil, and so making him indeed *the god of this world;* justly therefore was it punished with death, especially among a people that were blessed with a divine revelation, and cared for by divine Providence above any people under the sun. By our law, consulting, covenanting with, invocating, or employing, any evil spirit, to any intent whatsoever, and exercising any enchantment, charm, or sorcery, whereby hurt shall be done to any person whatsoever, is made felony, without benefit of clergy; also pretending to tell where goods lost or stolen may be found, or the like, is an iniquity punishable by the judge, and the second offence with death. The justice of our law herein is supported by the law of God recorded here.
3. Unnatural abominations are here made capital; such beasts in the shape of men as are guilty of them are unfit to live ([[Exodus 22#19]]): *Whosoever lies with a beast shall die.*
4. Idolatry is also made capital, [[Exodus 22#20]]. God having declared himself jealous in this matter, the civil powers must be jealous in it too, and utterly destroy those persons, families, and places of Israel, that worshipped any god, save the Lord: this law might have prevented the woeful apostasies of the Jewish nation in after times, if those that should have executed it had not been ringleaders in the breach of it.
5. A caution against oppression. Because those who were empowered to punish other crimes were themselves most in danger of this, God takes the punishing of it into his own hands.
1. Strangers must not be abused ([[Exodus 22#21]]), not wronged in judgment by the magistrates, not imposed upon in contracts, nor must any advantage be taken of their ignorance or necessity; no, nor must they be taunted, trampled upon, treated with contempt, or upbraided with being strangers; for all these were vexations, and would discourage strangers from coming to live among them, or would strengthen their prejudices against their religion, to which, by all kind and gentle methods, they should endeavour to proselyte them. The reason given why they should be kind to strangers is, "*You were strangers in Egypt,* and knew what it was to be vexed and oppressed there," Note,
1. Humanity is one of the laws of religion, and obliges us particularly to be tender of those that lie most under disadvantages and discouragements, and to extend our compassionate concern to strangers, and those to whom we are not under the obligations of alliance or acquaintance. Those that are strangers to us are known to God, and he preserves them, [[Psalms 146#9]].
2. Those that profess religion should study to oblige strangers, that they may thereby recommend religion to their good opinion, and take heed of doing any thing that may tempt them to think ill of it or its professors, [[1 Peter 2#12]].
3. Those that have themselves been in poverty and distress, if Providence enrich and enlarge them, ought to show a particular tenderness towards those that are now in such circumstances as they were in formerly, doing now by them as they then wished to be done by.
2. Widows and fatherless must not be abused ([[Exodus 22#22]]): *You shall not afflict them,* that is, "You shall comfort and assist them, and be ready upon all occasions to show them kindness." In making just demands from them, their condition must be considered, who have lost those that should deal for them, and protect them; they are supposed to be unversed in business, destitute of advice, timorous, and of a tender spirit, and therefore must be treated with kindness and compassion; no advantage must be taken against them, nor any hardship put upon them, from which a husband or a father would have sheltered them. For,
1. God takes particular cognizance of their case, [[Exodus 22#23]]. Having no one else to complain and appeal to, they will *cry unto God,* and he will be sure *to hear them;* for his law and his providence are guardians to the widows and fatherless, and if men do not pity them, and will not hear them, he will. Note, It is a great comfort to those who are injured and oppressed by men that they have a God to go to who will do more than *give them the hearing;* and it ought to be a terror to those who are oppressive that they have the cry of the poor against them, which God will hear. Nay,
2. He will severely reckon with those that do oppress them. Though they escape punishments from men, God's righteous judgments will pursue and overtake them, [[Exodus 22#24]]. Men that have a sense of justice and honour will espouse the injured cause of the weak and helpless; and shall not the righteous God do it? Observe the equity of the sentence here passed upon those that oppress the widows and fatherless: their wives shall become widows, and their children fatherless; and the Lord is known by these judgments, which he sometimes executes still.
Passage: 25 If thou 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.   26 If thou at all take thy neighbour's raiment 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: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I *am* gracious.   28 Thou shalt not revile the gods, nor curse the ruler of thy people.   29 Thou shalt not delay *to offer* the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.   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.   31 And ye shall be holy men unto me: neither shall ye eat *any* flesh *that is* torn of beasts in the field; ye shall cast it to the dogs.
Here is,
1. A law against extortion in lending.
1. They must not receive use for money from any that borrowed for necessity ([[Exodus 22#25]]), as in that case, [[Nehemiah 5#5]]; [[Nehemiah 5#7]]. And such provision the law made for the preservation of estates to their families by the year of jubilee that a people who had little concern in trade could not be supposed to borrow money but for necessity, and therefore it is generally forbidden among themselves; but to a stranger, whom yet they might not oppress, they were allowed to lend upon usury: this law, therefore, in the strictness of it, seems to have been peculiar to the Jewish state; but, in the equity of it, it obliges us to show mercy to those of whom we might take advantage, and to be content to share, in loss as well as profit, with those we lend to, if Providence cross them; and, upon this condition, it seems as lawful to receive interest for my money, which another takes pains with and improves, but runs the hazard of, in trade, as it is to receive rent for my land, which another takes pains with and improves, but runs the hazard of, in husbandry.
2. They must not take a poor man's bed-clothes in pawn; but, if they did, must restore them by bed-time, [[Exodus 22#26..27]]. Those who lie soft and warm themselves should consider the hard and cold lodgings of many poor people, and not do any thing to make bad worse, or to add affliction to the afflicted.
2. A law against the contempt of authority ([[Exodus 22#28]]): *Thou shalt not revile the gods,* that is, the *judges* and *magistrates,* for their executing these laws; they must do their duty, whoever suffer by it. Magistrates ought not to fear the reproach of men, nor their revilings, but to despise them as long as they keep a good conscience; but those that do revile them for their being a terror to evil works and workers reflect upon God himself, and will have a great deal to answer for another day. We find those under a black character, and a heavy doom, that *despise dominion, and speak evil of dignities,* [[Jude 8]]. Princes and magistrates are our fathers, whom the fifth commandment obliges us to honour and forbids us to revile. St. Paul applies this law to himself, and owns that he ought not to *speak evil of the ruler of his people;* no, not though the ruler was then his most unrighteous persecutor, [[Acts 23#5]]; see [[Ecclesiastes 10#20]].
3. A law concerning the offering of their first-fruits to God, [[Exodus 22#29..30]]. It was appointed before ([[Exodus 13#1,22]]), and it is here repeated: *The firstborn of thy sons shalt thou give unto me;* and much more reason have we to give ourselves, and all we have, to God, who *spared not his own Son, but delivered him up for us all.* The first ripe of their corn they must not delay to offer. There is danger, if we delay our duty, lest we wholly omit it; and by slipping the first opportunity, in expectation of another, we suffer Satan to cheat us of all our time. Let not young people delay to offer to God the first-fruits of their time and strength, lest their delays come, at last, to be denials, through the deceitfulness of sin, and the more convenient season they promise themselves never arrive. Yet it is provided that the firstlings of their cattle should not be dedicated to God till they were past seven days old, for then they began to be good for something. Note, God is the first and best, and therefore must have the first and best.
4. A distinction put between the Jews and all other people: *You shall be holy men unto me;* and one mark of that honourable distinction is appointed in their diet, which was, that they should not *eat any flesh that was torn of beasts* ([[Exodus 22#31]]), not only because it was unwholesome, but because it was paltry, and base, and covetous, and a thing below those who were holy men unto God, to eat the leavings of the beasts of prey. We that are sanctified to God must not be curious in our diet; but we must be conscientious, not feeding ourselves without fear, but eating and drinking by rule, the rule of sobriety, to the glory of God.

68
Matthew Henry Commentary/xlm/Exodus/Chapter XXIII.md
View File

@ -1,68 +0,0 @@
This chapter continues and concludes the acts that passed in the first session (if I may so call it) upon Mount Sinai. Here are,
1. Some laws of universal obligation, relating especially to the ninth commandment, against bearing false witness ([[Exodus 23#1]]), and giving false judgment, [[Exodus 23#2..3]]; [[Exodus 23#6,8]]. Also a law of doing good to our enemies ([[Exodus 23#4..5]]), and not oppressing strangers, [[Exodus 23#9]].
2. Some laws peculiar to the Jews. The sabbatical year ([[Exodus 23#10..11]]), the three annual feasts ([[Exodus 23#14,17]]), with some laws pertaining thereto.
3. Gracious promises of the completing of the mercy God had begun for them, upon condition of their obedience. That God would conduct them through the wilderness ([[Exodus 23#20,24]]), that he would prosper all they had ([[Exodus 23#25..26]]), that he would put them in possession of Canaan, [[Exodus 23#27,31]]. But they must not mingle themselves with the nations, [[Exodus 23#32..33]].
## Judicial Laws. (b. c. 1491.)
Passage: 1 Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness.   2 Thou shalt not follow a multitude to *do* evil; neither shalt thou speak in a cause to decline after many to wrest *judgment:*   3 Neither shalt thou countenance a poor man in his cause.   4 If thou meet thine enemy's ox or his ass 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, thou shalt surely help with him.   6 Thou shalt not wrest the judgment of thy poor in his cause.   7 Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.   8 And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.   9 Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.
Here are,
1. Cautions concerning judicial proceedings; it was not enough that they had good laws, better than ever any nation had, but care must be taken for the due administration of justice according to those laws.
1. The witnesses are here cautioned that they neither occasion an innocent man to be indicted, by raising a false report of him and setting common fame against him, nor assist in the prosecution of an innocent man, or one whom they do not know to be guilty, by *putting their hand* in swearing as witnesses against him, [[Exodus 23#1]]. Bearing false witness against a man, in a matter that touches his life, has in it all the guilty of lying, perjury, malice, theft, murder, with the additional stains of colouring all with a pretence of justice and involving many others in the same guilt. There is scarcely any one act of wickedness that a man can possibly be guilty of which has in it a greater complication of villanies than this has. Yet the former part of this caution is to be extended, not only to judicial proceedings, but to common conversation; so that slandering and backbiting are a species of falsewitness-bearing. A man's reputation lies as much at the mercy of every company as his estate or life does at the mercy of a judge or jury; so that he who raises, or knowingly spreads, a false report against his neighbour, especially if the report be made to wise and good men whose esteem one would desire to enjoy, sins as much against the laws of truth, justice, and charity, as a false witness does-- with this further mischief, that he leaves it not in the power of the person injured to obtain redress. That which we translate, Thou shalt not *raise,* the margin reads, Thou shalt not *receive* a false report; for sometimes the receiver, in this case, is as bad as the thief; and a backbiting tongue would not do so much mischief as it does if it were not countenanced. Sometimes we cannot avoid hearing a false report, but we must not receive it, that is, we must not hear it with pleasure and delight as those that rejoice in iniquity, nor give credit to it as long as there remains any cause to question the truth of it. This is charity to our neighbour's good name, and doing as we would be done by.
2. The judges are here cautioned not to pervert judgment.
1. They must not be overruled, either by might or multitude, to go against their consciences in giving judgment, [[Exodus 23#2]]. With the Jews causes were tried by a bench of justices, and judgment given according to the majority of votes, in which cause every particular justice must go according to truth, as it appeared to him upon the strictest and most impartial enquiry, though the multitude of the people, and their outcries, or, the sentence of the *rabbim* (we translate it *many*), the more ancient and honourable of the justices, went the other way. Therefore (as with us), among the Jews, the junior upon the bench voted first, that he might not be swayed nor overruled by the authority of the senior. Judges must not respect the persons either of the parties or of their fellow-judges. The former part of this verse also gives a general rule for all, as well as judges, not *to follow a multitude to do evil.* General usage will never excuse us in a bad practice; nor is the broad way ever the better or safer for its being tracked and crowded. We must enquire what we ought to do, not what the majority do; because we must be judged by our Master, not by our fellow-servants, and it is too great a compliment to be willing to go to hell for company.
2. They must not pervert judgment, no, not in favour of a poor man, [[Exodus 23#3]]. Right must in all cases take place and wrong must be punished, and justice never biassed nor injury connived at under pretence of charity and compassion. If a poor man be a bad man, and do a bad thing, it is foolish pity to let him fare the better for his poverty, [[Deuteronomy 1#16..17]].
3. Neither must they pervert judgment in prejudice to a poor man, nor suffer him to be wronged because he had not wherewithal to right himself; in such cases the judges themselves must become advocates for the poor, as far as their cause was good and honest ([[Exodus 23#6]]): "*Thou shalt not wrest the judgment of the poor;* remember they are thy poor, bone of thy bone, thy poor neighbours, thy poor brethren; let them not therefore fare the worse for being poor."
4. They must dread the thoughts of assisting or abetting a bad cause ([[Exodus 23#7]]): "*Keep thyself far from a false matter;* do not only keep thyself free from it, nor think it enough to say thou art unconcerned in it, but keep far from it, dread it as a dangerous snare. The innocent and righteous thou wouldest not, for all the world, slay with thy own hands; keep far therefore from a false matter, for thou knowest not but it may end in that, and the righteous God will not leave such wickedness unpunished: *I will not justify the wicked,*" that is, "I will condemn him that unjustly condemns others." Judges themselves are accountable to the great judge.
5. They must not take bribes, [[Exodus 23#8]]. They must not only not be swayed by a gift to give an unjust judgment, to condemn the innocent, or acquit the guilty, or adjudge a man's right from him, but they must not so much as take a gift, lest it should have a bad influence upon them, and overrule them, contrary to their intentions; for it has a strange tendency to blind those that otherwise would do well.
6. They must not oppress a stranger, [[Exodus 23#9]]. Though aliens might not inherit lands among them, yet they must have justice done them, must peaceably enjoy their own, and be redressed if they were wronged, though they were strangers to the commonwealth of Israel. It is an instance of the equity and goodness of our law, that, if an alien be tried for any crime except treason, the one half of his jury, if he desire it, shall be foreigners; they call it a trial *per mediatatem linguae,* a kind provision that strangers may not be oppressed. The reason here given is the same with that in [[Exodus 22#21]], *You were strangers,* which is here elegantly enforced, *You know the heart of a stranger;* you know something of the griefs and fears of a stranger by sad experience, and therefore, being delivered, can the more easily put your souls into their souls' stead.
2. Commands concerning neighbourly kindnesses. We must be ready to do all good offices, as there is occasion, for any body, yea even for those that have done us ill offices, [[Exodus 23#4..5]]. The command of loving our enemies, and doing good to those that hate us, is not only a *new,* but an *old* commandment, [[Proverbs 25#21..22]]. Infer hence,
1. If we must do this kindness for an enemy, much more for a friend, though an enemy only is mentioned, because it is supposed that a man would not be unneighbourly to any unless such as he had a particular spleen against.
2. If it be wrong not to prevent our enemy's loss and damage, how much worse is it to occasion harm and loss to him, or any thing he has.
3. If we must bring back our neighbours' cattle when they go astray, much more must we endeavour, by prudent admonitions and instructions, to bring back our neighbours themselves, when they go astray in any sinful path, see [[James 5#19..20]]. And, if we must endeavour to help up a fallen ass, much more should we endeavour, by comforts and encouragements, to help up a sinking spirit, *saying to those that are of a fearful heart, Be strong.* We must seek the relief and welfare of others *as our own,* [[Philippians 2#4]]. *If thou sayest, Behold, we know it not, doth not he that pondereth the heart consider it?* See [[Proverbs 24#11..12]].
## Sacred Feasts. (b. c. 1491.)
Passage: 10 And six years thou shalt sow thy land, and shalt gather in the fruits thereof:   11 But the seventh *year* thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, *and* with thy oliveyard.   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, may be refreshed.   13 And in all *things* that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth.   14 Three times thou shalt keep a feast unto me in the year.   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:)   16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, *which is* in the end of the year, when thou hast gathered in thy labours out of the field.   17 Three times in the year all thy males shall appear before the Lord God.   18 Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.   19 The first of the firstfruits of thy land thou shalt bring into the house of the Lord thy God. Thou shalt not seethe a kid in his mother's milk.
Here is,
1. The institution of the sabbatical year, [[Exodus 23#10..11]]. Every seventh year the land was to rest; they must not plough nor sow it at the beginning of the year, and then they could not expect any great harvest at the end of the year: but what the earth did produce of itself should be eaten from hand to mouth, and not laid up. Now this was designed,
1. To show what a plentiful land that was into which God was bringing them-- that so numerous a people could have rich maintenance out of the produce of so small a country, without foreign trade, and yet could spare the increase of every seventh year.
2. To remind them of their dependence upon God their great landlord, and their obligation to use the fruit of their land as he should direct. Thus he would try their obedience in a matter that nearly touched their interest. Afterwards we find that their disobedience to this command was a forfeiture of the promises, [[2 Chronicles 36#21]].
3. To teach them a confidence in the divine Providence, while they did their duty-- that, as the sixth day's manna served for two day's meat, so the sixth year's increase should serve for two years' subsistence. Thus they must learn not to *take thought for their life,* [[Matthew 6#25]]. If we are prudent and diligent in our affairs, we may trust Providence to furnish us with the bread of the day in its day.
2. The repetition of the law of the fourth commandment concerning the weekly sabbath, [[Exodus 23#12]]. Even in the year of rest they must not think that the sabbath day was laid in common with the other days, but, even that year, it must be religiously observed; yet thus some have endeavoured to take away the observance of the sabbath, by pretending that every day must be a sabbath day.
3. All manner of respect to the gods of the heathen is here strictly forbidden, [[Exodus 23#13]]. A general caution is prefixed to this, which has reference to all these precepts: *In all things that I have said unto you, be circumspect.* We are in danger of missing our way on the right hand and on the left, and it is at our peril if we do; therefore we have need to look about us. A man may ruin himself through mere carelessness, but he cannot save himself without great care and circumspection: particularly, since idolatry was a sin which they were much addicted to, and would be greatly tempted to, they must endeavour to blot out the remembrance of the gods of the heathen, and must disuse and forget all their superstitious forms of speech, and never mention them but with detestation. In Christian schools and academies (for it is in vain to think of reforming the play-houses), it were to be wished that the names and stories of the heathen deities, or demons rather, were not so commonly and familiarly used as they are, even with intimations of respect, and sometimes with forms of invocation. Surely we have *not so learned Christ.*
4. Their solemn religious attendance on God in the place which he should choose is here strictly required, [[Exodus 23#14,17]].
1. Thrice a year all their males must come together in a holy convocation, that they might the better know and love one another, and keep up their communion as a dignified and peculiar people.
2. They must come together *before the Lord* ([[Exodus 23#17]]) to present themselves before him, looking towards the place where his honour dwelt, and to pay their homage to him as their great Lord, from and under whom they held all their enjoyments.
3. They must feast together before the Lord, eating and drinking together, in token of their joy in God and their grateful sense of his goodness to them; for *a feast is made for laughter,* [[Ecclesiastes 10#19]]. O what a good Master do we serve, who has made it our duty to *rejoice before him,* who feasts his servants when they are in waiting! Never let religion be called a melancholy thing, when its solemn services are solemn feasts.
4. They must not *appear before God empty,* [[Exodus 23#15]]. Some free-will offering or other they must bring, in token of their respect and gratitude to their great benefactor; and, as they were not allowed to come empty-handed, so we must not come to worship God empty-hearted; our souls must be filled with grace, with pious and devout affections, holy desires towards him, and dedications of ourselves to him, for *with such sacrifices God is well-pleased.* 5. The passover, pentecost, and feast of tabernacles, in spring, summer, and autumn, were the three times appointed for their attendance: not in winter, because travelling was then uncomfortable; not in the midst of their harvest, because then they were otherwise employed; so that they had no reason to say that he *made them to serve with an offering,* or *wearied them with incense.*
5. Some particular directions are here given about the three feasts, though not so fully as afterwards.
1. As to the passover, it was not to be offered with leavened bread, for at that feast all leaven was to be cast out, nor was the fat of it to remain until the morning, lest it should become offensive, [[Exodus 23#18]].
2. At the feast of pentecost, when they were to begin their harvest, they must bring *the first of their first-fruits* to God, by the pious presenting of which the whole harvest was sanctified, [[Exodus 23#19]].
3. At the feast of *ingathering,* as it is called ([[Exodus 23#16]]), they must give God thanks for the harvest-mercies they had received, and must depend upon him for the next harvest, and must not think to receive benefit by that superstitious usage of some of the Gentiles, who, it is said, at the end of their harvest, *seethed a kid in its dam's milk,* and sprinkled that milk-pottage, in a magical way, upon their gardens and fields, to make them more fruitful next year. But Israel must abhor such foolish customs.
## Precepts and Promises. (b. c. 1491.)
Passage: 20 Behold, I send an Angel 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 transgressions: for my name *is* in him.   22 But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.   23 For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off.   24 Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.   25 And ye shall serve the Lord your God, and he shall bless thy bread, and thy water; 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.   27 I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.   28 And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.   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 thou be increased, and inherit the land.   31 And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.   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.
Three gracious promises are here made to Israel, to engage them to their duty and encourage them in it; and each of the promises has some needful precepts and cautions joined to it.
1. It is here promised that they should be guided and kept in their way through the wilderness to the land of promise: *Behold, I send an angel before thee* ([[Exodus 23#20]]), *my angel* ([[Exodus 23#23]]), a created angel, say some, a minister of God's providence, employed in conducting and protecting the camp of Israel; that it might appear that God took a particular care of them, he appointed one of his chief servants to make it his business to attend them, and see that they wanted for nothing. Others suppose it to be the Son of God, the angel of the covenant; for the Israelites in the wilderness are said to *tempt Christ;* and we may as well suppose him God's messenger, and the church's Redeemer, before his incarnation, as *the Lamb slain from the foundation of the world.* And we may the rather think he was pleased to undertake the deliverance and guidance of Israel because they were typical of his great undertaking. It is promised that this blessed angel should *keep them in the way,* though it lay through a wilderness first, and afterwards through their enemies' country; thus God's spiritual Israel shall be kept through the wilderness of this earth, and from the insults of the gates of hell. It is also promised that he should bring them into the place which God had not only designed but prepared for them: and thus Christ has prepared a place for his followers, and will preserve them to it, for he is faithful to him that appointed him. The precept joined with this promise is that they be observant of, and obedient to, this angel whom God would send before them ([[Exodus 23#21]]): "*Beware of him, and obey his voice* in every thing; *provoke him not* in any thing, for it is at your peril if you do, he will *visit your iniquity.*" Note,
1. Christ is the author of salvation to those only that obey him. The word of command is *Hear you him,* [[Matthew 17#5]]. *Observe what he hath commanded,*[[Matthew 28#20]].
2. Our necessary dependence upon the divine power and goodness should awe us into obedience. We do well to take heed of provoking our protector and benefactor, because if our defence depart from us, and the streams of his goodness be cut off, we are undone. Therefore, "*Beware of him,* and carry it towards him with all possible reverence and caution. Fear the *Lord, and his goodness.*"
3. Christ will be faithful to those who are faithful to him, and will espouse their cause who adhere to his: *I will be an adversary to thine adversaries,* [[Exodus 23#22]]. The league shall be offensive and defensive, like that with Abraham, *I will bless him that blesseth thee, and curse him that curseth thee.* Thus is God pleased to twist his interests and friendships with his people's.
2. It is promised that they should have a comfortable settlement in the land of Canaan, which they hoped now (though it proved otherwise) within a few months to be in the possession of, [[Exodus 23#24,26]]. Observe,
1. How reasonable the conditions of this promise are-- only that they should serve their own God, who was indeed the only true God, and not the gods of the nations, which were no gods at all, and which they had no reason at all to have any respect for. They must not only not worship their gods, but they must utterly overthrow them, in token of their great abhorrence of idolatry, their resolution never to worship idols themselves, and their care to prevent any other from worshipping them; as the converted conjurors *burnt their books,*[[Acts 19#19]].
2. How rich the particulars of this promise are.
1. The comfort of their food. He shall *bless thy bread and thy water;* and God's blessing will make bread and water more refreshing and nourishing than a feast of fat things and wines on the lees without that blessing.
2. The continuance of their health: "*I will take sickness away,* either prevent it or remove it. Thy land shall not be visited with epidemical diseases, which are very dreadful, and sometimes have laid countries waste."
3. The increase of their wealth. Their cattle should not be barren, nor cast their young, which is mentioned as an instance of prosperity, [[Job 21#10]].
4. The prolonging of their lives to old age: "*The number of thy days I will fulfil,* and they shall not be cut off in the midst by untimely deaths." Thus hath godliness the *promise of the life that now is.*
3. It is promised that they should conquer and subdue their enemies, the present occupants of the land of Canaan, who must be driven out to make room for them. This God would do,
1. Effectually by his power ([[Exodus 23#17..18]]); not so much by the sword and bow of Israel as by the terrors which he would strike into the Canaanites. Though they were so obstinate as not to be willing to submit to Israel, resign their country, and retire elsewhere, which they might have done, yet they were so dispirited that they were not able to stand before them. This completed their ruin; such power had the devil in them that they would resist, but such power had God over them that they could not. *I will send my fear before thee;* and those that fear will soon flee. Hosts of hornets made way for the hosts of Israel; such mean creatures can God make use of for the chastising of his people's enemies, as in the plagues of Egypt. When God pleases, hornets can drive out Canaanites, as well as lions could, [[Joshua 24#12]].
2. He would do it gradually, in wisdom ([[Exodus 23#29..30]]), not all at once, but by little and little. As the Canaanites had kept possession till Israel had grown into a people, so there should still be some remains of them till Israel should grow so numerous as to replenish the whole. Note, The wisdom of God is to be observed in the gradual advances of the church's interests. It is in real kindness to the church that its enemies are subdued by little and little; for thus we are kept upon our guard, and in a continual dependence upon God. Corruptions are thus driven out of the hearts of God's people; not all at once, but by little and little; the old man is crucified, and therefore dies slowly. God, in his providence, often delays mercies, because we are not ready for them. Canaan has room enough to receive Israel, but Israel is not numerous enough to occupy Canaan. We are not straitened in God; if we are straitened, it is in ourselves. The land of Canaan is promised them ([[Exodus 23#31]]) in its utmost extent, which yet they were not possessed of till the days of David; and by their sins they soon lost possession. The precept annexed to this promise is that they should not make any friendship, nor have any familiarity, with idolaters, [[Exodus 23#32..33]]. Idolaters must not so much as sojourn in their land, unless they renounced their idolatry. Thus they must avoid the reproach of intimacy with the worshippers of false gods and the danger of being drawn to worship with them. By familiar converse with idolaters, their dread and detestation of the sin would wear off; they would think it no harm, in compliment to their friends, to pay some respect to their gods, and so by degrees would be drawn into the fatal snare. Note, Those that would be kept from bad courses must keep from bad company; it is dangerous living in a bad neighbourhood; others' sins will be our snares, if we look not well to ourselves. We must always look upon our greatest danger to be from those that would cause us to sin against God. Whatever friendship is pretended, that is really our worst enemy that draws us from our duty.

50
Matthew Henry Commentary/xlm/Exodus/Chapter XXIV.md
View File

@ -1,50 +0,0 @@
Moses, as mediator between God and Israel, having received divers laws and ordinances from God privately in the three foregoing chapters, in this chapter,
1. Comes down to the people, acquaints them with the laws he had received, and takes their consent to those laws ([[Exodus 24#3]]), writes the laws, and reads them to the people, who repeat their consent ([[Exodus 24#4,7]]), and then by sacrifice, and the sprinkling of blood, ratifies the covenant between them and God, [[Exodus 24#5..6]]; [[Exodus 24#8]].
2. He returns to God again, to receive further directions. When he was dismissed from his former attendance, he was ordered to attend again, [[Exodus 24#1..2]]. He did so with seventy of the elders, to whom God made a discovery of his glory, [[Exodus 24#9,11]]. Moses is ordered up into the mount ([[Exodus 24#12..13]]); the rest are ordered down to the people, [[Exodus 24#14]]. The cloud of glory is seen by all the people on the top of Mount Sinai ([[Exodus 24#15,17]]), and Moses is therewith God forty days and forty nights, [[Exodus 24#18]].
## Israel's Acceptance of the Laws. (b. c. 1491.)
Passage: 1 And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.   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 came and told the people all the words of the Lord, and all the judgments: and 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, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.   5 And he sent young men of the children of Israel, which offered burnt 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.   7 And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient.   8 And Moses took the blood, and sprinkled *it* on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.
The first two verses record the appointment of a second session upon Mount Sinai, for the making of laws, when an end was put to the first. When a communion is begun between God and us, it shall never fail on his side, if it do not first fail on ours. Moses is directed to bring Aaron and his sons, and the seventy elders of Israel, that they might be witnesses of the glory of God, and that communion with him to which Moses was admitted; and that their testimony might confirm the people's faith. In this approach,
1. They must all be very reverent: *Worship you afar off,* [[Exodus 24#1]]. Before they came near, they must worship. Thus we must enter into God's gates with humble and solemn adorations, draw near as those that know our distance, and admire the condescensions of God's grace in admitting us to draw near. Are great princes approached with the profound reverences of the body? And shall not the soul that draws near to God be bowed before him?
2. They must none of them come so near as Moses, [[Exodus 24#2]]. They must come up to the Lord (and those that would approach to God must *ascend*), but Moses alone must come near, being therein a type of Christ, who, as the high priest, entered alone into the most holy place.
In the following verses, we have the solemn covenant made between God and Israel, and the exchanging of the ratifications; and a very solemn transaction it was, typifying the covenant of grace between God and believers through Christ.
1. Moses told the people the words of the Lord, [[Exodus 24#3]]. He did not lead them blindfold into the covenant, nor teach them a devotion that was the daughter of ignorance; but laid before them all the precepts, general and particular, in the foregoing chapters; and fairly put it to them whether they were willing to submit to these laws or no.
2. The people unanimously consented to the terms proposed, without reservation or exception: *All the words which the Lord hath said will we do.* They had before consented in general to be under God's government ([[Exodus 19#8]]); here they consent in particular to these laws now given. *O that there had been such a heart in them!* How well were it if people would but be always in the same good mind that sometimes they seem to be in! Many consent to the law, and yet do not live up to it; they have nothing to except against it, and yet will not persuade themselves to be ruled by it.
This is the tenour of the covenant, That, if they would observe the foregoing precepts, God would perform the foregoing promises. "Obey, and be happy." Here is the bargain made. Observe,
1. How it was engrossed in the book of the covenant: *Moses wrote the words of the Lord* ([[Exodus 24#4]]), that there might be no mistake; probably he had written them as God dictated them on the mount. As soon as ever God had separated to himself a peculiar people in the world, he governed them by a written word, as he has done ever since, and will do while the world stands and the church in it. Moses, having engrossed the articles of agreement concluded upon between God and Israel, *read them in the audience of the people* ([[Exodus 24#7]]), that they might be perfectly apprised of the thing, and might try whether their second thoughts were the same with their first, upon the whole matter. And we may suppose they were so; for their words ([[Exodus 24#7]]) are the same with what they were ([[Exodus 24#3]]), but something stronger: *All that the Lord hath said* (be it good, or be it evil, to flesh and blood, [[Jeremiah 42#6]]) *we will do;* so they had said before, but now they add, "*And will be obedient;* not only we will do what has been commanded, but in every thing which shall further be ordained *we will be obedient.*" Bravely resolved! if they had but stuck to their resolution. See here that God's covenants and commands are so incontestably equitable in themselves, and so highly advantageous to us, that the more we think of them, and the more plainly and fully they are set before us, the more reason we shall see to comply with them.
2. How it was sealed by the blood of the covenant, that Israel might receive strong consolations from the ratifying of God's promises to them, and might lie under strong obligations from the ratifying of their promises to God. Thus has Infinite Wisdom devised means that we may be confirmed both in our faith and in our obedience, may be both encouraged in our duty and engaged to it. The covenant must be made by sacrifice ([[Psalms 50#5]]), because, since man has sinned, and forfeited his Creator's favour, there can be no fellowship by covenant till there be first friendship and atonement by sacrifice.
1. In preparation therefore for the parties interchangeably putting their seals to this covenant,
1. Moses builds an altar, to the honour of God, which was principally intended in all the altars that were built, and which was the first thing to be looked at in the covenant they were now to seal. No addition to the perfections of the divine nature can be made by any of God's dealings with the children of men, but in them his perfections are manifested and magnified, and his honour is shown forth; therefore he will not be represented by an altar, to signify that all he expected from them was that they should do him honour, and that, being his people, they should be to him for a name and a praise.
2. He erects twelve pillars, according to the number of the tribes. These were to represent the people, the other party to the covenant; and we may suppose that they were set up against the altar, and that Moses, as mediator, passed to and fro between them. Probably each tribe set up and knew its own pillar, and their elders stood by it.
3. He appointed sacrifices to be offered upon the altar ([[Exodus 24#5]]), burnt-offerings and peace-offerings, which yet were designed to be expiatory. We are not concerned to enquire who these young men were that were employed in offering these sacrifices; for Moses was himself the priest, and what they did was purely as his servants, by his order and appointment. No doubt they were men who by their bodily strength were qualified for the service, and by their station among the people were fittest for the honour.
2. Preparation being thus made, the ratifications were very solemnly exchanged.
1. The blood of the sacrifice which the people offered was (part of it) sprinkled upon the altar ([[Exodus 24#6]]), which signifies the people's dedicating themselves, their lives, and beings, to God, and to his honour. In the blood (which is the life) of the dead sacrifices all the Israelites were presented unto God as living sacrifices, [[Romans 12#1]].
2. The blood of the sacrifice which God had owned and accepted was (the remainder of it) sprinkled either upon the people themselves ([[Exodus 24#8]]) or upon the pillars that represented them, which signified God's graciously conferring his favour upon them and all the fruits of that favour, and his giving them all the gifts they could expect or desire from a God reconciled to them and in covenant with them by sacrifice. This part of the ceremony was thus explained: "*Behold the blood of the covenant;* see here how God has sealed to you to be a people; his promises to you, and yours to him, are both *yea and amen.*" Thus our Lord Jesus, the Mediator of the new covenant (of whom Moses was a type), having offered up himself a sacrifice upon the cross, that his blood might be indeed the blood of the covenant, sprinkled it upon the altar in his intercession ([[Hebrews 9#12]]), and sprinkles it upon his church by his word and ordinances and the influences and operations of the Spirit of promise, by whom we are sealed. He himself seemed to allude to this solemnity when, in the institution of the Lord's supper, he said, *This cup is the New Testament* (or covenant) *in my blood.* Compare with this, [[Hebrews 9#19..20]].
## A Manifestation of God. (b. c. 1491.)
Passage: 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: and *there was* under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in *his* clearness.   11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.
The people having, besides their submission to the ceremony of the sprinkling of blood, declared their well-pleasedness in their God and his law, again and again, God here gives to their representatives some special tokens of his favour to them (for God meets him that rejoices and works righteousness), and admits them nearer to him than they could have expected. Thus, in the New-Testament church, we find the *four living creatures,* and the *four and twenty elders,* honoured with places round the throne, being *redeemed unto God* by the *blood of the Lamb* which is *in the midst of the throne,* [[Revelation 4#4]]; [[Revelation 4#6]]; [[Revelation 5#8..9]]. Observe,
1. They saw the God of Israel ([[Exodus 24#10]]), that is, they had some glimpse of his glory, in light and fire, though they saw *no manner of similitude,* and his being *no man hath seen nor can see,* [[1 Timothy 6#16]]. They saw the place where the God of Israel stood (so the
70.), something that came near a similitude, but was not; whatever they saw, it was certainly something of which no image nor picture could be made, and yet enough to satisfy them that God was with them of a truth. Nothing is described but that which was under his feet; for our conceptions of God are all below him, and fall infinitely short of being adequate. They saw not so much as God's feet; but at the bottom of the brightness, and as the footstool or pedestal of it, they saw a most rich and splendid pavement, such as they never saw before nor after, as it had been of sapphires, azure or sky-coloured. The heavens themselves are the pavement of God's palace, and his throne is above the firmament. See how much better wisdom is than the precious onyx or the sapphires, for wisdom was from eternity God's delight ([[Proverbs 8#30]]), and lay in his bosom, but the sapphires are the pavement under his feet; there let us put all the wealth of this world, and not in our hearts.
2. *Upon the nobles* (or elders) *of Israel, he laid not his hand,* [[Exodus 24#11]]. Though they were men, the dazzling splendour of his glory did not overwhelm them; but it was so moderated ([[Job 26#9]]), and they were so strengthened ([[Daniel 10#19]]), that they were able to bear it. Nay, though they were sinful men, and obnoxious to God's justice, yet he did not lay his punishing avenging hand upon them, as they feared he would. When we consider what a consuming fire God is, and what stubble we are before him, we shall have reason to say, in all our approaches to him, *It is of the Lord's mercies that we are not consumed.* 3. *They saw God, and did eat and drink.* They had not only their lives preserved, but their vigour, courage, and comfort; it cast no damp upon their joy, but rather increased and elevated it. They *feasted upon the sacrifice,* before God, in token of their cheerful consent to the covenant now made, their grateful acceptance of the benefits of it, and their communion with God, in pursuance of that covenant. Thus believers *eat and drink with Christ at his table,* [[Luke 22#30]]. Blessed are those that shall eat bread in the kingdom of our Father, and drink of the wine new there.
Passage: 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.   13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.   14 And he said unto the elders, 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.   16 And the glory of the Lord abode upon Mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.   17 And the sight of the glory of the Lord *was* like devouring fire on the top of the mount in the eyes of the children of Israel.   18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.
The public ceremony of sealing the covenant being over, Moses is called up to receive further instructions, which we have in the following chapters.
1. He is called up into the mount, and there he remains six days at some distance. Orders are given him ([[Exodus 24#12]]): *Come up to the mount, and be there,* that is, "Expect to continue there for some considerable time." Those that would have communion with God must not only come to ordinances, but they must abide by them. Blessed are those that dwell in his house, not that merely call there. "Come up, and *I will give thee a law, that thou mayest teach them.*" Moses taught them nothing but what he had received from the Lord, and he received nothing from the Lord but what he taught them; for he was faithful both to God and Israel, and did neither add nor diminish, but kept close to his instructions. Having received these orders,
1. He appointed Aaron and Hur to be as lords-justices in his absence, to keep the peace and good order in the congregation, [[Exodus 24#14]]. The care of his government he would leave behind him when he went up into the mount, that he might not have that to distract his mind; and yet he would not leave the people as sheep having no shepherd, no, not for a few days. Good princes find their government a constant care, and their people find it a constant blessing.
2. He took Joshua up with him into the mount, [[Exodus 24#13]]. Joshua was his minister, and it would be a satisfaction to him to have him with him as a companion, during the six days that he tarried in the mount, before God called to him. Joshua was to be his successor, and therefore thus he was honoured before the people, above the rest of the elders, that they might afterwards the more readily take him for their governor; and thus he was prepared for service, by being trained up in communion with God. Joshua was a type of Christ, and (as the learned bishop Pearson well observes) Moses takes him with him into the mount, because without Jesus, in whom are hid all the treasures of wisdom and knowledge, there is no looking into the secrets of heaven, nor approaching the glorious presence of God.
3. A cloud covered the mount six days, a visible token of God's special presence there, for he so shows himself to us as at the same time to conceal himself from us. He lets us know so much as to assure us of his presence, power, and grace, but intimates to us that we cannot find him out to perfection. During these six days Moses staid waiting upon the mountain for a call into the presence-chamber, [[Exodus 24#15..16]]. God thus tried the patience of Moses, and his obedience to that command ([[Exodus 24#12]]), *Be there.* If Moses had been tired before the seventh day (as Saul, [[1 Samuel 13#8..9]]), and had said, *What should I wait for the Lord any longer?* he would have lost the honour of entering into the cloud; but communion with God is worth waiting for. And it is fit we should address ourselves to solemn ordinances with a solemn pause, taking time to compose ourselves, [[Psalms 108#1]].
2. He is called up into a cloud on the seventh day, probably on the sabbath day, [[Exodus 24#16]]. Now,
1. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth *like devouring fire,* [[Exodus 24#17]]. God, even our God, is a consuming fire, and so he was pleased to manifest himself in the giving of the law, that, knowing the terrors of the Lord, we may be persuaded to obey, and may by them be prepared for the comforts of the gospel, and that the *grace and truth* which come by Jesus Christ may be the more acceptable.
2. The entrance of Moses into the cloud was very wonderful: *Moses went into the midst of the cloud,* [[Exodus 24#18]]. It was an extraordinary presence of mind which the grace of God furnished him with by his six days' preparation, else he durst not have ventured into the cloud, especially when it broke out in devouring fire. Moses was sure that he who called him would protect him; and even those glorious attributes of God which are most terrible to the wicked the saints with a humble reverence rejoice in. He that walks righteously, and speaks uprightly, is able to *dwell even with this devouring fire,* as we are told, [[Isaiah 33#14..15]]. There are persons and works that will abide the fire, [[1 Corinthians 3#12]], &c., and some that will have confidence before God.
3. His continuance in the cloud was no less wonderful; he was there *forty days and forty nights.* It should seem, the six days ([[Exodus 24#16]]) were not part of the forty; for, during those six days, Moses was with Joshua, who did eat of the manna, and drink of the brook, mentioned, [[Deuteronomy 9#21]], and while they were together it is probable that Moses did eat and drink with him; but when Moses was called *into the midst of the cloud* he left Joshua without, who continued to eat and drink daily while he waited for Moses's return, but thenceforward Moses fasted. Doubtless God could have said what he had now to say to Moses in one day, but, for the greater solemnity of the thing, he kept him with him in the mount *forty days and forty nights.* We are hereby taught to spend much time in communion with God, and to think that time best spent which is so spent. Those that would get the knowledge of God's will must meditate *thereon day and night.*

52
Matthew Henry Commentary/xlm/Exodus/Chapter XXIX.md
View File

File diff suppressed because one or more lines are too long

59
Matthew Henry Commentary/xlm/Exodus/Chapter XXV.md
View File

@ -1,59 +0,0 @@
At this chapter begins an account of the orders and instructions God gave to Moses upon the mount for the erecting and furnishing of a tabernacle to the honour of God. We have here.
1. Orders given for a collection to be made among the people for this purpose, [[Exodus 25#1,9]].
2. Particular instructions,
1. Concerning the ark of the covenant, [[Exodus 25#10,22]].
2. The table of showbread, [[Exodus 25#23,30]].
3. The golden candlestick, [[Exodus 25#31,40]], &c.
## The Tabernacle and Its Furniture. (b. c. 1491.)
Passage: 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 giveth it willingly with his heart ye shall take my offering.   3 And this *is* the offering which ye shall take of them; gold, and silver, and brass,   4 And blue, and purple, and scarlet, and fine linen, and goats' *hair,*   5 And rams' skins dyed red, and badgers' skins, and shittim wood,   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 breastplate.   8 And let them make me a sanctuary; that I may dwell among them.   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.*
We may suppose that when Moses went into the midst of the cloud, and abode there so long, where the holy angels attended the *shechinah,* or divine Majesty, he saw and heard very glorious things relating to the upper world, but they were things which it was not lawful nor possible to utter; and therefore, in the records he kept of the transactions there, he says nothing to satisfy the curiosity of those who would intrude into the things which they have not seen, but writes that only which he was to speak to the children of Israel. For the scripture is designed to direct us in our duty, not to fill our heads with speculations, nor to please our fancies.
In these verses God tells Moses his intention in general, that the children of Israel should build him a sanctuary, for he designed to *dwell among them* ([[Exodus 25#8]]); and some think that, though there were altars and groves used for religious worship before this, yet there never was any house, or temple, built for sacred uses in any nation before this tabernacle was erected by Moses, and that all the temples which were afterwards so much celebrated among the heathen took rise from this and pattern by it. God had chosen the people of Israel to be a peculiar people to himself (above all people), among whom divine revelation, and a religion according to it, should be lodged and established: he himself would be their King. As their King, he had already given them laws for the government of themselves, and their dealings one with another, with some general rules for religious worship, according to the light of reason and the law of nature, in the ten commandments and the following comments upon them. But this was not thought sufficient to distinguish them from other nations, or to answer to the extent of that covenant which God would make with them to be *their God;* and therefore,
1. He orders a royal palace to be set up among them for himself, here called *a sanctuary,* or *holy place,* or *habitation,* of which it is said ([[Jeremiah 17#12]]), *A glorious high throne from the beginning is the place of our sanctuary.* This sanctuary is to be considered,
1. As ceremonial, consonant to the other institutions of that dispensation, which consisted in carnal ordinances ([[Hebrews 9#10]]); hence it is called a *worldly sanctuary,* [[Hebrews 9#1]]. God in it kept his court, as Israel's King.
1. There he manifested his presence among them, and it was intended for a sign or token of his presence, that, while they had that in the midst of them, they might never again ask, *Is the Lord among us or not?* And, because in the wilderness they dwelt in tents, even this royal palace was ordered to be a tabernacle too, that it might move with them, and might be an instance of the condescension of the divine favour.
2. There he ordered his subjects to attend him with their homage and tribute. Thither they must come to consult his oracles, thither they must bring their sacrifices, and there all Israel must meet, to pay their joint respects to the God of Israel.
2. As typical; the holy places made with hands were the *figures of the true,* [[Hebrews 9#24]]. The gospel church is the true *tabernacle, which the Lord hath pitched, and not man,*[[Hebrews 8#2]]. The body of Christ, in and by which he made atonement, was the *greater and more perfect tabernacle,* [[Hebrews 9#11]]. *The Word was made flesh, and dwelt among us,* as in a tabernacle.
2. When Moses was to erect this palace, it was requisite that he should first be instructed where he must have the materials, and where he must have the model; for he could neither contrive it by his own ingenuity nor build it at his own charge; he is therefore directed here concerning both.
1. The people must furnish him with the materials, not by a tax imposed upon them, but by a voluntary contribution. This is the first thing concerning which orders are here given.
1. *Speak unto the children of Israel that they bring me an offering;* and there was all the reason in the world that they should, for ([[Exodus 25#1]]),
1. It was God himself that had not only enlarged them, but enriched them with the spoils of the Egyptians. He had instructed them to borrow, and he had inclined the Egyptians to lend, so that from him they had their wealth, and therefore it was fit they should devote it to him and use it for him, and thus make a grateful acknowledgement of the favours they had received. Note, *First,* The best use we can make of our worldly wealth is to honour God with it in works of piety and charity. *Secondly,* When we have been blessed with some remarkable success in our affairs, and have had, as we say, a good turn, it may be justly expected that we should do something more than ordinary for the glory of God, consecrating our gain, in some reasonable proportion of it, to the Lord of the whole earth, [[Micah 4#3]].
2. The sanctuary that was to be built was intended for their benefit and comfort, and therefore they must be at the expense of it. They had been unworthy of the privilege if they had grudged at the charge. They might well afford to offer liberally for the honour of God, while they lived at free quarters, having food for themselves and their families rained upon them daily from heaven. We also must own that we have our all from God's bounty, and therefore ought to use all for his glory. Since we live upon him, we must live to him.
2. This offering must be given willingly, and with the heart, that is,
1. It was not prescribed to them what or how much they must give, but it was left to their generosity, that they might show their good-will to the house of God and the offices thereof, and might do it with a holy emulation, the zeal of a few *provoking many,* [[2 Corinthians 9#2]]. We should ask, not only, "What must we do?" but, "What may we do for God?"
2. Whatever they gave, they must give it cheerfully, not grudgingly and with reluctance, for *God loves a cheerful giver,* [[2 Corinthians 9#7]]. What is laid out in the service of God we must reckon well bestowed.
3. The particulars are here mentioned which they must offer ([[Exodus 25#3,7]]), all of them things that there would be occasion for in the tabernacle, or the service of it. Some observe that here was gold, silver, and brass, provided, but no iron; that is the military metal, and this was to be a house of peace. Every thing that was provided was very rich and fine, and the best of the sort; for God, who is the best, should have the best.
2. God himself would furnish him with the model: *According to all that I show thee,* [[Exodus 25#9]]. God showed him an exact plan of it, in miniature, which he must conform to in all points. Thus Ezekiel saw in vision the form of the house and the fashion thereof, [[Ezekiel 43#11]]. Note, Whatsoever is done in God's service must be done by his direction, and not otherwise. Yet God did not only show him the model, but gave him also particular directions how to frame the tabernacle according to that model, in all the parts of it, which he goes over distinctly in this and the following chapters. When Moses, in the beginning of Genesis, was to describe the creation of the world, though it is such a stately and curious fabric and made up of such a variety and vast number of particulars, yet he gave a very short and general account of it, and nothing compared with what the wisdom of this world would have desired and expected from one that wrote by divine revelation; but, when he comes to describe the tabernacle, he does it with the greatest niceness and accuracy imaginable. He that gave us no account of the lines and circles of the globe, the diameter of the earth, or the height and magnitude of the stars, has told us particularly the measure of every board and curtain of the tabernacle; for God's church and instituted religion are more precious to him and more considerable than all the rest of the world. And the scriptures were written, not to describe to us the works of nature, a general view of which is sufficient to lead us to the knowledge and service of the Creator, but to acquaint us with the methods of grace, and those things which are purely matters of divine revelation. The blessedness of the future state is more fully represented under the notion of a new Jerusalem than under the notion of new heavens and a new earth.
Passage: 10 And they shall make an ark *of* shittim wood: 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 thereof.   11 And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.   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.   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, 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.   17 And thou shalt make a mercy seat *of* pure gold: two cubits and a half *shall be* the length thereof, and a cubit and a half the breadth thereof.   18 And thou shalt make two cherubims *of* gold, *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 shall ye make the cherubims on the two 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.   21 And thou shalt put the mercy seat above upon the ark; and in the ark 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 commandment unto the children of Israel.
The first thing which is here ordered to be made is the ark with its appurtenances, the furniture of the most holy place, and the special token of God's presence, for which the tabernacle was erected to be the receptacle.
1. The ark itself was a chest, or coffer, in which the two tables of the law, written with the finger of God, were to be honourably deposited, and carefully kept. The dimensions of it are exactly ordered; if the Jewish cubit was, as some learned men compute, three inches longer than our half-yard (twenty-one inches in all), this chest or cabinet was about fifty-two inches long, thirty-one broad, and thirty-one deep. It was overlaid within and without with thin plates of gold. It had a crown, or cornice, of gold, round it, with rings and staves to carry it with; and in it he must put the testimony, [[Exodus 25#10,16]]. The tables of the law are called the *testimony* because God did in them testify his will: his giving them that law was in token of his favour to them; and their acceptance of it was in token of their subjection and obedience to him. This law was a testimony to them, to direct them in their duty, and would be a testimony against them if they transgressed. The ark is called the *ark of the testimony* ([[Exodus 30#6]]), and the tabernacle *the tabernacle of the testimony* ([[Numbers 10#11]]) or witness, [[Acts 7#44]]. The gospel of Christ is also called a testimony or witness, [[Matthew 24#14]]. It is observable,
1. That the tables of the law were carefully preserved in the ark for the purpose, to teach us to make much of the word of God, and to hide it in our hearts, in our innermost thoughts, as the ark was placed in the holy of holies. It intimates likewise the care which divine Providence ever did, and ever will, take to preserve the records of divine revelation in the church, so that even in the latter days there shall be seen in his temple the *ark of his testament.* See [[Revelation 11#19]].
2. That this ark was the chief token of God's presence, which teaches us that the first and great evidence and assurance of God's favour is the putting of his law in the heart. God dwells where that rules, [[Hebrews 8#10]].
3. That provision was made for the carrying of this ark about with them in all their removals, which intimates to us that, wherever we go, we should take our religion along with us, always bearing about with us the love of the Lord Jesus, and his law.
2. The mercy-seat was the covering of the ark or chest, made of solid gold, exactly to fit the dimensions of the ark, [[Exodus 25#17]]; [[Exodus 25#21]]. This *propitiatory covering,* as it might well be translated, was a type of Christ, the great propitiation, whose satisfaction fully answers the demands of the law, covers our transgressions, and comes between us and the curse we deserve. Thus he is the *end of the law for righteousness.*
3. The cherubim of gold were fixed to the mercy-seat, and of a piece with it, and spread their wings over it, [[Exodus 25#18]]. It is supposed that these cherubim were designed to represent the holy angels, who always attended the *shechinah,* or divine Majesty, particularly at the giving of the law; not by any effigies of an angel, but some emblem of the angelical nature, probably some one of those four faces spoken of, [[Ezekiel 1#10]]. Whatever the faces were, they looked one towards another, and both downward towards the ark, while their wings were stretched out so as to touch one another. The apostle calls them *cherubim of glory shadowing the mercy-seat,* [[Hebrews 9#5]]. It denotes their attendance upon the Redeemer, to whom they were ministering spirits, their readiness to do his will, their special presence in the assemblies of saints ([[Psalms 68#17]]; [[1 Corinthians 11#10]]), and their desire to look into the mysteries of the gospel which they diligently contemplate, [[1 Peter 1#12]]. God is said to dwell, or sit, *between the cherubim,* on the mercy-seat ([[Psalms 80#1]]), and thence he here promises, for the future, to meet with Moses, and to *commune with him,* [[Exodus 25#22]]. There he would give law, and there he would give audience, as a prince on his throne; and thus he manifests himself willing to be reconciled to us, and keep up communion with us, in and by the mediation of Christ. In allusion to this mercy-seat, we are said to come boldly to *the throne of grace* ([[Hebrews 4#16]]); for we *are not under the law,* which is covered, *but under grace,* which is displayed; its wings are stretched out, and we are invited to come under the shadow of them, [[Ruth 2#12]].
Passage:   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 it with pure gold, and make thereto a crown of gold round about.   25 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 thou 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 the 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, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: *of* pure gold shalt thou make them.   30 And thou shalt set upon the table showbread before me alway.
Here is,
1. A table ordered to be made of wood overlaid with gold, which was to stand, not in the holy of holies (nothing was in that but the ark with its appurtenances), but in the outer part of the tabernacle, called the *sanctuary,* or *holy place,* [[Hebrews 9#2]]; [[Hebrews 9#23]], &c. There must also be the usual furniture of the sideboard, dishes and spoons, &c., and all *of gold,* [[Exodus 25#29]].
2. This table was to be always spread, and furnished with the show-bread ([[Exodus 25#30]]), or *bread of faces,* twelve loaves, one for each tribe, set in two rows, six in a row; see the law concerning them, [[Leviticus 24#5,10]], &c. The tabernacle being God's house, in which he was pleased to say that he would dwell among them, he would show that he kept a good house. In the royal palace it was fit that there should be a royal table. Some make the twelve loaves to represent the twelve tribes, set before God as his people and *the corn of his floor,* as they are called, [[Isaiah 21#10]]. As the ark signified God's being present with them, so the twelve loaves signified their being presented to God. This bread was designed to be,
1. A thankful acknowledgement of God's goodness to them, in giving them their daily bread, manna in the wilderness, where he prepared a table for them, and, in Canaan, the corn of the land. Hereby they owned their dependence upon Providence, not only for the corn in the field, which they gave thanks for in offering the sheaf of first-fruits, but for the bread in their houses, that, when it was brought home, God did not *blow upon it,* [[Haggai 1#9]]. Christ has taught us to pray every day for the bread of the day.
2. A token of their communion with God. This bread on God's table being made of the same corn with the bread on their own tables, God and Israel did, as it were, eat together, as a pledge of friendship and fellowship; he supped with them, and they with him.
3. A type of the spiritual provision which is made in the church, by the gospel of Christ, for all that are made priests to our God. *In our Father's house there is bread enough and to spare,* a loaf for every tribe. All that attend in God's house shall be abundantly satisfied with the goodness of it, [[Psalms 36#8]]. Divine consolations are the continual feast of holy souls, notwithstanding there are those to whom *the table of the Lord,* and the *meat thereof* (because it is plain bread), are *contemptible,* [[Malachi 1#12]]. Christ has a table in his kingdom, at which all his saints shall for every eat and drink with him, [[Luke 22#30]].
Passage: 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 the 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 the candlestick.   36 Their knops and their branches shall be of the same: all it *shall be* one beaten work *of* pure gold.   37 And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it.   38 And the tongs thereof, and the snuffdishes thereof, *shall be of* pure gold.   39 *Of* a talent of pure gold shall he make it, with all these vessels.   40 And look that thou make *them* after their pattern, which was showed thee in the mount.
1. The next thing ordered to be made for the furnishing of God's palace was a rich stately candlestick, all of pure gold, not hollow, but solid. The particular directions here given concerning it show,
1. That it was very magnificent, and a great ornament to the place; it had many branches drawn from the main shaft, which had not only their bowls (to put the oil and the kindled wick in) for necessity, but knops and flowers for ornament.
2. That it was very convenient, and admirably contrived both to scatter the light and to keep the tabernacle clean from smoke and snuffs.
3. That it was very significant. The tabernacle had no windows by which to let in the light of the day, all its light was candle-light, which intimates the comparative darkness of that dispensation, while the Sun or righteousness had not as yet risen, nor had the day-star from on high yet visited his church. Yet God left not himself without witness, nor them without instruction; the commandment was a lamp, and the law a light, and the prophets were branches from that lamp, which gave light in their several ages to the Old-Testament church. The church is still dark, as the tabernacle was, in comparison with what it will be in heaven; but the word of God is the candlestick, *a light shining in a dark place* ([[2 Peter 1#19]]), and a dark place indeed the world would be without it. The Spirit of God, in his various gifts and graces, is compared to the *seven lamps* which *burn before the throne,* [[Revelation 4#5]]. The churches are golden candlesticks, the lights of the world, *holding forth the word of life* as the candlestick does the light, [[Philippians 2#15..16]]. Ministers are to light the lamps, and snuff them ([[Exodus 25#37]]), by opening the scriptures. The treasure of this light is now put into *earthen vessels,* [[2 Corinthians 4#6..7]]. The branches of the candlestick spread every way, to denote the diffusing of the light of the gospel into all parts by the Christian ministry, [[Matthew 5#14..15]]. There is a *diversity of gifts,* but the same Spirit gives to each to profit withal.
2. There is in the midst of these instructions an express caution given to Moses, to take heed of varying from his model: *Make them after the pattern shown thee,* [[Exodus 25#40]]. Nothing was left to his own invention, or the fancy of the workmen, or the people's humour; but the will of God must be religiously observed in every particular. Thus,
1. All God's providences are exactly according to his counsels, and the copy never varies from the original. Infinite Wisdom never changes its measures; whatever is purposed shall undoubtedly be performed.
2. All his ordinances must be administered according to his institutions. Christ's instruction to his disciples ([[Matthew 28#20]]) is similar to this: *Observe all things whatsoever I have commanded you.*

39
Matthew Henry Commentary/xlm/Exodus/Chapter XXVI.md
View File

@ -1,39 +0,0 @@
Moses here receives instructions,
1. Concerning the inner curtains of the tent or tabernacle, and the coupling of those curtains, [[Exodus 26#1,6]].
2. Concerning the outer curtains which were of goats' hair, to strengthen the former, [[Exodus 26#7,13]].
3. Concerning the case or cover which was to secure it from the weather, [[Exodus 26#14]].
4. Concerning the boards which were to be reared up to support the curtains, with their bars and sockets, [[Exodus 26#15,30]].
5. The partition between the holy place and the most holy, [[Exodus 26#31,35]].
6. The veil for the door, [[Exodus 26#36..37]]. These particulars, thus largely recorded, seem of little use to us now; yet, having been of great use to Moses and Israel, and God having thought fit to preserve down to us the remembrance of them, we ought not to overlook them. Even the antiquity renders this account venerable.
## The Tabernacle and Its Furniture. (b. c. 1491.)
Passage: 1 Moreover thou shalt 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, and the breadth of one curtain four cubits: 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 to another. 4 And thou shalt make loops of blue upon the edge of the one curtain from the selvedge in the coupling; 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 shalt 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 taches of gold, and couple the curtains together with the taches: and it shall be one tabernacle.
1. The house must be a *tabernacle* or *tent,* such as soldiers now use in the camp, which was both a mean dwelling and a movable one; and yet the ark of God had not better, till Solomon built the temple 480 years after this, [[1 Kings 6#1]]. God manifested his presence among them thus in a tabernacle,
1. In compliance with their present condition in the wilderness, that they might have him with them wherever they went. Note, God suits the tokens of his favour, and the gifts of his grace, to his people's wants and necessities, according as they are, accommodating his mercy to their state, prosperous or adverse, settled or unsettled. *When thou passest through the waters, I will be with thee,* [[Isaiah 43#2]].
2. That it might represent the state of God's church in this world, it is a *tabernacle-state,* [[Psalms 15#1]]. *We have here no continuing city;* being strangers in this world, and travellers towards a better, we shall never be fixed till we come to heaven. Church-privileges are movable goods, from one place to another; the gospel is not tied to any place; the candlestick is in a tent, and may easily be taken away, [[Revelation 2#5]]. If we make much of the tabernacle, and improve the privilege of it, wherever we go it will accompany us; but, if we neglect and disgrace it, wherever we stay it will forsake us. *What hath my beloved to do in my house?* [[Jeremiah 11#15]].
2. The curtains of the tabernacle must correspond to a divine pattern.
1. They were to be very rich, the best of the kind, *fine twined linen;* and colours very pleasing, *blue,* and *purple,* and *scarlet.* 2. They were to be embroidered with cherubim ([[Exodus 26#1]]), to intimate that the angels of God pitch their tents round about the church, [[Psalms 34#7]]. As there were cherubim over the mercy-seat, so there were round the tabernacle; for we find the angels compassing, not only the throne, but the elders; see [[Revelation 5#11]].
3. There were to be two hangings, five breadths in each, sewed together, and the two hangings coupled together with golden clasps, or tacks, so that it might be all one tabernacle, [[Exodus 26#6]]. Thus the churches of Christ and the saints, though they are many, are yet one, being *fitly joined together* in holy love, and by the *unity of the Spirit,* so growing into one *holy temple* in *the Lord,* [[Ephesians 2#21..22]]; [[Ephesians 4#16]]. This tabernacle was very strait and narrow; but, at the preaching of the gospel, the church is bidden to *enlarge the place of her tent,* and to *stretch forth her curtains,* [[Isaiah 54#2]].
Passage: 7 And thou shalt make curtains *of* goats' *hair* to be a covering upon the tabernacle: eleven curtains shalt thou make. 8 The length of one curtain *shall be* thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains *shall be all* of one measure. 9 And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle. 10 And thou shalt 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. 11 And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together, that 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 backside of the tabernacle. 13 And a cubit on the one side, and a cubit on the other side of that which remaineth in the length of the curtains 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.
Moses is here ordered to make a double covering for the tabernacle, that it might not rain in, and that the beauty of those fine curtains might not be damaged.
1. There was to be a covering of hair camlet curtains, which were somewhat larger every way than the inner curtains, because they were to enclose them, and probably were stretched out at some little distance from them, [[Exodus 26#7]], &c. These were coupled together with brass clasps. The stuff being less valuable, the tacks were so; but the brass tacks would answer the intention as effectually as the golden ones. The bonds of unity may be as strong between curtains of goats' hair as between those of purple and scarlet.
2. Over this there was to be another covering, and that a double one ([[Exodus 26#14]]), one of *rams' skins dyed red,* probably dressed with the wool on; another of *badgers' skins,* so we translate it, but it should rather seem to have been some strong sort of leather (but very fine), for we read of the best sort of shoes being made of it, [[Ezekiel 16#10]]. Now observe here,
1. That the outside of the tabernacle was coarse and rough, the beauty of it was in the inner curtains. Those in whom God dwells must labour to be better than they seem to be. Hypocrites put the best side outwards, like *whited sepulchres;* but *the king's daughter is all glorious within* ([[Psalms 45#13]]); in the eye of the world black as the tents of Kedar, but, in the eye of God, comely as the curtains of Solomon, [[Song of Solomon 1#5]]. Let our adorning be that of the hidden man of the heart, which God values, [[1 Peter 3#4]].
2. That where God places his glory he will create a defence upon it; even upon the habitations of the righteous there shall be a covert, [[Isaiah 6#5..6]]. The protection of Providence shall always be upon the beauty of holiness. God's tent will be a pavilion, [[Psalms 27#5]].
Passage: 15 And thou shalt make boards for the tabernacle *of* shittim wood standing up. 16 Ten cubits *shall be* the length of a board, and a cubit and a half *shall be* the breadth of one board. 17 Two tenons *shall there be* in one board, set in order one against another: thus shalt thou 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 the 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 tabernacle 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 tabernacle, 27 And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides westward. 28 And the middle bar in the midst of the boards shall reach from end to end. 29 And thou shalt overlay the boards with gold, and make their rings *of* gold *for* places for the bars: and thou shalt overlay the bars with gold. 30 And thou shalt rear up the tabernacle according to the fashion thereof which was showed thee in the mount.
Very particular directions are here given about the boards of the tabernacle, which were to bear up the curtains, as the stakes of a tent which had need to be strong, [[Isaiah 54#2]]. These boards had tenons which fell into the mortises that were made for them in silver bases. God took care to have every thing strong, as well as fine, in his tabernacle. Curtains without boards would have been shaken by every wind; but *it is a good thing* to have the *heart established with grace,* which is as the boards to support the curtains of profession, which otherwise will not hold out long. The boards were coupled together with gold rings at top and bottom ([[Exodus 26#24]]), and kept firm with bars that ran through golden staples in every board ([[Exodus 26#26]]), and the boards and bars were all richly gilded, [[Exodus 26#29]]. Thus every thing in the tabernacle was very splendid, agreeable to that infant state of the church, when such things were proper enough to please children, to possess the minds of the worshippers with a reverence of the divine glory, and to affect them with the greatness of that prince who said, *Here will I dwell;* in allusion to this the new Jerusalem is said to be of *pure gold,* [[Revelation 21#18]]. But the builders of the gospel church said, *Silver and gold have we none;* and yet the glory of their building far exceeded that of the tabernacle, [[2 Corinthians 3#10..11]]. *How much better is wisdom than gold!* No orders are given here about the floor of the tabernacle; probably that also was boarded; for we cannot think that within all these fine curtains they trod upon the cold or wet ground; if it was so left, it may remind us of [[Exodus 20#24]], *An altar of earth shalt thou make unto me.*
Passage: 31 And thou shalt make a vail *of* blue, and purple, and scarlet, and fine 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. 33 And thou shalt hang up the vail under 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 needlework. 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.
Two veils are here ordered to be made,
1. One for a partition between the holy place and the most holy, which not only forbade any to enter, but forbade them so much as to look into the holiest of all, [[Exodus 26#31]]; [[Exodus 26#33]]. Under that dispensation, divine grace was veiled, but now we behold it with open face, [[2 Corinthians 3#18]]. The apostle tells us ([[Hebrews 9#8..9]]) what was the meaning of this veil; it intimated that the ceremonial law *could not make the comers thereunto perfect,* nor would the observance of it bring men to heaven; the *way into the holiest of all was not made manifest while the first tabernacle was standing; life and immortality* lay concealed till they were *brought to light by the gospel,* which was therefore signified by the rending of this veil at the death of Christ, [[Matthew 27#51]]. We have not *boldness to enter into the holiest,* in all acts of devotion, *by the blood of Jesus,* yet such as obliges us to a holy reverence and a humble sense of our distance.
2. Another veil was for the outer door of the tabernacle, [[Exodus 26#36..37]]. Through this first veil the priests went in every day to minister in the holy place, but not the people, [[Hebrews 9#6]]. This veil, which was all the defence the tabernacle had against thieves and robbers, might easily be broken through, for it could be neither locked nor barred, and the abundance of wealth in the tabernacle, one would think, might be a temptation; but by leaving it thus exposed,
1. The priests and Levites would be so much the more obliged to keep a strict watch upon it, and,
2. God would show his care of his church on earth, though it is weak and defenceless, and continually exposed. A curtain shall be (if God please to make it so) as strong a defence to his house as gates of brass and bars of iron.

30
Matthew Henry Commentary/xlm/Exodus/Chapter XXVII.md
View File

@ -1,30 +0,0 @@
In this chapter directions are given,
1. Concerning the brazen altar for burnt-offerings, [[Exodus 27#1,8]].
2. Concerning the court of the tabernacle, with the hangings of it, [[Exodus 27#9,19]].
3. Concerning oil for the lamp, [[Exodus 27#20..21]].
## The Tabernacle and Its Furniture. (b. c. 1491.)
Passage: 1 And thou shalt make an altar *of* shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof *shall be* three cubits.   2 And thou shalt make the horns of it upon the four corners thereof: his horns 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 fleshhooks, and his firepans: all the vessels thereof thou shalt make *of* brass.   4 And thou shalt make for it a grate of network *of* brass; and upon the net shalt thou make four brasen rings in the four corners thereof.   5 And thou shalt put it under the compass 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.*
As God intended in the tabernacle to manifest his presence among his people, so there they were to pay their devotions to him, not in the tabernacle itself (into that only the priests entered as God's domestic servants), but in the court before the tabernacle, where, as common subjects, they attended. There an altar was ordered to be set up, to which they must bring their sacrifices, and on which their priests must offer them to God: and this altar was to sanctify their gifts. Here they were to present their services to God, as from the mercy-seat he gave his oracles to them; and thus a communion was settled between God and Israel. Moses is here directed about,
1. The dimensions of it; it was square, [[Exodus 27#1..2]].
2. The horns of it ([[Exodus 27#2]]), which were for ornament and for use; the sacrifices were *bound with cords to the horns of the altar,* and to them malefactors fled for refuge.
3. The materials; it was of wood overlaid with brass, [[Exodus 27#1..2]].
4. The appurtenances of it ([[Exodus 27#3]]), which were all of brass.
5. The grate, which was let into the hollow of the altar, about the middle of it, in which the fire was kept, and the sacrifice burnt; it was made of network like a sieve, and hung hollow, that the fire might burn the better, and that the ashes might fall through into the hollow of the altar, [[Exodus 27#4..5]].
6. The staves with which it must be carried, [[Exodus 27#6..7]]. And, *lastly,* he is referred to the pattern shown him, [[Exodus 27#8]].
Now this brazen altar was a type of Christ dying to make atonement for our sins: the wood would have been consumed by the fire from heaven if it had not been secured by the brass; nor could the human nature of Christ have borne the wrath of God if it had not been supported by a divine power. Christ sanctified himself for his church, as their altar ([[John 17#19]]), and by his mediation sanctifies the daily services of his people, who have also *a right to eat of this altar* ([[Hebrews 13#10]]), for they serve at it as spiritual priests. To the horns of this altar poor sinners fly for refuge when justice pursues them, and they are safe in virtue of the sacrifice there offered.
Passage: 9 And thou shalt make the court of the tabernacle: for the south side southward *there shall be* hangings for the court *of* fine twined linen of an hundred cubits long 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.   11 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 fifty cubits: their pillars ten, and their sockets ten.   13 And 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.   16 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 needlework: *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 everywhere, 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.
Before the tabernacle there was to be a court or yard, enclosed with hangings of the finest linen that was used for tents. This court, according to the common computation of cubits, was fifty yards long, and twenty-five broad. Pillars were set up at convenient distances, in sockets of brass, the pillars filleted with silver, and silver tenter-hooks in them, on which the linen hangings were fastened: the hanging which served for the gate was finer than the rest, [[Exodus 27#16]]. This court was a type of the church, enclosed and distinguished from the rest of the world, the enclosure supported by pillars, denoting the stability of the church, hung with the clean linen, which is said to be the *righteousness of saints,* [[Revelation 19#8]]. These were the courts David longed for and coveted to reside in ([[Psalms 84#2]]; [[Psalms 84#10]]), and into which the people of God entered with praise and thanksgiving ([[Psalms 100#4]]); yet this court would contain but a few worshippers. Thanks be to God, now, under the gospel, the enclosure is taken down. God's will is that men *pray everywhere;* and there is room for all that in every place call on the name of Jesus Christ.
Passage: 20 And thou shalt command 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 without the vail, which *is* before the testimony, Aaron and his sons shall order it from evening to morning before the Lord: *it shall be* a statute for ever unto their generations on the behalf of the children of Israel.
We read of the candlestick in the twenty-fifth chapter; here is an order given for the keeping of the lamps constantly burning in it, else it was useless; in every candlestick there should be a burning and shining light; candlesticks without candles are as *wells without water* or as *clouds without rain.* Now,
1. The people were to provide the oil; from them the Lord's ministers must have their maintenance. Or, rather, the pure oil signified the gifts and graces of the Spirit, which are communicated to all believers from Christ the good olive, of whose fulness we receive ([[Zechariah 4#11..12]]), and without which our light cannot shine before men.
2. The priests were to light the lamps, and to tend them; it was part of their daily service to *cause the lamp to burn always,* night and day; thus it is the work of ministers, by the preaching and expounding of the scriptures (which are as a lamp), to enlighten the church, God's tabernacle upon the earth, and to direct the spiritual priests in his service. This is to be *a statute for ever,* that the lamps of the word be lighted as duly as the incense of prayer and praise is offered.

61
Matthew Henry Commentary/xlm/Exodus/Chapter XXVIII.md
View File

@ -1,61 +0,0 @@
Orders being given for the fitting up of the place of worship, in this and the following chapter care is taken about the priests that were to minister in this holy place, as the menial servants of the God of Israel. He hired servants, as a token of his purpose to reside among them. In this chapter,
1. He pitches upon the persons who should be his servants, [[Exodus 28#1]].
2. He appoints their livery; their work was holy, and so must their garments be, and unanswerable to the glory of the house which was now to be erected, [[Exodus 28#2,5]].
1. He appoints the garments of his head-servant, the high priest, which were very rich.
1. An ephod and girdle, [[Exodus 28#6,14]].
2. A breast-plate of judgment ([[Exodus 28#15,29]]), in which must be put the urim and thummim, [[Exodus 28#30]].
3. The robe of the ephod, [[Exodus 28#31,35]].
4. The mitre, [[Exodus 28#36,39]].
2. The garments of the inferior priests, [[Exodus 28#40,43]]. And these also were shadows of good things to come.
## The Priests' Attire. (b. c. 1491.)
Passage: 1 And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, *even* Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.   2 And thou shalt make holy garments for Aaron thy brother for glory and for beauty.   3 And thou shalt speak unto all *that are* wise hearted, 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 breastplate, 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, that he may minister unto me in the priest's office.   5 And they shall take gold, and blue, and purple, and scarlet, and fine linen.
We have here,
1. The priests nominated: *Aaron and his sons,* [[Exodus 28#1]]. Hitherto every master of a family was priest to his own family, and offered, as he saw cause, upon altars of earth; but now that the families of Israel began to be incorporated into a nation, and a *tabernacle of the congregation* was to be erected, as a visible centre of their unity, it was requisite there should be a public priesthood instituted. Moses, who had hitherto officiated, and is therefore reckoned among the *priests of the Lord* ([[Psalms 99#6]]), had enough to do as their prophet to consult the oracle for them, and as their prince to judge among them; nor was he desirous to engross all the honours to himself, or to entail that of the priesthood, which alone was hereditary, upon his own family, but was very well pleased to see his brother Aaron invested in this office, and his sons after him, while (how great soever he was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard for the glory of God, that he had so little regard to the preferment of his own family. Aaron, who had humbly served as a prophet to his younger brother Moses, and did not decline the office ([[Exodus 7#1]]), is now advanced to be a priest, a high priest to God; for he will exalt those that abase themselves. Nor could any man have *taken this honour to himself,* but he that was *called of God to it,* [[Hebrews 5#4]]. God had said of Israel in general that they should be to him a *kingdom of priests,*[[Exodus 19#6]]. But because it was requisite that those who ministered at the altar should give themselves wholly to the service, and because that which is everybody's work will soon come to be nobody's work, God here chose from among them one to be a family of priests, the father and his four sons; and from Aaron's loins descended all the priests of the Jewish church, of whom we read so often, both in the Old Testament and in the New. A blessed thing it is when real holiness goes, as the ceremonial holiness did, by succession in a family.
2. The priests' garments appointed, *for glory and beauty,* [[Exodus 28#2]]. Some of the richest materials were to be provided ([[Exodus 28#5]]), and the best artists employed in the making of them, whose skill God, by a *special gift* for this purpose, would improve to a very high degree, [[Exodus 28#3]]. Note, Eminence, even in common arts, is a gift of God, it comes from him, and, as there is occasion, it ought to be used for him. He that teaches the husbandman discretion teaches the tradesman also; both therefore ought to honour God with their gain. Human learning ought particularly to be consecrated to the service of the priesthood, and employed for the adorning of those that minister about holy things. The garments appointed were,
1. Four, which both the high priest and the inferior priests wore, namely, the linen breeches, the linen coat, the linen girdle which fastened it to them, and the bonnet or turban; that which the high priest wore is called *a mitre.* 2. Four more, which were peculiar to the high priest, namely, the ephod, with the curious girdle of it, the breast-plate of judgment, the long robe with the bells and pomegranates at the bottom of it, and the golden plate on his forehead. These glorious garments were appointed,
1. That the priests themselves might be reminded of the dignity of their office, and might behave themselves with due decorum.
2. That the people might thereby be possessed with a holy reverence of that God whose ministers appeared in such grandeur.
3. That the priests might be types of Christ, who should offer himself without spot to God, and of all Christians, who have the beauty of holiness put upon them, in which they are consecrated to God. Our adorning, now under the gospel, both that of ministers and Christians, is not to be of gold, and pearl, and costly array, but the *garments of salvation, and the robe of righteousness,* [[Isaiah 61#10]]; [[Psalms 132#9]]; [[Psalms 132#16]]. As the filthy garments wherewith Joshua the high priest was clothed signified the iniquity which cleaved to his priesthood, from which care was taken that it should be purged ([[Zechariah 3#3..4]]), so those *holy garments* signified the perfect purity that there is in the priesthood of Christ; he is holy, harmless, and undefiled.
Passage: 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 shoulderpieces 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, according to the work thereof; *even of* gold, *of* blue, and purple, 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.   11 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.   12 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 for a memorial.   13 And thou shalt make ouches *of* gold;   14 And two chains *of* pure gold at the ends; *of* wreathen work shalt thou make them, and fasten the wreathen chains to the ouches.
Directions are here given concerning the ephod, which was the outmost garment of the high priest. *Linen* ephods were worn by the inferior priests, [[1 Samuel 22#18]]. Samuel wore one when he was a child ([[1 Samuel 2#18]]), and David when he danced before the ark ([[2 Samuel 6#14]]); but this which the high priest only wore was called a *golden ephod,* because there was a great deal of gold woven into it. It was a short coat without sleeves, buttoned closely to him, with a curious girdle of the same stuff ([[Exodus 28#6,8]]); the shoulder-pieces were buttoned together with two precious stones set in gold, one on each shoulder, on which were engraven the names of the *children of Israel,* [[Exodus 28#9,12]]. In allusion to this,
1. Christ our high priest appeared to John *girt about the breast with a golden girdle,* such as was the curious girdle of the ephod, [[Revelation 1#13]]. Righteousness is the girdle of his loins ([[Isaiah 11#6]]), and should be of ours, [[Ephesians 6#14]]. He is girt with strength for the work of our salvation, and is ready for it.
2. The government is said to be *upon his shoulders* ([[Isaiah 9#6]]), as Aaron had the names of all Israel upon his shoulders in precious stone. He presents to himself and to his Father *a glorious church,* [[Ephesians 5#27]]. He has power to support them, interest to recommend them, and it is in him that they are remembered with honour and favour. He bears them before the Lord *for a memorial* ([[Exodus 28#12]]), in token of his *appearing before God* as the representative of all Israel and an advocate for them.
## Aaron's Attire. (b. c. 1491.)
Passage: 15 And thou shalt make the breastplate of judgment 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* fine twined linen, shalt thou make it.   16 Foursquare 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 inclosings.   21 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 breastplate chains at the ends *of* wreathen work *of* pure gold.   23 And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.   24 And thou shalt put the two wreathen *chains* of gold in the two rings *which are* on the ends of the breastplate.   25 And *the other* two ends of the two wreathen *chains* thou shalt fasten in the two ouches, and put *them* on the shoulderpieces 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 breastplate 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 underneath, toward the forepart thereof, over against the *other* coupling thereof, above the curious girdle of the ephod.   28 And they shall bind the breastplate 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 breastplate be not loosed from the ephod.   29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy *place,* for a memorial before the Lord continually.   30 And thou shalt put in the breastplate 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 Lord continually.
The most considerable of the ornaments of the high priest was this breast-plate, a rich piece of cloth, curiously wrought with gold and purple, &c., two spans long and a span broad, so that, being doubled, it was a span square, [[Exodus 28#16]]. This was fastened to the ephod with wreathen chains of gold ([[Exodus 28#13..14]]; [[Exodus 28#22]], &c.) both at top and bottom, so that *the breast-plate might not be loosed from the ephod,* [[Exodus 28#28]]. The ephod was the garment of service; the breast-plate of judgment was an emblem of honour: these two must by no means be separated. If any man will *minister unto the Lord,* and *do his will,* he shall *know his doctrine.* In this breast-plate,
1. The tribes of Israel were recommended to God's favour in twelve precious stones, [[Exodus 28#17,21]]; [[Exodus 28#29]]. Some question whether Levi had a precious stone with his name or no. If not, Ephraim and Manasseh were reckoned distinct, as Jacob had said they should be, and the high priest himself, being head of the tribe of Levi, sufficiently represented that tribe. If there was a stone for Levi, as is intimated by this, that they were *engraven according to their birth* ([[Exodus 28#10]]), Ephraim and Manasseh were one in Joseph. Aaron was to bear their names for a *memorial before the Lord continually,* being *ordained for men,* to represent them in things pertaining to God, herein typifying our great high priest, who always appears in the presence of God for us.
1. Though the people were forbidden to come near, and obliged to keep their distance, yet by the high priest, who had their names on his breast-plate, they entered into the holiest; so believers, even while they are here on this earth, not only *enter into the holiest,* but by faith are made to *sit with Christ in heavenly places,* [[Ephesians 2#6]].
2. The name of each tribe was engraven in a precious stone, to signify how precious, in God's sight, believers are, and how honourable, [[Isaiah 43#4]]. They shall be his in the day he *makes up his jewels,* [[Malachi 3#17]]. How small and poor soever the tribe was, it was a precious stone in the breast-plate of the high priest; thus are all the saints dear to Christ, and his delight is in them as the excellent ones of the earth, however men may esteem them as *earthen pitchers,*[[Lamentations 4#2]].
3. The high priest had the names of the tribes both on his shoulders and on his breast, intimating both the power and the love with which our Lord Jesus intercedes for those that are his. He not only bears them up *upon his heart,* as the expression here is ([[Exodus 28#29]]), *carries them in his bosom* ([[Isaiah 40#11]]), with the most tender affection. How near should Christ's name be to our hearts, since he is pleased to lay our names so near his! and what a comfort it is to us, in all our addresses to God, that the great high priest of our profession has the names of all his Israel upon his breast before the Lord *for a memorial,* presenting them to God as the people of his choice, who were to be made *accepted in the beloved!* Let not any good Christians fear that God has forgotten them, nor question his being mindful of them upon all occasions, when they are not only engraven upon the *palms of his hands* ([[Isaiah 49#16]]), but engraven upon the heart of the great intercessor. See [[Song of Solomon 8#6]].
2. The urim and thummim, by which the will of God was made known in doubtful cases, were put in this breast-plate, which is therefore called the *breast-plate of judgment,* [[Exodus 28#30]]. *Urim* and *thummim* signify *light* and *integrity;* many conjectures there are among the learned what they were; we have no reason to think they were any thing that Moses was to make more than what was before ordered, so that either God made them himself, and gave them to Moses, for him to put into the breast-plate, when other things were prepared ([[Leviticus 8#8]]), or no more is meant than a declaration of the further use of what was already ordered to be made. I think the words may be read thus, *And thou shalt give,* or *add,* or *deliver, to the breast-plate of judgment, the illuminations and perfections, and they shall be upon the heart of Aaron;* that is, "He shall be endued with a power of knowing and making known the mind of God in all difficult doubtful cases, relating either to the civil or ecclesiastical state of the nation." Their government was a theocracy: God was their King, the high priest was, under God, their ruler, the urim and thummim were his cabinet-council; probably Moses wrote upon the breast-plate, or wove into it, these words, *Urim* and *Thummim,* to signify that the high priest, having on him this breast-plate, and asking counsel of God in any emergency relating to the public, should be directed to take those measures, and give that advice, which God would own. If he was standing before the ark (but without the veil) probably he received instructions from off the mercy-seat, as Moses did ([[Exodus 25#22]]); thus, it should seem, Phinehas did, [[Judges 20#27..28]]. If he was at a distance from the ark, as Abiathar was when he enquired of the Lord for David ([[1 Samuel 23#6]], &c.), then the answer was given either by a voice from heaven or rather by an impulse upon the mind of the high priest, which last is perhaps intimated in that expression, *He shall bear the judgment of the children of Israel upon his heart.* This oracle was of great use to Israel; Joshua consulted it ([[Numbers 27#21]]), and, it is likely, the judges after him. It was lost in the captivity, and never regained after, though, it should seem, it was expected, [[Ezra 2#63]]. But it was a shadow of good things to come, and the substance is Christ. He is our oracle; by him God in these last days makes known himself and his mind to us, [[Hebrews 1#2]]; [[John 1#18]]. Divine revelation centres in him, and comes to us through him; he is the light, the true light, the faithful witness, the truth itself, and from him we receive the Spirit of truth, who leads into all truth. The joining of the breast-plate to the ephod denotes that his prophetical office was founded in his priesthood; and it was by the merit of his death that he purchased this honour for himself and this favour for us. It was the *Lamb that had been slain* that was worthy to *take the book* and to *open the seals,*[[Revelation 5#9]].
Passage: 31 And thou shalt make the robe of the ephod all *of* blue.   32 And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent.   33 And *beneath* upon the hem of it thou shalt make pomegranates *of* blue, and *of* purple, and *of* scarlet, round about the hem thereof; and bells of gold between them round about:   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.   36 And thou shalt make a plate *of* pure gold, and grave upon it, *like* the engravings of a signet, HOLINESS TO THE LOR
500.   37 And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront 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, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord.   39 And thou shalt embroider the coat of fine linen, and thou shalt make the mitre *of* fine linen, and thou shalt make the girdle *of* needlework.
Here is,
1. Direction given concerning *the robe of the ephod,* [[Exodus 28#31,35]]. This was next under the ephod, and reached down to the knees, was without sleeves, and was put on over their head, having holes on the sides to put the arms through, or, as Maimonides describes it, was not sewed together on the sides at all. The hole on the top, through which the head was put, was carefully bound about, that it might not tear in the putting on. In religious worship, care must be taken to prevent every thing that may distract the minds of the worshippers, or render the service despicable. Round the skirts of the robe were hung golden bells, and the representations of pomegranates made of yarn of divers colours. The pomegranates added to the beauty of the robe, and the sound of the bells gave notice to the people in the outer court when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time ([[Luke 1#10]]), in token of their concurrence with him in his offering, and their hopes of the ascent of their prayers to God in virtue of the incense he offered. Aaron must come near to minister in the garments that were appointed him, *that he die not.* It is at his peril if he attend otherwise than according to the institution. This intimates that we must serve the Lord *with fear* and holy *trembling,* as those that know we deserve to die, and are in danger of making some fatal mistake. Some make the bells of the holy robe to typify the sound of the gospel of Christ in the world, giving notice of his entrance within the veil for us. *Blessed are those that hear this joyful sound,* [[Psalms 89#15]]. The adding of the pomegranates, which are a fragrant fruit, denotes the sweet savour of the gospel, as well as the joyful sound of it, for it is a *savour of life unto life.* The church is called an *orchard of pomegranates.* 2. Concerning the golden plate fixed upon Aaron's forehead, on which must be engraven, *Holiness to the Lord* ([[Exodus 28#36..37]]), or *The holiness of Jehovah.* Aaron must hereby be reminded that God is holy, and that his priests must be holy. *Holiness becomes his house* and household. The high priest must be sequestered from all pollution, and consecrated to God and to his service and honour, and so must all his ministrations be. All that attend in God's house must have *Holiness to the Lord* engraven upon their foreheads, that is, they must be holy, devoted to the Lord, and designing his glory in all they do. This must appear in their forehead, in an open profession of their relation to God, as those that are not ashamed to own it, and in a conversation in the world answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable, not painted to be washed off, but sincere and lasting; such must our *holiness to the Lord* be. Aaron must have this upon his forehead, that he may *bear the iniquity of the holy things* ([[Exodus 28#38]]), and that *they may be accepted before the Lord.* Herein he was a type of Christ, the great Mediator between God and man, through whom it is that we have to do with God.
1. Through him what is amiss in our services is pardoned. The divine law is strict; in many things we come short of our duty, so that we cannot but be conscious to ourselves of much iniquity cleaving even to our holy things; when we would do good evil is present; even this would be our ruin if God should enter into judgment with us. But Christ, our high priest, bears this iniquity, bears it for us so as to bear it from us, and through him it is forgiven to us and not laid to our charge.
2. Through him what is good is accepted; our persons, our performances, are pleasing to God upon the account of Christ's intercession, and not otherwise, [[1 Peter 2#5]]. His being *holiness to the Lord* recommends all those to the divine favour that are interested in his righteousness, and clothed with his Spirit; and therefore he has said it was for our sakes that he *sanctified himself,*[[John 17#19]]. Having *such a high priest,* we come *boldly to the throne of grace,* [[Hebrews 4#14,16]].
3. The rest of the garments are but named ([[Exodus 28#39]]), because there was nothing extraordinary in them. The embroidered coat of fine linen was the innermost of the priestly garments; it reached to the feet, and the sleeves to the wrists, and was bound to the body with a girdle or sash of needle-work. The mitre, or diadem, was of linen, such as kings anciently wore in the east, typifying the kingly office of Christ. He is a *priest upon a throne* ([[Zechariah 6#13]]), a priest with a crown. These two God has joined, and we must not think to separate them.
## The Priests' Attire. (b. c. 1491.)
Passage: 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 with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's 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 congregation, or when they come near unto the altar to minister in the holy *place;* that they bear not iniquity, and die: *it shall be* a statute for ever unto him and his seed after him.
We have here,
1. Particular orders about the vestments of the inferior priests. They were to have coats, and girdles, and bonnets, of the same materials with those of the high priest; but there was a difference in shape between their bonnets and his mitre. Theirs, as his, were to be *for glory and beauty* ([[Exodus 28#40]]), that they might look great in their ministration: yet all this glory was nothing compared with the glory of grace, this beauty nothing to the beauty of holiness, of which these holy garments were typical. They are particularly ordered, in their ministration, to wear *linen breeches,* [[Exodus 28#42]]. This teaches us modesty and decency of garb and gesture at all times, especially in public worship, in which a veil is becoming, [[1 Corinthians 11#5..6]]; [[1 Corinthians 11#10]]. It also intimates what need our souls have of a covering, when we come before God, that the *shame of their nakedness may not appear.* 2. A general rule concerning the garments both of the high priest and of the inferior priests, that they were to be put upon them, at first, when they were consecrated, in token of their being invested in the office ([[Exodus 28#41]]), and then they were to wear them in all their ministrations, but not at other times ([[Exodus 28#43]]), and this at their peril, lest they *bear iniquity and die.* Those who are guilty of omissions in duty, as well as omissions of duty, shall *bear their iniquity.* If the priests perform the instituted service, and do not do it in the appointed garments, it is (say the Jewish doctors) as if a stranger did it, and the *stranger that comes nigh shall be put to death.* Nor will God connive at the presumptions and irreverences even of those whom he causes to draw most near to him; if Aaron himself put a slight upon the divine institution, he shall bear iniquity, and die. To us these garments typify,
1. The righteousness of Christ; if we appear not before God in this, we shall *bear iniquity and die.* What have we to do at the wedding-feast without a wedding-garment, or at God's altar without the array of his priests? [[Matthew 22#12..13]].
2. *The armour of God* prescribed [[Ephesians 6#13]]. If we venture without that armour, our spiritual enemies will be the death of our souls, and we shall bear the iniquity, our blood will be upon our own heads. Blessed is he therefore that watcheth, and keepeth his garments, [[Revelation 16#15]].
3. This is said to be a *statute for ever,* that is, it is to continue as long as the priesthood continues. But it is to have its perpetuity in the substance of which these things were the shadows.

43
Matthew Henry Commentary/xlm/Exodus/Chapter XXX.md
View File

@ -1,43 +0,0 @@
Moses is, in this chapter, further instructed,
1. Concerning the altar of incense, [[Exodus 30#1,10]].
2. Concerning the ransom-money which the Israelites were to pay, when they were numbered, [[Exodus 30#11,16]].
3. Concerning the laver of brass, which was set for the priests to wash in, [[Exodus 30#17,21]].
4. Concerning the making up of the anointing oil, and the use of it, [[Exodus 30#22,33]].
5. Concerning the incense and perfume which were to be burned on the golden altar, [[Exodus 30#34]], &c.
## The Tabernacles and Its Furniture. (b. c. 1491.)
Passage: 1 And thou shalt make an altar to burn incense upon: *of* shittim wood shalt thou make it.   2 A cubit *shall be* the length thereof, and a cubit the breadth thereof; foursquare 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 gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.   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 Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.   8 And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the Lord throughout 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 atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it *is* most holy unto the Lord.
1. The orders given concerning the altar of incense are,
1. That it was to be made of wood, and covered with gold, pure gold, about a yard high and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold, for the convenience of carrying it, [[Exodus 30#1,5]]. It does not appear that there was any grate to this altar for the ashes to fall into, that they might be taken away; but, when they burnt incense, a golden censer was brought with coals in it, and placed upon the altar, and in that censer the incense was burnt, and with it all the coals were taken away, so that no coals nor ashes fell upon the altar. The measure of the altar of incense in Ezekiel's temple is double to what it is here ([[Ezekiel 41#22]]), and it is there called *an altar of wood,* and there is no mention of gold, to signify that the incense, in gospel times, should be spiritual, the worship plain, and the service of God enlarged, for *in every place incense should be offered,*[[Malachi 1#11]].
2. That it was to be placed before the veil, on the outside of that partition, but before the mercy-seat, which was within the veil, [[Exodus 30#6]]. For though he that ministered at the altar could not see the mercy-seat, the veil interposing, yet he must look towards it, and direct his incense that way, to teach us that though we cannot with our bodily eyes see the throne of grace, that blessed mercy-seat (for it is such a throne of glory that God, in compassion to us, holds back the face of it, and spreads a cloud upon it), yet we must in prayer by faith set ourselves before it, direct our prayer, and look up.
3. That Aaron was to burn sweet incense upon this altar, every morning and every evening, about half a pound at a time, which was intended, not only to take away the ill smell of the flesh that was burnt daily on the brazen altar, but for the honour of God, and to show the acceptableness of his people's services to him, and the pleasure which they should take in ministering to him, [[Exodus 30#7..8]]. As by the offerings on the brazen altar satisfaction was made for what had been done displeasing to God, so, by the offering on this, what they did well was, as it were, recommended to the divine acceptance; for our two great concerns with God are to be acquitted from guilt and accepted as righteous in his sight.
4. That nothing was to be offered upon it but incense, nor any incense but that which was appointed, [[Exodus 30#9]]. God will have his own service done according to his own appointment, and not otherwise.
5. That this altar should be purified with the blood of the sin-offering put upon the *horns of it,* every year, upon *the day of atonement,* [[Exodus 30#10]]. See [[Leviticus 16#18..19]]. The high priest was to take this in his way, as he came out from the holy of holies. This was to intimate to them that the sins of the priests who ministered at this altar, and of the people for whom they ministered, put a ceremonial impurity upon it, from which it must be cleansed by the blood of atonement.
2. This incense-altar typified,
1. The mediation of Christ. The brazen altar in the court was a type of Christ dying on earth; the golden altar in the sanctuary was a type of Christ interceding in heaven, in virtue of his satisfaction. This altar was before the mercy-seat; for Christ always appears in the presence of God for us; he is our *advocate with the father* ([[1 John 2#1]]), and his intercession is unto God of a sweet-smelling savour. This altar had a crown fixed to it; for Christ intercedes as king. *Father, I will,* [[John 17#24]].
2. The devotions of the saints, whose prayers are said to be set forth before God as incense, [[Psalms 141#2]]. As the smoke of the incense ascended, so much our desires towards God rise in prayer, being kindled with the fire of holy love and other pious affections. When the priest was burning incense the people were praying ([[Luke 1#10]]), to signify that prayer is the true incense. This incense was offered daily, it was a perpetual incense ([[Exodus 30#8]]); for we must pray always, that is, we must keep up stated times for prayer every day, morning and evening, at least, and never omit it, but thus pray without ceasing. The lamps were dressed or lighted at the same time that the incense was burnt, to teach us that the reading of the scriptures (which are our light and lamp) is a part of our daily work, and should ordinarily accompany our prayers and praises. When we speak to God we must hear what God says to us, and thus the communion is complete. The devotions of sanctified souls are well-pleasing to God, of a sweet-smelling savour; the prayers of saints are compared to sweet odours ([[Revelation 5#8]]), but it is the incense which Christ adds to them that makes them acceptable ([[Revelation 8#3]]), and his blood that atones for the guilt which cleaves to our best services. And, if the heart and life be not holy, even *incense is an abomination* ([[Isaiah 1#13]]), and he that offers it is *as if he blessed an idol,* [[Isaiah 56#3]].
Passage: 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 Lord, when thou numberest 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: (a shekel *is* twenty gerahs:) an half shekel *shall be* the offering of the Lord.   14 Every one that passeth among them that are numbered, 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.   16 And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls.
Some observe that the repetition of those words, *The Lord spoke unto Moses,* here and afterwards ([[Exodus 30#17]]; [[Exodus 30#22]]; [[Exodus 30#34]]), intimates that God did not deliver these precepts to Moses in the mount, in a continued discourse, but with many intermissions, giving him time either to write what was said to him or at least to charge his memory with it. Christ gave instructions to his disciples as they were able to hear them. Moses is here ordered to levy money upon the people by way of poll, so much a head, for the service of the tabernacle. This he must do when he numbered the people. Some think that it refers only to the first numbering of them, now when the tabernacle was set up; and that this tax was to make up what was deficient in the voluntary contributions for the finishing of the work, or rather for the beginning of the service in the tabernacle. Others think that it was afterwards repeated upon any emergency and always when the people were numbered, and that David offended in not demanding it when he numbered the people. But many of the Jewish writers, and others from them, are of opinion that it was to be an annual tribute, only it was begun when Moses first numbered the people. This was that tribute-money which Christ paid, for fear of offending his adversaries ([[Matthew 17#27]]), when yet he showed good reason why he should have been excused. Men were appointed in every city to receive this payment yearly. Now,
1. The tribute to be paid was *half a shekel,* about fifteen pence of our money. The rich were not to give more, nor the poor less ([[Exodus 30#15]]), to intimate that the souls of the rich and poor are alike precious, and that God is *no respecter of persons,* [[Acts 10#34]]; [[Job 34#19]]. In other offerings men were to give according to their ability; but this, which was the *ransom of the soul,* must be alike for all; for the rich have as much need of Christ as the poor, and the poor are as welcome to him as the rich. They both alike contributed to the maintenance of the temple-service, because both were to have a like interest in it and benefit by it. In Christ and his ordinances *rich and poor meet together; the Lord is the Maker,* the Lord Christ is the Redeemer of them both, [[Proverbs 22#2]]. The Jews say, "If a man refused to pay this tribute, he was not comprehended in the expiation."
2. this tribute was to be paid as a *ransom of the soul, that there might be no plague among them.* Hereby they acknowledged that they received their lives from God, that they had forfeited their lives to him, and that they depended upon his power and patience for the continuance of them; and thus they did homage to the God of their lives, and deprecated those plagues which their sins had deserved.
3. This money that was raised was to be employed in the service of the tabernacle ([[Exodus 30#16]]); with it they bought sacrifices, flour, incense, wine, oil, fuel, salt, priests' garments, and all other things which the whole congregation was interested in. Note, Those that have the benefit of God's tabernacle among them must be willing to defray the expenses of it, and not grudge the necessary charges of God's public worship. Thus we must honour the Lord with our substance, and reckon that best laid out which is laid out in the service of God. Money indeed cannot make an *atonement for the soul,* but it may be used for the honour of him who has made the atonement, and for the maintenance of the gospel by which the atonement is applied.
Passage: 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 Aaron and his sons shall wash their hands and their feet thereat:   20 When they go into the tabernacle of the congregation, 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.
Orders are here given,
1. For the making of a laver, or font, of brass, a large vessel, that would contain a good quantity of water, which was to be set near the door of the tabernacle, [[Exodus 30#18]]. The foot of brass, it is supposed, was so contrived as to receive the water, which was let into it out of the laver by spouts or cocks. They then had a laver for the priests only to wash in, but to us now there is a fountain open for Judah and Jerusalem to wash in ([[Zechariah 13#1]]), an inexhaustible *fountain of living water,* so that it is our own fault if we remain in our pollution.
2. For the using of this laver. Aaron and his sons must wash their hands and feet at this laver every time they went in to minister, every morning, at least, [[Exodus 30#19,21]]. For this purpose clean water was put into the laver fresh every day. Though they washed themselves ever so clean at their own houses, that would not serve; they must wash at the laver, because that was appointed for washing, [[2 Kings 5#12,14]]. This was designed,
1. To teach them purity in all their ministrations, and to possess them with a reverence of God's holiness and a dread of the pollutions of sin. They must not only wash and be made clean when they were first consecrated, but they must wash and be kept clean whenever they went in to minister. He only shall *stand in God's holy place* that has *clean hands and a pure heart,* [[Psalms 24#3..4]]. And,
2. It was to teach us, who are daily to attend upon God, daily to renew our repentance for sin and our believing application of the blood of Christ to our souls for remission; for in many things we daily offend and contract pollution, [[John 13#8]]; [[John 13#10]]; [[James 3#2]]. This is the preparation we are to make for solemn ordinances. *Cleanse your hands and purify your hearts,* and then *draw nigh to God,* [[James 4#8]]. To this law David alludes in [[Psalms 26#6]], *I will wash my hands in innocency, so will I compass thine altar, O Lord.*
Passage: 22 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:   25 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 burnt 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.   30 And thou shalt anoint Aaron and his sons, and consecrate them, that *they* may minister unto me in the priest's 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 shall there 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 yourselves according to the composition thereof: it shall be unto thee holy for the Lord.   38 Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.
Directions are here given for the composition of the holy anointing oil and the incense that were to be used in the service of the tabernacle; with these God was to be honoured, and therefore he would appoint the making of them; for nothing comes *to* God but what comes *from* him.
1. The holy anointing oil is here ordered to be made up the ingredients, and their quantities, are prescribed, [[Exodus 30#23,25]]. Interpreters are not agreed concerning them; we are sure, in general, they were the best and fittest for the purpose; they must needs be so when the divine wisdom appointed them for the divine honour. It was to be compounded *secundum artem-- after the art of the apothecary* ([[Exodus 30#25]]); the spices, which were in all nearly half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable sweet smell in the oil. With this oil God's tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests, [[Exodus 30#26,30]]. It was to be continued *throughout their generations,* [[Exodus 30#31]]. The tradition of the Jews is that this very oil which was prepared by Moses himself lasted till near the captivity. But bishop Patrick shows the great improbability of the tradition, and supposes that it was repeated according to the prescription here, for Solomon was anointed with it ([[]]), and some other of the kings; and all the high priests with such a quantity of it that it ran down to the skirts of the garments; and we read of the making up of this ointment ([[1 Chronicles 9#30]]): yet all agree that in the second temple there was none of this holy oil, which he supposes was owing to a notion they had that it was not lawful to make it up, Providence overruling that want as a presage of the better unction of the Holy Ghost in gospel times, the variety of whose gifts was typified by these several sweet ingredients. To show the excellency of holiness, there was that in the tabernacle which was in the highest degree grateful both to the sight and to the smell. Christ's name is said to be as *ointment poured forth* ([[Song of Solomon 1#3]]), and the good name of Christians better than *precious ointment,* [[Ecclesiastes 7#1]].
2. The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those of which the anointing oil was compounded, [[Exodus 30#34..35]]. This was prepared once a year (the Jews say), a pound for each day of the year, and three pounds over for the day of atonement. When it was used, it was to be beaten very small: thus it pleased the Lord to bruise the Redeemer when he offered himself for a sacrifice of a sweet-smelling savour.
3. Concerning both these preparations the same law is here given ([[Exodus 30#32..33]]; [[Exodus 30#37]]; [[Exodus 30#38]]), that the like should not be made for any common use. Thus God would preserve in the people's minds a reverence for his own institutions, and teach us not to profane nor abuse any thing whereby God makes himself known, as those did who invented to themselves (for their common entertainments) instruments of music like David, [[Amos 6#5]]. It is a great affront to God to jest with sacred things, particularly to make sport with the word and ordinances of God, or to treat them with lightness, [[Matthew 22#5]]. That which is God's peculiar must not be used as a common thing.

43
Matthew Henry Commentary/xlm/Exodus/Chapter XXXI.md
View File

@ -1,43 +0,0 @@
God is here drawing towards a conclusion of what he had to say to Moses upon the mount, where he had now been with him forty days and forty nights; and yet no more is recorded of what was said to him in all that time than what we have read in the six chapters foregoing. In this,
1. He appoints what workmen should be employed in the building and furnishing of the tabernacle, [[Exodus 31#1,11]].
2. He repeats the law of the sabbath, and the religious observance of it, [[Exodus 31#12,17]].
3. He delivers to him the two tables of the testimony at parting, [[Exodus 31#18]].
## Appointment of Bezaleel and Aholiab. (b. c. 1491.)
Passage: 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 filled 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 workmanship.   6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I 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 the 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, to minister in the priest's office,   11 And the anointing oil, and sweet incense for the holy *place:* according to all that I have commanded thee shall they do.
A great deal of fine work God had ordered to be done about the tabernacle; the materials the people were to provide, but who must put them into form? Moses himself was learned in all the learning of the Egyptians, nay, he was well acquainted with the words of God, and the visions of the Almighty; but he knew not how to engrave or embroider. We may suppose that there were some very ingenious men among the Israelites; but, having lived all their days in bondage in Egypt, we cannot think they were any of them instructed in these curious arts. They knew how to make brick and work in clay, but to work in gold and in cutting diamonds was what they had never been brought up to. How should the work be done with the neatness and exactness that were required when they had no goldsmiths or jewellers but what must be made out of masons and bricklayers? We may suppose that there were a sufficient number who would gladly be employed, and would do their best; but it would be hard to find out a proper person to preside in this work. *Who was sufficient for these things?* But God takes care of this matter also.
1. He nominates the persons that were to be employed, that there might be no contest about the preferment, nor envy at those that were preferred, God himself having made the choice.
1. Bezaleel was to be the architect, or master workman, [[Exodus 31#2]]. He was of the tribe of Judah, a tribe that God delighted to honour; the grandson of Hur, probably that Hur who had helped to hold up Moses's hands ([[Exodus 17#1,16]]), and was at this time in commission with Aaron for the government of the people in the absence of Moses ([[Exodus 24#14]]); out of that family which was of note in Israel was the workman chosen, and it added no little honour to the family that a branch of it was employed, though but as a mechanic, or handicraft tradesman, for the service of the tabernacle. The Jews' tradition is that Hur was the husband of Miriam; and, if so, it was requisite that God should appoint him to this service, lest, if Moses himself had done it, he should be thought partial to his own kindred, his brother Aaron also being advanced to the priesthood. God will put honour upon Moses's relations, and yet will make it to appear that he takes not the honour to himself or his own family, but that it is purely the Lord's doing.
2. Aholiab, of the tribe of Dan, is appointed next to Bezaleel, and partner with him, [[Exodus 31#6]]. Two are better than one. Christ sent forth his disciples who were to rear the gospel tabernacle, two and two, and we read of his two witnesses. Aholiab was of the tribe of Dan, which was one of the less honourable tribes, that the tribes of Judah and Levi might not be lifted up, as if they were to engross all the preferments; to prevent a schism in the body, God gives honour to *that part which lacked,* [[1 Corinthians 12#24]]. *The head cannot say to the foot, I have no need of thee.* Hiram, who was the head workman in the building of Solomon's temple, was also of the tribe of Dan, [[2 Chronicles 2#14]].
3. There were others that were employed by and under these in the several operations about the tabernacle, [[Exodus 31#6]]. Note, When God has work to do he will never want instruments to do it with, for all hearts and heads too are under his eye, and in his hand; and those may cheerfully go about any service for God, and go on in it, who have reason to think that, one way or other, he has called them to it; for whom he calls he will own and bear out.
2. He qualifies these persons for the service ([[Exodus 31#3]]): *I have filled him with the Spirit of God;* and ([[Exodus 31#6]]) *in the hearts of all that are wise-hearted I have put wisdom.* Note,
1. Skill in common arts and employments is the gift of God; from him are derived both the faculty and the improvement of the faculty. It is he that puts even this *wisdom into the inward parts,* [[Job 38#36]]. He teaches the husbandman discretion ([[Isaiah 28#26]]), and the tradesman too; and he must have the praise of it.
2. God dispenses his gifts variously, one gift to one, another to another, and all for the good of the whole body, both of mankind and of the church. Moses was fittest of all to govern Israel, but Bezaleel was fitter than he to build the tabernacle. The common benefit is very much supported by the variety of men's faculties and inclinations; the genius of some leads them to be serviceable one way, of others another way, and *all these worketh that one and the self-same Spirit,* [[1 Corinthians 12#11]]. This forbids pride, envy, contempt, and carnal emulation, and strengthens the bond of mutual love.
3. Those whom God calls to any service he will either find, or make, fit for it. If God give the commission, he will in some measure give the qualifications, according as the service is. The work, that was to be done here was to make the tabernacle and the utensils of it, which are here particularly reckoned up, [[Exodus 31#7]], &c. And for this the persons employed were enabled to *work in gold, and silver, and brass.* When Christ sent his apostles to rear the gospel tabernacle, he poured out his Spirit upon them, to enable them to speak with tongues the wonderful works of God; not to work upon metal, but to work upon men; so much more excellent were the gifts, as the tabernacle to be pitched was a *greater and more perfect tabernacle,* as the apostle calls it, [[Hebrews 9#11]].
## The Observance of the Sabbath. (b. c. 1491.)
Passage: 12 And the Lord spake unto Moses, saying,   13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it *is* a sign between me and you throughout your generations; 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.   16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, *for* a perpetual 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, two tables of testimony, tables of stone, written with the finger of God.
Here is,
1. A strict command for the sanctification of the sabbath day, [[Exodus 31#13,17]]. The law of the sabbath had been given them before any other law, by was of preparation ([[Exodus 16#23]]); it had been inserted in the body of the moral law, in the fourth commandment; it had been annexed to the judicial law ([[Exodus 23#12]]); and here it is added to the first part of the ceremonial law, because the observance of the sabbath is indeed the hem and hedge of the whole law; where no conscience is made of that, farewell both godliness and honesty; for, in the moral law, it stands in the midst between the two tables. Some suggest that it comes in here upon another account. Orders were now given that a tabernacle should be set up and furnished for the service of God with all possible expedition; but lest they should think that the nature of the work, and the haste that was required, would justify them in working at it on sabbath days, that they might get it done the sooner, this caution is seasonably inserted, *Verily,* or *nevertheless, my sabbaths you shall keep.* Though they must hasten the work, yet they must not make more haste than good speed; they must not break the law of the sabbath in their haste: even tabernacle-work must give way to the sabbath-rest; so jealous is God for the honour of his sabbaths. Observe what is here said concerning the sabbath day.
1. The nature, meaning, and intention, of the sabbath, by the declaration of which God puts an honour upon it, and teaches us to value it. Divers things are here said of the sabbath.
1. *It is a sign between me and you* ([[Exodus 31#13]]), and again, [[Exodus 31#17]]. The institution of the sabbath was a great instance of God's favour to them, and a sign that he had distinguished them from all other people; and their religious observance of the sabbath was a great instance of their duty and obedience to him. God, by sanctifying this day among them, let them know that he sanctified them, and set them apart for himself and his service; otherwise he would not have revealed to them his holy sabbaths, to be the support of religion among them. Or it may refer to the law concerning the sabbath, *Keep my sabbaths, that you may know that I the Lord do sanctify you.* Note, If God by his grace incline our hearts to keep the law of the fourth commandment, it will be an evidence of a good work wrought in us by his Spirit. If we sanctify God's day, it is a sign between him and us that he has sanctified our hearts: hence it is the character of the blessed man that he *keepeth the sabbath from polluting it,* [[Isaiah 56#2]]. The Jews, by observing one day in seven, after six days' labour, testified and declared that they worshipped the God who made the world in six days, and rested the seventh; and so distinguished themselves from other nations, who, having first lost the sabbath, which was instituted to be a memorial of the creation, by degrees lost the knowledge of the Creator, and gave that honour to the creature which was due to him alone.
2. *It is holy unto you* ([[Exodus 31#14]]), that is, "It is designed for your benefit as well as for God's honour;" *the sabbath was made for man.* Or, "It shall be accounted holy by you, and shall so be observed, and you shall look upon it a sacrilege to profane it."
3. It is the *sabbath of rest, holy to the Lord,* [[Exodus 31#15]]. It is separated from common use, and designed for the honour and service of God, and by the observance of it we are taught to rest from worldly pursuits and the service of the flesh, and to devote ourselves, and all we are, have, and can do, to God's glory.
4. It was to be observed *throughout their generations,* in every age, *for a perpetual covenant.*[[Exodus 31#16]]. This was to be one of the most lasting tokens of that covenant which was between God and Israel.
2. The law of the sabbath. They must keep it ([[Exodus 31#13..14]]; [[Exodus 31#16]]), keep it as a treasure, as a trust, observe it and preserve it, keep it from polluting it, keep it up as a sign between God and them, keep it and never part with it. The Gentiles had anniversary-feasts, to the honour of their gods; but it was peculiar to the Jews to have a weekly festival; this therefore they must carefully observe.
3. The reason of the sabbath; for God's laws are not only backed with the highest authority, but supported with the best reason. God's own example is the great reason, [[Exodus 31#17]]. As the work of creation is worthy to be thus commemorated, so the great Creator is worthy to be thus imitated, by a holy rest, the seventh day, after six days' labour, especially since we hope, in further conformity to the same example, shortly to rest with him from all our labours.
4. The penalty to be inflicted for the breach of this law: "Every one that *defileth the sabbath,* by doing *any work therein* but works of piety and mercy, *shall be cut off from among his people* ([[Exodus 31#14]]); *he shall surely be put to death.* [[Exodus 31#15]]. The magistrate must cut him off the sword of justice if the crime can be proved; if it cannot, or if the magistrate be remiss, and do not do his duty, God will take the work into his own hands, and cut him off by a stroke from heaven, and his family shall be rooted out of Israel." Note, The contempt and profanation of the sabbath day is an iniquity to be punished by the judges; and, if men do not punish it, God will, here or hereafter, unless it be repented of.
2. The delivering of the two tables of testimony to Moses. God had promised him these tables when he called him up into the mount ([[Exodus 24#12]]), and now, when he was sending him down, he delivered them to him, to be carefully and honourably deposited in the ark, [[Exodus 31#18]].
1. The ten commandments which God had spoken upon Mount Sinai in the hearing of all the people were now written, *in perpetuam rei memoriam-- for a perpetual memorial,* because that which is written remains.
2. They were written in *tables of stone,* prepared, not by Moses, as it should seem (for it is intimated, [[Exodus 24#12]], that he found them ready written when he went up to the mount), but, as some think, by the ministry of angels. The law was written in *tables of stone,* to denote the perpetual duration of it (what can be supposed to last longer than that which is written in stone, and laid up?), to denote likewise the hardness of our hearts; one might more easily write in stone than write any thing that is good in our corrupt and sinful hearts.
3. They were written *with the finger of God,* that is, by his will and power immediately, without the use of any instrument. It is God only that can write his law in the heart; he *gives a heart of flesh,* and then, by his Spirit, which is the *finger of God,* he writes his will in the *fleshly tables of the heart,* [[2 Corinthians 3#3]].
4. They were written in two tables, being designed to direct us in our duty both towards God and towards man.
5. They are called *tables of testimony,* because this written law testified both the will of God concerning them and his good-will towards them, and would be a testimony against them if they were disobedient.
6. They were delivered to Moses, probably with a charge, before he laid them up in the ark, to show them publicly, that they might be *seen and read of all men,* and so what they had heard with the hearing of the ear might now be brought to their remembrance. Thus *the law was given by Moses, but grace and truth came by Jesus Christ.*

113
Matthew Henry Commentary/xlm/Exodus/Chapter XXXII.md
View File

@ -1,113 +0,0 @@
It is a very lamentable interruption which the story of this chapter gives to the record of the establishment of the church, and of religion among the Jews. Things went on admirably well towards that happy settlement: God had shown himself very favourable, and the people also had seemed to be pretty tractable. Moses had now almost completed his forty days upon the mount, and, we may suppose, was pleasing himself with the thoughts of the very joyful welcome he should have to the camp of Israel at his return, and the speedy setting up of the tabernacle among them. But, behold, the measures are broken, the sin of Israel turns away those good things from them, and puts a stop to the current of God's favours; the sin that did the mischief (would you think it?) was worshipping a golden calf. The marriage was ready to be solemnized between God and Israel, but Israel plays the harlot, and so the match is broken, and it will be no easy matter to piece it again. Here is,
1. The sin of Israel, and of Aaron particularly, in making the golden calf for a god ([[Exodus 32#1,4]]), and worshipping it, [[Exodus 32#5..6]].
2. The notice which God gave of this to Moses, who was now in the mount with him, ([[Exodus 32#7..8]]), and the sentence of his wrath against them, [[Exodus 32#9..10]].
3. The intercession which Moses immediately made for them in the mount ([[Exodus 32#11,13]]), and the prevalency of that intercession, [[Exodus 32#14]].
4. His coming down from the mount, when he became an eye-witness of their idolatry ([[Exodus 32#15,19]]), in abhorrence of which, and as an expression of just indignation, he broke the tables ([[Exodus 32#19]]), and burnt the golden calf, [[Exodus 32#20]].
5. The examination of Aaron about it, [[Exodus 32#21,24]].
6. Execution done upon the ring-leaders in the idolatry, [[Exodus 32#25,29]].
7. The further intercession Moses made for them, to turn away the wrath of God from them ([[Exodus 32#30,32]]), and a reprieve granted thereupon, reserving them for a further reckoning, [[Exodus 32#33,35]], &c.
## The Golden Calf. (b. c. 1491.)
Passage: 1 And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, 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 him.   2 And Aaron said unto them, Break off the golden earrings, which *are* in the ears of your wives, of your sons, and of your daughters, and bring *them* unto me.   3 And all the people brake off the golden earrings 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: and they said, These *be* thy gods, O Israel, which brought thee up out of the land of Egypt.   5 And when Aaron saw *it,* he built an altar before it; and Aaron made proclamation, and said, To morrow *is* a feast to the Lord.   6 And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.
While Moses was in the mount, receiving the law from God, the people had time to meditate upon what had been delivered, and prepare themselves for what was further to be revealed, and forty days was little enough for that work; but, instead of that, there were those among them that were contriving how to break the laws they had already received, and to anticipate those which they were in expectation of. On the thirty-ninth day of the forty, the plot broke out of rebellion against the Lord. Here is,
1. A tumultuous address which the people made to Aaron, who was entrusted with the government in the absence of Moses: *Up, make us gods, which shall go before us,*[[Exodus 32#1]].
1. See the ill effect of Moses's absence from them; if he had not had God's call both to go and stay, he would not have been altogether free from blame. Those that have the charge of others, as magistrates, ministers, and masters of families, ought not, without just cause, to absent themselves from their charge, *lest Satan get advantage* thereby.
2. See the fury and violence of a multitude when they are influenced and corrupted by such as lie in wait to deceive. Some few, it is likely, were at first possessed with this humour, while many, who would never have thought of it if they had not put it into their hearts, were brought to follow their pernicious ways; and presently such a multitude were carried down the stream that the few who abhorred the proposal durst not so much as enter their protestation against it. *Behold how great a matter a little fire kindles!* Now what was the matter with this giddy multitude?
1. They were weary of waiting for the promised land. They thought themselves detained too long at mount Sinai; though there they lay very safe and very easy, well fed and well taught, yet they were impatient to be going forward. They had a God that staid with them, and manifested his presence with them by the cloud; but this would not serve. They must have a god to go before them; they are for hastening to the land *flowing with milk and honey,* and cannot stay to take their religion along with them. Note, Those that would anticipate God's counsels are commonly precipitate in their own. We must first wait for God's law before we catch at his promises. He that believeth doth not make haste, not more haste than good speed.
2. They were weary of waiting for the return of Moses. When he went up into the mount, he had not told them (for God had not told him) how long he must stay; and therefore, when he had outstayed their time, though they were every way well provided for in his absence, some bad people advanced I know not what surmises concerning his delay: *As for this Moses, the man that brought us up out of Egypt, we wot not what has become of him.* Observe,
1. How slightly they speak of his person-- *this Moses.* Thus ungrateful are they to Moses, who had shown such a tender concern for them, and thus do they walk contrary to God. While God delights to put honour upon him, they delight to put contempt upon him, and this to the face of Aaron his brother, and now his viceroy. Note, The greatest merits cannot secure men from the greatest indignities and affronts in this ungrateful world.
2. How suspiciously they speak of his delay: *We wot not what has become of him.* They thought he was either consumed by the devouring fire or starved for want to food, as if that God who kept and fed them, who were so unworthy, would not take care for the protection and supply of Moses his favourite. Some of them, who were willing to think well of Moses, perhaps suggested that he was translated to heaven like Enoch; while others that cared not how ill they thought of him insinuated that he had deserted his undertaking, as unable to go on with it, and had returned to his father-in-law to keep his flock. All these suggestions were perfectly groundless and absurd, nothing could be more so; it was easy to tell *what had become of him:* he was seen to go into the cloud, and the cloud he went into was still seen by all Israel upon the top of the mount; they had all the reason in the world to conclude that he was safe there; if the Lord had been pleased to kill him, he would not have shown him such favours as these. If he tarried long, it was because God had a great deal to say to him, for their good; he resided upon the mount as the ambassador, and he would certainly return as soon as he had finished the business he went upon; and yet they make this the colour for their wicked proposal: *We wot not what has become of him.* Note, *First,* Those that are resolved to think ill, when they have ever so much reason to think well, commonly pretend that they know not what to think. *Secondly,* Misinterpretations of our Redeemer's delays are the occasion of a great deal of wickedness. Our Lord Jesus has gone up into the mount of glory, where he is appearing in the presence of Gold for us, but out of our sight; the heavens must contain him, must conceal him, that we may live by faith. There he has been long; there he is yet. Hence unbelievers suggest that they know not what has become of him; and ask, *Where is the promise of his coming?* ([[2 Peter 3#4]]), as if, because he has not come yet, he would never come. The wicked servant emboldens himself in his impieties with this consideration, *My Lord delays his coming. Thirdly,* Weariness in waiting betrays us to a great many temptations. This began Saul's ruin; he staid for Samuel to the last hour of the time appointed, but had not patience to stay that hour ([[1 Samuel 13#8]], &c.); so Israel here, if they could but have staid one day longer, would have seen what had become of Moses. *The Lord is a God of judgment,* and must be waited for till he comes waited for though he tarry; and then we shall not lose our labour, for he that shall come will come, and will not tarry.
3. They were weary of waiting for a divine institution of religious worship among them for that was the thing they were now in expectation of. They were told that they must *serve God in this mountain,* and fond enough they would be of the pomp and ceremony of it; but, because that was not appointed them so soon as they wished, they would set their own wits on work to devise signs of God's presence with them, and would glory in them, and have a worship of their own invention, probably such as they had seen among the Egyptians; for Stephen says that when they said unto Aaron, *Make us gods,* they did, in heart, *turn back into Egypt,* [[Acts 7#39..40]]. This was a very strange motion, *Up, make us gods.* If they knew not what had become of Moses, and thought him lost, it would have been decent for them to have appointed a solemn mourning for him for certain days; but see how soon so great a benefactor is forgotten. If they had said, "Moses is lost, make us a governor," there would have been some sense in it, though a great deal of ingratitude to the memory of Moses, and contempt of Aaron and Hur who were left lords-justices in his absence; but to say, *Moses is lost, make us a god,* was the greatest absurdity imaginable. Was Moses their god? Had he ever pretended to be so? Whatever had become of Moses, was it not evident, beyond contradiction that God was still with them? And had they any room to question his leading their camp who victualled it so well every day? Could they have any other god that would provide so well for them as he had done, nay as he now did? And yet, *Make us gods, which shall go before us! Gods!* How many would they have? Is not one sufficient? *Make us gods!* and what good would gods of their own making do them? They must have such gods to go before them as could not go themselves further than they were carried. So wretchedly besotted and intoxicated are idolaters: they are *mad upon their idols,* [[Jeremiah 50#38]].
2. Here is the demand which Aaron makes of their jewels thereupon: *Bring me your golden ear-rings,*[[Exodus 32#2]]. We do not find that he said one word to discountenance their proposal; he did not reprove their insolence, did not reason with them to convince them of the sin and folly of it, but seemed to approve the motion, and showed himself not unwilling to humour them in it. One would hope he designed, at first, only to make a jest of it, and, by setting up a ridiculous image among them, to expose the motion, and show them the folly of it. But, if so, it proved ill jesting with sin: it is of dangerous consequence for the unwary fly to play about the candle. Some charitably suppose that when Aaron told them to break off their ear-rings, and bring them to him, he did it with design to crush the proposal, believing that though their covetousness would have let them *lavish gold out of the bag* to make an idol of ([[Isaiah 46#6]]), yet their pride would not have suffered them to part with the golden ear-rings. But it is not safe to try how far men's sinful lusts will carry them in a sinful way, and what expense they will be at; it proved here a dangerous experiment.
3. Here is the making of the golden calf, [[Exodus 32#3..4]].
1. The people brought in their ear-rings to Aaron, whose demand of them, instead of discouraging the motion, perhaps did rather gratify their superstition, and beget in them a fancy that the gold taken from their ears would be the most acceptable, and would make the most valuable god. Let their readiness to part with their rings to make an idol of shame us out of our niggardliness in the service of the true God. Did they not draw back from the charge of their idolatry? And shall we grudge the expenses of our religion, or starve so good a cause?
2. Aaron melted down their rings, and, having a mould prepared for the purpose, poured the melted gold into it, and then produced it in the shape of an ox or calf, giving it some finishing strokes with a graving tool. Some think that Aaron chose this figure, for a sign or token of the divine presence, because he thought the head and horns of an ox a proper emblem of the divine power, and yet, being so plain and common a thing, he hoped the people would not be so sottish as to worship it. But it is probable that they had learnt of the Egyptians thus to represent the Deity, for it is said ([[Ezekiel 20#8]]), *They did not forsake the idols of Egypt,* and ([[Exodus 23#8]]), *Neither left she her whoredoms brought from Egypt. Thus they changed their glory into the similitude of an ox* ([[Psalms 106#20]]), and proclaimed their own folly, beyond that of other idolaters, who worshipped the host of heaven.
4. Having made the calf in Horeb, they *worshipped the graven image,* [[Psalms 106#19]]. Aaron, seeing the people fond of their calf, was willing yet further to humour them, and he built an altar before it, and proclaimed a feast to the honour of it ([[Exodus 32#5]]), a feast of dedication. Yet he calls it *a feast to Jehovah;* for, brutish as they were, they did not imagine that this image was itself a god, nor did they design to terminate their adoration in the image, but they made it for a representation of the true God, whom they intended to worship in and through this image; and yet this did not excuse them from gross idolatry, any more than it will excuse the papists, whose plea it is that they do not worship the image, but God by the image, so making themselves just such idolaters as the worshippers of the golden calf, whose feast was a feast to Jehovah, and proclaimed to be so, that the most ignorant and unthinking might not mistake it. The people are forward enough to celebrate this feast ([[Exodus 32#6]]): *They rose up early on the morrow,* to show how well pleased they were with the solemnity, and, according to the ancient rites of worship, they offered sacrifice to this new-made deity, and then feasted upon the sacrifice; thus having, at the expense of their ear-rings, made their god, they endeavour, at the expense of their beasts, to make this god propitious. Had they offered these sacrifices immediately to Jehovah, without the intervention of an image, they might (for aught I know) have been accepted ([[Exodus 20#24]]); but having set up an image before them as a symbol of God's presence, and so changed the truth of God into a lie, these sacrifices were an abomination, nothing could be more so. When the idolatry of theirs is spoken of in the New Testament the account of their feast upon the sacrifice is quoted and referred to ([[1 Corinthians 10#7]]): *They sat down to eat and drink* of the remainder of what was sacrificed, and then *rose up to play,* to play the fool, to play the wanton. Like god, like worship. They would not have made a calf their god if they had not first made their belly their god; but, when the god was a jest, no marvel that the service was sport. Being *vain in their imaginations,* they became vain in their worship, so great was this vanity. Now,
1. It was strange that any of the people, especially so great a number of them, should do such a thing. Had they not, but the other day, in this very place, heard the voice of the Lord God speaking to them out of the midst of the fire, *Thou shalt not make to thyself any graven image?* Had they not heard the thunder, seen the lightnings, and felt the earthquake, with the dreadful pomp of which this law was given? Had they not been particularly cautioned not to make *gods of gold?* [[Exodus 20#23]]. Nay, had they not themselves solemnly entered into covenant with God, and promised that all that which he had said unto them they *would do, and would be obedient?* [[Exodus 24#7]]. And yet, before they stirred from the place where this covenant had been solemnly ratified, and before the cloud was removed from the top of Mount Sinai, thus to break an express command, in defiance of an express threatening that this *iniquity should be visited upon them and their children*-- what shall be think of it? It is a plain indication that the law was no more able to sanctify than it was to justify; by it is the knowledge of sin, but not the cure of it. This is intimated in the emphasis laid upon the place where this sin was committed ([[Psalms 106#19]]). *They made a calf in Horeb,* the very place where the law was given. It was otherwise with those that received the gospel; they immediately *turned from idols;* [[1 Thessalonians 1#9]].
2. It was especially strange that Aaron should be so deeply implicated in this sin, that he should make the calf, and proclaim the feast! Is this Aaron, the saint of the Lord, the brother of Moses his prophet, that could *speak so well.* ([[Exodus 4#14]]), and yet speaks not one word against this idolatry? Is this he that had not only seen, but had been employed in summoning, the plagues of Egypt, and the judgments, executed upon the gods of the Egyptians? What! and yet himself copying out the abandoned idolatries of Egypt? With what face could they say, *These are thy gods* that *brought thee out of Egypt,* when they thus bring the idolatry of Egypt (the worst thing there) along with them? Is this Aaron, who had been with Moses in the mount ([[Exodus 19#24]]; [[Exodus 24#9]]), and knew that there was no manner of similitude seen there, by which they might make an image? Is this Aaron who was entrusted with the care of the people in the absence of Moses? Is he aiding and abetting in this rebellion against the Lord? How was it possible that he should ever do so sinful a thing? Either he was strangely surprised into it, and did it when he was half asleep, or he was frightened into it by the outrages of the rabble. The Jews have a tradition that his colleague Hur opposing it the people fell upon him and stoned him (and therefore we never read of him after) and that this frightened Aaron into a compliance. And God left him to himself,
1. To teach us what the best of men are when they are so left, that we may *cease from man,* and that he who *thinks he stands may take heed lest he fall.*
2. Aaron was, at this time, destined by the divine appointment to the great office of the priesthood; though he knew it not, Moses in the mount did. Now, lest he should be *lifted up, above measure,* with the honours that were to be put upon him, a messenger of Satan was suffered to prevail over him, that the remembrance thereof might keep him humble all his days. He who had once shamed himself so far as to build an altar to a golden calf must own himself altogether unworthy of the honour of attending at the altar of God, and purely indebted to free grace for it. Thus pride and boasting were for ever silenced, and a good effect brought out of a bad cause. By this likewise it was shown that *the law made those priests who had infirmity, and needed first to offer for their own sins.*
## The Intercession of Moses. (b. c. 1491.)
Passage: 7 And the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted *themselves:*   8 They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have 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:   10 Now therefore 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.   11 And Moses 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?   12 Wherefore should 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.   13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst 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.   14 And the Lord repented of the evil which he thought to do unto his people.
Here,
1. God acquaints Moses with what was doing in the camp while he was absent, [[Exodus 32#7..8]]. He could have told him sooner, as soon as the first step was taken towards it, and have hastened him down to prevent it; but he suffered it to come to this height, for wise and holy ends, and then sent him down to punish it. Note, It is no reproach to the holiness of God that he suffers sin to be committed, since he knows, not only how to restrain it when he pleases, but how to make it serviceable to the designs of his own glory. Observe what God here says to Moses concerning this sin.
1. That they had *corrupted themselves.* Sin is the corruption or depravation of the sinner, and it is a self-corruption; *every man is tempted when he is drawn aside of his own lust.* 2. That they had *turned aside out of the way.* Sin is a deviation from the way of our duty into a by-path. When they promised to do all that God should command them, they set out as fair as could be; but now they missed their way, and turned aside.
3. That they had turned aside quickly, quickly after the law was given them and they had promised to obey it, quickly after God had done such great things for them and declared his kind intentions to do greater. *They soon forgot his works.* To fall into sin quickly after we have renewed our covenants with God, or received special mercy from him, is very provoking.
4. He tells him particularly what they had done: *They have made a calf, and worshipped it.* Note, Those sins which are concealed from our governors are naked and open before God. He sees that which they cannot discover, nor is any of the wickedness in the world hidden from him. We could not bear to see the thousandth part of that provocation which God sees every day and yet keeps silence.
5. He seems to disown them, in saying to Moses, They are *thy people whom thou broughtest up out of the land of Egypt;* as if he had said, "I will not own any relation to them, or concern for them; let it never be said that they are my people, or that I brought them out of Egypt." Note, Those that corrupt themselves not only shame themselves, but even make God himself ashamed of them and of his kindness to them.
6. He sends him down to them with all speed: *Go, get thee down.* He must break off even his communion with God to go and do his duty as a magistrate among the people; so must Joshua, [[Exodus 7#10]]. Every thing is beautiful in its season.
2. He expresses his displeasure against Israel for this sin, and the determination of his justice to cut them off, [[Exodus 32#9..10]].
1. He gives this people their true character: "*It is a stiff-necked people,* unapt to come under the yoke of the divine law, and governed as it were by a spirit of contradiction, averse to all good and prone to evil, obstinate against the methods employed for their cure." Note, The righteous God sees, not only what we do, but what we are, not only the actions of our lives, but the dispositions of our spirits, and has an eye to them in all his proceedings.
2. He declares what was their just desert-- that his wrath should *wax hot against them,* so as to consume them at once, and *blot out their name from under heaven* ([[Deuteronomy 9#14]]); not only cast them out of covenant, but chase them out of the world. Note, Sin exposes us to the wrath of God; and that wrath, if it be not allayed by divine mercy, will burn us up as stubble. It were just with God to let the law have its course against sinners, and to cut them off immediately in the very act of sin; and, if he should do so, it would be neither loss nor dishonour to him.
3. He holds out inducements to Moses not to intercede for them: *Therefore, let me alone.* What did Moses, or what could he do, to hinder God from consuming them? When God resolves to abandon a people, and the decree of ruin has gone forth, no intercession can prevent it, [[Ezekiel 14#14]]; [[Ezekiel 15#1]]. But God would thus express the greatness of his just displeasure against them, after the manner of men, who would have none to intercede for those they resolve to be severe with. Thus also he would put an honour upon prayer, intimating that nothing but the intercession of Moses could save them from ruin, that he might be a type of Christ, by whose mediation alone God would *reconcile the world unto himself.* That the intercession of Moses might appear the more illustrious, God fairly offers him that, if he would not interpose in this matter, he would *make of him a great nation,* that either, in process of time, he would raise up a people out of his loins, or that he would immediately, by some means or other, bring another great nation under his government and conduct, so that he should be no loser by their ruin. Had Moses been of a narrow selfish spirit, he would have closed with this offer; but he prefers the salvation of Israel before the advancement of his own family. Here was a man fit to be a governor.
3. Moses earnestly intercedes with God on their behalf ([[Exodus 32#11,13]]): he besought the Lord his God. If God would not be called *the God of Israel,* yet he hoped he might address him as *his own God.* What interest we have at the throne of grace we should improve for the church of God, and for our friends. Now Moses is standing in the gap to turn away the wrath of God, [[Psalms 106#23]]. He wisely took the hint which God gave him when he said, *Let me alone,* which, though it seemed to forbid his interceding, did really encourage it, by showing what power the prayer of faith has with God. In such a case, God *wonders if there be no intercessor,*[[Isaiah 59#16]]. Observe,
1. His prayer ([[Exodus 32#12]]): *Turn from thy fierce wrath;* not as if he thought God was not justly angry, but he begs that he would not be so greatly angry as to consume them. "Let mercy rejoice against judgment; *repent of this evil;* change the sentence of destruction into that of correction."
2. His pleas. He fills his mouth with arguments, not to move God, but to express his own faith and to excite his own fervency in prayer. He urges,
1. God's interest in them, the great things he had already done for them, and the vast expense of favours and miracles he had been at upon them, [[Exodus 32#11]]. God had said to Moses ([[Exodus 32#7]]), They are *thy people, whom thou broughtest up out of Egypt;* but Moses humbly turns them back upon God again: "They are *thy people,* thou art their Lord and owner; I am but their servant. *Thou broughtest them forth out of Egypt;* I was but the instrument in thy hand; that was done in order to their deliverance which thou only couldest do." Though their being his people was a reason why he should be angry with them for setting up another god, yet it was a reason why he should not be so angry with them as to consume them. Nothing is more natural than for a father to correct his son, but nothing more unnatural than for a father to slay his son. And as the relation is a good plea ("they are *thy people*"), so is the experience they had had of his kindness to them: "Thou *broughtest them out of Egypt,* though they were unworthy, and had there served the gods of the Egyptians, [[Joshua 24#15]]. If thou didst that for them, notwithstanding their sins in Egypt, wilt thou undo it for their sins of the same nature in the wilderness?"
2. He pleads the concern of God's glory ([[Exodus 32#12]]): *Wherefore should the Egyptians say, For mischief did he bring them out?* Israel is dear to Moses as his kindred, as his charge; but it is the glory of God that he is most concerned for; this lies nearer his heart than any thing else. If Israel could perish without any reproach to God's name, Moses could persuade himself to sit down contented; but he cannot bear to hear God reflected on, and therefore this he insists upon, *Lord, what will the Egyptians say?* Their eyes, and the eyes of all the neighbouring nations, were now upon Israel; from the wondrous beginnings of that people, they raised their expectations of something great in their latter end; but, if a people so strangely saved should be suddenly ruined, what would the world say of it, especially the Egyptians, who have such an implacable hatred both to Israel and to the God of Israel? They would say, "God was either weak, and could not, or fickle, and would not, complete the salvation he began; he brought them forth to that mountain, not to sacrifice (as was pretended), but to be sacrificed." They will not consider the provocation given by Israel, to justify the proceeding, but will think it cause enough for triumph that God and his people could not agree, but that their God had done that which they (the Egyptians) wished to see done. Note, The glorifying of God's name, as it ought to be our first petition (it is so in the Lord's prayer), so it ought to be our great plea, [[Psalms 79#9]], *Do not disgrace the throne of thy glory,* [[Jeremiah 14#21]]; and see [[Jeremiah 33#8..9]]. And, if we would with comfort plead this with God as a reason why he should not destroy us, we ought to plead it with ourselves as a reason why we should not offend him: *What will the Egyptians say?* We ought always to be careful that the name of God and his doctrine be not blasphemed through us.
3. He pleads God's promise to the patriarchs that he would multiply their seed, and give them the land of Canaan for an inheritance, and this promise confirmed by an oath, an oath by himself, since he could swear by no greater, [[Exodus 32#13]]. God's promises are to be our pleas in prayer; for what he has promised he is able to perform, and the honour of this truth is engaged for the performance of it. "Lord, if Israel be cut off, what will become of the promise? Shall their unbelief make that of no effect? God forbid." Thus we must take our encouragement in prayer from God only.
4. God graciously abated the rigour of the sentence, and *repented of the evil he thought to do* ([[Exodus 32#14]]); though he designed to punish them, yet he would not ruin them. See here,
1. The power of prayer; God suffers himself to be prevailed with by the humble believing importunity of intercessors.
2. The compassion of God towards poor sinners, and how ready he is to forgive. Thus he has given other proofs besides his own oath that he has no pleasure in the death of those that die; for he not only pardons upon the repentance of sinners, but spares and reprieves upon the intercession of others for them.
## Moses Breaks the Tablets of the Law. (b. c. 1491.)
Passage: 15 And Moses turned, and went down from the mount, 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.   16 And the tables *were* the work of God, and the writing *was* the writing of God, graven upon the tables.   17 And when Joshua heard the noise of the people as they shouted, he said unto Moses, *There is* a noise of war in the camp.   18 And he 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 hear.   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 them beneath the mount.   20 And he took the calf which they had made, and burnt *it* in the fire, and ground *it* to powder, and strawed *it* upon the water, and made the children of Israel drink *of it.*
Here is,
1. The favour of God to Moses, in trusting him with the two tables of the testimony, which, though of common stone, were far more valuable than all the precious stones that adorned the breast-plate of Aaron. The topaz of Ethiopia could not equal them, [[Exodus 32#15..16]]. God himself, without the ministry either of man or angel (for aught that appears), wrote the ten commandments on these tables, *on both their sides,* some on one table and some on the other, so that they were folded together like a book, to be deposited in the ark.
2. The familiarity between Moses and Joshua. While Moses was in the cloud, as in the presence-chamber, Joshua continued as near as he might, in the anti-chamber (as it were), waiting till Moses came out, that he might be ready to attend him; and though he was all alone for forty days (fed, it is likely, with manna), yet he was not weary of waiting, as the people were, but when Moses came down he came with him, and not till then. And here we are told what constructions they put upon the noise that they heard in the camp, [[Exodus 32#17..18]]. Though Moses had been so long in immediate converse with God, yet he did not disdain to talk freely with his servant Joshua. Those whom God advances he preserves from being puffed up. Nor did he disdain to talk of the affairs of the camp. Blessed Paul was not the less mindful of the church on earth for having been in the third heavens, where he heard unspeakable words. Joshua, who was a military man, and had the command of the train-bands, feared there was *a noise of war in the camp,* and then he would be missed; but Moses, having received notice of it from God, better distinguished the sound, and was aware that it was *the voice of those that sing.* It does not however appear that he told Joshua what he knew of the occasion of their singing; for we should not be forward to proclaim men's faults: they will be known too soon.
3. The great and just displeasure of Moses against Israel, for their idolatry. Knowing what to expect, he was presently aware of the golden calf, and the sport the people made with it. He saw how merry they could be in his absence, how soon he was forgotten among them, and what little thought they had of him and his return. He might justly take this ill, as an affront to himself, but this was the least part of the grievance; he resented it as an offence to God, and the scandal of his people. See what a change it is to come down from the mount of communion with God to converse with a world that *lies in wickedness.* In God we see nothing but what is pure and pleasant, in the world nothing but pollution and provocation. Moses was the meekest man on the earth, and yet when he saw *the calf, and the dancing,* his *anger waxed hot.* Note, It is no breach of the law of meekness to show our displeasure at the wickedness of the wicked. Those are *angry and sin not* that are angry at sin only, not as against themselves, but as against God. Ephesus is famous for patience, and yet *cannot bear those that are evil,* [[Revelation 2#2]]. It becomes us to be cool in our own cause, but warm in God's. Moses showed himself very angry, both by breaking the tables and burning the calf, that he might, by these expressions of strong indignation, awaken the people to a sense of the greatness of the sin they had been guilty of, which they would have been ready to make light of if he had not thus shown his resentment, as one in earnest for their conviction.
1. To convince them that they had forfeited and lost the favour of God, *he broke the tables,* [[Exodus 32#19]]. Though God knew of their sin, before Moses came down, yet he did not order him to leave the tables behind him, but gave them to him to take down in his hand, that the people might see how forward God was to take them into covenant with himself, and that nothing but their own sin prevented it; yet he put in into his heart, when the iniquity of Ephraim was discovered (as the expression is, [[Hosea 7#1]]), to break the tables before their eyes (as it is [[Deuteronomy 9#17]]), that the sight of it might the more affect them, and fill them with confusion, when they saw what blessings they had lost. Thus, they being guilty of so notorious an infraction of the treaty now on foot, the writings were torn, even when they lay ready to be sealed. Note, The greatest sign of God's displeasure against any person or people is his taking his law from them. The breaking of the tables is the breaking of the *staff of beauty and band* ([[Zechariah 11#10]]; [[Zechariah 11#14]]); it leaves a people unchurched and undone. Some think that Moses sinned in breaking the tables, and observe that, when men are angry, they are in danger of breaking all God's commandments; but it rather seems to be an act of justice than of passion, and we do not find that he himself speaks of it afterwards ([[Deuteronomy 9#17]]) with any regret.
2. To convince them that they had betaken themselves to a God that could not help them, he *burnt the calf* ([[Exodus 32#20]]), melted it down, and then filed it to dust; and, that the powder to which it was reduced might be taken notice of throughout the camp, he strewed it upon that water of which they all drank. That it might appear that *an idol is nothing in the world* ([[1 Corinthians 8#4]]); he reduced this to atoms, that it might be as near nothing as could be. To show that false gods cannot help their worshippers, he here showed that this could not save itself, [[Isaiah 46#1..2]]. And to teach us that all the relics of idolatry ought to be abolished, and that the names of Baalim should be taken away, the very dust to which it was ground was scattered. Filings of gold are precious (we say), and therefore are carefully gathered up; but the filings of the golden calf were odious, and must be scattered with detestation. Thus the idols of silver and gold must be cast to the moles and the bats ([[Isaiah 2#20]]; [[Isaiah 30#22]]), and Ephraim shall say, *What have I to do any more with idols?* His mixing this powder with their drink signified to them that the curse they had thereby brought upon themselves would mingle itself with all their enjoyments, and embitter them; it would enter into their bowels like water, and like oil into their bones. *The backslider in heart shall be filled with his own ways;* he shall drink as he brews. These were indeed waters of Marah.
## Moses Reproves Aaron; Destruction of the Idolaters. (b. c. 1491.)
Passage: 21 And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?   22 And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they *are set* on mischief.   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 him.   24 And I said unto them, Whosoever hath any gold, let them break *it* off. So they gave *it* me: then I cast it into the fire, and there came out this calf.   25 And when Moses saw that the people *were* naked; (for Aaron had made them naked unto *their* shame among their enemies:)   26 Then Moses stood in the gate of the camp, and said, Who *is* on the Lord's side? *let him come* unto me. And all the sons of Levi gathered themselves together unto him.   27 And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, *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.   28 And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.   29 For Moses had said, Consecrate 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.
Moses, having shown his just indignation against the sin of Israel by breaking the tables and burning the calf, now proceeds to reckon with the sinners and to call them to an account, herein acting as the representative of God, who is not only a holy God, and hates sin, but a just God, and is engaged in honour to punish it, [[Isaiah 59#18]]. Now,
1. He begins with Aaron, as God began with Adam, because he was the principal person, though not first in the transgression, but drawn into it. Observe here,
1. The just reproof Moses gives him, [[Exodus 32#21]]. He does not order him to be cut-off, as those ([[Exodus 32#27]]) that had been the ring-leaders in the sin. Note, A great deal of difference will be made between those that presumptuously rush into sin and those that through infirmity are surprised into it, between those that overtake the fault that flees from them and those that are overtaken in the fault they flee from. See [[Galatians 6#1]]. Not but that Aaron deserved to be cut off for this sin, and would have been so if Moses had not interceded particularly for him, as appears [[Deuteronomy 9#20]]. And having prevailed with God for him, to save him from ruin, he here expostulates with him, to bring him to repentance. He puts Aaron upon considering,
1. What he had done to this people: *Thou hast brought so great a sin upon them.* The sin of idolatry is a great sin, so great a sin that the evil of it cannot be expressed; the people, as the first movers, might be said to bring the sin upon Aaron; but he being a magistrate, who should have suppressed it, and yet aiding and abetting it, might truly be said to bring it upon them, because he hardened their hearts and strengthened their hands in it. It is a shocking thing for governors to humour people in their sins, and give countenance to that to which they should be a terror. Observe, in general, Those who bring sin upon others, either by drawing them into it or encouraging them in it, do more mischief than they are aware of; we really hate those whom we either bring or suffer sin upon, [[Leviticus 19#17]]. Those that share in sin help to break their partners, and really ruin one another.
2. What moved him to it: *What did this people unto thee?* He takes it for granted that it must needs be something more than ordinary that prevailed with Aaron to do such a thing, thus insinuating an excuse for him, because he knew that his heart was upright: "*What did they?* Did they accost thee fairly, and wheedle thee into it; and durst thou displease thy God, to please the people? Did they overcome thee by importunity; and hadst thou so little resolution left as to yield to the stream of a popular clamour? Did they threaten to stone thee; and couldest not thou have opposed God's threatenings to theirs, and frightened them worse than they could frighten thee?" Note, We must never be drawn into sin by any thing that man can say or do to us, for it will not justify us to say that we were so drawn in. Men can but tempt us to sin; they cannot force us. Men can but frighten us; if we do not comply, they cannot hurt us.
2. The frivolous excuse Aaron makes for himself. We will hope that he testified his repentance for the sin afterwards better than he did now; for what he says here has little in it of the language of a penitent. If a just man fall, he shall rise again, but perhaps not quickly.
1. He deprecates the anger of Moses only, whereas he should have deprecated God's anger in the first place: *Let not the anger of my Lord wax hot,* [[Exodus 32#22]].
2. He lays all the fault upon the people: *They are set on mischief, and they said, Make us gods.* It is natural to us to endeavour thus to transfer our guilt; we have it in our kind, Adam and Eve did so; sin is a brat that nobody is willing to own. Aaron was now the chief magistrate and had power over the people, and yet pleads that the people overpowered him; he that had authority to restrain them, yet had so little resolution as to yield to them.
3. It is well if he did not intend a reflection upon Moses, as accessory to the sin, by staying so long on the mount, in repeating, without need, that invidious surmise of the people, *As for this Moses, we know not what has become of him,* [[Exodus 32#23]].
4. He extenuates and conceals his own share in the sin, as if he had only bidden them *break off their gold* that they had about them, intending to make a hasty assay for the present, and to try what he could make of the gold that was next hand: and childishly insinuates that when he cast the gold into the fire it came out, either by accident or by the magic art of some of the mixed multitude (as the Jewish writers dream), in this shape; but not a word of his graving and fashioning it, [[Exodus 32#24]]. But Moses relates to all ages what he did ([[Exodus 32#4]]), though he himself here would not own it. Note, *He that covers his sin shall not prosper,* for sooner or later it will be discovered. Well, this was all Aaron had to say for himself; and he had better have said nothing, for his defence did but aggravate his offence; and yet he is not only spared, but preferred; as sin did abound, grace did much more abound.
2. The people are next to be judged for this sin. The approach of Moses soon spoiled their sport and turned their dancing into trembling. Those that hectored Aaron into a compliance with them in their sin durst not look Moses in the face, nor make the least opposition to the severity which he thought fit to use both against the idol and against the idolaters. Note, It is not impossible to make those sins which were committed with daring presumption appear contemptible, when the insolent perpetrators of them slink away overwhelmed in their own confusion. *The king that sits upon the throne of judgment scatters away all evil with his eyes.* Observe two things:--
1. How they were exposed to shame by their sin: *The people were naked* ([[Exodus 32#25]]), not so much because they had some of them lost their ear-rings (that was inconsiderable), but because they had lost their integrity, and lay under the reproach of ingratitude to their best benefactor, and a treacherous revolt from their rightful Lord. It was a shame to them, and a perpetual blot, that they *changed their glory into the similitude of an ox.* Other nations boasted that they were true to their false gods; well may Israel blush for being false to the true God. Thus were they *made naked,* stripped of their ornaments, and exposed to contempt; stripped of their armour, and liable to insults. Thus our first parents, when they had sinned, became *naked, to their shame.* Note, Those that do dishonour to God really bring the greatest dishonour upon themselves: so Israel here did, and Moses was concerned to see it, though they themselves were not; he *saw that they were naked.*
2. The course that Moses took to roll away this reproach, not by concealing the sin, or putting any false colour upon it, but by punishing it, and so bearing a public testimony against it. Whenever it should be case in their teeth that they had *made a calf in Horeb,* they might have this to say, in answer to those that reproached them, that though it was true there were those that did so, yet justice was executed upon them. The government disallowed the sin, and suffered not the sinners to go unpunished. They did so, but they paid dearly for it. Thus (said God) thou shalt *put the evil away,* [[Deuteronomy 13#5]]. Observe here,
1. By whom vengeance was taken-- by the children of Levi ([[Exodus 32#26]]; [[Exodus 32#28]]); not by the immediate hand of God himself, as on Nadab and Abihu, but by the sword of man, to teach them that idolatry was an *iniquity to be punished by the judge,* being a *denial of the God that is above,* [[Job 31#28]]; [[Deuteronomy 13#9]]. It was to be done by the sword of their own brethren, that the execution of justice might redound more to the honour of the nation. And, if they must fall now into the hands of man, better so than flee before their enemies. The innocent must be culled out to be the executioners of the guilty, that it might be the more effectual warning to themselves, that they did not the like another time; and the putting of them upon such an unpleasant service, and so much against the grain as this must needs be, to kill their next neighbours, was a punishment to them too for not appearing sooner to prevent the sin, and make head against it. The Levites particularly were employed in doing this execution; for, it should seem, there were more of them than of any other tribe that had kept themselves free from the contagion, which was the more laudable because Aaron, the head of their tribe, was so deeply concerned in it. Now here we are told,
1. How the Levites were called out to this service: *Moses stood in the gate of the camp,* the place of judgment; there he *displayed a banner,* as it were, because of the truth, to enlist soldiers for God. He proclaimed, *Who is on the Lord's side?* The idolaters had set up the golden calf for their standard, and now Moses set up his, in opposition to them. Now *Moses clad himself with zeal* as with a robe, and summoned all those to appear forthwith that were on God's side, against the golden calf. He does not proclaim, as Jehu, "*Who is on my side* ([[2 Kings 9#32]]), to avenge the indignity done to me?" but, *Who is on the Lord's side?* It was God's cause that he espoused *against the evil-doers,* [[Psalms 94#16]]. Note, *First,* There are two great interests on foot in the world, with the one or the other of which all the children of men are siding. The interest of sin and wickedness is the devil's interest, and all wicked people side with that interest; the interest of truth and holiness is God's interest, with which all godly people side; and it is a case that will not admit a neutrality. *Secondly,* It concerns us all to enquire whether we are on the Lord's side or not. *Thirdly,* Those who are on his side are comparatively but few, and sometimes seem fewer than really they are. *Fourthly,* God does sometimes call out those that are on his side to appear for him, as witnesses, as soldiers, as intercessors.
2. How they were commissioned for this service ([[Exodus 32#27]]): *Slay every man his brother,* that is, "Slay all those that you know to have been active for the making and worshipping of the golden calf, though they were your own nearest relations, or dearest friends." The crime was committed publicly, the Levites saw who of their acquaintance were concerned in it, and therefore needed no other direction than their own knowledge whom to slay. And probably the greatest part of those that were guilty were known, and known to be so, by some or other of the Levites who were employed in the execution. Yet, it should seem, they were to slay those only whom they found *abroad in the streets* of the camp; for it might be hoped that those who had retired into their tents were ashamed of what they had done, and were upon their knees, repenting. Those are marked for ruin who persist in sin, and are not ashamed of the abominations they have committed, [[Jeremiah 8#12]]. But how durst the Levites encounter so great a body, who probably were much enraged by the burning of their calf? It is easy to account for this; a sense of guilt disheartened the delinquents, and a divine commission animated the executioners. And one thing that put life into them was that Moses had said, *Consecrate yourselves to day to the Lord, that he may bestow a blessing upon you,* thereby intimating to them that they now stood fair for preferment and that, if they would but signalize themselves upon this occasion, it would be construed into such a consecration of themselves to God, and to his service, as would put upon their tribe a perpetual honour. Those that consecrate themselves to the Lord he will set apart for himself. Those that do the duty shall have the dignity; and, if we do signal services for God, he will bestow especial blessings upon us. There was a blessing designed for the tribe of Levi; now says Moses, "*Consecrate yourselves to the Lord,* that you may qualify yourselves to receive the blessing." The Levites were to assist in the offering of sacrifice to God; and now they must begin with the offering of these sacrifices to the honour of divine justice. Those that are to minister about holy things must be not only sincere and serious, but warm and zealous, bold and courageous, for God and godliness. Thus all Christians, but especially ministers, must *forsake father and mother,* and prefer the service of Christ and his interest far before their nearest and dearest relations; for if we love our relations better than Christ we are not *worthy of him.* See how this zeal of the Levites is applauded, [[Deuteronomy 33#9]].
2. On whom vengeance is taken: *There fell of the people that day about 3000 men,* [[Exodus 32#28]]. Probably these were but few, in comparison with the many that were guilty; but these were the men that headed the rebellion, and were therefore picked out, to be made examples of, for terror to all others. Those that in the morning were shouting and dancing before night were dying in their own blood; such a sudden change do the judgments of God sometimes make with sinners that are secure and jovial in their sin, as with Belshazzar by the hand-writing upon the wall. This is written for warning to us. [[1 Corinthians 10#7]], *Neither be you idolaters, as were some of them.*
## The Intercession of Moses. (b. c. 1491.)
Passage: 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; peradventure I shall make an atonement for your sin.   31 And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold.   32 Yet now, if thou wilt forgive their sin-- ; and if not, blot me, I pray thee, out of thy book which thou hast written.   33 And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.   34 Therefore now go, lead the people unto *the place* of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.   35 And the Lord plagued the people, because they made the calf, which Aaron made.
Moses, having executed justice upon the principal offenders, is here dealing both with the people and with God.
1. With the people, to bring them to repentance, [[Exodus 32#30]].
1. When some were slain, lest the rest should imagine that, because they were exempt from the capital punishment, they were therefore looked upon as free from guilt, Moses here tells the survivors, *You have sinned a great sin,* and therefore, though you have escaped this time, *except you repent, you shall all likewise perish.* That they might not think lightly of the sin itself, he calls it *a great sin;* and that they might not think themselves innocent, because perhaps they were not all so deeply guilty as some of those that were put to death, he tells them all, *You have sinned a great sin.* The work of ministers is to show people their sins, and the greatness of their sins. "*You have sinned,* and therefore you are undone if your sins be not pardoned, for ever undone without a Saviour. It is a great sin, and therefore calls for great sorrow, for it puts you in great danger." To affect them with the greatness of their sin he intimates to them what a difficult thing it would be to make up the quarrel which God had with them for it.
1. It would not be done, unless he himself *went up unto the Lord* on purpose, and gave as long and as solemn attendance as he had done for the receiving of the law. And yet,
2. Even so it was but a peradventure that he should make atonement for them; the case was extremely hazardous. This should convince us of the great evil there is in sin, that he who undertook to make atonement found it no easy thing to do it; he must *go up to the Lord* with his own blood to *make atonement.* The malignity of sin appears in the price of pardons.
2. Yet it was some encouragement to the people (when they were told that they had *sinned a great sin*) to hear that Moses, who had so great an interest in heaven and so true an affection for them, would *go up unto the Lord to make atonement* for them. Consolation should go along with conviction: first wound, and then heal; first show people the greatness of their sin, and then make known to them the atonement, and give them hopes of mercy. *Moses will go up unto the Lord,* though it be but a *peradventure* that he should make atonement. Christ, the great Mediator, went upon greater certainty than this, for he had lain in the bosom of the Father, and perfectly knew all his counsels. But to us poor supplicants it is encouragement enough in prayer for particular mercies that *peradventure* we may obtain them, though we have not an absolute promise. [[Zephaniah 2#3]], *It may be, you shall be hid.* In our prayers for others, we should be humbly earnest with God, though it is but a *peradventure that God will give them repentance,* [[2 Timothy 2#25]].
2. He intercedes with God for mercy. Observe,
1. How pathetic his address was. *Moses returned unto the Lord,* not to receive further instructions about the tabernacle: there were no more conferences now about that matter. Thus men's sins and follies make work for their friends and ministers, unpleasant work, many times, and give great interruptions to that work which they delight in. Moses in this address expresses,
1. His great detestation of the people's sin, [[Exodus 32#31]]. He speaks as one overwhelmed with the horror of it: *Oh! this people have sinned a great sin.* God had first told him of it ([[Exodus 32#7]]), and now he tells God of it, by way of lamentation. He does not call them God's people, he knew they were unworthy to be called so; but this people, this treacherous ungrateful people, they have made for themselves gods of gold. It is a great sin indeed to make gold our god, as those do that make it their hope, and set their heart on it. He does not go about to excuse or extenuate the sin; but what he had said to them by way of conviction he says to God by way of confession: *They have sinned a great sin;* he came not to make apologies, but to make atonement. "Lord, pardon the sin, *for it is great,*" [[Psalms 25#11]].
2. His great desire of the people's welfare ([[Exodus 32#32]]): *Yet now* it is not too great a sin for infinite mercy to pardon, and therefore *if thou wilt forgive their sin.* What then Moses? It is an abrupt expression, "*If thou wilt,* I desire no more; *if thou wilt,* thou wilt be praised, I shall be pleased, and abundantly recompensed for my intercession." It is an expression like that of the dresser of the vineyard ([[Luke 13#9]]), *If it bear fruit;* or, *If thou wilt forgive,* is as much as, "O that thou wouldest forgive!" as [[Luke 19#42]], *If thou hadst known* is, *O that thou hadst known.* "But *if not,* if the decree has gone forth, and there is no remedy, but they must be ruined; if this punishment which has already been inflicted on many is not sufficient ([[2 Corinthians 2#6]]), but they must all be cut off, *blot me, I pray thee, out of the book which thou hast written;*" that is, "If they must be cut off, let me be cut off with them, and cut short of Canaan; if all Israel must perish, I am content to perish with them; let not the land of promise be mine by survivorship." This expression may be illustrated from [[Ezekiel 13#9]], where this is threatened against the false prophets, *They shall not be written in the writing of the house of Israel, neither shall they enter into the land of Israel.* God had told Moses that, if he would not interpose he would make of him a *great nation,* [[Exodus 32#10]]. "No," says Moses, "I am so far from desiring to see my name and family built up on the ruins of Israel, that I will choose rather to sink with them. If I cannot prevent their destruction, let me not see it ([[Numbers 11#15]]); let me not be *written among the living* ([[Isaiah 4#3]]), nor among those that are marked for preservation; even let me die in the last ditch." Thus he expresses his tender affection for the people, and is a type of the good Shepherd, that *lays down his life for the sheep* ([[John 10#11]]), who was to be *cut off from the land of the living for the transgression of my people,* [[Isaiah 53#8]]; [[Daniel 9#26]]. He is also an example of public-spiritedness to all, especially to those in public stations. All private interests must be made subordinate to the good and welfare of communities. It is no great matter what becomes of us and our families in this world, so that it go well with the church of God, and there be peace upon Israel. Moses thus importunes for a pardon, and wrestles with God, not prescribing to him ("If thou wilt not forgive, thou art either unjust or unkind"); no, he is far from that; but, "If not, let me die with the Israelites, and the will of the Lord be done."
2. Observe how prevalent his address was. God would not take him at his word; no, he will not blot any out of his book but those that by their wilful disobedience have forfeited the honour of being enrolled in it ([[Exodus 32#33]]); the soul that sins shall die, and not the innocent for the guilty. This was also an intimation of mercy to the people, that they should not all be destroyed in a body, but those only that had a hand in the sin. Thus Moses gets ground by degrees. God would not at first give him full assurances of his being reconciled to them, lest, if the comfort of a pardon were too easily obtained, they should be emboldened to do the like again, and should not be made sensible enough of the evil of the sin. Comforts are suspended that convictions may be the deeper impressed: also God would hereby exercise the faith and zeal of Moses, their great intercessor. Further, in answer to the address of Moses,
1. God promises, notwithstanding this, to go on with his kind intention of giving them the land of Canaan, the land he had *spoken to them of,* [[Exodus 32#34]]. Therefore he sends Moses back to them to lead them, though they were unworthy of him, and promises that his angel should go before them, some created angel that was employed in the common services of the kingdom of providence, which intimated that they were not to expect any thing for the future to be done for them out of the common road of providence, not any thing extraordinary. Moses afterwards obtained a promise of God's special presence with them ([[Exodus 33#14]]; [[Exodus 33#17]]); but at present this was all he could prevail for.
2. Yet he threatens to remember this sin against them when hereafter he should see cause to punish them for other sins: "*When I visit, I will visit* for this among the rest. Next time I take the rod in hand, they shall have one stripe the more for this." The Jews have a saying, grounded on this, that henceforward no judgment fell upon Israel but there was in it an ounce of the powder of the golden calf. I see no ground in scripture for the opinion some are of, that God would not have burdened them with such a multitude of sacrifices and other ceremonial institutions if they had not provoked him by worshipping the golden calf. On the contrary, Stephen says that when they *made a calf, and offered sacrifice to the idol, God turned, and gave them up to worship the host of heaven* ([[Acts 7#41..42]]); so that the strange addictedness of that people to the sin of idolatry was a just judgment upon them for making and worshipping the golden calf, and a judgment they were never quite freed from till the captivity of Babylon. See [[Romans 1#23,25]]. Note, Many that are not immediately cut off in their sins are reserved for a further day of reckoning: vengeance is slow, but sure. For the present, *the Lord plagued the people* ([[Exodus 32#35]]), probably by the pestilence, or some other infectious disease, which was a messenger of God's wrath, and an earnest of worse. Aaron made the calf, and yet it is said the people made it, because they worshipped it. *Deos qui rogat, ille facit-- He who asks for gods makes them.* Aaron was not plagued, but the people; for his was a sin of infirmity, theirs a presumptuous sin, between which there is a great difference, not always discernable to us, but evident to God, whose judgment therefore, we are sure, is according to truth. Thus Moses prevailed for a reprieve and a mitigation of the punishment, but could not wholly turn away the wrath of God. This (some think) bespeaks the inability of the law of Moses to reconcile men to God and to perfect our peace with him, which was reserved for Christ to do, in whom alone it is that God so pardons sin as to *remember it no more.*

68
Matthew Henry Commentary/xlm/Exodus/Chapter XXXIII.md
View File

@ -1,68 +0,0 @@
In this chapter we have a further account of the mediation of Moses between God and Israel, for the making up of the breach that sin had made between them.
1. He brings a very humbling message from God to them ([[Exodus 33#1,3]]; [[Exodus 33#5]]), which has a good effect upon them, and helps to prepare them for mercy, [[Exodus 33#4]]; [[Exodus 33#6]].
2. He settles a correspondence between God and them, and both God and the people signify their approbation of that correspondence, God by descending in a cloudy pillar, and the people by worshipping at the tent doors, [[Exodus 33#7,11]].
3. He is earnest with God in prayer, and prevails,
1. For a promise of his presence with the people, [[Exodus 33#12,17]].
2. For a sight of his glory for himself, [[Exodus 33#18,23]], &c.
## The Israelites Reproved. (b. c. 1491.)
Passage: 1 And 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 I sware unto Abraham, 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 I will not go up in the midst of thee; for thou *art* a stiffnecked people: lest I consume thee in the way.   4 And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.   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: therefore now put off thy ornaments from thee, that I may know what to do unto thee.   6 And the children of Israel stripped themselves of their ornaments by the mount Horeb.
Here is,
1. The message which God sent by Moses to the children of Israel, signifying the continuance of the displeasure against them, and the bad terms they yet stood upon with God. This he must let them know for their further mortification.
1. He applies to them a mortifying name, by giving them their just character-- *a stiff-necked people,* [[Exodus 33#3]]; [[Exodus 33#5]]. "Go," says God to Moses, "go and tell them that they are so." He that knows them better than they know themselves says so of them. God would have brought them under the yoke of his law, and into the bond of his covenant, but their necks were too stiff to bow to them. God would have cured them of their corrupt and crooked dispositions, and have set them straight; but they were wilful and obstinate, and hated to be reformed, and would not have God to reign over them. Note, God judges of men by the temper of their minds. We know what man does; God knows what he is: we know what proceeds from man; God knows what is in man, and nothing is more displeasing to him than stiff-neckedness, as nothing in children is more offensive to their parents and teachers than stubbornness.
2. He tells them what they deserved, that he should *come into the midst of them in a moment, and consume them,* [[Exodus 33#5]]. Had he dealt with them according to their sins, he had taken them away with a swift destruction. Note, Those whom God pardons must be made to know what their sin deserved, and how miserable they would have been if they had been unpardoned, that God's mercy may be the more magnified.
3. He bids them *depart and go up hence* to the land of Canaan, [[Exodus 33#1]]. This Mount Sinai, where they now were, was the place appointed for the setting up of God's tabernacle and solemn worship among them; this was not yet done, so that in bidding them depart hence God intimates that it should not be done-- "Let them go forward as they are;" and so it was very expressive of God's displeasure.
4. He turns them over to Moses, as the people whom he had brought up out of the land of Egypt, and leaves it to him to lead them to Canaan.
5. Though he promises to make good his covenant with Abraham, in giving them Canaan, yet he denies them the extraordinary tokens of his presence, such as they had hitherto been blessed with, and leaves them under the common conduct of Moses their prince, and the common convoy of a guardian angel: "*I will send an angel before thee,* for thy protector, otherwise the evil angels would soon destroy thee; but *I will not go up in the midst of thee, lest I consume thee*" ([[Exodus 33#2..3]]); not as if an angel would be more patient and compassionate than God, but their affronts given to an angel would not be so provoking as those given to the *shechinah,* or divine Majesty itself. Note, The greater the privileges we enjoy the greater is our danger if we do not improve them and live up to them.
6. He speaks as one that was at a loss what course to take with them. Justice said, "Cut them off, and consume them." Mercy said, "*How shall I give thee up, Ephraim?*" [[Hosea 11#8]]. Well, says God, *put off thy ornaments, that I may know what to do with thee;* that is, "Put thyself into the posture of a penitent, that the dispute may be determined in thy favour, and mercy may rejoice against judgment," [[Exodus 33#5]]. Note, Calls to repentance are plain indications of mercy designed. If the Lord were pleased to kill us, justice knows what to do with a stiff-necked people: but God has no pleasure in the death of those that die; let them return and repent, and then mercy, which otherwise is at a loss, knows what to do.
2. The people's melancholy reception of this message; it was evil tidings to them to hear that they should not have God's special presence with them, and therefore,
1. *They mourned* ([[Exodus 33#4]]), mourned for their sin which had provoked God to withdraw from them, and mourned for this as the sorest punishment of their sin. When 3000 of them were at one time laid dead upon the spot by the Levites' sword, we do not find that they mourned for this (hoping that it would help to expiate the guilt); but when God denied them his favourable presence then they mourned and were in bitterness. Note, Of all the bitter fruits and consequences of sin, that which true penitents most lament, and dread most, is God's departure from them. God had promised that, notwithstanding their sin, he would give them the *land flowing with milk and honey.* but they could have small joy of that if they had not God's presence with them. Canaan itself would be no pleasant land without that; therefore, if they want that, they mourn.
2. In token of great shame and humiliation, those that were undressed did *not put on their ornaments* ([[Exodus 33#4]]), and those that were dressed *stripped themselves of their ornaments, by the mount;* or, as some read it, *at a distance from the mount* ([[Exodus 33#6]]), standing afar off like the publican, [[Luke 18#13]]. God bade them *lay aside their ornaments* ([[Exodus 33#5]]), and they did so, both to show, in general, their deep mourning, and, in particular, to take a holy revenge upon themselves for giving their ear-rings to make the golden calf of. Those that would part with their ornaments for the maintenance of their sin could do no less than lay aside their ornaments in token of their sorrow and shame for it. When the *Lord God calls to weeping and mourning* we must comply with the call, and not only fast from pleasant bread ([[Daniel 10#3]]), but lay aside our ornaments; even those that are decent enough at other times are unseasonably worn on days of humiliation or in times of public calamity, [[Isaiah 3#18]].
## The Tabernacle of the Congregation. (b. c. 1491.)
Passage: 7 And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. 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.   8 And it came to pass, when Moses went out unto the tabernacle, *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.   9 And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood *at* the door of the tabernacle, and *the Lord* talked with Moses.   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.   11 And the Lord spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.
Here is,
1. One mark of displeasure put upon them for their further humiliation: *Moses took the tabernacle,* not his own tent for his family, but the tent wherein he gave audience, heard causes, and enquired of God, the *guild-hall* (as it were) of their camp, and *pitched it without, afar off from the camp* ([[Exodus 33#7]]), to signify to them that they had rendered themselves unworthy of it, and that, unless peace was made, it would return to them no more. God would thus let them know that he was at variance with them: *The Lord is far from the wicked.* Thus the glory of the Lord departed from the temple when it was polluted with sin, [[Ezekiel 10#4]]; [[Ezekiel 11#23]]. Note, It is a sign that God is angry when he removes his tabernacle, for his ordinances are fruits of his favour and tokens of his presence; while we have them with us we have him with us. Perhaps this tabernacle was a plan, or model rather, of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shown him in the mount, designed for direction to the workmen, and used, in the meantime, as a tabernacle of meeting between God and Moses about public affairs. This was set up at a distance, to affect the people with the loss of that glorious structure which, if they had not forsaken their own mercies for lying vanities, was to have been set up in the midst of them. Let them see what they had forfeited.
2. Many encouragements give them, notwithstanding, to hope that God would yet be reconciled to them.
1. Though the tabernacle was removed, yet every one that was disposed to seek the Lord was welcome to follow it, [[Exodus 33#7]]. Private persons, as well as Moses, were invited and encouraged to apply to God, as intercessors upon this occasion. A place was appointed for them to go to *without the camp,* to solicit God's return to them. Thus when Ezra (a second Moses) interceded for Israel there were assembled to him many that *trembled at God's word,*[[Ezra 9#4]]. When God designs mercy, he stirs up prayer. *He will be* sought unto ([[Ezekiel 36#37]]); and, thanks be to his name, he may be sought unto, and will not reject the intercession of the poorest. Every Israelite that sought the Lord was welcome to this tabernacle, as well as Moses *the man of God.*
2. Moses undertook to mediate between God and Israel. He *went out to the tabernacle,* the place of treaty, probably pitched between them and the mount ([[Exodus 33#8]]), and he *entered into the tabernacle,* [[Exodus 33#9]]. That cause could not but speed well which had so good a manager; when their judge (under God) becomes their advocate, and he who was appointed to be their law-giver is an intercessor for them, there is *hope in Israel concerning this thing.*
3. The people seemed to be in a very good mind and well disposed towards a reconciliation.
1. When Moses went out to go to the tabernacle, the people *looked after him* ([[Exodus 33#8]]), in token of their respect to him whom before they had slighted, and their entire dependence upon his mediation. By this it appeared that they were very solicitous about this matter, desirous to be at peace with God and concerned to know what would be the issue. Thus the disciples looked after our Lord Jesus, when he ascended on high to enter into the holy place not made with hands, till a *cloud received him out of their sight,* as Moses here. And we must with an eye of faith follow him likewise thither, where he is appearing in the presence of God for us; then shall we have the benefit of his mediation.
2. When they saw the cloudy pillar, that symbol of God's presence, give Moses the meeting, they all *worshipped, every man at his tent door,* [[Exodus 33#10]]. Thereby they signified,
1. Their humble adoration of the divine Majesty, which they will ever worship, and not gods of gold any more.
2. Their joyful thankfulness to God that he was pleased to show them this token for good, and give them hopes of a reconciliation; for, if he had been pleased to kill them, he would not have shown them such things as these, would not have raised them up such a mediator, nor given him such countenance.
3. Their hearty concurrence with Moses as their advocate in every thing he should promise for them, and their expectation of a comfortable and happy issue of this treaty. Thus must we worship God in our tents with an eye to Christ as the Mediator. Their worshipping in their tent doors declared plainly that they were not ashamed publicly to own their respect to God and Moses, as they had publicly worshipped the calf.
4. God was, in Moses, reconciling Israel to himself, and manifested himself very willing to be at peace.
1. God met Moses at the place of treaty, [[Exodus 33#9]]. The cloudy pillar, which had withdrawn itself from the camp when it was polluted with idolatry, now returned to this tabernacle at some distance, coming back gradually. If our hearts go forth towards God to meet him he will graciously come down to meet us.
2. God *talked with Moses* ([[Exodus 33#9]]), *spoke to him face to face, as a man speaks to his friend* ([[Exodus 33#11]]), which intimates that God revealed himself to Moses, not only with greater clearness and evidence of divine light than to any other of the prophets, but also with greater expressions of particular kindness and grace. He spoke, not as a prince to a subject, but as a *man to his friend,* whom he loves, and with whom he takes sweet counsel. This was great encouragement to Israel, to see their advocate so great a favourite; and, that they might be encouraged by it, *Moses turned again into the camp,* to tell the people what hopes he had of bringing this business to a good issue, and that they might not despair if he should be long absent. But, because he intended speedily to return to the tabernacle of the congregation, he left Joshua there, for it was not fit that the place should be empty, so long as the cloud of glory *stood at the door* ([[Exodus 33#9]]); but, if God had any thing to say out of that cloud while Moses was absent, Joshua was there, ready to hear it.
## Moses Petitions to See God's Glory. (b. c. 1491.)
Passage: 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. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight.   13 Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation *is* thy people.   14 And he said, My presence shall go *with thee,* and I will give thee rest.   15 And he said unto him, If thy presence go not *with me,* carry us not up hence.   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, I and thy people, from all the people that *are* upon the face of the earth.   17 And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.   18 And he said, I beseech thee, show me thy glory.   19 And he said, I will make all my goodness 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 I will show mercy.   20 And he said, Thou canst not see my face: 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, 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: but my face shall not be seen.
Moses, having returned to the door of the tabernacle, becomes a humble and importunate supplicant there for two very great favours, and as a prince he has power with God, and prevails for both: herein he was a type of Christ the great intercessor, *whom the Father heareth always.*
1. He is very earnest with God for a grant of his presence with Israel in the rest of their march to Canaan, notwithstanding their provocations. The people had by their sin deserved the wrath of God, and for the turning away of that Moses had already prevailed, [[Exodus 32#14]]. But they had likewise forfeited God's favourable presence, and all the benefit and comfort of that, and this Moses is here begging for the return of. Thus, by the intercession of Christ, we obtain not only the removal of the curse, but an assurance of the blessing; we are not only saved from ruin, but become entitled to everlasting happiness. Observe how admirably Moses orders this cause before God, and *fills his mouth with arguments.* What a value he expresses for God's favour, what a concern for God's glory and the welfare of Israel. How he pleads, and how he speeds.
1. How he pleads.
1. He insists upon the commission God had given him to *bring up this people,*[[Exodus 33#12]]. This he begins with: "Lord, it is thou thyself that employest me; and wilt thou not own me? I am in the way of my duty; and shall I not have thy presence with me in that way?" Whom God calls out to any service he will be sure to furnish with necessary assistances. "Now, Lord, thou hast ordered me a great work, and yet left me at a loss how to go about it, and to through with it." Note, Those that sincerely design and endeavour to do their duty may in faith beg of God direction and strength for the doing of it.
2. He improves the interest he himself had with God, and pleads God's gracious expressions of kindness to him: *Thou hast said, I know thee by name,* as a particular friend and confidant, *and thou hast also found grace in my sight,* above any other. *Now, therefore,* says Moses, if it be indeed so, that *I have found grace in thy sight, show me the way,* [[Exodus 33#13]]. What favour God had expressed to the people they had forfeited the benefit of, there was no insisting upon that; and therefore Moses lays the stress of his plea upon what God had said to him, which, though he owns himself unworthy of, yet he hopes he has not thrown himself out of the benefit of. By this therefore he takes hold on God: "Lord, if ever thou wilt do any thing for me, do this for the people." Thus our Lord Jesus, in his intercession, presents himself to the Father, as one in whom he is always well pleased, and so obtains mercy for us with whom he is justly displeased; and we are *accepted in the beloved.* Thus also men of public spirit love to improve their interest both with God and man for the public good. Observe what it is he is thus earnest for: *Show me thy way,* that I may know that *I find grace in thy sight.* Note, Divine direction is one of the best evidences of divine favour. By this we may know that we *find grace in God's sight,* if we find grace in our hearts to guide and quicken us in the way of our duty. God's good work in us is the surest discovery of his good-will towards us.
3. He insinuates that the people also, though most unworthy, yet were in some relation to God: "*Consider that this nation is thy people,* a people that thou hast done great things for, redeemed to thyself, and taken into covenant with thyself; Lord, they are thy own, do not leave them." The offended father considers this, "My child is foolish and froward, but he is my child, and I cannot abandon him."
4. He expresses the great value he had for the presence of God. When God said, *My presence shall go with thee,* he caught at that word, as that which he could not live and move without: "*If thy presence go not with me, carry us not up hence,*" [[Exodus 33#15]]. He speaks as one that dreaded the thought of going forward without God's presence, knowing that their marches could not be safe, nor their encampments easy, if they had not God with them. "Better lie down and die here in the wilderness than go forward to Canaan without God's presence." Note, Those who know how to value God's favours are best prepared to receive them. Observe how earnest Moses is in this matter; he begs as one that would take no denial. "Here we will stay till we obtain thy favour; like Jacob, *I will not let thee go except thou bless me.*" And observe how he advances upon God's concessions; the kind intimations given him make him yet more importunate. Thus God's gracious promises, and the advances of mercy towards us, should not only encourage our faith, but excite our fervency in prayer.
5. He concludes with an argument taken from God's glory ([[Exodus 33#16]]): "*Wherein shall it be known* to the nations that have their eyes upon us that *I and thy people* (with whom my interests are all blended) *have found grace in thy sight,* distinguishing favour, so as to be *separated from all people on earth?* How will it appear that we are indeed thus honoured? *Is it not in that thou goest with us?* Nothing short of this can answer these characters. Let it never be said that we are a peculiar people, and highly favoured, for we stand but upon a level with the rest of our neighbours unless thou go with us; sending an angel with us will not serve." He lays a stress upon the place-- "*here* in this wilderness, whither thou hast led us, and where we shall be certainly lost if thou leave us." Note, God's special presence with us in this wilderness, by his Spirit and grace, to direct, defend, and comfort us, is the surest pledge of his special love to us and will redound to his glory as well as our benefit.
2. Observe how he speeds. He obtained an assurance of God's favour,
1. To himself ([[Exodus 33#14]]): "*I will give thee rest,* I will take care to make thee easy in this matter; however it be, thou shalt have satisfaction." Moses never entered Canaan, and yet God made good his word that he would give him rest, [[Daniel 12#13]].
2. To the people for his sake. Moses was not content with that answer which bespoke favour to himself only, he must gain a promise, an express promise, for the people too, or he is not at rest; gracious generous souls think it not enough to get to heaven themselves, but would have all their friends go thither, too. And in this also Moses prevailed: *I will do this thing also that thou hast spoken,* [[Exodus 33#17]]. Moses is not checked as an unreasonable beggar, whom no saying would serve, but he is encouraged. God grants as long as he asks, *gives liberally,* and *does not upbraid* him. See the power of prayer, and be quickened hereby to ask, and seek, and knock, and to *continue instant in prayer, to pray always and not to faint.* See the riches of God's goodness. When he has done much, yet he is willing to do more: *I will do this also*-- above *what we are able to ask or think.* See, in type, the prevalency of Christ's intercession, which he ever lives to make for all those that come to God by him, and the ground of that prevalency. It is purely his own merit, not any thing in those for whom he intercedes; it is because *thou hast found grace in my sight.* And now the matter is settled, God is perfectly reconciled to them, his presence in the pillar of cloud returns to them and shall continue with them; all is well again, and henceforth we hear no more of the golden calf. *Lord, who is a God like unto thee, pardoning iniquity?*
2. Having gained this point, he next begs *a sight of God's glory,* and is heard in this matter also. Observe,
1. The humble request Moses makes: *I beseech thee, show me thy glory,* [[Exodus 33#18]]. Moses had lately been in the mount with God, had continued there a great while, and had enjoyed as intimate a communion with God as ever any man had on this side heaven; and yet he is still desiring a further acquaintance. All that are effectually called to the knowledge of God and fellowship with him, though they desire nothing more than God, are nevertheless still coveting more and more of him, till they come to see as they are seen. Moses had wonderfully prevailed with God for one favour after another, and the success of his prayers emboldened him to go on still to seek God; the more he had the more he asked: when we are in a good frame at the throne of grace, we should endeavour to preserve and improve it, and strike while the iron is hot: "*Show me thy glory; make me to see* it" (so the word is); "make it some way or other visible, and enable me to bear the sight of it." Not that he was so ignorant as to think God's essence could be seen with bodily eyes; but, having hitherto only heard a voice out of a pillar of cloud or fire, he desired to see some representation of the divine glory, such as God saw fit to gratify him with. It was not fit that the people should see any similitude when the Lord spoke unto them, *lest they should corrupt themselves;* but he hoped that there was not that danger in his seeing some similitude. Something it was more than he had yet seen that Moses desired. If it was purely for the assisting of his faith and devotion, the desire was commendable; but perhaps there was in it a mixture of human infirmity. God will have us walk by faith, not by sight, in this world; and *faith comes by hearing.* Some think that Moses desired a sight of God's glory as a token of his reconciliation, and an earnest of that presence which he had promised them; but he knew not what he asked.
2. The gracious reply God made to this request.
1. He denied that which was not fit to be granted, and which Moses could not bear: *Thou canst not see my face,*[[Exodus 33#20]]. A full discovery of the glory of God would quite overpower the faculties of any mortal man in this present state, and overwhelm him, even Moses himself. Man is mean and unworthy of it, weak and could not bear it, guilty and could not but dread it. It is in compassion to our infirmity that God *holdeth back the face of his throne, and spreadeth a cloud upon it,* [[Job 26#9]]. God has said that *here* (that is, in this world) his *face shall not be seen* ([[Exodus 33#23]]); that is an honour reserved for the future state, to be the eternal bliss of holy souls: should men in this state know what it is, they would not be content to live short of it. There is a knowledge and enjoyment of God which must be waited for in another world, when we shall *see him as he is,* [[1 John 3#2]]. In the meantime let us adore the height of what we do know of God, and the depth of what we do not. Long before this, Jacob had spoken of it with wonder that he had *seen God face to face,* and yet *his life was preserved,* [[Genesis 32#30]]. Sinful man dreads the sight of God his Judge; but holy souls, being *by the Spirit of the Lord changed into the same image, behold with open face the glory of the Lord.*[[2 Corinthians 3#18]].
2. He granted that which would be abundantly satisfying.
1. He should hear what would please him ([[Exodus 33#19]]): *I will make all my goodness pass before thee.* He had given him wonderful instances of his goodness in being reconciled to Israel: but that was only goodness in the stream; he would show him goodness in the spring-- *all his goodness.* This was a sufficient answer to his request. "Show me thy glory," says Moses. "I will show thee my goodness," says God. Note, God's goodness is his glory; and he will have us to know him by the glory of his mercy more than by the glory of his majesty; for we must fear even *the Lord and his goodness,* [[Hosea 3#5]]. That especially which is the glory of God's goodness is the sovereignty of it, that he will be *gracious to whom he will be gracious,* that, as an absolute proprietor, he makes what difference he pleases in bestowing his gifts, and is not debtor to any, nor accountable to any (*may he not do what he will with his own?*); also that all his reasons of mercy are fetched from within himself, not from any merit in his creatures: as he has mercy on whom he will, so, because he will. *Even so, Father, because it seemed good in thy sight.* It is never said, "I will be angry at whom I will be angry," for his wrath is always just and holy; but *I will show mercy on whom I will show mercy,* for his grace is always free. He never damns by prerogative, but by prerogative he saves. The apostle quotes this ([[Romans 9#15]]) in answer to those who charged God with unrighteousness in giving that grace freely to some which he withholds justly from others.
2. He should see what he could bear, and what would suffice him. The matter is concerted so as that Moses might be safe and yet satisfied. *First,* Save in a *cleft of the rock,* [[Exodus 33#21..22]]. In this he was to be sheltered from the dazzling light and devouring fire of God's glory. This was the rock in Horeb out of which water was brought, of which it is said, *That rock was Christ,* [[1 Corinthians 10#4]]. It is in the clefts of this rock that we are secured from the wrath of God, which otherwise would consume us; God himself will protect those that are thus hid. And it is only through Christ that we have *the knowledge of the glory of God.* None can see his glory to their comfort but those who stand upon this rock, and take shelter in it. *Secondly,* He was satisfied with a sight of his back-parts, [[Exodus 33#23]]. He should see more of God than any ever saw on earth, but not so much as those see who are in heaven. The face, in man, is the seat of majesty, and men are known by their faces; in them we take a full view of men. That sight of God Moses might not have, but such a sight as we have of a man who has gone past us, so that we only see his back, and have (as we say) a blush of him. We cannot be said to look at God, but rather to look after him ([[Genesis 16#13]]); for we see *through a glass darkly.* When we see what God has done in his works, observe the goings of our God, our King, we see (as it were) his back-parts. The best thus *know but in part,* and we cannot order our speech concerning God, by reason of darkness, any more than we can describe a man whose face we never saw. Now Moses was allowed to see only the back-parts; but long afterwards, when he was a witness to Christ's transfiguration, he saw *his face shine as the sun.* If we faithfully improve the discoveries God gives us of himself while we are here, a brighter and more glorious scene will shortly be opened to us; for *to him that hath shall be given.*

100
Matthew Henry Commentary/xlm/Exodus/Chapter XXXIV.md
View File

@ -1,100 +0,0 @@
God having in the foregoing chapter intimated to Moses his reconciliation to Israel, here gives proofs of it, proceeding to settle his covenant and communion with them. Four instances of the return of his favour we have in this chapter:--
1. The orders he gives to Moses to come up to the mount, the next morning, and bring two tables of stone with him, [[Exodus 34#1,4]].
2. His meeting him there, and the proclamation of his name, [[Exodus 34#5,9]].
3. The instructions he gave him there, and his converse with him for forty days together, without intermission, [[Exodus 34#10,28]].
4. The honour he put upon him when he sent him down with his face shining, [[Exodus 34#29,35]]. In all this God dealt with Moses as a public person, and mediator between him and Israel, and a type of the great Mediator.
## God's Proclamation of Himself. (b. c. 1491.)
Passage: 1 And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon *these* tables the words that were in the first tables, which thou brakest.   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 unto the first; and Moses rose up early in the morning, and went up unto Mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone.
The treaty that was on foot between God and Israel being broken off abruptly, by their worshipping the golden calf, when peace was made all must be begun anew, not where they left off, but from the beginning. Thus backsliders must *repent, and do their first works,* [[Revelation 2#5]].
1. Moses must prepare for the renewing of the tables, [[Exodus 34#1]]. Before, God himself provided the tables, and wrote on them; now, Moses must *hew out the tables,* and God would only write upon them. Thus, in the first writing of the law upon the heart of man in innocency, both the tables and the writing were the work of God; but when those were broken and defaced by sin, and the divine law was to be preserved in the scriptures, God therein made use of the ministry of man, and Moses first. But the prophets and apostles did only hew the tables, as it were; the writing was God's still, for *all scripture is given by inspiration of God.* Observe, When God was reconciled to them, he ordered the tables to be renewed, and wrote his law in them, which plainly intimates to us,
1. That even under the gospel of peace and reconciliation by Christ (of which the intercession of Moses was typical) the moral law should continue to bind believers. Though Christ has redeemed us from the curse of the law, yet not from the command of it, but still we are *under the law to Christ;* when our Saviour, in his sermon on the mount, expounded the moral law, and vindicated it from the corrupt glosses with which the scribes and Pharisees had broken it ([[Matthew 5#19]]), he did in effect renew the tables, and make them like the first, that is, reduce the law to its primitive sense and intention.
2. That the best evidence of the pardon of sin and peace with God is the writing of the law in the heart. The first token God gave of his reconciliation to Israel was the renewing of the tables of the law; thus the first article of the new covenant is, *I will write my law in their heart* ([[Hebrews 8#10]]), and it follows ([[Exodus 34#12]]), *for I will be merciful to their unrighteousness.* 3. That, if we would have God to write the law in our hearts, we must prepare our hearts for the reception of it. The heart of stone must be hewn by conviction and humiliation for sin ([[Hosea 6#5]]), the *superfluity of naughtiness* must be taken off ([[James 1#21]]), the heart made smooth, and laboured with, that the word may have a place in it. Moses did accordingly hew out the *tables of stone,* or slate, for they were so slight and thin that Moses carried them both in his hand; and, for their dimensions, they must have been somewhat less, and perhaps not much, than the ark in which they were deposited, which was a yard and quarter long, and three quarters broad. It should seem there was nothing particularly curious in the framing of them, for there was no great time taken; Moses had them ready presently, to take up with him, next morning. They were to receive their beauty, not from the art of man, but from the finger of God.
2. Moses must attend again on the top of Mount Sinai, and present himself to God there, [[Exodus 34#2]]. Though the absence of Moses, and his continuance so long on the mount, had lately occasioned their making the golden calf, yet God did not therefore alter his measures, but he shall come up and tarry as long as he had done, to try whether they had learned to wait. To strike an awe upon the people, they are directed to keep their distance, none must come up with him, [[Exodus 34#3]]. They had said ([[Exodus 32#1]]), *We know not what has become of him,* and God will not let them know. Moses, accordingly, *rose up early* ([[Exodus 34#4]]) to go to the place appointed, to show how forward he was to present himself before God and loth to lose time. It is good to be early at our devotions. The morning is perhaps as good a friend to the graces as it is to the muses.
Passage: 5 And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.   6 And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth,   7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear *the guilty;* visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth *generation.*   8 And Moses made haste, and bowed his head toward the earth, and worshipped.   9 And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it *is* a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.
No sooner had Moses got to the top of the mount than God gave him the meeting ([[Exodus 34#5]]): *The Lord descended,* by some sensible token of his presence, and manifestation of his glory. His descending bespeaks his condescension; he humbles himself to take cognizance of those that humble themselves to walk with him. [[Psalms 113#6]], *Lord, what is man, that he should be thus visited?* He descended *in the cloud,* probably that pillar of cloud which had hitherto gone before Israel, and had the day before met Moses at the door of the tabernacle. This cloud was to strike an awe upon Moses, that the familiarity he was admitted to might not breed contempt. The disciples *feared, when they entered the cloud.* His making a cloud his pavilion intimated that, though he made known much of himself, yet there was much more concealed. Now observe,
1. How God proclaimed his name ([[Exodus 34#6..7]]): he did it *in transitu-- as he passed by him.* Fixed views of God are reserved for the future state; the best we have in this world are transient. God now was performing what he had promised Moses, the day before, that his glory should pass by, [[Exodus 33#22]]. He *proclaimed the name of the Lord,* by which he would make himself known. He had made himself known to Moses in the glory of his self-existence and self-sufficiency when he proclaimed that name, *I am that I am;* now he makes himself known in the glory of his grace, and goodness, and all-sufficiency to us. Now that God is about to publish a second edition of the law he prefaces it with this proclamation; for it is God's grace or goodness that gives the law, especially the remedial law. The pardon of Israel's sin in worshipping the calf was now to pass the seals; and God, by this declaration, would let them know that he pardoned *ex mero motu-- merely out of his own good pleasure,* not for their merits' sake, but from his own inclination to forgive. The proclaiming of it denotes the universal extent of God's mercy. He is not only good to Israel, but good to all; let all take notice of it. He that hath an ear, let him hear, and know, and believe,
1. That the God with whom we have to do is a great God. He is Jehovah, the Lord, who has his being of himself, and is the fountain of all being, *Jehovah-El, the Lord, the strong God,* a God of almighty power himself, and the original of all power. This is prefixed before the display of his mercy, to teach us to think and to speak even of God's grace and goodness with great seriousness and a holy awe, and to encourage us to depend upon these mercies; they are not the mercies of a man, that is frail and feeble, false and fickle, but the mercies of the Lord, the Lord God; therefore sure mercies, and sovereign mercies, mercies that may be trusted, but not tempted.
2. That he is a good God. His greatness and goodness illustrate and set off each other. That the terror of his greatness may not make us afraid, we are told how good he is; and, that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up, to acquaint us with, and convince us of, God's goodness, and to show how much his goodness is both his glory and his delight, yet without any tautology.
1. He is *merciful.* This bespeaks his tender compassion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God's good-will to fallen man, whose misery makes him an object of pity, [[Judges 10#16]]; [[Isaiah 63#9]]. Let us not then have either hard thoughts of God or hard hearts towards our brethren.
2. He is *gracious.* This bespeaks both freeness and kindness; it intimates not only that he has a compassion to his creatures, but a complacency in them and in doing good to them, and this of his own good-will, and not for the sake of any thing in them. His mercy is grace, free grace; this teaches us to be not only pitiful, but courteous, [[1 Peter 3#8]].
3. He is *long-suffering.* This is a branch of God's goodness which the wickedness of sinners gives occasion for; that of Israel had done so: they had tried his patience, and experienced it. He is long-suffering, that is, he is slow to anger, and delays the execution of his justice; he waits to be gracious, and lengthens out the offers of his mercy.
4. He is *abundant in goodness and truth.* This bespeaks plentiful goodness, goodness abounding above our deserts, above our conception and expression. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It bespeaks promised goodness, goodness and truth put together, goodness engaged by promise, and his faithfulness pledged for the security of it. He not only does good, but by his promise he raises our expectation of it, and even binds himself to show mercy.
5. He keepeth *mercy for thousands.* This denotes,
1. Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted; he has mercy enough for all the thousands of Israel, when they shall *multiply as the sand.*
2. Mercy entailed upon thousands of generations, even those upon whom the ends of the world have come; nay, the line of it is drawn parallel with that of eternity itself.
6. He *for giveth iniquity, transgression, and sin.* Pardoning mercy is specified, because in this divine grace is most magnified, and because in this divine grace is most magnified, and because it is this which opens the door to all other gifts of his divine grace, and because of this he had lately given a very pregnant proof. He forgives offences of all sorts-- *iniquity, transgression, and sin,* multiplies his pardons; and with him is *plenteous redemption.*
3. That he is a just and holy God. For,
1. *He will by no means clear the guilty.* Some read it so as to express a mitigation of wrath, even when he does punish: *When he empties, he will not make quite desolate;* that is, "He does not proceed to the greatest extremity, till there be no remedy." As we read it, we must expound it that he will by no means connive at the guilty, as if he took no notice of their sin. Or, he will not clear the impenitently guilty, that go on still in their trespasses: he will not clear the guilty without some satisfaction to his justice, and necessary vindications of the honour of his government.
2. *He visits the iniquity of the fathers upon the children.* He may justly do it, for all souls are his, and there is a malignity in sin that taints the blood. He sometimes will do it, especially for the punishment of idolaters. Thus he shows his hatred to sin, and displeasure against it; yet he *keepeth not his anger for ever,* but visits to the third and fourth generation only, while he *keepeth his mercy for thousands.* Well, this is God's name for ever, and this is his memorial unto all generations.
2. How Moses received this declaration which God made of himself, and of his grace and mercy. It should seem as if Moses accepted this as a sufficient answer to his request that God would *show him his glory;* for we read not that he went into the cleft of the rock, whence to gain a sight of God's back parts. Perhaps this satisfied him, and he desired no more; as we read not that Thomas did *thrust his hand into Christ's side,* though Christ invited him to do it. God having thus proclaimed his name, Moses says, "It is enough, I expect no more till I come to heaven;" at least he did not think fit to relate what he saw. Now we are here told,
1. What impression it made upon him: *Moses made haste, and bowed his head,* [[Exodus 34#8]]. Thus he expressed,
1. His humble reverence and adoration of God's glory, giving him *the honour due to that name* he had thus proclaimed. Even the goodness of God must be looked upon by us with a profound veneration and holy awe.
2. His joy in this discovery which God had made of himself, and his thankfulness for it. We have reason gratefully to acknowledge God's goodness to us, not only in the real instances of it, but in the declarations he has made of it by his word; not only that he is, and will be, gracious to us, but that he is pleased to let us know it.
3. His holy submission to the will of God, made known in this declaration, subscribing to his justice as well as mercy, and putting himself and his people Israel under the government and direction of such a God as Jehovah had now proclaimed himself to be. Let this God be our God for ever and ever.
2. What improvement he made of it. He immediately grounded a prayer upon it ([[Exodus 34#9]]); and a more earnest affectionate prayer it is,
1. For the presence of God with his people Israel in the wilderness: "*I pray thee, go among us,* for thy presence is all in all to our safety and success."
2. For pardon of sin: "*O pardon our iniquity and our sin,* else we cannot expect thee to go among us." And,
3. For the privileges of a peculiar people: "Take us for *thy inheritance,* which thou wilt have a particular eye to, and concern for, and delight in." These things God had already promised, and given Moses assurances of, and yet he prays for them, not as doubting the sincerity of God's grants, but as one solicitous for the ratification of them. God's promises are intended, not to supersede, but to direct and encourage, prayer. Those who have some good hopes, through grace, that their sins are pardoned, must yet continue to pray for pardon, for the renewing of their pardon, and the clearing of it more and more to their souls. The more we see of God's goodness the more ashamed we should be of our own sins, and the more earnest for an interest in it. God had said, in the close of the proclamation, that he would *visit the iniquity upon the children;* and Moses here deprecates that. "Lord, do not only pardon it to them, but to their children, and let our covenant-relation to thee be entailed upon our posterity, as an inheritance." Thus Moses, like a man of a truly public spirit, intercedes even for the children that should be born. But it is a strange plea he urges: *For it is a stiff-necked people.* God had given this as a reason why he would not go along with them, [[Exodus 33#3]]. "Yea," says Moses, "the rather go along with us; for the worse they are the more need they have of thy presence and grace to make them better." Moses sees them so stiff-necked that, for his part, he has neither patience nor power enough to deal with them. "Therefore, Lord, do thou go among us, else they will never be kept in awe. Thou wilt spare, and bear with them, for thou art *God, and not man,*" [[Hosea 11#9]].
## A Caution Against Idolatry. (b. c. 1491.)
Passage: 10 And he said, Behold, I make a covenant: before all thy people I will do marvels, 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.   11 Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.   12 Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:   13 But ye shall destroy their altars, break their images, and cut down their groves:   14 For thou shalt worship no other god: for the Lord, whose name *is* Jealous, *is* a jealous God:   15 Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and *one* call thee, and thou eat of his sacrifice;   16 And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.   17 Thou shalt make thee no molten gods.
Reconciliation being made, a covenant of friendship is here settled between God and Israel. The traitors are not only pardoned, but preferred and made favourites again. Well may the assurances of this be ushered in with a *behold,* a word commanding attention and admiration: *Behold, I make a covenant.* When the covenant was broken, it was Israel that broke it; now that it comes to be renewed, it is God that makes it. If there be quarrels, we must bear all the blame; if there be peace, God must have all the glory. Here is,
1. God's part of this covenant, what he would do for them, [[Exodus 34#10..11]].
1. In general: *Before all thy people, I will do marvels.* Note, Covenant-blessings are marvellous things ([[Psalms 98#1]]), marvels in the kingdom of grace; those mentioned here were marvels in the kingdom of nature, the drying up of Jordan, the standing still of the sun, &c. Marvels indeed, for they were without precedent, *such as have not been done in all the earth.* They were the joy of Israel, and the confirmation of their faith: *Thy people shall see,* and own *the work of the Lord.* And they were the terror of their enemies: *It is a terrible thing that I will do.* Nay, even God's own people should see them with astonishment.
2. In particular: *I drive out before thee the Amorite.* God, as King of nations, plucks up some, to plant others, as it pleases him; as King of saints, he made room for the vine he brought out of Egypt, [[Psalms 80#8..9]]. Kingdoms are sacrificed to Israel's interests, [[Isaiah 43#3..4]].
2. Their part of the covenant: *Observe that which I command thee.* We cannot expect the benefit of the promises unless we make conscience of the precepts.
1. The two great precepts are,
1. *Thou shalt worship no other gods* ([[Exodus 34#14]]), not give divine honour to any creature, or any name whatsoever, the creature of fancy. A good reason is annexed. It is at thy peril if thou do: *For the Lord, whose name is Jealous, is a jealous God,* as tender in the matters of his worship as the husband is of the honour of the marriage-bed. Jealousy is called the *rage of a man* ([[Proverbs 6#34]]), but it is *God's holy and just displeasure.* Those cannot worship God aright who do not worship him alone.
2. "*Thou shalt make thee no molten god* ([[Exodus 34#17]]); thou shalt not worship the true God by images." This was the sin they had lately fallen into, which therefore they are particularly cautioned against.
2. Fences are here erected about these two precepts by two others:
1. That they might not be tempted to worship other gods, they must not join in affinity or friendship with those that did ([[Exodus 34#12]]): "*Take heed to thyself,* for thou art upon thy good behaviour. It is a sin that thou art prone to and that will easily beset thee, and therefore be very cautious, and carefully abstain from all appearances of it and advances towards it. *Make no covenant with the inhabitants of the land.*" If God, in kindness to them, drove out the Canaanites, they ought, in duty to God, not to harbour them. What could be insisted on more reasonable than this? If God make war with the Canaanites, let not Israel make peace with them. If God take care that the Canaanites be not their lords, let them take care that they be not their snares. It was for their civil interest to complete the conquest of the land; so much does God consult our benefit in the laws he gives us. They must particularly take heed of intermarrying with them, [[Exodus 34#15..16]]. If they espoused their children, they would be in danger of espousing their gods; such is the corruption of nature that the bad are much more likely to debauch the good than the good to reform the bad. The way of sin is downhill: those that are in league with idolaters will come by degrees to be in love with idolatry; and those that are prevailed upon to eat of the idolatrous sacrifice will come at length to offer it. *Obsta principiis-- Nip the mischief in the bud.*
2. That they might not be tempted to make molten gods, they must utterly destroy those they found and all that belong to them, the altars and groves ([[Exodus 34#13]]), lest, if these were left standing, they should be brought, in process of time, either to use them or to take pattern by them, or to abate in their detestation and dread of idolatry. The relics of idolatry ought to be abolished as affronts to the holy God and a great reproach to human nature. Let it never be said that men who pretend to reason were ever guilty of such absurdities as to make gods of their own and worship them.
## Solemn Feasts Appointed. (b. c. 1491.)
Passage: 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 Egypt.   19 All that openeth the matrix *is* mine; and every firstling 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 firstborn of thy sons thou shalt redeem. And none shall appear before me empty.   21 Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.   22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.   23 Thrice in the year shall all your men children appear before the Lord God, the God of Israel.   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 my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.   26 The first of the firstfruits of thy land thou shalt bring unto the house of the Lord thy God. Thou shalt not seethe a kid in his mother's milk.   27 And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.
Here is a repetition of several appointments made before, especially relating to their solemn feasts. When they had made the calf, they proclaimed a feast in honour of it; now, that they might never do so again, they are here charged with the observance of the feasts which God had instituted. Note, Men need not be drawn from their religion by the temptation of mirth, for we serve a Master that has abundantly provided for the joy of his servants: serious godliness is a continual feast, and joy in God always.
1. Once a week they must rest ([[Exodus 34#21]]), *even in earing time, and in harvest,* the most busy times of the year. All worldly business must give way to that holy rest; harvest-work will prosper the better for the religious observance of the sabbath-day in harvest-time. Hereby we must show that we prefer our communion with God, and our duty to him, before either the business or the joy of harvest.
2. Thrice a year they must feast ([[Exodus 34#23]]); they must then appear *before the Lord, God, the God of Israel.* In all our religious approaches to God, we must eye him as the Lord God, infinitely blessed, great, and glorious, that we may worship him with reverence and godly fear, as the God of Israel, a God in covenant with us, that we may be encouraged to trust in him, and to serve him cheerfully. We always are before God; but, in holy duties, we present ourselves before him, as servants to receive commands, as petitioners to sue for favours, and we have reason to do both with joy. But it might be suggested that, when all the males from every part of the country had gone up to worship in the place that God should choose, the country would be left exposed to the insults of their neighbours; and what would become of the poor women and children, and sick and aged, that were left at home? Trust God with them ([[Exodus 34#24]]): *Neither shall any man desire thy land;* not only they shall not invade it, but they shall not so much as think of invading it. Note,
1. All hearts are in God's hands, and under his check; he can lay a restraint, not only upon men's actions, but upon their desires. Canaan was a desirable land, and the neighbouring nations were greedy enough; and yet God says, "They shall not desire it." Let us check all sinful desires in our own hearts against God and his glory, and then trust him to check all sinful desires in the hearts of others against us and our interest.
2. The way of duty is the way of safety. If we serve God, he will preserve us; and those that venture for him shall never lose by him. While we are employed in God's work, and are attending upon him, we are taken under special protection, as noblemen and members of parliament are privileged from arrests.
3. The three feasts are here mentioned, with their appendages.
1. The passover, and the feast of unleavened bread, in remembrance of their deliverance out of Egypt; and to this is annexed the law of the redemption of the first-born, [[Exodus 34#18,20]]. This feast was instituted, [[Exodus 12#13]], and urged again, [[Exodus 23#15]].
2. The feast of weeks, that is, that of pentecost, seven weeks after the passover; and to this is annexed the law of the first-fruits.
3. The feast of in-gathering at the year's end, which was the feast of tabernacles ([[Exodus 34#22]]): of these also he had spoken before, [[Exodus 23#16]]. As to those laws repeated here ([[Exodus 34#25..26]]), that against leaven relates to the passover, that of the first-fruits to the feast of pentecost, and therefore that against seething the kid in his mother's milk in all probability relates to the feast of in-gathering, at which God would not have them use that superstitious ceremony, which probably they had seen the Egyptians, or some other of the neighbouring nations, bless their harvests with.
4. With these laws, here repeated, it is probable all that was said to him when he was before upon the mount was repeated likewise, and the model of the tabernacle shown him again, lest the ruffle and discomposure, which the golden calf had put him in to should have bereaved him of the ideas he had in mind of what he had seen and heard; also in token of a complete reconciliation, and to show that *not one jot or tittle of the law should pass away,* but that all should be carefully preserved by the great Mediator, who came not to destroy, but to fulfil, [[Matthew 5#17..18]]. And in the close,
1. Moses is ordered to write these words ([[Exodus 34#27]]), that the people might be the better acquainted with them by a frequent perusal, and that they might be transmitted to the generations to come. We can never be enough thankful to God for the written word.
2. He is told that according to the tenour of these words God would make a covenant with Moses and Israel; not with Israel immediately, but with them in Moses a mediator. Thus the covenant of grace is made with believers through Christ, who is *given for a covenant to the people,* [[Isaiah 49#8]]. And, as here the covenant was made according to the tenour of the command, so it is still; for we are by baptism brought into covenant, that we may be *taught to observe all things whatsoever Christ has commanded us,* [[Matthew 28#19..20]].
## The Veil of Moses. (b. c. 1491.)
Passage: 28 And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he 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 while 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.
Here is,
1. The continuance of Moses in the mount, where he was miraculously sustained, [[Exodus 34#28]]. He was there in very intimate communion with God, without interruption, forty days and forty nights, and did not think it long. When we are weary of an hour or two spent in attendance upon God and adoration of him, we should think how many days and nights Moses spent with him, and of the eternal day we hope to spend in praising him. During all this time Moses did neither eat nor drink. Though he had before been kept so long fasting, yet he did not, this second time, take up so many days' provision along with him, but believed that *man lives not by bread alone,* and encouraged himself with the experience he had of the truth of it. So long he continued without meat and drink (and probably without sleep too), for,
1. The power of God supported him, that he did not need it. He who made the body can nourish it without ordinary means, which he uses, but is not tied to. *The life is more than meat.* 2. His communion with God entertained him, so that he did not desire it. He had meat to eat which the world knew not of, for it was his meat and drink to hear the word of God and pray. The abundant satisfaction his soul had in the word of God and the visions of the Almighty made him forget the body and the pleasures of it. When God would treat his favourite Moses, it was not with meat and drink, but with his light, law, and love, with the knowledge of himself and his will; then man did indeed eat angels' food. See what we should value as the truest pleasure. *The kingdom of God is not meat and drink,* neither the abundance nor delicacy of food, but *righteousness and peace and joy in the Holy Ghost.* As Moses, so Elijah and Christ, fasted forty days and forty nights. The more dead we are to the delights of sense the better prepared we are for the pleasures of heaven.
2. The coming down of Moses from the mount, greatly enriched and miraculously adorned.
1. He came down enriched with the best treasure; for he brought in his hands the two tables of the law, written with the finger of God, [[Exodus 34#28..29]]. It is a great favour to have the law given us; this favour was shown to Israel, [[Psalms 147#19..20]]. It is a great honour to be employed in delivering God's law to others; this honour was done to Moses.
2. He came down adorned with the best beauty; for the *skin of his face shone,* [[Exodus 34#29]]. This time of his being in the mount he heard only what he had heard before, but he saw more of the glory of God, which having with open face beheld, he was in some measure *changed into the same image from glory to glory,* [[2 Corinthians 3#18]]. The last time he came down from the mount with the glory of a magistrate, to frown upon and chastise Israel's idolatry; now with the glory of an angel, with tidings of peace and reconciliation. Then he came with a rod, now with the spirit of meekness. Now,
1. This may be looked upon,
1. As a great honour done to Moses, that the people might never again question his mission nor think nor speak lightly of him. He carried his credentials in his very countenance, which, some think, retained, as long as he lived, some remainders of this glory, which perhaps contributed to the vigour of his old age; that eye could not wax dim which had seen God, nor that face become wrinkled which had shone with his glory. The Israelites could not look him in the face but they must there read his commission. Thus it was done to the man whom the King of kings did delight to honour. Yet, after this, they murmured against him; for the most sensible proofs will not of themselves conquer an obstinate infidelity. The shining of Moses's face was a great honour to him; yet that was no glory, in comparison with the glory which excelled. We read of our Lord Jesus, not only that *his face shone* as the sun, but his whole body also, for his *raiment was white and glistering,*[[Luke 9#29]]. But, when he came down from the mount, he quite laid aside that glory, it being his will that we should *walk by faith, not by sight.*
2. It was also a great favour to the people, and an encouragement to them, that God put this glory upon him, who was their intercessor, thereby giving them assurance that he was accepted, and they through him. Thus the advancement of Christ, our advocate with the Father, is the great support of our faith.
3. It was the effect of his sight of God. Communion with God, *First,* Makes the face to shine in true honour. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. *Secondly,* It should make the face to shine in universal holiness. When we have been in the mount with God, we should let our *light shine before men,* in humility, meekness, and all the instances of a heavenly conversation; thus must the *beauty of the Lord our God be upon us,* even the *beauty of holiness,* that all we converse with may *take knowledge of us that we have been with Jesus,* [[Acts 4#13]].
2. Concerning the shining of Moses's face observe here,
1. Moses was not aware of it himself: *He wist not that the skin of his face shone,* [[Exodus 34#29]]. Thus, *First,* It is the infelicity of some that, though their faces shine in true grace, yet they do not know it, to take the comfort of it. Their friends see much of God in them, but they themselves are ready to think they have no grace. *Secondly,* It is the humility of others that, though their faces shine in eminent gifts and usefulness, yet they do not know it, to be puffed up with it. Whatever beauty God puts upon us, we should still be filled with a humble sense of our own unworthiness, and manifold infirmities, as will make us even overlook and forget that which makes our faces shine.
2. Aaron and the children of Israel saw it, and *were afraid,*[[Exodus 34#30]]. The truth of it was attested by a multitude of witnesses, who were also conscious of the terror of it. It not only dazzled their eyes, but struck such an awe upon them as obliged them to retire. Probably they doubted whether it were a token of God's favour or of his displeasure; and, though it seemed most likely to be a good omen, yet, being conscious of guilt, they feared the worst, especially remembering the posture Moses found them in when he came last down from the mount. Holiness will command reverence; but the sense of sin makes men afraid of their friends, and even of that which really is a favour to them.
3. Moses put a *veil upon his face,* when he perceived that it shone, [[Exodus 34#33]]; [[Exodus 34#35]]. *First,* This teaches us all a lesson of modesty and humility. We must be content to have our excellences obscured, and a veil drawn over them, not coveting to *make a fair show in the flesh.* Those that are truly desirous to be owned and accepted of God will likewise desire not to be taken notice of nor applauded by men. *Qui bene latuit, bene vixit-- There is a laudable concealment. Secondly,* It teaches ministers to accommodate themselves to the capacities of people, and to preach to them as they are able to bear it. Let all that art and all that learning be veiled which tend to amusement rather than edification, and let the strong condescend to the infirmities of the weak. *Thirdly,* This veil signified the darkness of that dispensation. The ceremonial institutions had in them much of Christ, much of the grace of the gospel, but a veil was drawn over it, so that the children of Israel could not distinctly and *stedfastly see those good things to come which the law had the shadow of.* It was beauty veiled, gold in the mine, a pearl in the shell; but, thanks be to God, by the gospel life and immortality are brought to light, the veil is taken away from off the Old Testament; yet still it remains upon the hearts of those who shut their eyes against the light. Thus the apostle expounds this passage, [[2 Corinthians 3#13,15]].
4. When Moses *went in before the Lord,* to speak with him in the tabernacle of meeting, he *put off the veil,* [[Exodus 34#34]]. Then there was no occasion for it, and, before God, every man does and must appear unveiled; for *all things are naked and open before the eyes of him with whom we have to do,* and it is folly for us to think of concealing or disguising any thing. Every veil must be thrown aside when we come to present ourselves unto the Lord. This signified also, as it is explained ([[2 Corinthians 3#16]]), that when a soul turns to the Lord the veil shall be taken away, and with open face it may behold his glory. And when we shall come before the Lord in heaven, to be there for ever speaking with him, the veil shall not only be taken off from the divine glory, but from our hearts and eyes, that we may see as we are seen, and know as we are known.

36
Matthew Henry Commentary/xlm/Exodus/Chapter XXXIX.md
View File

@ -1,36 +0,0 @@
This chapter gives us an account of the finishing of the work of the tabernacle.
1. The last things prepared were the holy garments. The ephod and its curious girdle, [[Exodus 39#1,5]]. The onyx-stones for the shoulders, [[Exodus 39#6..7]]. The breastplate with the precious stones in it, [[Exodus 39#8,21]]. The robe of the ephod, [[Exodus 39#22,26]]. The coats, bonnets, and breeches, for the inferior priests, [[Exodus 39#27,29]]. And the plate of the holy crown, [[Exodus 39#30..31]].
2. A summary account of the whole work, as it was presented to Moses when it was all finished, [[Exodus 39#32,43]], &c.
## The Tabernacle and Its Furniture. (b. c. 1491.)
Passage: 1 And 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 inclosed 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 breastplate 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.   11 And the second row, an emerald, a sapphire, and a diamond.   12 And the third row, a ligure, an agate, and an amethyst.   13 And the fourth row, a beryl, an onyx, and a jasper: *they were* inclosed in ouches of gold in their inclosings.   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 his name, according to the twelve tribes.   15 And they made upon the breastplate chains at the ends, *of* wreathen work *of* pure gold.   16 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 ephod, 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 the side 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* an 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 the pomegranates upon the hem of the robe, round about between the pomegranates;   26 A bell and a pomegranate, 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 commanded 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 signet, HOLINESS TO THE LOR
500.   31 And they tied unto it a lace of blue, to fasten *it* on high upon the mitre; as the Lord commanded Moses.
In this account of the making of the priests' garments, according to the instructions given (ch. 28), we may observe,
1. That the priests' garments are called here *clothes of service,* [[Exodus 39#1]]. Note, Those that wear robes of honour must look upon them as clothes of service; for from those upon whom honour is put service is expected. It is said of those that are arrayed in white robes that they *are before the throne of God, and serve him day and night in his temple,* [[Revelation 7#13]]. Holy garments were not made for men to sleep in, or to strut in, but to do service in; and then they are indeed for glory and beauty. The Son of man himself *came not to be ministered unto, but to minister.* 2. That all the six paragraphs here, which give a distinct account of the making of these holy garments, conclude with those words, *as the Lord commanded Moses,* [[Exodus 39#5]]; [[Exodus 39#7]]; [[Exodus 39#21]]; [[Exodus 39#26]]; [[Exodus 39#29]]; [[Exodus 39#31]]. The like is not in any of the foregoing accounts, as if in these, more than any other of the appurtenances of the tabernacle, they had a particular regard to the divine appointment, both for warrant and for direction. It is an intimation to all the Lord's ministers to make the word of God their rule in all their ministrations, and to act in observance of and obedience to the command of God.
3. That these garments, in conformity to the rest of the furniture of the tabernacle, were very rich and splendid; the church in its infancy was thus taught, thus pleased, with the rudiments of this world; but now under the gospel, which is the ministration of the Spirit, to affect and impose such pompous habits as the church of Rome does, under pretence of decency and instruction, is to betray *the liberty wherewith Christ has made us free,* and to entangle the church again in the bondage of those carnal ordinances which were imposed only till the time of reformation.
4. That they were all shadows of good things to come, but the substance is Christ, and the grace of the gospel; when therefore the substance has come, it is a jest to be fond of the shadow.
1. Christ is our great high-priest; when he undertook the work of our redemption, he put on the clothes of service-- he arrayed himself with the gifts and graces of the Spirit, which he received not by measure-- girded himself with the curious girdle of resolution, to go through with his undertaking-- charged himself with the curious girdle of resolution, to go through with his undertaking-- charged himself with all God's spiritual Israel, bore them on his shoulders, carried them in his bosom, laid them near his heart, engraved them on the palms of his hands, and presented them in the breast-plate of judgment unto his Father. And (lastly) he crowned himself with *holiness to the Lord,* consecrating his whole undertaking to the honour of his Father's holiness: now consider how great this man is.
2. True believers are spiritual priests. The clean linen with which all their clothes of service must be made is *the righteousness of saints* ([[Revelation 19#8]]), and *Holiness to the Lord* must be so written upon their foreheads that all who converse with them may see, and say, that they bear the image of God's holiness, and are devoted to the praise of it.
## The Tabernacle Completed. (b. c. 1491.)
Passage: 32 Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the Lord 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 covering,   35 The ark of the testimony, and the staves thereof, and the mercy seat,   36 The table, *and* all the vessels thereof, and the showbread,   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 anointing oil, and the sweet incense, and the hanging for the tabernacle door,   39 The brazen 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 commanded 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 Lord had commanded, even so had they done it: and Moses blessed them.
Observe here,
1. The builders of the tabernacle made very good despatch. It was not much more than five months from the beginning to the finishing of it. Though there was a great deal of fine work about it, such as is usually the work of time, embroidering and engraving, not only in gold, but in precious stones, yet they went through with it in a little time. Church-work is usually slow work, but they made quick work of this, and yet did it with the greatest exactness imaginable. For,
1. Many hands were employed, all unanimous, and not striving with each other. This expedited the business, and made it easy.
2. The workmen were taught of God, and so were kept from making blunders, which would have retarded them.
3. The people were hearty and zealous in the work, and impatient till it was finished. God had prepared their hearts, and then *the thing was done suddenly,* [[2 Chronicles 29#36]]. Resolution and industry, and a cheerful application of mind, will, by the grace of God, bring a great deal of good work to pass in a little time, in less than one would expect.
2. They punctually observed their orders, and did not in the least vary from them. They did it *according to all that the Lord commanded Moses,* [[Exodus 39#32]]; [[Exodus 39#42]]. Note, God's work must be done, in every thing, according to his own will. His institutions neither need nor admit men's inventions to make them either more beautiful or more likely to answer the intention of them. *Add thou not unto his words.* God is pleased with willing worship, but not with will-worship.
3. They brought all their work to Moses, and submitted it to his inspection and censure, [[Exodus 39#33]]. He knew what he had ordered them to make; and now the particulars were called over, and all produced, that Moses might see both that they had made all, omitting nothing, and that they had made all according to the instructions given them, and that, if they had made a mistake in any thing, it might be forthwith rectified. Thus they showed respect to Moses, who was set over them in the Lord; not objecting that Moses did not understand such work, and therefore that there was no reason for submitting it to his judgment. No, that God who gave them so much knowledge as to do the work gave them also so much humility as to be willing to have it examined and compared with the model. Moses was in authority, and they would pay a deference to his place. *The spirit of the prophets is subject to the prophets.* And besides, though they knew how to do the work better than Moses, Moses had a better and more exact idea of the model than they had, and therefore they could not be well pleased with their own work, unless they had his approbation. Thus in all the services of religion we should *labour to be accepted of the Lord.*
4. Moses, upon search, found all done according to the rule, [[Exodus 39#43]]. Moses, both for their satisfaction and for his own, did look upon all the work, piece by piece, and behold they had done it according to the pattern shown him, for the same Being that showed him the pattern guided their hand in the work. All the copies of God's grace exactly agree with the original of his counsels: what God works in us, and by us, is the fulfilling of the good pleasure of his own goodness; and when the mystery of God shall be finished, and all his performances come to be compared with his purposes, it will appear that behold all is done according to the counsel of his own will, not one iota or tittle of which shall fall to the ground, or be varied from.
5. Moses blessed them.
1. He commended them, and signified his approbation of all they had done. He did not find fault where there was none, as some do, who think they disparage their own judgment if they do not find something amiss in the best and most accomplished performance. In all this work it is probable there might have been found here and there a stitch amiss, and a stroke awry, which would have served for an over-curious and censorious critic to animadvert upon; but Moses was too candid to notice small faults where there were no great ones. Note, All governors must be a praise to those that do well, as well as a terror to evil-doers. Why should any take a pride in being hard to be pleased?
2. He not only praised them, but prayed for them. He blessed them as one having authority, for the less is blessed of the better. We read not of any wages that Moses paid them for their work, but this blessing he gave them. For, though ordinarily the labourer be worthy of his hire, yet in this case,
1. They wrought for themselves. The honour and comfort of God's tabernacle among them would be recompence enough. *If thou be wise, thou shalt be wise for thyself.* 2. They had their meat from heaven on free-cost, for themselves and their families, and their raiment waxed not old upon them; so that they neither needed wages nor had reason to expect any. *Freely you have received, freely give.* The obligations we lie under, both in duty and interest, to serve God, should be sufficient to quicken us to our work, though we had not a reward in prospect. But,
3. This blessing, in the name of the Lord, was wages enough for all their work. Those whom God employs he will bless, and those whom he blesses are blessed indeed. The blessing he commands is *life for evermore.*

45
Matthew Henry Commentary/xlm/Exodus/Chapter XXXV.md
View File

@ -1,45 +0,0 @@
What should have been said and done upon Moses' coming down the first time from the mount, if the golden calf had not broken the measures and put all into disorder, now at last, when with great difficulty reconciliation was made, begins to be said and done; and that great affair of the setting up of God's worship is put into its former channel again, and goes on now without interruption.
1. Moses gives Israel those instructions, received from God, which required immediate observance.
1. Concerning the sabbath, [[Exodus 35#1,3]].
2. Concerning the contribution that was to be made for the erecting of the tabernacle, [[Exodus 35#4,9]].
3. Concerning the framing of the tabernacle and the utensils of it, [[Exodus 35#10,19]].
2. The people bring in their contributions, [[Exodus 35#20,29]].
3. The head-workmen are nominated, [[Exodus 35#30,35]], &c.
## Orders Concerning the Tabernacle. (b. c. 1491.)
Passage: 1 And Moses gathered all the congregation of the children of Israel together, and said unto them, These *are* the words which the Lord 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 fire throughout your habitations upon the sabbath day.   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 Lord; gold, and silver, and brass,   6 And blue, and purple, and scarlet, and fine 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 commanded;   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 showbread,   14 The candlestick also for the light, and his furniture, and his lamps, with the oil for the light,   15 And the incense altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door at the entering in of the tabernacle,   16 The altar of burnt offering, with his brazen 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, and their cords,   19 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 priest's office.
It was said in general ([[Exodus 34#32]]), *Moses gave them in commandment all that the Lord has spoken with him.* But, the erecting and furnishing of the tabernacle being the work to which they were now immediately to apply themselves, there is particular mention of the orders given concerning it.
1. All the congregation is summoned to attend ([[Exodus 35#1]]); that is, the heads and rulers of the congregation, the representatives of the several tribes, who must receive instructions from Moses as he had received them from the Lord, and must communicate them to the people. Thus John, being commanded to write to the seven churches what had been revealed to him, writes it to the angels, or ministers, of the churches.
2. Moses gave them in charge all that (and that only) which God had commanded him; thus he approved himself faithful both to God and Israel, between whom he was a messenger or mediator. If he had added, altered, or diminished, he would have been false to both. But, both sides having reposed a trust in him, he was true to the trust; yet he was faithful as a servant only, but *Christ as a Son,* [[Hebrews 3#5..6]].
3. He begins with the law of the sabbath, because that was much insisted on in the instructions he had received ([[Exodus 35#2..3]]): *Six days shall work be done,* work for the tabernacle, the work of the day that was now to be done in its day; and they had little else to do here in the wilderness, where they had neither husbandry nor merchandise, neither food to get nor clothes to make: *but on the seventh day* you must not strike a stroke, no, not at the tabernacle-work; the honour of the sabbath was above that of the sanctuary, more ancient and more lasting; that must be to you a holy day, devoted to God, and not be spent in common business. It is a sabbath of rest. It is a *sabbath of sabbaths* (so some read it), more honourable and excellent than any of the other feasts, and should survive them all. A *sabbath of sabbatism,* so others read it, being typical of that sabbatism or rest, both spiritual and eternal, which *remains for the people of God,*[[Hebrews 4#9]]. It is a sabbath of rest, that is, in which a rest from all worldly labour must be very carefully and strictly observed. It is a sabbath and a little sabbath, so some of the Jews would have it read; not only observing the whole day as a sabbath, but an hour before the beginning of it, and an hour after the ending of it, which they throw in over and above out of their own time, and call *a little sabbath,* to show how glad they are of the approach of the sabbath and how loth to part with it. It is a sabbath of rest, but it is rest to the Lord, to whose honour it must be devoted. A penalty is here annexed to the breach of it: *Whosoever doeth work therein shall be put to death.* Also a particular prohibition of kindling fires on the sabbath day for any servile work, as smith's work, or plumbers, &c.
4. He orders preparation to be made for the setting up of the tabernacle. Two things were to be done:--
1. All that were able must contribute: *Take you from among you an offering,* [[Exodus 35#5]]. The tabernacle was to be dedicated to the honour of God, and used in his service; and therefore what was brought for the setting up and furnishing of that was *an offering to the Lord.* Our goodness extends not to God, but what is laid out for the support of his kingdom and interest among men he is pleased to accept as an offering to himself; and he requires such acknowledgements of our receiving our all from him and such instances of our dedicating our all to him. The rule is, *Whosoever is of a willing heart let him bring.* It was not to be a tax imposed upon them, but a benevolence or voluntary contribution, to intimate to us,
1. That God has not made our yoke heavy. He is a prince that does not burden his subjects with taxes, nor *make them to serve with an offering,* but *draws with the cords of a man,* and leaves it to ourselves to *judge what is right;* his is a government that there is no cause to complain of, for he does not rule with rigour.
2. That God loves a cheerful giver, and is best pleased with the free-will offering. Those services are acceptable to him that come from the willing heart of a willing people, [[Psalms 110#3]].
2. All that were skilful must work: *Every wise-hearted among you shall come, and make,* [[Exodus 35#10]]. See how God dispenses his gifts variously; and, *as every man hath received the gift, so he must minister,* [[1 Peter 4#10]]. Those that were rich must bring in materials to work on; those that were ingenious must serve the tabernacle with their ingenuity; as they needed one another, so the tabernacle needed them both, [[1 Corinthians 12#7,21]]. The work was likely to go on when some helped with their purses, others with their hands, and both with a willing heart. Moses, as he had told them what must be given ([[Exodus 35#5,9]]), so he gives them the general heads of what must be made ([[Exodus 35#11,19]]), that, seeing how much work was before them, they might apply themselves to it the more vigorously, and every hand might be busy; and it gave them such an idea of the fabric designed that they could not but long to see it finished.
## The Contributions for the Tabernacle. (b. c. 1491.)
Passage: 20 And all the congregation of the children of Israel departed from the presence of Moses.   21 And they came, every one whose heart stirred him up, and every one whom his spirit made willing, *and* they brought the Lord's offering to the work of the tabernacle of the congregation, 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 earrings, and rings, and tablets, all jewels of gold: and every man that offered *offered* an offering of gold unto the Lord.   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 offer 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 onyx 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.
Moses having made known to them the will of God, they went home and immediately put in practice what they had heard, [[Exodus 35#20]]. O that every congregation would thus depart from the hearing of the word of God, with a full resolution to be *doers of the same!* Observe here,
1. The offerings that were brought for the service of the tabernacle ([[Exodus 35#21]], &c.), concerning which many things may be noted.
1. It is intimated that they brought their offerings immediately; they departed to their tents immediately to fetch their offering, and did not desire time to consider of it, lest their zeal should be cooled by delays. What duty God convinces us of, and calls us to, we should set about speedily. No season will be more convenient than the present season.
2. It is said that *their spirits made them willing* ([[Exodus 35#21]]), *and their hearts,* [[Exodus 35#29]]. What they did they did cheerfully, and from a good principle. They were willing, and it was not any external inducement that made them so, but their spirits. It was from a principle of love to God and his service, a desire of his presence with them in his ordinances, gratitude for the great things he had done for them, faith in his promise of what he would further do (or, at least, from the present consideration of these things), that they were willing to offer. What we give and do for God is then acceptable when it comes from a good principle in the heart and spirit.
3. When it is said that as many as were willing-hearted brought their offerings ([[Exodus 35#22]]), it should seem as if there were some who were not, who loved their gold better than their God, and would not part with it, no, not for the service of the tabernacle. Such there are, who will be called Israelites, and yet will not be moved by the equity of the thing, God's expectations from them, and the good examples of those about them, to part with any thing for the interests of God's kingdom: they are for the true religion, provided it be cheap and will cost them nothing.
4. The offerings were of divers kinds, according as they had; those that had gold and precious stones brought them, not thinking any thing too good and too rich to part with for the honour of God. Those that had not precious stones to bring brought goats' hair, and rams' skins. If we cannot do as much as others for God, we must not therefore sit still and do nothing: if the meaner offerings which are according to our ability gain us not such a reputation among men, yet they shall not fail of acceptance with God, who requires *according to what a man hath, and not according to what he hath not,* [[2 Corinthians 8#12]]; [[2 Kings 5#23]]. Two mites from a pauper were more pleasing than so many talents from a Dives. God has an eye to the heart of the giver more than to the value of the gift.
5. Many of the things they offered were their ornaments, bracelets and rings, and tablets or lockets ([[Exodus 35#22]]); and even the women parted with these. *Can a maid forget her ornaments?* Thus far they forgot them that they preferred the beautifying of the sanctuary before their own adorning. Let this teach us, in general, to part with that for God, when he calls for it, which is very dear to us, which we value, and value ourselves by; and particularly to lay aside our ornaments, and deny ourselves in them, when either they occasion offence to others or feed our own pride. If we think those gospel rules concerning our clothing too strict ([[1 Timothy 2#9..10]]; [[1 Peter 3#3..4]]), I fear we should scarcely have done as these Israelites did. If they thought their ornaments well bestowed upon the tabernacle, shall not we think the want of ornaments well made up by the graces of the Spirit? [[Proverbs 1#9]].
6. These rich things that they offered, we may suppose, were mostly the spoils of the Egyptians; for the Israelites in Egypt were kept poor, till they borrowed at parting. And we may suppose the rulers had better things ([[Exodus 35#27]]), because, having more influence among the Egyptians, they borrowed larger sums. Who would have thought that ever the wealth of Egypt should have been so well employed? but thus God has often made *the earth to help the woman,* [[Revelation 12#16]]. It was by a special providence and promise of God that the Israelites got all that spoil, and therefore it was highly fit that they should devote a part of it to the service of that God to whom they owed it all. Let every man give *according as God hath prospered him,* [[1 Corinthians 16#2]]. Extraordinary successes should be acknowledged by extraordinary offerings. Apply it to human learning, arts and sciences, which are borrowed, as it were, from the Egyptians. Those that are enriched with these must devote them to the service of God and his tabernacle: they may be used as helps to understand the scriptures, as ornaments or handmaids to divinity. But then great care must be taken that Egypt's gods mingle not with Egypt's gold. Moses, though learned in all the learning of the Egyptians, did not therefore pretend, in the least instance, to correct the pattern shown him in the mount. The furnishing of the tabernacle with the riches of Egypt was perhaps a good omen to the Gentiles, who, in the fulness of time, should be brought into the gospel tabernacle, and their silver and their gold with them ([[Isaiah 60#9]]), and it should be said, *Blessed be Egypt my people,* [[Isaiah 19#25]].
7. We may suppose that the remembrance of the offerings made for the golden calf made them the more forward in these offerings. Those that had then parted with their ear-rings would not testify their repentance by giving the rest of their jewels to the service of God: godly sorrow worketh such a revenge, [[2 Corinthians 7#11]]. And those that had kept themselves pure from that idolatry yet argued with themselves, "Were they so forward in contributing to an idol, and shall we be backward or sneaking in our offerings to the Lord?" Thus some good was brought even out of that evil.
2. The work that was done for the service of the tabernacle ([[Exodus 35#25]]): *The women did spin with their hands.* Some spun fine work, of blue and purple; others coarse work, of goats' hair, and yet theirs also is said to be done in wisdom, [[Exodus 35#26]]. As it is not only rich gifts, so it is not only fine work that God accepts. Notice is here taken of the good women's work for God, as well as of Bezaleel's and Aholiab's. The meanest hand for the honour of God, shall have an honourable recompence. Mary's anointing of Christ's head shall be told for a memorial ([[Matthew 26#13]]); and a record is kept of the women that laboured in the gospel tabernacle ([[Philippians 4#3]]), and were helpers to Paul in Christ Jesus, [[Romans 16#3]]. It is part of the character of the virtuous woman that she layeth *her hands to the spindle,* [[Proverbs 31#19]]. This employment was here turned to a pious use, as it may be still (though we have no hangings to make for the tabernacle) by the imitation of the charity of Dorcas, who made coats and garments for poor widows, [[Acts 9#39]]. Even those that are not in a capacity to give in charity may yet work in charity; and thus the poor may relieve the poor, and those that have nothing but their limbs and senses may be very charitable in the labour of love.
Passage: 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 all manner of workmanship;   32 And to devise curious works, to work in gold, and in silver, and in brass,   33 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, and of the 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.
Here is the divine appointment of the master-workmen, that there might be no strife for the office, and that all who were employed in the work might take direction from, and give account to, these general inspectors; for God is the God of order and not of confusion. Observe,
1. Those whom God called by name to this service he *filled with the Spirit of God,* to qualify them for it, [[Exodus 35#30..31]]. Skill in secular employments is God's gift, and comes from above, [[James 1#17]]. From him the faculty is, and the improvement of it. To his honour therefore all knowledge must be devoted, and we must study how to serve him with it. The work was extraordinary which Bezaleel was designed for, and therefore he was qualified in an extraordinary manner for it; thus when the apostles were appointed to be master-builders in setting up the gospel tabernacle they were *filled with the Spirit of God in wisdom and understanding.* 2. The were appointed, not only to devise, but to work ([[Exodus 35#32]]), *to work all manner of work,* [[Exodus 35#35]]. Those of eminent gifts, that are capable of directing others, must not think that these will excuse them in idleness. Many are ingenious enough in cutting out work for other people, and can tell what this man and that man should do, but the burdens they bind on others they themselves *will not touch with one of their fingers.* These will fall under the character of slothful servants.
3. They were not only to devise and work themselves, but they were to teach others, [[Exodus 35#34]]. Not only had Bezaleel power to command, but he was to take pains to instruct. Those that rule should teach; and those to whom God had given knowledge should be willing to communicate it for the benefit of others, not coveting to monopolize it.

36
Matthew Henry Commentary/xlm/Exodus/Chapter XXXVI.md
View File

@ -1,36 +0,0 @@
In this chapter,
1. The work of the tabernacle is begun, [[Exodus 36#1,4]].
2. A stop is put to the people's contributions, [[Exodus 36#5,7]].
3. A particular account is given of the making of the tabernacle itself; the fine curtains of it, [[Exodus 36#8,13]]. The coarse ones, [[Exodus 36#14,19]]. The boards, [[Exodus 36#20,30]]. The bars, [[Exodus 36#31,34]]. The partition veil, [[Exodus 36#35..36]]. And the hanging for the door, [[Exodus 36#37..38]], &c.
## Appointment of Bezaleel and Aholiab. (b. c. 1491.)
Passage: 1 Then wrought Bezaleel and Aholiab, and every wise hearted man, in whom the Lord put wisdom and understanding to know how 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 sanctuary, 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 commanded to make.   6 And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither 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.
1. The workmen set in without delay. Then they wrought, [[Exodus 36#1]]. When God had qualified them for the work, then they applied themselves to it. Note, The talents we are entrusted with must not be laid up, but laid out; not hid in a napkin, but traded with. What have we all our gifts for, but to do good with them? They began when Moses called them, [[Exodus 36#2]]. Even those whom God has qualified for, and inclined to, the service of the tabernacle, yet must wait for a regular call to it, either extraordinary, as that of prophets and apostles, or ordinary, as that of pastors and teachers. And observe who they were that Moses called: Those *in whose heart God had put wisdom* for this purpose, beyond their natural capacity, and *whose heart stirred them up to come to the work* in good earnest. Note, Those are to be called to the building of the gospel tabernacle whom God has by his grace made in some measure fit for the work and free to engage in it. Ability and willingness (with resolution) are the two things to be regarded in the call of ministers. Has God given them not only knowledge, but wisdom? (for those that would win souls must be wise, and have their hearts stirred up to come to the work, and not to the honour only; to do it, and not to talk of it only), let them come to it with full purpose of heart to go through with it. The materials which the people had contributed were delivered by Moses to the workmen, [[Exodus 36#3]]. They could not create a tabernacle, that is, make it out of nothing, nor work, unless they had something to work upon; the people therefore brought the materials and Moses put them into their hands. Precious souls are the materials of the gospel tabernacle; they are *built up a spiritual house,* [[1 Peter 2#5]]. To this end they are to offer themselves a free-will offering to the Lord, for his service ([[Romans 15#16]]), and they are then committed to the care of his ministers, as builders, to be framed and wrought upon by their edification and increase in holiness, till they all come, like the curtains of the tabernacle, *in the unity of the faith, to be a holy temple,* [[Ephesians 2#21..22]]; [[Ephesians 4#12..13]].
2. The contributions restrained. The people continued to bring *free offerings every morning,*[[Exodus 36#3]]. Note, We should always make it our morning's work to bring our offerings unto the Lord; even the spiritual offerings of prayer and praise, and a broken heart surrendered entirely to God. This is that which the duty of every day requires. God's compassions are new every morning, and so must our duty to him be. Probably there were some that were backward at first to bring their offering, but their neighbours' forwardness stirred them up and shamed them. The zeal of some provoked many. There are those who will be content to follow who yet do not care for leading in a good work. It is best to be forward, but better late than never. Or perhaps some who had offered at first, having pleasure in reflecting upon it, offered more; so far were they from grudging what they had contributed, that they doubled their contribution. Thus, in charity, *give a portion to seven, and also to eight;* having given much, give more. Now observe,
1. The honesty of the workmen. When they had cut out their work, and found how their stuff held out, and that the people were still forward to bring in more, they went in a body to Moses to tell him that there needed no more contributions, [[Exodus 36#4..5]]. Had they sought their own things, they had now a fair opportunity of enriching themselves by the people's gifts; for they might have made up their work, and converted the overplus to their own use, as perquisites of their place. But they were men of integrity, that scorned to do so mean a thing as to sponge upon the people, and enrich themselves with that which was offered to the Lord. Those are the greatest cheats that cheat the public. If to murder many is worse than to murder one, by the same rule to defraud communities, and to rob the church or state, is a much greater crime than to pick the pocket of a single person. But these workmen were not only ready to account for all they received, but were not willing to receive more than they had occasion for, lest they should come either into the temptation or under the suspicion of taking it to themselves. These were men that knew when they had enough.
2. The liberality of the people. Though they saw what an abundance was contributed, yet they continued to offer, till they were forbidden by proclamation, [[Exodus 36#6..7]]. A rare instance! Most need a spur to quicken their charity; few need a bridle to check it, yet these did. Had Moses aimed to enrich himself, he might have suffered them still to bring in their offerings; and when the work was finished might have taken the remainder to himself: but he also preferred the public before his own private interest, and was therein a good example to all in public trusts. It is said ([[Exodus 36#5]]), *The people were restrained from bringing;* they looked upon it as a restraint upon them not to be allowed to do more for the tabernacle; such was the zeal of those people, who gave *to their power, yea, and beyond their power, praying* the collectors *with much entreaty to receive the gift,*[[2 Corinthians 8#3..4]]. These were the fruits of a first love; in these last-days charity has grown too cold for us to expect such things from it.
## Construction of the Tabernacle. (b. c. 1491.)
Passage: 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, 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.   11 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 *another* 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 curtain 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.
The first work they set about was the framing of the house, which must be done before the furniture of it was prepared. This house was not made of timber or stone, but of curtains curiously embroidered and coupled together. This served to typify the state of the church in this world, the palace of God's kingdom among men.
1. Though it is upon the earth, yet its foundation is not in the earth, as that of a house is; no, Christ's kingdom is not of this world, nor founded in it.
2. It is mean and mutable, and in a militant state; shepherds dwelt in tents, and God is the Shepherd of Israel; soldiers dwelt in tents, and the Lord is a man of war, and his church marches through an enemy's country, and must fight its way. The kings of the earth enclose themselves in cedar ([[Jeremiah 22#15]]), but the ark of God was lodged in curtains only.
3. Yet there is a beauty in holiness; the curtains were embroidered, so is the church adorned with the gifts and graces of the Spirit, that *raiment of needle-work,* [[Psalms 45#14]].
4. The several societies of believers are united in one, and, as here, all *become one tabernacle; for there is one Lord, one faith, and one baptism.*
Passage: 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, and four cubits *was* the breadth of one curtain: the eleven curtains *were* of one size.   16 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 coupleth the second.   18 And he made fifty taches *of* brass to couple 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.   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 southward:   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 tabernacle 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 one 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 other.   34 And he overlaid the boards with gold, and made their rings *of* gold *to be* places for the bars, and overlaid the bars with gold.
Here,
1. The shelter and special protection that the church is under are signified by the curtains of hair-cloth, which were spread over the tabernacle, and the covering of rams' skins and badgers' skins over them, [[Exodus 36#14,19]]. God has provided for his people a *shadow from the heat, and a covert from storm and rain,* [[Isaiah 4#6]]. They are armed against all weathers; the sun and the moon shall not smite them: and they are protected from the storms of divine wrath, that hail which will *sweep away the refuge of lies,*[[Isaiah 28#17]]. Those that dwell in God's house shall find, be the tempest ever so violent, or the dropping ever so continual, it does not rain in.
2. The strength and stability of the church, though it is but a tabernacle, are signified by the boards and bars with which the curtains were borne up, [[Exodus 36#20,34]]. The boards were coupled together and joined by the bars which shot through them; for the union of the church, and the hearty agreement of those that are its stays and supporters, contribute abundantly to its strength and establishment.
Passage: 35 And he made a vail *of* blue, and purple, and scarlet, and fine twined linen: *with* cherubims made he it of cunning work.   36 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 *of* blue, and purple, and scarlet, and fine twined linen, of needlework;   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.
In the building of a house there is a great deal of work about the doors and partitions. In the tabernacle these were answerable to the rest of the fabric; there were curtains for doors, and veils for partitions.
1. There was a veil made for a partition between the holy place, and the most holy, [[Exodus 36#35..36]]. This signified the darkness and distance of that dispensation, compared with the New Testament, which shows us the glory of God more clearly and invites us to draw near to it; and the darkness and distance of our present state, in comparison with heaven, where we shall be *ever with the Lord* and *see him as he is.* 2. There was a veil made for the door of the tabernacle, [[Exodus 36#37..38]]. At this door the people assembled, though forbidden to enter; for, while we are in this present state, we must get as near to God as we can.

33
Matthew Henry Commentary/xlm/Exodus/Chapter XXXVII.md
View File

@ -1,33 +0,0 @@
Bezaleel and his workmen are still busy, making
1. The ark with the mercy-seat and the cherubim, [[Exodus 37#1,9]].
2. The table with its vessels, [[Exodus 37#10,16]].
3. The candlestick with its appurtenances, [[Exodus 37#17,24]].
4. The golden altar for incense, [[Exodus 37#25,28]].
5. The holy oil and incense, [[Exodus 37#29]]. The particular appointment concerning each of which we had before the [[Exodus 25#1,40]]; [[Exodus 30#1,38]].
## The Tabernacle and Its Furniture. (b. c. 1491.)
Passage: 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:   2 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.   6 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 cherubims *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 cherubims on the two ends thereof.   9 And the cherubims spread out *their* wings on high, *and* covered with their wings over the mercy seat, with their faces one to another; *even* to the mercy seatward were the faces of the cherubims.
1. It may be thought strange that Moses, when he had recorded so fully the instructions given him upon the mount for the making of all these things, should here record as particularly the making of them, when it might have sufficed only to have said, in a few words, that each of these things was made exactly according to the directions before recited. We are sure that Moses, when he wrote by divine inspiration, used no vain repetitions; there are no idle words in scripture. Why then are so many chapters taken up with this narrative, which we are tempted to think needless and tedious? But we must consider,
1. That Moses wrote primarily for the people of Israel, to whom it would be of great use to read and hear often of these divine and sacred treasures with which they were entrusted. These several ornaments wherewith the tabernacle was furnished they were not admitted to see, but the priests only, and therefore it was requisite that they should be thus largely described particularly to them. That which they ought to read again (lest they should fail of doing it) is written again and again: thus many of the same passages of the history of Christ are in the New Testament related by two or three, and some by four of the evangelists, for the same reason. The great things of God's law and gospel we need to have inculcated upon us again and again. To write the same (says St. Paul) to me *is not grievous, but for you it is safe,* [[Philippians 3#1]].
2. Moses would thus show the great care which he and his workmen took to make every thing exactly according to the pattern shown him in the mount. Having before given us the original, he here gives us the copy, that we may compare them, and observe how exactly they agree. Thus he appeals to every reader concerning his fidelity to him that appointed him, in all his house, and in all the particulars of it, [[Hebrews 3#5]]. And thus he teaches us to have respect to all God's commandments, even to every iota and tittle of them.
3. It is intimated hereby that God takes delight in the sincere obedience of his people, and keeps an exact account of it, which shall be produced to their honour in the resurrection of the just. None can be so punctual in their duty, but God will be as punctual in his notices of it. He is *not unrighteous to forget the work and labour of love,* in any instance of it, [[Hebrews 6#10]].
4. The spiritual riches and beauties of the gospel tabernacle are hereby recommended to our frequent and serious consideration. Go walk about this Zion, view it and review it: the more you contemplate the glories of the church, the more you will admire them and be in love with them. The charter of its privileges, and the account of its constitution, will very well bear a second reading.
2. In these verses we have an account of the making of the ark, with its glorious and most significant appurtenances, the mercy-seat and the cherubim. Consider these three together, and they represent the glory of a holy god, the sincerity of a holy heart, and the communion that is between them, in and by a Mediator.
1. It is the glory of a holy god that he dwells between the cherubim; that is, is continually attended and adored by the blessed angels, whose swiftness was signified by their faces being one towards another.
2. It is the character of an upright heart that, like the ark of the testimony, it has the law of God hid and kept in it.
3. By Jesus Christ, the great propitiation, there is reconciliation made, and a communion settled, between us and God: he interposes between us and God's displeasure; and not only so, but through him we become entitled to God's favour. If he write his law in our heart, he will be to us a God and we shall be to him a people. From the mercy-seat he will teach us, there he will accept us, and show himself merciful to our unrighteousness; and under the shadow of his wings we shall be safe and easy.
Passage: 10 And he made the table *of* shittim wood: two cubits *was* the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof:   11 And he overlaid it with pure gold, and made thereunto a crown of gold round about.   12 Also he made thereunto a border of an handbreadth round about; and made 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.   16 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:   21 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 snuffers, and his snuffdishes, *of* pure gold.   24 *Of* a talent of pure gold made he it, and all the vessels thereof.
Here is,
1. The making of the table on which the show-bread was to be continually placed. God is a good householder, that always keeps a plentiful table. Is the world his tabernacle? His providence in it spreads a table for all the creatures: he *provides food for all flesh.* Is the church his tabernacle? His grace in it spreads a table for all believers, furnished with the bread of life. But observe how much the dispensation of the gospel exceeds that of the law. Though here was a table furnished, it was only with *show-bread,* bread to be looked upon, not to be fed upon, while it was on this table, and afterwards only by the priests; but to the table which Christ has spread in the new covenant all real Christians are invited guests; and to them it is said, *Eat, O friends, come eat of my bread.* What the law gave but a sight of at a distance, the gospel gives the enjoyment of, and a hearty welcome to.
2. The making of the candlestick, which was not of wood overlaid with gold, but all beaten work of pure gold only, [[Exodus 37#17]]; [[Exodus 37#22]]. This signified that light of divine revelation with which God's church upon earth (which is his tabernacle among men) has always been enlightened, being always supplied with fresh oil from Christ the good Olive, [[Zechariah 4#2..3]]. God's manifestations of himself in this world are but candle-light compared with the daylight of the future state. The Bible is a golden candlestick; it is of pure gold, [[Psalms 19#10]]. From it light is diffused to every part of God's tabernacle, that by it his spiritual priests may see to minister unto the Lord, and to do the service of his sanctuary. This candlestick has not only its bowls for necessary use, but its knops and flowers for ornament; there are many things which God saw fit to beautify his word with which we can no more give a reason for than for these knops and flowers, and yet we are sure that they were added for a good purpose. Let us bless God for this candlestick, have an eye to it continually, and dread the removal of it out of its place.
Passage: 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, and 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 thereof, 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 holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary.
Here is,
1. The making of the golden altar, on which incense was to be burnt daily, which signified both the prayers of saints and the intercession of Christ, to which are owing the acceptableness and success of those prayers. The rings and staves, and all the appurtenances of this altar, were overlaid with gold, as all the vessels of the table and candlestick were of gold, for these were used in the holy place. God is the best, and we must serve him with the best we have; but the best we can serve him with in his courts on earth is but as brass, compared with the gold, the sinless and spotless perfection, with which his saints shall serve him in his holy place above.
2. The preparing of the incense which was to be burnt upon this altar, and with it the holy anointing oil ([[Exodus 37#29]]), according to the dispensatory, [[Exodus 30#22,38]], &c. God taught Bezaleel this art also; so that though he was not before acquainted with it yet he made up these things according to the work of the apothecary, as dexterously and exactly as if he had been bred up to the trade. Where God gives wisdom and grace, it will make the man of God *perfect, thoroughly furnished to every good work.*

30
Matthew Henry Commentary/xlm/Exodus/Chapter XXXVIII.md
View File

@ -1,30 +0,0 @@
Here is an account,
1. Of the making of the brazen altar ([[Exodus 38#1,7]]), and the laver, [[Exodus 38#8]].
2. The preparing of the hangings for the enclosing of the court in which the tabernacle was to stand, [[Exodus 38#9,20]].
3. A summary of the gold, silver, and brass, that was contributed to, and used in, the preparing of the tabernacle, [[Exodus 38#21,31]], &c.
## The Tabernacle and Its Furniture. (b. c. 1491.)
Passage: 1 And he made the altar of burnt offering *of* shittim wood: 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 fleshhooks, and the firepans: all the vessels thereof made he *of* brass.   4 And he made for the altar a brazen grate of network under the compass thereof beneath unto the midst of it.   5 And he cast four rings for the four ends of the grate of brass, *to be* 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* assembling, which assembled *at* the door of the tabernacle of the congregation.
Bezaleel having finished the gold-work, which, though the richest, yet was ordered to lie most out of sight, in the tabernacle itself, here goes on to prepare the court, which lay open to the view of all. Two things the court was furnished with, and both made of brass:--
1. An altar of burnt-offering, [[Exodus 38#1,7]]. On this all their sacrifices were offered, and it was this which, being sanctified itself for this purpose by the divine appointment, sanctified the gift that was in faith offered on it. Christ was himself the altar to his own sacrifice of atonement, and so he is to all our sacrifices of acknowledgment. We must have an eye to him in offering them, as God has in accepting them.
2. A laver, to hold water for the priests to wash in when they went in to minister, [[Exodus 38#8]]. This signified the provision that is made in the gospel of Christ for the cleansing of our souls from the moral pollution of sin by the merit and grace of Christ, that we may be fit to serve the holy God in holy duties. This is here said to be made of the *looking-glasses* (or mirrors) of the women that assembled at the door of the tabernacle.
1. It should seem these women were eminent and exemplary for devotion, attending more frequently and seriously at the place of public worship than others did; and notice is here taken of it to their honour. Anna was such a one long afterwards, who *departed not from the temple, but served God with fastings and prayers night and day,* [[Luke 2#37]]. It seems in every age of the church there have been some who have thus distinguished themselves by their serious zealous piety, and they have thereby distinguished themselves; for devout women are really honourable women ([[Acts 13#50]]), and not the less so for their being called, by the scoffers of the latter days, *silly women.* Probably these women were such as showed their zeal upon this occasion, by assisting in the work that was now going on for the service of the tabernacle. They assembled by *troops,* so the word is; a blessed sight, to see so many, and those so zealous and so unanimous, in this good work.
2. These women parted with their mirrors (which were of the finest brass, burnished for that purpose) for the use of the tabernacle. Those women that admire their own beauty, are in love with their own shadow, and make the putting on of apparel their chief adorning by which they value and recommend themselves, can but ill spare their *looking-glasses;* yet these women offered *them* to God, either,
1. In token of their repentance for the former abuse of them, to the support of their pride and vanity; now that they were convinced of their folly, and had devoted themselves to the service of God at the door of the tabernacle, they thus threw away that which, though lawful and useful in itself, yet had been an occasion of sin to them. Thus Mary Magdalene, who had been a sinner, when she became a penitent wiped Christ's feet with her hair. Or,
2. In token of their great zeal for the work of the tabernacle; rather than the workmen should want brass, or not have of the best, they would part with their mirrors, though they could not do well without them. God's service and glory must always be preferred by us before any satisfactions or accommodations of our own. Let us never complain of the want of that which we may honour God by parting with.
3. These mirrors were used for the making of the laver. Either they were artfully joined together, or else molten down and cast anew; but it is probable that the laver was so brightly burnished that the sides of it still served for mirrors, that the priests, when they came to wash, might there see their faces, and so discover the spots, to wash them clean. Note, In the washing of repentance, there is need of the looking-glass of self-examination. The word of God is a glass, in which we may see our own faces (see [[James 1#23]]); and with it we must compare our own hearts and lives, that, finding out our blemishes, we may wash with particular sorrow, and application of the blood of Christ to our souls. Usually the more particular we are in the confession of sin the more comfort we have in the sense of the pardon.
Passage: 9 And he made the court: on the south side southward the hangings of the court *were of* fine twined linen, an hundred cubits:   10 Their pillars *were* twenty, and their brazen sockets twenty; the hooks of the pillars and their fillets *were of* silver.   11 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 eastward 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.   16 All the hangings of the court round about *were* of fine twined linen.   17 And the 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* filleted with silver.   18 And the hanging for the gate of the court *was* needlework, *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 tabernacle, and of the court round about, *were of* brass.
The walls of the court, or church-yard, were like the rest curtains or hangings, made according to the appointment, [[Exodus 27#9,19]], &c. This represented the state of the Old-Testament church: it was a garden enclosed; the worshippers were then confined to a little compass. But the enclosure being of curtains only intimated that the confinement of the church in one particular nation was not to be perpetual. The dispensation itself was a tabernacle-dispensation, movable and mutable, and in due time to be taken down and folded up, when the place of the tent should be enlarged and its cords lengthened, to make room for the Gentile world, as is foretold, [[Isaiah 54#2..3]]. The church here on earth is but the court of God's house, and happy they that tread these courts and flourish in them; but through these courts we are passing to the holy place above. *Blessed are those that dwell in that house* of God: they well be *still praising him.* The enclosing of a court before the tabernacle teaches us a gradual approach to God. The priests that ministered must pass through the holy court, before they entered the holy house. Thus before solemn ordinances there ought to be the separated and enclosed court of a solemn preparation, in which we must wash our hands, and so draw near with a true heart.
Passage: 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 commanded Moses.   23 And with him *was* Aholiab, son of Ahisamach, 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.   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:   26 A bekah 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 thousand and four hundred shekels.   30 And therewith he made the sockets to the door of the tabernacle of the congregation, and the brazen altar, and the brazen grate for it, and all the vessels of the altar,   31 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.
Here we have a breviat of the account which, by Moses's appointment, the Levites took and kept of the gold, silver, and brass, that was brought in for the tabernacle's use, and how it was employed. Ithamar the son of Aaron was appointed to draw up this account, and was thus by less services trained up and fitted for greater, [[Exodus 38#21]]. Bezaleel and Aholiab must bring in the account ([[Exodus 38#22..23]]), and Ithamar must audit it, and give it in to Moses. And it was thus:--
1. All the gold was a free-will offering; every man brought as he could and would, and it amounted to twenty-nine talents, and 730 shekels over, which some compute to be about 150,000*l.* worth of gold, according to the present value of it. Of this were made all the golden furniture and vessels.
2. The silver was levied by way of tax; every man was assessed half a shekel, a kind of poll-money, which amounted in the whole to 100 talents, and 1775 shekels over, [[Exodus 38#25..26]]. Of this they made the sockets into which the boards of the tabernacle were let, and on which they rested; so that they were as the foundation of the tabernacle, [[Exodus 38#27]]. The silver amounted to about 34,000*l.* of our money. The raising of the gold by voluntary contribution, and of the silver by way of tribute, shows that either way may be taken for the defraying of public expenses, provided that nothing be done with partiality.
3. The brass, though less valuable, was of use not only for the brazen altar, but for the sockets of the court, which probably in other tents were of wood: but it is promised ([[Isaiah 60#17]]), *For wood I will bring brass.* See how liberal the people were and how faithful the workmen were, in both which respects their good example ought to be followed.

9
Matthew Henry Commentary/xlm/Exodus/Introduction.md
View File

@ -1,9 +0,0 @@
**AN**
## W I T H   P R A C T I C A L   O B S E R V A T I O N S,
Moses (the *servant of the Lord* in writing for him as well as in acting for him-- with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both to show forth his praise, [[Isaiah 43#21]]. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book *Exodus* (which signifies a *departure* or *going out*) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after *Genesis,* which signifies the *beginning* or *original,* follows *Exodus,* which signifies *a departure;* for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us,
1. The accomplishment of the promises made before to Abraham ([[Exodus 1#1,19#25]]), and then,
2. The establishment of the ordinances which were afterwards observed by Israel, [[Exodus 20#1,40#38]] Moses, in this book, begins, like Cæsar, to write his own Commentaries; nay, a greater, a far greater, than Cæsar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, *et quorum pars magna fuit-- and in which he bore a conspicuous part.* There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, [[John 5#46]]. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

159
Matthew Henry Commentary/xlm/Genesis/Chapter I.md
View File

@ -1,159 +0,0 @@
The foundation of all religion being laid in our relation to God as our Creator, it was fit that the book of divine revelations which was intended to be the guide, support, and rule, of religion in the world, should begin, as it does, with a plain and full account of the creation of the world-- in answer to that first enquiry of a good conscience, "Where is God my Maker?" ([[Job 35#10]]). Concerning this the pagan philosophers wretchedly blundered, and became vain in their imaginations, some asserting the world's eternity and self-existence, others ascribing it to a fortuitous concourse of atoms: thus "the world by wisdom knew not God," but took a great deal of pains to lose him. The holy scripture therefore, designing by revealed religion to maintain and improve natural religion, to repair the decays of it and supply the defects of it, since the fall, for the reviving of the precepts of the law of nature, lays down, at first, this principle of the unclouded light of nature, That this world was, in the beginning of time, created by a Being of infinite wisdom and power, who was himself before all time and all worlds. The entrance into God's word gives this light, [[Psalms 119#130]]. The [[Genesis 1#1]] of the Bible gives us a surer and better, a more satisfying and useful, knowledge of the origin of the universe, than all the volumes of the philosophers. The lively faith of humble Christians understands this matter better than the elevated fancy of the greatest wits, [[Hebrews 11#3]].
We have three things in this chapter:--
1. A general idea given us of the work of creation [[Genesis 1#1..2]].
2. A particular account of the several days' work, registered, as in a journal, distinctly and in order. The creation of the light the first day, [[Genesis 1#3,5]]; of the firmament the second day, [[Genesis 1#6,8]]; of the sea, the earth, and its fruits, the third day, [[Genesis 1#9,13]]; of the lights of heaven the fourth day, [[Genesis 1#14,19]]; of the fish and fowl the fifth day, [[Genesis 1#20,23]]; of the beasts, [[Genesis 1#24..25]]; of man, [[Genesis 1#26,28]]; and of food for both the sixth day, [[Genesis 1#29..30]].
3. The review and approbation of the whole work, [[Genesis 1#31]].
## The Creation. (b. c. 4004.)
Passage: 1 In the beginning God created the heaven and the earth.   2 And the earth was without form, and void; and darkness *was* upon the face of the deep. And the Spirit of God moved upon the face of the waters.
In these verses we have the work of creation in its epitome and in its embryo.
1. In its epitome, [[Genesis 1#1]], where we find, to our comfort, the first article of our creed, that *God the Father Almighty is the Maker of heaven and earth,* and as such we believe in him.
1. Observe, in this verse, four things:--
1. The effect produced-- *the heaven and the earth,* that is, the world, including the whole frame and furniture of the universe, the *world and all things therein,*[[Acts 17#24]]. The world is a great house, consisting of upper and lower stories, the structure stately and magnificent, uniform and convenient, and every room well and wisely furnished. It is the visible part of the creation that Moses here designs to account for; therefore he mentions not the creation of angels. But as the earth has not only its surface adorned with grass and flowers, but also its bowels enriched with metals and precious stones (which partake more of its solid nature and more valuable, though the creation of them is not mentioned here), so the heavens are not only beautified to our eyes with glorious lamps which garnish its outside, of whose creation we here read, but they are within replenished with glorious beings, out of our sight, more celestial, and more surpassing them in worth and excellency than the gold or sapphires surpass the lilies of the field. In the visible world it is easy to observe,
1. Great variety, several sorts of beings vastly differing in their nature and constitution from each other. *Lord, how manifold are thy works,* and all good!
2. Great beauty. The azure sky and verdant earth are charming to the eye of the curious spectator, much more the ornaments of both. How transcendent then must the beauty of the Creator be!
3. Great exactness and accuracy. To those that, with the help of microscopes, narrowly look into the works of nature, they appear far more fine than any of the works of art.
4. Great power. It is not a lump of dead and inactive matter, but there is virtue, more or less, in every creature: the earth itself has a magnetic power.
5. Great order, a mutual dependence of beings, an exact harmony of motions, and an admirable chain and connection of causes.
6. Great mystery. There are phenomena in nature which cannot be solved, secrets which cannot be fathomed nor accounted for. But from what we see of heaven and earth we may easily enough infer the eternal power and Godhead of the great Creator, and may furnish ourselves with abundant matter for his praises. And let our make and place, as men, remind us of our duty as Christians, which is always to keep heaven in our eye and the earth under our feet.
2. The author and cause of this great work-- God. The Hebrew word is *Elohim,* which bespeaks,
1. The power of God the Creator. *El* signifies *the strong God;* and what less than almighty strength could bring all things out of nothing?
2. The plurality of persons in the Godhead, Father, Son, and Holy Ghost. This plural name of God, in Hebrew, which speaks of him as many though he is one, was to the Gentiles perhaps a savour of death unto death, hardening them in their idolatry; but it is to us a savour of life unto life, confirming our faith in the doctrine of the Trinity, which, though but darkly intimated in the Old Testament, is clearly revealed in the New. The Son of God, the eternal Word and Wisdom of the Father, was with him when he made the world ([[Proverbs 8#30]]), nay, we are often told that the world was made by him, and nothing made without him, [[John 1#3]]; [[John 1#10]]; [[Ephesians 3#9]]; [[Colossians 1#16]]; [[Hebrews 1#2]]. O what high thoughts should this form in our minds of that great God whom we draw nigh to in religious worship, and that great Mediator in whose name we draw nigh!
3. The manner in which this work was effected: *God created it,* that is, made it out of nothing. There was not any pre-existent matter out of which the world was produced. The fish and fowl were indeed produced out of the waters and the beasts and man out of the earth; but that earth and those waters were made out of nothing. By the ordinary power of nature, it is impossible that any thing should be made out of nothing; no artificer can work, unless he has something to work on. But by the almighty power of God it is not only possible that something should be made of nothing (the God of nature is not subject to the laws of nature), but in the creation it is impossible it should be otherwise, for nothing is more injurious to the honour of the Eternal Mind than the supposition of eternal matter. Thus the excellency of the power is of God and all the glory is to him.
4. When this work was produced: *In the beginning,* that is, in the beginning of time, when that clock was first set a going: time began with the production of those beings that are measured by time. Before the beginning of time there was none but that Infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity? And he did make it in the beginning of time, according to his eternal counsels before all time. The Jewish Rabbies have a saying, that there were seven things which God created before the world, by which they only mean to express the excellency of these things:-- The law, repentance, paradise, hell, the throne of glory, the house of the sanctuary, and the name of the Messiah. But to us it is enough to say, *In the beginning was the Word,* [[John 1#1]].
2. Let us learn hence,
1. That atheism is folly, and atheists are the greatest fools in nature; for they see there is a world that could not make itself, and yet they will not own there is a God that made it. Doubtless, they are without excuse, but the god of this world has blinded their minds.
2. That God is sovereign Lord of all by an incontestable right. If he is the Creator, no doubt he is the owner and possessor of heaven and earth.
3. That with God all things are possible, and therefore happy are the people that have him for their God, and whose help and hope stand in his name, [[Psalms 121#2]]; [[Psalms 124#8]].
4. That the God we serve is worthy of, and yet is exalted far above, all blessing and praise, [[Nehemiah 9#5..6]]. If he made the world, he needs not our services, nor can be benefited by them ([[Acts 17#24..25]]), and yet he justly requires them, and deserves our praise, [[Revelation 4#11]]. If all is of him, all must be to him.
2. Here is the work of creation in its embryo, [[Genesis 1#2]], where we have an account of the first matter and the first mover.
1. A chaos was the first matter. It is here called the earth (though the earth, properly taken, was not made till the third day [[Genesis 1#10]]), because it did most resemble that which afterwards was called *earth,* mere earth, destitute of its ornaments, such a heavy unwieldy mass was it; it is also called *the deep,* both for its vastness and because the waters which were afterwards separated from the earth were now mixed with it. This immense mass of matter was it out of which all bodies, even the firmament and visible heavens themselves, were afterwards produced by the power of the Eternal Word. The Creator could have made his work perfect at first, but by this gradual proceeding he would show what is, ordinarily, the method of his providence and grace. Observe the description of this chaos.
1. There was nothing in it desirable to be seen, for it was *without form and void. Tohu* and *Bohu, confusion* and *emptiness;* so these words are rendered, [[Isaiah 34#11]]. It was shapeless, it was useless, it was without inhabitants, without ornaments, the shadow or rough draught of things to come, *and not the image of the things,* [[Hebrews 10#1]]. The earth is almost reduced to the same condition again by the sin of man, under which the creation groans. See [[Jeremiah 4#23]], *I beheld the earth, and lo it was without form, and void.* To those who have their hearts in heaven this lower world, in comparison with that upper, still appears to be nothing but confusion and emptiness. There is no true beauty to be seen, no satisfying fulness to be enjoyed, in this earth, but in God only.
2. If there had been any thing desirable to be seen, yet there was no light to see it by; for *darkness,* thick darkness, *was upon the face of the deep.* God did not create this darkness (as he is said to create the darkness of affliction, [[Isaiah 45#7]]), for it was only the want of light, which yet could not be said to be wanted till something was made that might be seen by it; nor needs the want of it be much complained of, when there was nothing to be seen but confusion and emptiness. If the work of grace in the soul is a new creation, this chaos represents the state of an unregenerate graceless soul: *there* is disorder, confusion, and every evil work; it is empty of all good, for it is without God; it is dark, it is darkness itself. This is our condition by nature, till almighty grace effects a blessed change.
2. The Spirit of God was the first mover: He *moved upon the face of the waters.* When we consider the earth without form and void, methinks it is like the valley full of dead and dry bones. Can these live? Can this confused mass of matter be formed into a beautiful world? Yes, if a spirit of life from God enter into it, [[Ezekiel 37#9]]. Now there is hope concerning this thing; for the Spirit of God begins to work, and, if he work, who or what shall hinder? God is said to make the world by his Spirit, [[Psalms 33#6]]; [[Job 26#13]]; and by the same mighty worker the new creation is effected. He moved upon the face of the deep, as Elijah stretched himself upon the dead child,-- as the *hen gathers her chickens under her wings,* and hovers over them, to warm and cherish them, [[Matthew 23#37]],-- as the eagle stirs up her nest, and *flutters* over her young (it is the same word that is here used), [[Deuteronomy 32#11]]. Learn hence, That God is not only the author of all being, but the fountain of life and spring of motion. Dead matter would be for ever dead if he did not quicken it. And this makes it credible to us that God should raise the dead. That power which brought such a world as this out of confusion, emptiness, and darkness, at the beginning of time, can, at the end of time, bring our vile bodies out of the grave, though it is *a land of darkness as darkness itself, and without any order* ([[Job 10#22]]), and can make them glorious bodies.
## The Creation. (b. c. 4004.)
Passage: 3 And God said, Let there be light: and there was light.   4 And God saw the light, that *it was* good: and God divided the light from the darkness.   5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
We have here a further account of the first day's work, in which observe,
1. That the first of all visible beings which God created was light; not that by it he himself might see to work (for the darkness and light are both alike to him), but that by it we might see his works and his glory in them, and might work our works while it is day. The works of Satan and his servants are works of darkness; but he that doeth truth, and doeth good, cometh to the light, and coveteth it, *that his deeds may be made manifest,* [[John 3#21]]. Light is the great beauty and blessing of the universe. Like the first-born, it does, of all visible beings, most resemble its great Parent in purity and power, brightness and beneficence; it is of great affinity with a spirit, and is next to it; though by it we see other things, and are sure that it is, yet we know not its nature, nor can describe what it is, or *by what way the light is parted,* [[Job 38#19]]; [[Job 38#24]]. By the sight of it let us be led to, and assisted in, the believing contemplation of him who is light, infinite and eternal light ([[1 John 1#5]]), and the *Father of lights* ([[James 1#17]]), and who dwells in inaccessible light, [[1 Timothy 6#16]]. In the new creation, the first thing wrought in the soul is *light:* the blessed Spirit captives the will and affections by enlightening the understanding, so coming into the heart by the door, like the good shepherd whose own the sheep are, while sin and Satan, like thieves and robbers, climb up some other way. Those that by sin were darkness by grace become light in the world.
2. That the light was made by the word of God's power. He said, *Let there be light;* he willed and appointed it, and it was done immediately: *there was light,* such a copy as exactly answered the original idea in the Eternal Mind. O the power of the word of God! *He spoke, and it was done,* done really, effectually, and for perpetuity, not in show only, and to serve a present turn, for *he commanded, and it stood fast:* with him it was *dictum, factum-- a word, and a world.* The world of God (that is, his will and the good pleasure of it) is quick and powerful. Christ is the Word, the essential eternal Word, and by him the light was produced, for *in him was light, and he is the true light, the light of the world,* [[John 1#9]]; [[John 9#5]]. The divine light which shines in sanctified souls is wrought by the power of God, the power of his word and of the Spirit of wisdom and revelation, opening the understanding, scattering the mists of ignorance and mistake, and giving the knowledge of the glory of God in the face of Christ, as at first, *God commanded the light to shine out of darkness,* [[2 Corinthians 4#6]]. Darkness would have been perpetually upon the face of fallen man if the Son of God had not *come, and given us an understanding,* [[1 John 5#20]].
3. That the light which God willed, when it was produced, he approved of: *God saw the light that it was good.* It was exactly as he designed it, and it was fit to answer the end for which he designed it. It was useful and profitable; the world, which now is a palace, would have been a dungeon without it. It was amiable and pleasant. *Truly the light is sweet* ([[Ecclesiastes 11#7]]); *it rejoiceth the heart,* [[Proverbs 15#30]]. What God commands he will approve and graciously accept; he will be well pleased with the work of his own hands. That is good indeed which is so in the sight of God, for he sees not as man sees. If the light is good, how good is he that is the fountain of light, from whom we receive it, and to whom we owe all praise for it and all the services we do by it!
4. That God *divided the light from the darkness,* so put them asunder as that they could never be joined together, or reconciled; for *what fellowship has light with darkness?* [[2 Corinthians 6#14]]. And yet he divided time between them, the day for light and the night for darkness, in a constant and regular succession to each other. Though the darkness was now scattered by the light, yet it was not condemned to a perpetual banishment, but takes its turn with the light, and has its place, because it has its use; for, as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night, and draw the curtains about us, that we may sleep the better. See [[Job 7#2]]. God has thus divided time between light and darkness, because he would daily remind us that this is a world of mixtures and changes. In heaven there is perfect and perpetual light, and no darkness at all; in hell, utter darkness, and no gleam of light. In that world between these two there is a great gulf fixed; but, in this world, they are counterchanged, and we pass daily from one to another, that we may learn to expect the like vicissitudes in the providence of God, peace and trouble, joy and sorrow, and may set the one over-against the other, accommodating ourselves to both as we do to the light and darkness, bidding both welcome, and making the best of both.
5. That God divided them from each other by distinguishing names: *He called the light day, and the darkness he called night.* He gave them names, as the Lord of both; for *the day is his, the night also is his,* [[Psalms 74#16]]. He is the Lord of time, and will be so, till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. Let us acknowledge God in the constant succession of day and night, and consecrate both to his honour, by working for him every day and resting in him every night, and meditating in his law day and night.
6. That this was the first day's work, and a good day's work it was. *The evening and the morning were the first day.* The darkness of the evening was before the light of the morning, that it might serve for a foil to it, to set it off, and make it shine the brighter. This was not only the first day of the world, but the first day of the week. I observe it to the honour of that day, because the new world began on the first day of the week likewise, in the resurrection of Christ, as the light of the world, early in the morning. In him the day-spring from on high has visited the world; and happy are we, for ever happy, if that *day-star arise in our hearts.*
## The Creation. (b. c. 4004.)
Passage: 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.   7 And God made the firmament, and divided the waters which *were* under the firmament from the waters which *were* above the firmament: and it was so.   8 And God called the firmament Heaven. And the evening and the morning were the second day.
We have here an account of the second day's work, the creation of the firmament, in which observe,
1. The command of God concerning it: *Let there be a firmament,* an *expansion,* so the Hebrew word signifies, like a sheet spread, or a curtain drawn out. This includes all that is visible above the earth, between it and the third heavens: the air, its higher, middle, and lower, regions-- the celestial globe, and all the spheres and orbs of light above: it reaches as high as the place where the stars are fixed, for that is called here the *firmament of heaven* ([[Genesis 1#14..15]]), and as low as the place where the birds fly, for that also is called the *firmament of heaven,* [[Genesis 1#20]]. When God had made the light, he appointed the air to be the receptacle and vehicle of its beams, and to be as a medium of communication between the invisible and the visible world; for, though between heaven and earth there is an inconceivable distance, yet there is not an impassable gulf, as there is between heaven and hell. This firmament is not a wall of partition, but a way of intercourse. See [[Job 26#7]]; [[Job 37#18]]; [[Psalms 104#3]]; [[Amos 9#6]].
2. The creation of it. Lest it should seem as if God had only commanded it to be done, and someone else had done it, he adds, *And God made the firmament.* What God requires of us he himself works in us, or it is not done. He that commands faith, holiness, and love, creates them by the power of his grace going along with his word, that he may have all the praise. *Lord, give what thou commandest, and then command what thou pleasest.* The firmament is said to be *the work of God's fingers,* [[Psalms 8#3]]. Though the vastness of its extent declares it to be the work of his arm stretched out, yet the admirable fineness of its constitution shows that it is a curious piece of art, the work of his fingers.
3. The use and design of it-- to *divide the waters from the waters,* that is, to distinguish between the waters that are wrapped up in the clouds and those that cover the sea, the waters in the air and those in the earth. See the difference between these two carefully observed, [[Deuteronomy 11#10..11]], where Canaan is upon this account preferred to Egypt, that Egypt was moistened and made fruitful with the waters that are under the firmament, but Canaan with waters from above, out of the firmament, even the dew of heaven, which tarrieth not *for the sons of men,* [[Micah 5#7]]. God has, in the firmament of his power, chambers, store-chambers, whence he *watereth the earth,* [[Psalms 104#13]]; [[Psalms 65#9..10]]. He has also *treasures, or magazines, of snow and hail, which he hath reserved against the day of battle and war,* [[Job 38#22..23]]. O what a great God is he who has thus provided for the comfort of all that serve him and the confusion of all that hate him! It is good having him our friend, and bad having him our enemy.
4. The naming of it: *He called the firmament heaven.* It is the visible heaven, the pavement of the holy city; above the firmament God is said to have his throne ([[Ezekiel 1#26]]), for he has prepared it in the heavens; the heavens therefore are said to rule, [[Daniel 4#26]]. *Is not God in the height of heaven?* [[Job 22#12]]. Yes, he is, and we should be led by the contemplation of the heavens that are in our eye to consider *our Father who is in heaven.* The height of the heavens should remind us of God's supremacy and the infinite distance there is between us and him; the brightness of the heavens and their purity should remind us of his glory, and majesty, and perfect holiness; the vastness of the heavens, their encompassing of the earth, and the influence they have upon it, should remind us of his immensity and universal providence.
## The Creation. (b. c. 4004.)
Passage: 9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry *land* appear: and it was so.   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.   11 And God said, Let the earth bring forth grass, the herb yielding seed, *and* the fruit tree yielding fruit after his kind, whose seed *is* in itself, upon the earth: 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.   13 And the evening and the morning were the third day.
The third day's work is related in these verses-- the forming of the sea and the dry land, and the making of the earth fruitful. Hitherto the power of the Creator had been exerted and employed about the upper part of the visible word; the light of heaven was kindled, and the firmament of heaven fixed: but now he descends to this lower world, the earth, which was designed for the children of men, designed both for their habitation and for their maintenance; and here we have an account of the fitting of it for both, and building of their house and the spreading of their table. Observe,
1. How the earth was prepared to be a habitation for man, by the gathering of the waters together, and the making of the dry land to appear. Thus, instead of the confusion which there was ([[Genesis 1#2]]) when earth and water were mixed in one great mass, behold, now, there is order, by such a separation as rendered them both useful. God said, *Let it be so, and it was so;* no sooner said than done.
1. The waters which had covered the earth were ordered to retire, and to gather into one place, namely, those hollows which were fitted and appointed for their reception and rest. The waters, thus cleared, thus collected, and thus lodged, in their proper place, he called *seas.* Though they are many, in distant regions, and washing several shores, yet, either above ground or under ground, they have communication with each other, and so they are one, and the common receptacle of waters, into which all the rivers flow, [[Ecclesiastes 1#7]]. Waters and seas often, in scripture, signify troubles and afflictions, [[Psalms 42#7]]; [[Psalms 69#2]]; [[Psalms 69#14]]; [[Psalms 69#15]]. God's own people are not exempted from these in this world; but it is their comfort that they are only waters under the heaven (there are none in heaven), and that they are all in the place that God has appointed them and within the bounds that he has set for them. How the waters were gathered together at first, and how they are still bound and limited by the same Almighty had that first confined them, are elegantly described, [[Psalms 104#6,9]], and are there mentioned as matter of praise. *Those that go down to the sea in ships* ought to acknowledge daily the wisdom, power, and goodness, of the Creator, in making the great waters serviceable to man for trade and commerce; and *those that tarry at home* must own themselves indebted to him that keeps the sea with bars and doors in its decreed place, and stays its proud waves, [[Job 38#10..11]].
2. The dry land was made to appear, and emerge out of the waters, and was called *earth,* and *given to the children of men.* The earth, it seems, was in being before; but it was of no use, because it was under water. Thus many of God's gifts are received in vain, because they are buried; make them to appear, and they become serviceable. We who, to this day, enjoy the benefit of the dry land (though, since this, it was once deluged, and dried again) must own ourselves tenants to, and dependents upon, that God whose *hands formed the dry land,* [[Psalms 95#5]]; [[Jonah 1#9]].
2. How the earth was furnished for the maintenance and support of man, [[Genesis 1#11..12]]. Present provision was now made, by the immediate products of the upstart earth, which, in obedience to God's command, was no sooner made than it became fruitful, and brought forth grass for the cattle and herb for the service of man. Provision was likewise made for time to come, by the perpetuating of the several kinds of vegetables, which are numerous, various, and all curious, and every one *having its seed in itself after its kind,* that, during the continuance of man upon the earth, food might be fetched out of the earth for his use and benefit. *Lord, what is man, that he is thus visited and regarded*-- that such care should be taken, and such provision made, for the support and preservation of those guilty and obnoxious lives which have been a thousand times forfeited! Observe here,
1. That not only the earth is the Lord's, but *the fulness thereof,* and he is the rightful owner and sovereign disposer, not only of it, but of all its furniture. The earth was *emptiness* ([[Genesis 1#2]]), but now, by a word's speaking, it has become full of God's riches, and his they are still-- *his corn and his wine, his wool and his flax,* [[Hosea 2#9]]. Though the use of them is allowed to us, the property still remains in him, and to his service and honour they must be used.
2. That common providence is a continued creation, and in it *our Father worketh hitherto.* The earth still remains under the efficacy of this command, to bring forth grass, and herbs, and its annual products; and though, being according to the common course of nature, these are not standing miracles, yet they are standing instances of the unwearied power and unexhausted goodness of the world's great Maker and Master.
3. That though God, ordinarily, makes use of the agency of second causes, according to their nature, yet he neither needs them nor is tied to them; for, though the precious fruits of the earth are usually brought forth by the influences of the sun and moon ([[Deuteronomy 33#14]]), yet here we find the earth bearing a great abundance of fruit, probable ripe fruit, before the sun and moon were made.
4. That it is good to provide things necessary before we have occasion to use them: before the beasts and man were made, here were grass and herbs prepared for them. God thus dealt wisely and graciously with man; let not man then be foolish and unwise for himself.
5. That God must have the glory of all the benefit we receive from the products of the earth, either for food or physic. It is he that *hears the heavens when they hear the earth,* [[Hosea 2#21..22]]. And if we have, through grace, an interest in him who is the fountain, when the streams are dried up and the *fig-tree doth not blossom* we may rejoice in him.
## The Creation. (b. c. 4004.)
Passage: 14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:   15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.   16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: *he made* the stars also.   17 And God set them in the firmament of the heaven to give light upon the earth,   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.
This is the history of the fourth day's work, the creating of the sun, moon, and stars, which are here accounted for, not as they are in themselves and in their own nature, to satisfy the curious, but as they are in relation to this earth, to which they serve as lights; and this is enough to furnish us with matter for praise and thanksgiving. Holy Job mentions this as an instance of the glorious power of God, that *by the Spirit he hath garnished the heavens* ([[Job 26#13]]); and here we have an account of that garniture which is not only so much the beauty of the upper world, but so much the blessing of this lower; for though heaven is high, yet has it respect to this earth, and therefore should have respect from it. Of the creation of the lights of heaven we have an account,
1. In general, [[Genesis 1#14..15]], where we have
1. The command given concerning them: *Let there be lights in the firmament of heaven.* God had said, *Let there be light* ([[Genesis 1#3]]), and there was light; but this was, as it were, a chaos of light, scattered and confused: now it was collected and modelled, and made into several luminaries, and so rendered both more glorious and more serviceable. God is the God of order, and not of confusion; and, as he is light, so he is the Father and former of lights. Those lights were to be *in the firmament of heaven,* that vast expanse which encloses the earth, and is conspicuous to all; for *no man, when he has lighted a candle, puts it under a bushel, but on a candlestick* ([[Luke 8#16]]), and a stately golden candlestick the firmament of heaven is, from which these candles give light *to all that are in the house.* The firmament itself is spoken of as having a brightness of its own ([[Daniel 12#3]]), but this was not sufficient to give light to the earth; and perhaps for this reason it is not expressly said of the second day's work, in which the firmament was made, that it was good, because, till it was adorned with these lights on the fourth day, it had not become serviceable to man.
2. The use they were intended to be of to this earth.
1. They must be for the distinction of times, of day and night, summer and winter, which are interchanged by the motion of the sun, whose rising makes day, his setting night, his approach towards our tropic summer, his recess to the other winter: and thus, *under the sun,* there is *a season to every purpose,* [[Ecclesiastes 3#11]].
2. They must be for the direction of actions. They are for signs of the change of weather, that the husbandman may order his affairs with discretion, foreseeing, by the face of the sky, when second causes have begun to work, whether it will be fair or foul, [[Matthew 16#2..3]]. They do also *give light upon the earth,* that we may *walk* ([[John 11#9]]), and *work* ([[John 9#4]]). according as the duty of every day requires. The lights of heaven do not shine for themselves, nor for the world of spirits above, who need them not; but they shine for us, for our pleasure and advantage. Lord, what is man, that he should be thus regarded! [[Psalms 8#3..4]]. How ungrateful and inexcusable are we, if, when God has set up these lights for us to work by, we sleep, or play, or trifle away the time of business, and neglect the great work we were sent into the world about! The lights of heaven are made to serve us, and they do it faithfully, and shine in their season, without fail: but we are set as lights in this world to serve God; and do we in like manner answer the end of our creation? No, we do not, our light does not shine before God as his lights shine before us, [[Matthew 5#14]]. We burn our Master's candles, but do not mind our Master's work.
2. In particular, [[Genesis 1#16,18]].
1. Observe, The lights of heaven are the sun, moon, and stars; and all these are the work of God's hands.
1. The sun is the greatest light of all, more than a million times greater than the earth, and the most glorious and useful of all the lamps of heaven, a noble instance of the Creator's wisdom, power, and goodness, and an invaluable blessing to the creatures of this lower world. Let us learn from [[Psalms 19#1,6]] how to give unto God the glory due unto his name, as the Maker of the sun.
2. The moon is a less light, and yet is here reckoned one of the greater lights, because though, in regard to its magnitude and borrowed light, it is inferior to many of the stars, yet, by virtue of its office, as ruler of the night, and in respect of its usefulness to the earth, it is more excellent than they. Those are most valuable that are most serviceable; and those are the greater lights, not that have the best gifts, but that humbly and faithfully do the most good with them. *Whosoever will be great among you, let him be your minister,* [[Matthew 20#26]].
3. *He made the stars also,* which are here spoken of as they appear to vulgar eyes, without distinguishing between the planets and the fixed stars, or accounting for their number, nature, place, magnitude, motions, or influences; for the scriptures were written, not to gratify our curiosity and make us astronomers, but to lead us to God, and make us saints. Now these lights are said to *rule* ([[Genesis 1#16]]; [[Genesis 1#18]]); not that they have a supreme dominion, as God has, but they are deputy-governors, rulers under him. Here the less light, the moon, is said to rule *the night;* but in [[Psalms 136#9]] the stars are mentioned as sharers in that government; *The moon and stars to rule by night.* No more is meant than that they *give light,* [[Jeremiah 31#35]]. The best and most honourable way of ruling is by giving light and doing good: those command respect that live a useful life, and so shine as lights.
2. Learn from all this,
1. The sin and folly of that ancient idolatry, the worshipping of the sun, moon, and stars, which, some think, took rise, or countenance at least, from some broken traditions in the patriarchal age concerning the rule and dominion of the lights of heaven. But the account here given of them plainly shows that they are both God's creatures and man's servants; and therefore it is both a great affront to God and a great reproach to ourselves to make deities of them and give them divine honours. See [[Deuteronomy 4#19]].
2. The duty and wisdom of daily worshipping that God who made all these things, and made them to be that to us which they are. The revolutions of the day and night oblige us to offer the solemn sacrifice of prayer and praise every morning and evening.
## The Creation. (b. c. 4004.)
Passage: 20 And God said, Let the waters 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, saying, 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.
Each day, hitherto, has produced very noble and excellent beings, which we can never sufficiently admire; but we do not read of the creation of any living creature till the fifth day, of which these verses give us an account. The work of creation not only proceeded gradually from one thing to another, but rose and advanced gradually from that which was less excellent to that which was more so, teaching us to press towards perfection and endeavour that our last works may be our best works. It was on the fifth day that the fish and fowl were created, and both out of the waters. Though there is one kind of flesh of fishes, and another of birds, yet they were made together, and both out of the waters; for the power of the first Cause can produce very different effects from the same second causes. Observe,
1. The making of the fish and fowl, at first, [[Genesis 1#20..21]]. God commanded them to be produced. He said, *Let the waters bring forth abundantly;* not as if the waters had any productive power of their own, but, "Let them be brought into being, the fish in the waters and the fowl out of them." This command he himself executed: *God created great whales,* &c. Insects, which perhaps are as various and as numerous as any species of animals, and their structure as curious, were part of this day's work, some of them being allied to the fish and others to the fowl. Mr. Boyle (I remember) says he admires the Creator's wisdom and power as much in an ant as in an elephant. Notice is here taken of the various sorts of fish and fowl, each after their kind, and of the great numbers of both that were produced, for the waters brought forth abundantly; and particular mention if made of great whales, the largest of fishes, whose bulk and strength, exceeding that of any other animal, are remarkable proofs of the power and greatness of the Creator. The express notice here taken of the whale, above all the rest, seems sufficient to determine what animal is meant by the Leviathan, [[Job 41#1]]. The curious formation of the bodies of animals, their different sizes, shapes, and natures, with the admirable powers of the sensitive life with which they are endued, when duly considered, serve, not only to silence and shame the objections of atheists and infidels, but to raise high thoughts and high praises of God in pious and devout souls, [[Psalms 104#25]], &c.
2. The blessing of them, in order to their continuance. Life is a wasting thing. Its strength is not the strength of stones. It is a candle that will burn out, if it be not first blown out; and therefore the wise Creator not only made the individuals, but provided for the propagation of the several kinds; *God blessed them, saying, Be fruitful and multiply,* [[Genesis 1#22]]. God will bless his own works, and not forsake them; and *what he does shall be for a perpetuity,* [[Ecclesiastes 3#14]]. The power of God's providence preserves all things, as at first his creating power produced them. Fruitfulness is the effect of God's blessing and must be ascribed to it; the multiplying of the fish and fowl, from year to year, is still the fruit of this blessing. Well, let us give to God the glory of the continuance of these creatures to this day for the benefit of man. See [[Job 12#7]]; [[Job 12#9]]. It is a pity that fishing and fowling, recreations innocent in themselves, should ever be abused to divert any from God and their duty, while they are capable of being improved to lead us to the contemplation of the wisdom, power, and goodness, of him that made all these things, and to engage us to stand in awe of him, as the fish and fowl do of us.
## The Creation. (b. c. 4004.)
Passage: 24 And God said, Let the earth bring forth the living creature after his kind, cattle, and 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.
We have here the first part of the sixth day's work. The sea was, the day before, replenished with its fish, and the air with its fowl; and this day were made the beasts of the earth, the cattle, and the creeping things that pertain to the earth. Here, as before,
1. *The Lord gave the word;* he said, *Let the earth bring forth,* not as if the earth had any such prolific virtue as to produce these animals, or as if God resigned his creating power to it; but, "Let these creatures now come into being upon the earth, and out of it, in their respective kinds, conformable to the ideas of them in the divine counsels concerning their creation."
2. He also did the work; he made them all after their kind, not only of divers shapes, but of divers natures, manners, food, and fashions-- some to be tame about the house, others to be wild in the fields-- some living upon grass and herbs, others upon flesh-- some harmless, and others ravenous-- some bold, and others timorous-- some for man's service, and not his sustenance, as the horse-- others for his sustenance, and not his service, as the sheep-- others for both, as the ox-- and some for neither, as the wild beasts. In all this appears the manifold wisdom of the Creator.
## The Creation. (b. c. 4004.)
Passage: 26 And God said, Let us make man in our image, after our likeness: 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, and over every creeping thing that creepeth upon the earth.   27 So God created man in his *own* image, in the image of God created he him; male and female created he them.   28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: 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.
We have here the second part of the sixth day's work, the creation of man, which we are, in a special manner, concerned to take notice of, that we may know ourselves. Observe,
1. That man was made last of all the creatures, that it might not be suspected that he had been, any way, a helper to God in the creation of the world: that question must be for ever humbling and mortifying to him, *Where wast thou,* or any of thy kind, *when I laid the foundations of the earth?* [[Job 38#4]]. Yet it was both an honour and a favour to him that he was made last: an honour, for the method of the creation was to advance from that which was less perfect to that which was more so; and a favour, for it was not fit he should be lodged in the palace designed for him till it was completely fitted up and furnished for his reception. Man, as soon as he was made, had the whole visible creation before him, both to contemplate and to take the comfort of. Man was made the same day that the beasts were, because his body was made of the same earth with theirs; and, while he is in the body, he inhabits the same earth with them. God forbid that by indulging the body and the desires of it we should make ourselves like the beasts that perish!
2. That man's creation was a more signal and immediate act of divine wisdom and power than that of the other creatures. The narrative of it is introduced with something of solemnity, and a manifest distinction from the rest. Hitherto, it had been said, "Let there be light," and "Let there be a firmament," and "Let the earth, or waters, bring forth" such a thing; but now the word of command is turned into a word of consultation, "*Let us make man,* for whose sake the rest of the creatures were made: this is a work we must take into our own hands." In the former he speaks as one having authority, in this as one having affection; for his *delights were with the sons of men,* [[Proverbs 8#31]]. It should seem as if this were the work which he longed to be at; as if he had said, "Having at last settled the preliminaries, let us now apply ourselves to the business, *Let us make man.*" Man was to be a creature different from all that had been hitherto made. Flesh and spirit, heaven and earth, must be put together in him, and he must be allied to both worlds. And therefore God himself not only undertakes to make him, but is pleased so to express himself as if he called a council to consider of the making of him: *Let us make man.* The three persons of the Trinity, Father, Son, and Holy Ghost, consult about it and concur in it, because man, when he was made, was to be dedicated and devoted to Father, Son and Holy Ghost. Into that great name we are, with good reason, baptized, for to that great name we owe our being. Let him rule man who said, *Let us make man.*
3. That man was made in God's image and after his likeness, two words to express the same thing and making each other the more expressive; *image* and *likeness* denote the likest image, the nearest resemblance of any of the visible creatures. Man was not made in the likeness of any creature that went before him, but in the likeness of his Creator; yet still between God and man there is an infinite distance. Christ only is the *express* image of God's person, as the Son of his Father, having the same nature. It is only some of God's honour that is put upon man, who is God's image only as the shadow in the glass, or the king's impress upon the coin. God's image upon man consists in these three things:--
1. In his nature and constitution, not those of his body (for God has not a body), but those of his soul. This honour indeed God has put upon the body of man, that the Word was made flesh, the Son of God was clothed with a body like ours and will shortly clothe ours with a glory like that of his. And this we may safely say, That he by whom God made the worlds, not only the great world, but man the little world, formed the human body, at the first, according to the platform he designed for himself in the fulness of time. But it is the soul, the great soul, of man, that does especially bear God's image. The soul is a spirit, an intelligent immortal spirit, an influencing active spirit, herein resembling God, the Father of Spirits, and the soul of the world. *The spirit of man is the candle of the Lord.* The soul of man, considered in its three noble faculties, understanding, will, and active power, is perhaps the brightest clearest looking-glass in nature, wherein to see God.
2. In his place and authority: *Let us make man in our image, and let him have dominion.* As he has the government of the inferior creatures, he is, as it were, God's representative, or viceroy, upon earth; they are not capable of fearing and serving God, therefore God has appointed them to fear and serve man. Yet his government of himself by the freedom of his will has in it more of God's image than his government of the creatures.
3. In his purity and rectitude. God's image upon man consists in knowledge, righteousness, and true holiness, [[Ephesians 4#24]]; [[Colossians 3#10]]. He was upright, [[Ecclesiastes 7#29]]. He had an habitual conformity of all his natural powers to the whole will of God. His understanding saw divine things clearly and truly, and there were no errors nor mistakes in his knowledge. His will complied readily and universally with the will of God, without reluctancy or resistance. His affections were all regular, and he had no inordinate appetites or passions. His thoughts were easily brought and fixed to the best subjects, and there was no vanity nor ungovernableness in them. All the inferior powers were subject to the dictates and directions of the superior, without any mutiny or rebellion. Thus holy, thus happy, were our first parents, in having the image of God upon them. And this honour, put upon man at first, is a good reason why we should not speak ill one of another ([[James 3#9]]), nor do ill one to another ([[Genesis 9#6]]), and a good reason why we should not debase ourselves to the service of sin, and why we should devote ourselves to God's service. But how art thou fallen, O son of the morning! How is this image of God upon man defaced! How small are the remains of it, and how great the ruins of it! The Lord renew it upon our souls by his sanctifying grace!
4. That man was made male and female, and blessed with the blessing of fruitfulness and increase. God said, *Let us make man,* and immediately it follows, *So God created man;* he performed what he resolved. With us saying and doing are two things; but they are not so with God. He created him male and female, Adam and Eve-- Adam first, out of earth, and Eve out of his side, [[Genesis 2#21,23]]. It should seem that of the rest of the creatures God made many couples, but of man *did not he make one?* ([[Malachi 2#15]]), though he had the residue of the Spirit, whence Christ gathers an argument against divorce, [[Matthew 19#4..5]]. Our first father, Adam, was confined to one wife; and, if he had put her away, there was no other for him to marry, which plainly intimated that the bond of marriage was not to be dissolved at pleasure. Angels were not made male and female, for they were not to propagate their kind ([[Luke 20#34,36]]); but man was made so, that the nature might be propagated and the race continued. Fires and candles, the luminaries of this lower world, because they waste, and go out, have a power to light more; but it is not so with the lights of heaven: stars do not kindle stars. God made but one male and one female, that all the nations of men might know themselves to be made of one blood, descendants from one common stock, and might thereby be induced to love one another. God, having made them capable of transmitting the nature they had received, said to them, *Be fruitful, and multiply, and replenish the earth.* Here he gave them,
1. A large inheritance: *Replenish the earth;* it is this that is bestowed upon the children of men. They were made *to dwell upon the face of all the earth,* [[Acts 17#26]]. This is the place in which God has set man to be the servant of his providence in the government of the inferior creatures, and, as it were, the intelligence of this orb; to be the receiver of God's bounty, which other creatures live upon, but do not know it; to be likewise the collector of his praises in this lower world, and to pay them into the exchequer above ([[Psalms 145#10]]); and, lastly, to be a probationer for a better state.
2. A numerous lasting family, to enjoy this inheritance, pronouncing a blessing upon them, in virtue of which their posterity should extend to the utmost corners of the earth and continue to the utmost period of time. Fruitfulness and increase depend upon the blessing of God: Obed-edom had eight sons, *for God blessed him,* [[1 Chronicles 26#5]]. It is owing to this blessing, which God commanded at first, that the race of mankind is still in being, and that as *one generation passeth away another cometh.*
5. That God gave to man, when he had made him, a dominion over the inferior creatures, *over the fish of the sea and over the fowl of the air.* Though man provides for neither, he has power over both, much more *over every living thing that moveth upon the earth,* which are more under his care and within his reach. God designed hereby to put an honour upon man, that he might find himself the more strongly obliged to bring honour to his Maker. This dominion is very much diminished and lost by the fall; yet God's providence continues so much of it to the children of men as is necessary to the safety and support of their lives, and God's grace has given to the saints a new and better title to the creature than that which was forfeited by sin; for all is ours if we are Christ's, [[1 Corinthians 3#22]].
## The Creation. (b. c. 4004.)
Passage: 29 And God said, Behold, I have given you every herb bearing seed, which *is* upon the face of all the 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.
We have here the third part of the sixth day's work, which was not any new creation, but a gracious provision of food for all flesh, [[Psalms 136#25]]. He that made man and beast thus took care to preserve both, [[Psalms 36#6]]. Here is,
1. Food provided for man, [[Genesis 1#29]]. Herbs and fruits must be his meat, including corn and all the products of the earth; these were allowed him, but (it should seem) not flesh, till after the flood, [[Genesis 9#3]]. And before the earth was deluged, much more before it was cursed for man's sake, its fruits, no doubt, were more pleasing to the taste and more strengthening and nourishing to the body than marrow and fatness, and all the portion of the king's meat, are now. See here,
1. That which should make us humble. As we were made out of the earth, so we are maintained out of it. Once indeed men did eat angels' food, bread from heaven; but they died ([[John 6#49]]); it was to them but as food out of the earth, [[Psalms 104#14]]. There is meat that endures to everlasting life; the Lord evermore give us this.
2. That which should make us thankful. The Lord is for the body; from him we receive all the supports and comforts of this life, and to him we must give thanks. He gives us all things richly to enjoy, not only for necessity, but plenty, dainties, and varieties, for ornament and delight. How much are we indebted! How careful should we be, as we live upon God's bounty, to live to his glory!
3. That which should make us temperate and content with our lot. Though Adam had dominion given him over fish and fowl, yet God confined him, in his food, to herbs and fruits; and he never complained of it. Though afterwards he coveted forbidden fruit, for the sake of the wisdom and knowledge he promised himself from it, yet we never read that he coveted forbidden flesh. If God give us food for our lives, let us not, with murmuring Israel, ask food for our lusts, [[Psalms 78#18]]; see [[Daniel 1#15]].
2. Food provided for the beasts, [[Genesis 1#30]]. *Doth God take care for oxen?* Yes, certainly, he provides food convenient for them, and not for oxen only, which were used in his sacrifices and man's service, but even the young lions and the young ravens are the care of his providence; they ask and have their meat from God. Let us give to God the glory of his bounty to the inferior creatures, that all are fed, as it were, at his table, every day. He is a great housekeeper, a very rich and bountiful one, that satisfies the desire of every living thing. Let this encourage God's people to cast their care upon him, and not to be solicitous respecting what they shall eat and what they shall drink. He that provided for Adam without his care, and still provides for all the creatures without their care, will not let those that trust him want any good thing, [[Matthew 6#26]]. He that feeds his birds will not starve his babes.
## The Creation. (b. c. 4004.)
Passage: 31 And God saw every thing that he had made, and, behold, *it was* very good. And the evening and the morning were the sixth day.
We have here the approbation and conclusion of the whole work of creation. As for God, his work is perfect; and if he begin he will also make an end, in providence and grace, as well as here in creation. Observe,
1. The review God took of his work: He *saw every thing that he had made.* So he does still; all the works of his hands are under his eye. He that made all sees all; he that made us sees us, [[Psalms 139#1,16]]. Omniscience cannot be separated from omnipotence. *Known unto God are all his works,* [[Acts 15#18]]. But this was the Eternal Mind's solemn reflection upon the copies of its own wisdom and the products of its own power. God has hereby set us an example of reviewing our works. Having given us a power of reflection, he expects we should use that power, see our way ([[Jeremiah 2#23]]), and think of it, [[Psalms 119#59]]. When we have finished a day's work, and are entering upon the rest of the night, we should commune with our own hearts about what we have been doing that day; so likewise when we have finished a week's work, and are entering upon the sabbath-rest, we should thus prepare to meet our God; and when we are finishing our life's work, and are entering upon our rest in the grave, that is a time to bring to remembrance, that we may die repenting, and so take leave of it.
2. The complacency God took in his work. When we come to review our works we find, to our shame, that much has been very bad; but, when God reviewed his, all was very good. He did not pronounce it good till he had seen it so, to teach us not to answer a matter before we hear it. The work of creation was a very good work. All that God made was well-made, and there was no flaw nor defect in it.
1. It was good. Good, for it is all agreeable to the mind of the Creator, just as he would have it to be; when the transcript came to be compared with the great original, it was found to be exact, no errata in it, not one misplaced stroke. Good, for it answers the end of its creation, and is fit for the purpose for which it was designed. Good, for it is serviceable to man, whom God had appointed lord of the visible creation. Good, for it is all for God's glory; there is that in the whole visible creation which is a demonstration of God's being and perfections, and which tends to beget, in the soul of man, a religious regard to him and veneration of him.
2. It was very good. Of each day's work (except the second) it was said that it was good, but now, it is very good. For,
1. Now man was made, who was the chief of the ways of God, who was designed to be the visible image of the Creator's glory and the mouth of the creation in his praises.
2. Now all was made; every part was good, but all together very good. The glory and goodness, the beauty and harmony, of God's works, both of providence and grace, as this of creation, will best appear when they are perfected. When the top-stone is brought forth we shall cry, *Grace, grace, unto it,* [[Zechariah 4#7]]. Therefore judge nothing before the time.
3. The time when this work was concluded: *The evening and the morning were the sixth day;* so that in six days God made the world. We are not to think but that God could have made the world in an instant. He said that, *Let there be light, and there was light,* could have said, "Let there be a world," and there would have been a world, *in a moment, in the twinkling of an eye,* as at the resurrection, [[1 Corinthians 15#52]]. But he did it in six days, that he might show himself a free-agent, doing his own work both in his own way and in his own time,-- that his wisdom, power, and goodness, might appear to us, and be meditated upon by us, the more distinctly,-- and that he might set us an example of working six days and resting the seventh; it is therefore made the reason of the fourth commandment. So much would the sabbath conduce to the keeping up of religion in the world that God had an eye to it in the timing of his creation. And now, as God reviewed his work, let us review our meditations upon it, and we shall find them very lame and defective, and our praises low and flat; let us therefore stir up ourselves, and all that is within us, to *worship him that made the heaven, earth, and sea, and the fountains of waters,* according to the tenor of the everlasting gospel, which is preached to every nation, [[Revelation 14#6..7]]. All his works, in all places of his dominion, do bless him; and, therefore, *bless thou the Lord, O my soul!*

136
Matthew Henry Commentary/xlm/Genesis/Chapter II.md
View File

@ -1,136 +0,0 @@
This chapter is an appendix to the history of the creation, more particularly explaining and enlarging upon that part of the history which relates immediately to man, the favourite of this lower world. We have in it,
1. The institution and sanctification of the sabbath, which was made for man, to further his holiness and comfort ([[Genesis 2#1,3]]).
2. A more particular account of man's creation, as the centre and summary of the whole work ([[Genesis 2#1,7]]).
3. A description of the garden of Eden, and the placing of man in it under the obligations of a law and covenant ([[Genesis 2#8,17]]).
4. The creation of the woman, her marriage to the man, and the institution of the ordinance of marriage ([[Genesis 2#18,25]], &c.).
## The Creation. (b. c. 4004.)
Passage: 1 Thus the heavens and the earth were finished, and all the host of them.   2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.   3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
We have here,
1. The settlement of the kingdom of nature, in God's resting from the work of creation, [[Genesis 2#1..2]]. Here observe,
1. The creatures made both in heaven and earth are the *hosts* or *armies* of them, which denotes them to be numerous, but marshalled, disciplined, and under command. How great is the sum of them! And yet every one knows and keeps his place. God uses them as his hosts for the defence of his people and the destruction of his enemies; for he is the Lord of hosts, of all these hosts, [[Daniel 4#35]].
2. The heavens and the earth are finished pieces, and so are all the creatures in them. So perfect is God's work that nothing can be added to it nor taken from it, [[Ecclesiastes 3#14]]. God that began to build showed himself well able to finish.
3. After the end of the first six days God ceased from all works of creation. He has so ended his work as that though, in his providence, he worketh hitherto ([[John 5#17]]), preserving and governing all the creatures, and particularly forming the spirit of man within him, yet he does not make any new species of creatures. In miracles, he has controlled and overruled nature, but never changed its settled course, nor repealed nor added to any of its establishments.
4. The eternal God, though infinitely happy in the enjoyment of himself, yet took a satisfaction in the work of his own hands. He did not rest, as one weary, but as one well-pleased with the instances of his own goodness and the manifestations of his own glory.
2. The commencement of the kingdom of grace, in the sanctification of the sabbath day, [[Genesis 2#3]]. He rested on that day, and took a complacency in his creatures, and then sanctified it, and appointed us, on that day, to rest and take a complacency in the Creator; and his rest is, in the fourth commandment, made a reason for ours, after six days' labour. Observe,
1. The solemn observance of one day in seven, as a day of holy rest and holy work, to God's honour, is the indispensable duty of all those to whom God has revealed his holy sabbaths.
2. The way of sabbath-sanctification is the good old way, [[Jeremiah 6#16]]. Sabbaths are as ancient as the world; and I see no reason to doubt that the sabbath, being now instituted in innocency, was religiously observed by the people of God throughout the patriarchal age.
3. The sabbath of the Lord is truly honourable, and we have reason to honour it-- honour it for the sake of its antiquity, its great Author, the sanctification of the first sabbath by the holy God himself, and by our first parents in innocency, in obedience to him.
4. The sabbath day is a blessed day, for God blessed it, and that which he blesses is blessed indeed. God has put an honour upon it, has appointed us, on that day, to bless him, and has promised, on that day, to meet us and bless us.
5. The sabbath day is a holy day, for God has sanctified it. He has separated and distinguished it from the rest of the days of the week, and he has consecrated it and set it apart to himself and his own service and honour. Though it is commonly taken for granted that the Christian sabbath we observe, reckoning from the creation, is not the seventh but the first day of the week, yet being a seventh day, and we in it, celebrating the rest of God the Son, and the finishing of the work of our redemption, we may and ought to act faith upon this original institution of the sabbath day, and to commemorate the work of creation, to the honour of the great Creator, who is therefore worthy to receive, on that day, blessing, and honour, and praise, from all religious assemblies.
## The Creation. (b. c. 4004.)
Passage: 4 These *are* the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens,   5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and *there was* not a man to till the ground.   6 But there went up a mist from the earth, and watered the whole face of the ground.   7 And the Lord God formed man *of* the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
In these verses,
1. Here is a name given to the Creator which we have not yet met with, and that is *Jehovah*-- the LORD, in capital letters, which are constantly used in our English translation to intimate that in the original it is *Jehovah.* All along, in the first chapter, he was called *Elohim-- a God of power;* but now *Jehovah Elohim-- a God of power and perfection,* a finishing God. As we find him known by his name Jehovah when he appeared to perform what he had promised ([[Exodus 6#3]]), so now we have him known by that name, when he had perfected what he had begun. *Jehovah* is that great and incommunicable name of God which denotes his having his being of himself, and his giving being to all things; fitly therefore is he called by that name now that heaven and earth are finished.
2. Further notice taken of the production of plants and herbs, because they were made and appointed to be food for man, [[Genesis 2#5..6]]. Here observe,
1. The earth did not bring forth its fruits of itself, by any innate virtue of its own but purely by the almighty power of God, which formed every plant and every herb before it grew in the earth. Thus grace in the soul, that plant of renown, grows not of itself in nature's soil, but is the work of God's own hands.
2. Rain also is the gift of God; it came not till *the Lord God caused it to rain.* If rain be wanted, it is God that withholds it; if rain come plentifully in its season, it is God that sends it; if it come in a distinguishing way, it is God that *causeth it to rain upon one city and not upon another,*[[Amos 4#7]].
3. Though God, ordinarily, works by means, yet he is not tied to them, but when he pleases he can do his own work without them. As the plants were produced before the sun was made, so they were before there was either rain to water the earth or man to till it. Therefore though we must not tempt God in the neglect of means, yet we must trust God in the want of means.
4. Some way or other God will take care to water the plants that are of his own planting. Though as yet there was no rain, God made a mist equivalent to a shower, and with it *watered the whole face of the ground.* Thus he chose to fulfil his purpose by the weakest means, *that the excellency of the power might be of God.* Divine grace descends like a mist, or silent dew, and waters the church without noise, [[Deuteronomy 32#2]].
3. A more particular account of the creation of man, [[Genesis 2#7]]. Man is a little world, consisting of heaven and earth, soul and body. Now here we have an account of the origin of both and the putting of both together: let us seriously consider it, and say, to our Creator's praise, We are *fearfully and wonderfully made,*[[Psalms 139#14]]. Elihu, in the patriarchal age, refers to this history when he says ([[Job 33#6]]), *I also am formed out of the clay,* and ([[Job 33#4]]), *The breath of the Almighty hath given me life,* and ([[Job 32#8]]), *There is a spirit in man.* Observe then,
1. The mean origin, and yet the curious structure, of the body of man.
1. The matter was despicable. He was made *of the dust of the ground,* a very unlikely thing to make a man of; but the same infinite power that made the world of nothing made man, its master-piece, of next to nothing. He was made of the dust, the small dust, such as is upon the surface of the earth. Probably, not dry dust, but dust moistened with the mist that went up, [[Genesis 2#6]]. He was not made of gold-dust, powder of pearl, or diamond dust, but common dust, dust of the ground. Hence he is said to be of the earth, ***choikos***-- *dusty,* [[1 Corinthians 15#47]]. And we also are of the earth, for we are his offspring, and of the same mould. So near an affinity is there between the earth and our earthly parents that our mother's womb, out of which we were born, is called *the earth* ([[Psalms 139#15]]), and the earth, in which we must be buried, is called our *mother's womb,* [[Job 1#21]]. Our foundation is in the earth, [[Job 4#19]]. Our fabric is earthly, and the fashioning of it like that of an earthen vessel, [[Job 10#9]]. Our food is out of the earth, [[Job 28#5]]. Our familiarity is with the earth, [[Job 17#14]]. Our fathers are in the earth, and our own final tendency is to it; and what have we then to be proud of?
2. Yet the Maker was great, and the make fine. The Lord God, the great fountain of being and power, formed man. Of the other creatures it is said that they were *created* and *made;* but of man that he was *formed,* which denotes a gradual process in the work with great accuracy and exactness. To express the creation of this new thing, he takes a new word, a word (some think) borrowed from the potter's forming his vessel upon the wheel; for we are the clay, and God the potter, [[Isaiah 64#8]]. The body of man is curiously wrought, [[Psalms 139#15..16]]. *Materiam superabat opus-- The workmanship exceeded the materials.* Let us present our bodies to God as living sacrifices ([[Romans 12#1]]), as living temples ([[1 Corinthians 6#19]]), and then these vile bodies shall shortly be new-formed like Christ's glorious body, [[Philippians 3#21]].
2. The high origin and the admirable serviceableness of the soul of man.
1. It takes its rise from the breath of heaven, and is produced by it. It was not made of the earth, as the body was; it is a pity then that it should cleave to the earth, and mind earthly things. It came immediately from God; he gave it to be put into the body ([[Ecclesiastes 12#7]]), as afterwards he gave the tables of stone of his own writing to be put into the ark, and the *urim* of his own framing to be put into the breast-plate. Hence God is not only the former but the Father of spirits. Let the soul which God has breathed into us breathe after him; and let it be for him, since it is from him. Into his hands let us commit our spirits, for from his hands we had them.
2. It takes its lodging in a house of clay, and is the life and support of it. It is by it that man is a living soul, that is, a living man; for the soul is the man. The body would be a worthless, useless, loathsome carcase, if the soul did not animate it. To God that gave us these souls we must shortly give an account of them, how we have employed them, used them, proportioned them, and disposed of them; and if then it be found that we have lost them, though it were to gain the world, we shall be undone for ever. Since the extraction of the soul is so noble, and its nature and faculties are so excellent, let us not be of those fools that despise their own souls, by preferring their bodies before them, [[Proverbs 15#32]]. When our Lord Jesus anointed the blind man's eyes with clay perhaps he intimated that it was he who at first formed man out of the clay; and when he *breathed on his disciples, saying, Receive you the Holy Ghost,* he intimated that it was he who at first breathed into man's nostrils the breath of life. He that made the soul is alone able to new-make it.
## The Garden of Eden. (b. c. 4004.)
Passage: 8 And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed.   9 And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.   10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.   11 The name of the first *is* Pison: that *is* it which compasseth the whole land of Havilah, where *there is* gold;   12 And the gold of that land *is* good; there *is* bdellium and the onyx stone.   13 And the name of the second river *is* Gihon: the same *is* it that compasseth the whole land of Ethiopia.   14 And the name of the third river *is* Hiddekel: that *is* it which goeth toward the east of Assyria. And the fourth river *is* Euphrates.   15 And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it.
Man consisting of body and soul, a body made out of the earth and a rational immortal soul the breath of heaven, we have, in these verses, the provision that was made for the happiness of both; he that made him took care to make him happy, if he could but have kept himself so and known when he was well off. That part of man by which he is allied to the world of sense was made happy; for he was put in the paradise of God: that part by which he is allied to the world of spirits was well provided for; for he was taken into covenant with God. Lord, what is man that he should be thus dignified-- man that is a worm! Here we have,
1. A description of the garden of Eden, which was intended for the mansion and demesne of this great lord, the palace of this prince. The inspired penman, in this history, writing for the Jews first, and calculating his narratives for the infant state of the church, describes things by their outward sensible appearances, and leaves us, by further discoveries of the divine light, to be led into the understanding of the mysteries couched under them. Spiritual things were strong meat, which they could not yet bear; but he writes to them as unto carnal, [[1 Corinthians 3#1]]. Therefore he does not so much insist upon the happiness of Adam's mind as upon that of his outward state. The Mosaic history, as well as the Mosaic law, has rather the patterns of heavenly things than the heavenly things themselves, [[Hebrews 9#23]]. Observe,
1. The place appointed for Adam's residence was a garden; not an ivory house nor a palace overlaid with gold, but a garden, furnished and adorned by nature, not by art. What little reason have men to be proud of stately and magnificent buildings, when it was the happiness of man in innocency that he needed none! As clothes came in with sin, so did houses. The heaven was the roof of Adam's house, and never was any roof so curiously ceiled and painted. The earth was his floor, and never was any floor so richly inlaid. The shadow of the trees was his retirement; under them were his dining-rooms, his lodging-rooms, and never were any rooms so finely hung as these: Solomon's, in all their glory, were not arrayed like them. The better we can accommodate ourselves to plain things, and the less we indulge ourselves with those artificial delights which have been invented to gratify men's pride and luxury, the nearer we approach to a state of innocency. Nature is content with a little and that which is most natural, grace with less, but lust with nothing.
2. The contrivance and furniture of this garden were the immediate work of God's wisdom and power. The Lord God planted this garden, that is, he *had* planted it-- upon the third day, when the fruits of the earth were made. We may well suppose to have been the most accomplished place for pleasure and delight that ever the sun saw, when the all-sufficient God himself designed it to be the present happiness of his beloved creature, man, in innocency, and a type and a figure of the happiness of the chosen remnant in glory. No delights can be agreeable nor satisfying to a soul but those that God himself has provided and appointed for it; no true paradise, but of God's planting. The light of our own fires, and the sparks of our own kindling, will soon leave us in the dark, [[Isaiah 50#11]]. The whole earth was now a paradise compared with what it is since the fall and since the flood; the finest gardens in the world are a wilderness compared with what the whole face of the ground was before it was cursed for man's sake: yet that was not enough; God planted a garden for Adam. God's chosen ones shall have distinguishing favours shown them.
3. The situation of this garden was extremely sweet. It was in *Eden,* which signifies *delight* and *pleasure.* The place is here particularly pointed out by such marks and bounds as were sufficient, I suppose, when Moses wrote, to specify the place to those who knew that country; but now, it seems, the curious cannot satisfy themselves concerning it. Let it be our care to make sure a place in the heavenly paradise, and then we need not perplex ourselves with a search after the place of the earthly paradise. It is certain that, wherever it was, it had all desirable conveniences, and (which never any house nor garden on earth was) without any inconvenience. Beautiful for situation, the joy and the glory of the whole earth, was this garden: doubtless it was earth in its highest perfection.
4. The trees with which this garden was planted.
1. It had all the best and choicest trees in common with the rest of the ground. It was beautiful and adorned with every tree that, for its height or breadth, its make or colour, its leaf or flower, was pleasant to the sight and charmed the eye; it was replenished and enriched with every tree that yielded fruit grateful to the taste and useful to the body, and so good for food. God, as a tender Father, consulted not only Adam's profit, but his pleasure; for there is a pleasure consistent with innocency, nay, there is a true and transcendent pleasure in innocency. God delights in the prosperity of his servants, and would have them easy; it is owing to themselves if they be uneasy. When Providence puts us into an Eden of plenty and pleasure, we ought to *serve him with joyfulness and gladness of heart,* in the abundance of the good things he gives us. But,
2. It had two extraordinary trees peculiar to itself; on earth there were not their like.
1. There was the *tree of life in the midst of the garden,* which was not so much a memorandum to him of the fountain and author of his life, nor perhaps any natural means to preserve or prolong life; but it was chiefly intended to be a sign and seal to Adam, assuring him of the continuance of life and happiness, even to immortality and everlasting bliss, through the grace and favour of his Maker, upon condition of his perseverance in this state of innocency and obedience. Of this he might eat and live. Christ is now to us the tree of life ([[Revelation 2#7]]; [[Revelation 22#2]]), and the *bread of life,* [[John 6#48]]; [[John 6#53]].
2. There was *the tree of the knowledge of good and evil,* so called, not because it had any virtue in it to beget or increase useful knowledge (surely then it would not have been forbidden), but, *First,* Because there was an express positive revelation of the will of God concerning this tree, so that by it he might know moral good and evil. What is good? It is good not to eat of this tree. What is evil? It is evil to eat of this tree. The distinction between all other moral good and evil was written in the heart of man by nature; but this, which resulted from a positive law, was written upon this tree. *Secondly,* Because, in the event, it proved to give Adam an experimental knowledge of good by the loss of it and of evil by the sense of it. As the covenant of grace has in it, not only *Believe and be saved,* but also, *Believe not and be damned* ([[Mark 16#16]]), so the covenant of innocency had in it, not only "Do this and live," which was sealed and confirmed by the tree of life, but, "Fail and die," which Adam was assured of by this other tree: "Touch it at your peril;" so that, in these two trees, God set before him *good and evil, the blessing and the curse,* [[Deuteronomy 30#19]]. These two trees were as two sacraments.
5. The rivers with which this garden was watered, [[Genesis 2#10,14]]. These four rivers (or one river branched into four streams) contributed much both to the pleasantness and the fruitfulness of this garden. The land of Sodom is said to be *well watered every where, as the garden of the Lord,* [[Genesis 13#10]]. Observe, That which God plants he will take care to keep watered. The trees of righteousness are set by the rivers, [[Psalms 1#3]]. In the heavenly paradise there is a river infinitely surpassing these; for it is a river of the water of life, not coming out of Eden, as this, but proceeding out of the throne of God and of the Lamb ([[Revelation 22#1]]), a river that *makes glad the city of our God,* [[Psalms 46#4]]. Hiddekel and Euphrates are rivers of Babylon, which we read of elsewhere. By these the captive Jews sat down and *wept, when they remembered Sion* ([[Psalms 137#1]]); but methinks they had much more reason to weep (and so have we) at the remembrance of Eden. Adam's paradise was their prison; such wretched work has sin made. Of the land of Havilah it is said ([[Genesis 2#12]]), *The gold of that land is good,* and *there is bdellium and the onyx-stone:* surely this is mentioned that the wealth of which the land of Havilah boasted might be as foil to that which was the glory of the land of Eden. Havilah had gold, and spices, and precious stones; but Eden had that which was infinitely better, the tree of life, and communion with God. So we may say of the Africans and Indians: "They have the gold, but we have the gospel. The gold of their land is good, but the riches of ours are infinitely better."
2. The placing of man in this paradise of delight, [[Genesis 2#15]], where observe,
1. How God put him in possession of it: *The Lord God took the man, and put him into the garden of Eden;* so [[Genesis 2#8]]; [[Genesis 2#15]]. Note here,
1. Man was made *out* of paradise; for, after God had formed him, he put him into the garden: he was made of common clay, not of paradise-dust. He lived out of Eden before he lived in it, that he might see that all the comforts of his paradise-state were owing to God's free grace. He could not plead a tenant-right to the garden, for he was not born upon the premises, nor had any thing but what he received; all boasting was hereby for ever excluded.
2. The same God that was the author of his being was the author of his bliss; the same hand that made him a living soul planted the tree of life for him, and settled him by it. He that made us is alone able to make us happy; he that is the former of our bodies and the Father of our spirits, he, and none but he, can effectually provide for the felicity of both.
3. It adds much to the comfort of any condition if we have plainly seen God going before us and putting us into it. If we have not forced providence, but followed it, and taken the hints of direction it has given us, we may hope to find a paradise where otherwise we could not have expected it. See [[Psalms 47#4]].
2. How God appointed him business and employment. He put him there, not like Leviathan into the waters, to play therein, but to dress the garden and to keep it. Paradise itself was not a place of exemption from work. Note, here,
1. We were none of us sent into the world to be idle. He that made us these souls and bodies has given us something to work with; and he that gave us this earth for our habitation has made us something to work on. If a high extraction, or a great estate, or a large dominion, or perfect innocency, or a genius for pure contemplation, or a small family, could have given a man a writ of ease, Adam would not have been set to work; but he that gave us being has given us business, to serve him and our generation, and to work out our salvation: if we do not mind our business, we are unworthy of our being and maintenance.
2. Secular employments will very well consist with a state of innocency and a life of communion with God. The sons and heirs of heaven, while they are here in this world, have something to do about this earth, which must have its share of their time and thoughts; and, if they do it with an eye to God, they are as truly serving him in it as when they are upon their knees.
3. The husbandman's calling is an ancient and honourable calling; it was needful even in paradise. The garden of Eden, though it needed not to be weeded (for thorns and thistles were not yet a nuisance), yet must be dressed and kept. Nature, even in its primitive state, left room for the improvements of art and industry. It was a calling fit for a state of innocency, making provision for life, not for lust, and giving man an opportunity of admiring the Creator and acknowledging his providence: while his hands were about his trees, his heart might be with his God.
4. There is a true pleasure in the business which God calls us to, and employs us in. Adam's work was so far from being an allay that it was an addition to the pleasures of paradise; he could not have been happy if he had been idle: it is still a law, He that will not work has no right to eat, [[2 Thessalonians 3#10]]; [[Proverbs 27#23]].
3. The command which God gave to man in innocency, and the covenant he then took him into. Hitherto we have seen God as man's powerful Creator and his bountiful Benefactor; now he appears as his Ruler and Lawgiver. God put him into the garden of Eden, not to live there as he might list, but to be under government. As we are not allowed to be idle in this world, and to do nothing, so we are not allowed to be wilful, and do what we please. When God had given man a dominion over the creatures, he would let him know that still he himself was under the government of his Creator.
## The Tree of Knowledge Prohibited. (b. c. 4004.)
Passage: 16 And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat:   17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
Observe here,
1. God's authority over man, as a creature that had reason and freedom of will. The Lord God commanded the man, who stood now as a public person, the father and representative of all mankind, to receive law, as he had lately received a nature, for himself and all his. God commanded all the creatures, according to their capacity; the settled course of nature is a law, [[Psalms 148#6]]; [[Psalms 104#9]]. The brute-creatures have their respective instincts; but man was made capable of performing reasonable service, and therefore received, not only the command of a Creator, but the command of a Prince and Master. Though Adam was a very great man, a very good man, and a very happy man, yet the Lord God commanded him; and the command was no disparagement to his greatness, no reproach to his goodness, nor any diminution at all to his happiness. Let us acknowledge God's right to rule us, and our own obligations to be ruled by him; and never allow any will of our own in contradiction to, or competition with, the holy will of God.
2. The particular act of this authority, in prescribing to him what he should do, and upon what terms he should stand with his Creator. Here is,
1. A confirmation of his present happiness to him, in that grant, *Of every tree in the garden thou mayest freely eat.* This was not only an allowance of liberty to him, in taking the delicious fruits of paradise, as a recompence for his care and pains in dressing and keeping it ([[1 Corinthians 9#7]]; [[1 Corinthians 9#10]]), but it was, withal, an assurance of life to him, immortal life, upon his obedience. For the tree of life being put *in the midst of the garden* ([[Genesis 2#9]]), as the heart and soul of it, doubtless God had an eye to that especially in this grant; and therefore when, upon his revolt, this grant is recalled, no notice is taken of any tree of the garden as prohibited to him, except the tree of life ([[Genesis 3#22]]), of which it is there said he might have eaten and *lived for ever,* that is, never died, nor ever lost his happiness. "Continue holy as thou art, in conformity to thy Creator's will, and thou shalt continue happy as thou art in the enjoyment of thy Creator's favour, either in this paradise or in a better." Thus, upon condition of perfect personal and perpetual obedience, Adam was sure of paradise to himself and his heirs for ever.
2. A trial of his obedience, upon pain of the forfeiture of all his happiness: "*But of the* other tree which stood very near the tree of life (for they are both said to be *in the midst of the garden*), and which was called the *tree of knowledge, in the day thou eatest thereof, thou shalt surely die;*" as if he had said, "Know, Adam, that thou art now upon thy good behaviour, thou art put into paradise upon trial; be observant, be obedient, and thou art made for ever; otherwise thou wilt be as miserable as now thou art happy." Here,
1. Adam is threatened with death in case of disobedience: *Dying thou shalt die,* denoting a sure and dreadful sentence, as, in the former part of this covenant, *eating thou shalt eat,* denotes a free and full grant. Observe
1. Even Adam, in innocency, was awed with a threatening; fear is one of the handles of the soul, by which it is taken hold of and held. If he then needed this hedge, much more do we now.
2. The penalty threatened is death: *Thou shalt die,* that is, "Thou shalt be debarred from the tree of life, and all the good that is signified by it, all the happiness thou hast, either in possession or prospect; and thou shalt become liable to death, and all the miseries that preface it and attend it."
3. This was threatened as the immediate consequence of sin: *In the day thou eatest, thou shalt die,* that is, "Thou shalt become mortal and capable of dying; the grant of immortality shall be recalled, and that defence shall depart from thee. Thou shalt become obnoxious to death, like a condemned malefactor that is dead in the law" (only, because Adam was to be the root of mankind, he was reprieved); "nay, the harbingers and forerunners of death shall immediately seize thee, and thy life, thenceforward, shall be a dying life: and this, *surely;* it is a settled rule, *the soul that sinneth, it shall die.*"
2. Adam is tried with a positive law, not to eat of the fruit *of the tree of knowledge.* Now it was very proper to make trial of his obedience by such a command as this,
1. Because the reason of it is fetched purely from the will of the Law-maker. Adam had in his nature an aversion to that which was evil in itself, and therefore he is tried in a thing which was evil only because it was forbidden; and, being in a small thing, it was the more fit to prove his obedience by.
2. Because the restraint of it is laid upon the desires of the flesh and of the mind, which, in the corrupt nature of man, are the two great fountains of sin. This prohibition checked both his appetite towards sensitive delights and his ambitions of curious knowledge, that his body might be ruled by his soul and his soul by his God.
Thus easy, thus happy, was man in a state of innocency, having all that heart could wish to make him so. How good was God to him! How many favours did he load him with! How easy were the laws he gave him! How kind the covenant he made with him! Yet man, being in honour, understood not his own interest, but soon *became as the beasts that perish.*
## Adam's Dominion. (b. c. 4004.)
Passage: 18 And the Lord God said, *It is* not good that the man should be alone; I will make him an help meet for him.   19 And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought *them* unto Adam to see what he would call them: and whatsoever Adam called every living creature, that *was* the name thereof.   20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
Here we have,
1. An instance of the Creator's care of man and his fatherly concern for his comfort, [[Genesis 2#18]]. Though God had let him know that he was a subject, by giving him a command, ([[Genesis 2#16..17]]), yet here he lets him know also, for his encouragement in his obedience, that he was a friend, and a favourite, and one whose satisfaction he was tender of. Observe,
1. How God graciously pitied his solitude: *It is not good that man, this man, should be alone.* Though there was an upper world of angels and a lower world of brutes, and he between them, yet there being none of the same nature and rank of beings with himself, none that he could converse familiarly with, he might be truly said to be *alone.* Now he that made him knew both him and what was good for him, better than he did himself, and he said, "It is not good that he should continue thus alone."
1. It is not for his comfort; for man is a sociable creature. It is a pleasure to him to exchange knowledge and affection with those of his own kind, to inform and to be informed, to love and to be beloved. What God here says of the first man Solomon says of all men ([[Ecclesiastes 4#9..10]], &c.), that *two are better than one,* and *woe to him that is alone.* If there were but one man in the world, what a melancholy man must he needs be! Perfect solitude would turn a paradise into a desert, and a palace into a dungeon. Those therefore are foolish who are selfish and would be placed alone in the earth.
2. It is not for the increase and continuance of his kind. God could have made a world of men at first, to replenish the earth, as he replenished heaven with a world of angels: but the place would have been too strait for the designed number of men to live together at once; therefore God saw fit to make up that number by a succession of generations, which, as God had formed man, must be from two, and those male and female; one will be ever one.
2. How God graciously resolved to provide society for him. The result of this reasoning concerning him was this kind resolution, *I will make a help-meet for him;* a help *like* him (so some read it), one of the same nature and the same rank of beings; a help *near* him (so others), one to cohabit with him, and to be always at hand; a help *before* him (so others), one that he should look upon with pleasure and delight. Note hence,
1. In our best state in this world we have need of one another's help; for we are members one of another, and *the eye cannot say to the hand, I have no need of thee,*[[1 Corinthians 12#21]]. We must therefore be glad to receive help from others, and give help to others, as there is occasion.
2. It is God only who perfectly knows our wants, and is perfectly able to supply them all, [[Philippians 4#19]]. In him alone our help is, and from him are all our helpers.
3. A suitable wife is a help-meet, and is from the Lord. The relation is then likely to be comfortable when meetness directs and determines the choice, and mutual helpfulness is the constant care and endeavour, [[1 Corinthians 7#33..34]].
4. Family-society, if it is agreeable, is a redress sufficient for the grievance of solitude. He that has a good God, a good heart, and a good wife, to converse with, and yet complains he wants conversation, would not have been easy and content in paradise; for Adam himself had no more: yet, even before Eve was created, we do not find that he complained of being alone, knowing that he *was not alone, for the Father was with him.* Those that are most satisfied in God and his favour are in the best way, and in the best frame, to receive the good things of this life, and shall be sure of them, as far as Infinite Wisdom sees good.
2. An instance of the creatures' subjection to man, and his dominion over them ([[Genesis 2#19..20]]): *Every beast of the field and every fowl of the air God brought to Adam,* either by the ministry of angels, or by a special instinct, directing them to come to man as their master, teaching the ox betimes to know his owner. Thus God gave man livery and seisin of the fair estate he had granted him, and put him in possession of his dominion over the creatures. God brought them to him, that he might name them, and so might give,
1. A proof of his knowledge, as a creature endued with the faculties both of reason and speech, and so *taught more than the beasts of the earth and made wiser than the fowls of heaven,* [[Job 35#11]]. And,
2. A proof of his power. It is an act of authority to impose names ([[Daniel 1#7]]), and of subjection to receive them. The inferior creatures did now, as it were, do homage to their prince at his inauguration, and swear fealty and allegiance to him. If Adam had continued faithful to his God, we may suppose the creatures themselves would so well have known and remembered the names Adam now gave them as to have come at his call, at any time, and answered to their names. God gave names to the day and night, to the firmament, to the earth, and to the sea; and he *calleth the stars by their names,* to show that he is the supreme Lord of these. But he gave Adam leave to name the beasts and fowls, as their subordinate lord; for, having made him in his own image, he thus put some of his honour upon him.
3. An instance of the creatures' insufficiency to be a happiness for man: *But* (among them all) *for Adam there was not found a help meet for him.* Some make these to be the words of Adam himself; observing all the creatures come to him by couples to be named, he thus intimates his desire to his Maker:-- "Lord, these have all helps meet for them; but what shall I do? Here is never a one for me." It is rather God's judgment upon the review. He brought them all together, to see if there were ever a suitable match for Adam in any of the numerous families of the inferior creatures; but there was none. Observe here,
1. The dignity and excellency of the human nature. On earth there was not its like, nor its peer to be found among all visible creatures; they were all looked over, but it could not be matched among them all.
2. The vanity of this world and the things of it; put them all together, and they will not make a help-meet for man. They will not suit the nature of his soul, nor supply its needs, nor satisfy its just desires, nor run parallel with its never failing duration. God creates a new thing to be a help-meet for man-- not so much the woman as the seed of the woman.
## The Formation of Eve; Marriage Instituted. (b. c. 4004.)
Passage: 21 And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;   22 And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man.   23 And Adam said, This *is* now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of [[]] Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.   25 And they were both naked, the man and his wife, and were not ashamed.
Here we have,
1. The making of the woman, to be a help-meet for Adam. This was done upon the sixth day, as was also the placing of Adam in paradise, though it is here mentioned after an account of the seventh day's rest; but what was said in general ([[Genesis 1#27]]), that God made man male and female, is more distinctly related here. Observe,
1. That Adam was first formed, then Eve ([[1 Timothy 2#13]]), and she was made of the man, and for the man ([[1 Corinthians 11#8..9]]), all which are urged there as reasons for the humility, modesty, silence, and submissiveness, of that sex in general, and particularly the subjection and reverence which wives owe to their own husbands. Yet man being made last of the creatures, as the best and most excellent of all, Eve's being made after Adam, and out of him, puts an honour upon that sex, as the glory of the man, [[1 Corinthians 11#7]]. If man is the head, she is the crown, a crown to her husband, the crown of the visible creation. The man was dust refined, but the woman was dust double-refined, one remove further from the earth.
2. That Adam slept while his wife was in making, that no room might be left to imagine that he had herein *directed the Spirit of the Lord, or been his counsellor,* [[Isaiah 40#13]]. He had been made sensible of his want of a meet help; but, God having undertaken to provide him one, he does not afflict himself with any care about it, but lies down and sleeps sweetly, as one that had cast all his care on God, with a cheerful resignation of himself and all his affairs to his Maker's will and wisdom. Jehovah-jireh, let the Lord provide when and whom he pleases. If we graciously rest in God, God will graciously work for us and work all for good.
3. That *God caused a sleep to fall on Adam,* and made it a deep sleep, that so the opening of his side might be no grievance to him; while he knows no sin, God will take care he shall feel no pain. When God, by his providence, does that to his people which is grievous to flesh and blood, he not only consults their happiness in the issue, but by his grace he can so quiet and compose their spirits as to make them easy under the sharpest operations.
4. That the woman was *made of a rib out of the side of Adam;* not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved. Adam lost a rib, and without any diminution to his strength or comeliness (for, doubtless, the flesh was closed without a scar); but in lieu thereof he had a help meet for him, which abundantly made up his loss: what God takes away from his people he will, one way or other, restore with advantage. In this (as in many other things) Adam was a figure of him that was to come; for out of the side of Christ, the second Adam, his spouse the church was formed, when he slept the sleep, the deep sleep, of death upon the cross, in order to which his side was opened, and there came out blood and water, blood to purchase his church and water to purify it to himself. See [[Ephesians 5#25..26]].
2. The marriage of the woman to Adam. Marriage is honourable, but this surely was the most honourable marriage that ever was, in which God himself had all along an immediate hand. Marriages (they say) are made in heaven: we are sure this was, for the man, the woman, the match, were all God's own work; he, by his power, made them *both,* and now, by his ordinance, made them *one.* This was a marriage made in perfect innocency, and so was never any marriage since,
1. God, as *her* Father, brought the woman to the man, as his second self, and a help-meet for him. When he had made her, he did not leave her to her own disposal; no, she was his child, and she must not marry without his consent. Those are likely to settle to their comfort who by faith and prayer, and a humble dependence upon providence, put themselves under a divine conduct. That wife that is of God's making by special grace, and of God's bringing by special providence, is likely to prove a help-meet for a man.
2. From God, as *his* Father, Adam received her ([[Genesis 2#23]]): "*This is now bone of my bone.* Now I have what I wanted, and which all the creatures could not furnish me with, a help meet for me." God's gifts to us are to be received with a humble thankful acknowledgment of his wisdom in suiting them to us, and his favour in bestowing them on us. Probably it was revealed to Adam in a vision, when he was asleep, that this lovely creature, now presented to him, was a piece of himself, and was to be his companion and the wife of his covenant. Hence some have fetched an argument to prove that glorified saints in the heavenly paradise shall know one another. Further, in token of his acceptance of her, he gave her a name, not peculiar to her, but common to her sex: *She shall be called woman, Isha,* a *she-man,* differing from man in sex only, not in nature-- made of man, and joined to man.
3. The institution of the ordinance of marriage, and the settling of the law of it, [[Genesis 2#24]]. The sabbath and marriage were two ordinances instituted in innocency, the former for the preservation of the church, the latter for the preservation of the world of mankind. It appears (by [[Matthew 19#4..5]]) that it was God himself who said here, "A man must leave all his relations, to cleave to his wife;" but whether he spoke it by Moses, the penman, or by Adam (who spoke, [[Genesis 2#23]]), is uncertain. It should seem, they are the words of Adam, in God's name, laying down this law to all his posterity.
1. See here how great the virtue of a divine ordinance is; the bonds of it are stronger even than those of nature. To whom can we be more firmly bound than the fathers that begat us and the mothers that bore us? Yet the son must quit them, to be joined to his wife, and the daughter forget them, to cleave to her husband, [[Psalms 45#10..11]].
2. See how necessary it is that children should take their parents' consent along with them in their marriage, and how unjust those are to their parents, as well as undutiful, who marry without it; for they rob them of their right to them, and interest in them, and alienate it to another, fraudulently and unnaturally.
3. See what need there is both of prudence and prayer in the choice of this relation, which is so near and so lasting. That had need be well done which is to be done for life.
4. See how firm the bond of marriage is, not to be divided and weakened by having many wives ([[Malachi 2#15]]) nor to be broken or cut off by divorce, for any cause but fornication, or voluntary desertion.
5. See how dear the affection ought to be between husband and wife, such as there is to our own bodies, [[Ephesians 5#28]]. These two are one flesh; let them then be one soul.
4. An evidence of the purity and innocency of that state wherein our first parents were created, [[Genesis 2#25]]. They were both naked. They needed no clothes for defense against cold nor heat, for neither could be injurious to them. They needed none for ornament. Solomon in all his glory was not arrayed like one of these. Nay, they needed none for decency; they were naked, and had no reason to be ashamed. *They knew not what shame was,* so the Chaldee reads it. Blushing is now the colour of virtue, but it was not then the colour of innocency. Those that had no sin in their conscience might well have no shame in their faces, though they had no clothes to their backs.

209
Matthew Henry Commentary/xlm/Genesis/Chapter III.md
View File

@ -1,209 +0,0 @@
The story of this chapter is perhaps as sad a story (all things considered) as any we have in all the Bible. In the foregoing chapters we have had the pleasant view of the holiness and happiness of our first parents, the grace and favour of God, and the peace and beauty of the whole creation, all good, very good; but here the scene is altered. We have here an account of the sin and misery of our first parents, the wrath and curse of God against them, the peace of the creation disturbed, and its beauty stained and sullied, all bad, very bad. "How has the gold become dim, and the most fine gold changed!" O that our hearts were deeply affected with this record! For we are all nearly concerned in it; let it not be to us as a tale that is told. The general contents of this chapter we have ([[Romans 5#12]]), "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." More particularly, we have here,
1. The innocent tempted, [[Genesis 3#1,5]].
2. The tempted transgressing, [[Genesis 3#6,8]].
3. The transgressors arraigned, [[Genesis 3#9..10]].
4. Upon their arraignment, convicted, [[Genesis 3#11,13]].
5. Upon their conviction, sentenced, [[Genesis 3#14,19]].
6. After sentence, reprieved, [[Genesis 3#20..21]].
7. Notwithstanding their reprieve, execution in part done, [[Genesis 3#22,24]]. And, were it not for the gracious intimations here given of redemption by the promised seed, they, and all their degenerate guilty race, would have been left to endless despair.
## The Tempter's Subtlety; The Tempter's Importunity (b. c. 4004.)
Passage: 1 Now the serpent was more subtle than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?   2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:   3 But of the fruit of the tree which *is* in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.   4 And the serpent said unto the woman, Ye shall not surely die:   5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
We have here an account of the temptation with which Satan assaulted our first parents, to draw them into sin, and which proved fatal to them. Here observe,
1. The tempter, and that was the devil, in the shape and likeness of a serpent.
1. It is certain it was the devil that beguiled Eve. The devil and Satan is the old serpent ([[Revelation 12#9]]), a malignant spirit, by creation an angel of light and an immediate attendant upon God's throne, but by sin become an apostate from his first state and a rebel against God's crown and dignity. Multitudes of the angels fell; but this that attacked our first parents was surely the prince of the devils, the ring-leader in the rebellion: no sooner was he a sinner than he was a Satan, no sooner a traitor than a tempter, as one enraged against God and his glory and envious of man and his happiness. He knew he could not destroy man but by debauching him. Balaam could not curse Israel, but he could tempt Israel, [[Revelation 2#14]]. The game therefore which Satan had to play was to draw our first parents to sin, and so to separate between them and their God. Thus the devil was, from the beginning, a murderer, and the great mischief-maker. The whole race of mankind had here, as it were, but one neck, and at that Satan struck. The adversary and enemy is that wicked one.
2. It was the devil in the likeness of a serpent. Whether it was only the visible shape and appearance of a serpent (as some think those were of which we read, [[Exodus 7#12]]), or whether it was a real living serpent, actuated and possessed by the devil, is not certain: by God's permission it might be either. The devil chose to act his part in a serpent,
1. Because it is a specious creature, has a spotted dappled skin, and then went erect. Perhaps it was a flying serpent, which seemed to come from on high as a messenger from the upper world, one of the seraphim; for the fiery serpents were flying, [[Isaiah 14#29]]. Many a dangerous temptation comes to us in gay fine colours that are but skin-deep, and seems to come from above; for Satan can seem an angel of light. And,
2. Because it is a subtle creature; this is here taken notice of. Many instances are given of the subtlety of the serpent, both to do mischief and to secure himself in it when it is done. We are directed to be wise as serpents. But this serpent, as actuated by the devil, was no doubt more subtle than any other; for the devil, though he has lost the sanctity, retains the sagacity of an angel, and is wise to do evil. He knew of more advantage by making use of the serpent than we are aware of. Observe, There is not any thing by which the devil serves himself and his own interest more than by unsanctified subtlety. What Eve thought of this serpent speaking to her we are not likely to tell, when I believe she herself did not know what to think of it. At first, perhaps, she supposed it might be a good angel, and yet, afterwards, she might suspect something amiss. It is remarkable that the Gentile idolaters did many of them worship the devil in the shape and form of a serpent, thereby avowing their adherence to that apostate spirit, and wearing his colours.
2. The person tempted was the woman, now alone, and at a distance from her husband, but near the forbidden tree. It was the devil's subtlety,
1. To assault the weaker vessel with his temptations. Though perfect in her kind, yet we may suppose her inferior to Adam in knowledge, and strength, and presence of mind. Some think Eve received the command, not immediately from God, but at second hand by her husband, and therefore might the more easily be persuaded to discredit it.
2. It was his policy to enter into discourse with her when she was alone. Had she kept close to the side out of which she was lately taken, she would not have been so much exposed. There are many temptations, to which solitude gives great advantage; but the communion of saints contributes much to their strength and safety.
3. He took advantage by finding her near the forbidden tree, and probably gazing upon the fruit of it, only to satisfy her curiosity. Those that would not eat the forbidden fruit must not come near the forbidden tree. *Avoid it, pass not by it,*[[Proverbs 4#15]].
4. Satan tempted Eve, that by her he might tempt Adam; so he tempted Job by his wife, and Christ by Peter. It is his policy to send temptations by unsuspected hands, and theirs that have most interest in us and influence upon us.
3. The temptation itself, and the artificial management of it. We are often, in scripture, told of our danger by the temptations of Satan, his *devices* ([[2 Corinthians 2#11]]), his *depths* ([[Revelation 2#24]]), his *wiles,* [[Ephesians 6#11]]. The greatest instances we have of them are in his tempting of the two Adams, here, and [[Matthew 4#1,11]]. In this he prevailed, but in that he was baffled. What he spoke *to* them, of whom he had no hold by any corruption in them, he speaks *in* us by our own deceitful hearts and their carnal reasonings; this makes his assaults on us less discernible, but not less dangerous. That which the devil aimed at was to persuade Eve to cut forbidden fruit; and, to do this, he took the same method that he does still. He questioned whether it was a sin or no, [[Genesis 3#1]]. He denied that there was any danger in it, [[Genesis 3#4]]. He suggested much advantage by it, [[Genesis 3#5]]. And these are his common topics.
1. He questioned whether it was a sin or no to eat of this tree, and whether really the fruit of it was forbidden. Observe,
1. *He said to the woman, Yea, hath God said, You shall not eat?* The first word intimated something said before, introducing this, and with which it is connected, perhaps some discourse Eve had with herself, which Satan took hold of, and grafted this question upon. In the chain of thoughts one thing strangely brings in another, and perhaps something bad at last. Observe here,
1. He does not discover his design at first, but puts a question which seemed innocent: "I hear a piece of news, pray is it true? has God forbidden you to eat of this tree?" Thus he would begin a discourse, and draw her into a parley. Those that would be safe have need to be suspicious, and shy of talking with the tempter.
2. He quotes the command fallaciously, as if it were a prohibition, not only of that tree, but of all. God had said, *Of every tree you may eat, except one.* He, by aggravating the exception, endeavours to invalidate the concession: *Hath God said, You shall not eat of every tree?* The divine law cannot be reproached unless it be first misrepresented.
3. He seems to speak it tauntingly, upbraiding the woman with her shyness of meddling with that tree; as if he had said, "You are so nice and cautious, and so very precise, because God has said, You shall not eat." The devil, as he is a liar, so he is a scoffer, from the beginning: and the scoffers of the last days are his children.
4. That which he aimed at in the first onset was to take off her sense of the obligation of the command. "Surely you are mistaken, it cannot be that God should tie you out from this tree; he would not do so unreasonable a thing." See here, That it is the subtlety of Satan to blemish the reputation of the divine law as uncertain or unreasonable, and so to draw people to sin; and that it is therefore our wisdom to keep up a a firm belief of, and a high respect for, the command of God. Has God said, "You shall not lie, nor take his name in vain, nor be drunk," &c.? "Yes, I am sure he has, and it is well said, and by his grace I will abide by it, whatever the tempter suggests to the contrary."
2. In answer to this question the woman gives him a plain and full account of the law they were under, [[Genesis 3#2..3]]. Here observe,
1. It was her weakness to enter into discourse with the serpent. She might have perceived by his question that he had no good design, and should therefore have started back with a *Get thee behind me, Satan, thou art an offence to me.* But her curiosity, and perhaps her surprise, to hear a serpent speak, led her into further talk with him. Note, it is a dangerous thing to treat with a temptation, which ought at first to be rejected with disdain and abhorrence. The garrison that sounds a parley is not far from being surrendered. Those that would be kept from harm must keep out of harm's way. See [[Proverbs 14#7]]; [[Proverbs 19#27]].
2. It was her wisdom to take notice of the liberty God had granted them, in answer to his sly insinuation, as if God has put them into paradise only to tantalize them with the sight of fair but forbidden fruits. "Yea," says she, "we may eat of the fruit of the trees, thanks to our Maker, we have plenty and variety enough allowed us." Note, to prevent our being uneasy at the restraints of religion, it is good often to take a view of the liberties and comforts of it.
3. It was an instance of her resolution that she adhered to the command, and faithfully repeated it, as of unquestionable certainty: "*God hath said,* I am confident he hath said it, You shall not eat of the fruit of this tree;" and that which she adds, *Neither shall you touch it,* seems to have been with a good intention, not (as some think) tacitly to reflect upon the command as too strict (*Touch not, taste not and handle not*), but to make a fence about it: "We must not eat, therefore we will not touch. It is forbidden in the highest degree, and the authority of the prohibition is sacred to us."
4. She seems a little to waver about the threatening, and is not so particular and faithful in the repetition of that as of the precept. God has said, *In the day thou eatest thereof thou shalt surely die;* all she makes of that is, *Lest you die.* Note, wavering faith and wavering resolutions give great advantage to the tempter.
2. He denies that there was any danger in it, insisting that, though it might be the transgressing of a precept, yet it would not be the incurring of a penalty: *You shall not surely die,* [[Genesis 3#4]]. "You shall not *dying die,*" so the word is, in direct contradiction to what God had said. Either,
1. "It is not certain that you shall die," so some. "It is not so sure as you are made to believe it is." Thus Satan endeavours to shake that which he cannot overthrow, and invalidates the force of divine threatenings by questioning the certainty of them; and, when once it is supposed possible that there may be falsehood or fallacy in any word of God, a door is then opened to downright infidelity. Satan teaches men first to doubt and then to deny; he makes them sceptics first, and so by degrees makes them atheists. Or,
2. "It is certain you shall not die," so others. He avers his contradiction with the same phrase of assurance that God had used in ratifying the threatening. He began to call the precept in question ([[Genesis 3#1]]), but, finding that the woman adhered to that, he quitted that battery, and made his second onset upon the threatening, where he perceived her to waver; for he is quick to spy all advantages, and to attack the wall where it is weakest: *You shall not surely die.* This was a lie, a downright lie; for,
1. It was contrary to the word of God, which we are sure is true. See [[1 John 2#21]]; [[1 John 2#27]]. It was such a lie as gave the lie to God himself.
2. It was contrary to his own knowledge. When he told them there was no danger in disobedience and rebellion he said that which he knew, by woeful experience, to be false. He had broken the law of his creation, and had found, to his cost, that he could not prosper in it; and yet he tells our first parents they shall not die. He concealed his own misery, that he might draw them into the like: thus he still deceives sinners into their own ruin. He tells them that, though they sin, they shall not die; and gains credit rather than God, who tells them, *The wages of sin is death.* Note, hope of impunity is a great support to all iniquity, and impenitency in it. *I shall have peace, though I walk in the imagination of my heart,* [[Deuteronomy 29#19]].
3. He promises them advantage by it, [[Genesis 3#5]]. Here he follows his blow, and it was a blow at the root, a fatal blow to the tree we are branches of. He not only would undertake that they should be no losers by it, thus binding himself to save them from harm; but (if they would be such fools as to venture upon the security of one that had himself become a bankrupt) he undertakes they shall be gainers by it, unspeakable gainers. He could not have persuaded them to run the hazard of ruining themselves if he had not suggested to them a great probability of bettering themselves.
1. He insinuates to them the great improvements they would make by eating of this fruit. And he suits the temptation to the pure state they were now in, proposing to them, not any carnal pleasures or gratifications, but intellectual delights and satisfactions. These were the baits with which he covered his hook.
1. "*Your eyes shall be opened;* you shall have much more of the power and pleasure of contemplation than now you have; you shall fetch a larger compass in your intellectual views, and see further into things than now you do." He speaks as if now they were but dim-sighted, and short-sighted, in comparison of what they would be then.
2. "*You shall be as gods,* as *Elohim,* mighty gods; not only omniscient, but omnipotent too;" or, "You shall be as God himself, equal to him, rivals with him; you shall be sovereigns and no longer subjects, self-sufficient and no longer dependent." A most absurd suggestion! As if it were possible for creatures of yesterday to be like their Creator that was from eternity.
3. "You shall know *good and evil,* that is, every thing that is desirable to be known." To support this part of the temptation, he abuses the name given to this tree: it was intended to teach the practical knowledge of good and evil, that is, of duty and disobedience; and it would prove the experimental knowledge of good and evil, that is, of happiness and misery. In these senses, the name of the tree was a warning to them not to eat of it; but he perverts the sense of it, and wrests it to their destruction, as if this tree would give them a speculative notional knowledge of the natures, kinds, and originals, of good and evil. And,
4. All this presently: "*In the day you eat thereof* you will find a sudden and immediate change for the better." Now in all these insinuations he aims to beget in them, *First,* Discontent with their present state, as if it were not so good as it might be, and should be. Note, no condition will of itself bring contentment, unless the mind be brought to it. Adam was not easy, no, not in paradise, nor the angels in their first state, [[Jude 6]]. *Secondly,* Ambition of preferment, as if they were fit to be gods. Satan had ruined himself by desiring to be like the Most High ([[Isaiah 14#14]]), and therefore seeks to infect our first parents with the same desire, that he might ruin them too.
2. He insinuates to them that God had no good design upon them, in forbidding them this fruit: "*For God doth know* how much it will advance you; and therefore, in envy and ill-will to you, he hath forbidden it:" as if he durst not let them eat of that tree because then they would know their own strength, and would not continue in an inferior state, but be able to cope with him; or as if he grudged them the honour and happiness to which their eating of that tree would prefer them. Now,
1. This was a great affront to God, and the highest indignity that could be done him, a reproach to his power, as if he feared his creatures, and much more a reproach to his goodness, as if he hated the work of his own hands and would not have those whom he has made to be made happy. Shall the best of men think it strange to be misrepresented and evil spoken of, when God himself is so? Satan, as he is the accuser of the brethren before God, so he accuses God before the brethren; thus he sows discord, and is the father of those that do so.
2. It was a most dangerous snare to our first parents, as it tended to alienate their affections from God, and so to withdraw them from their allegiance to him. Thus still the devil draws people into his interest by suggesting to them hard thoughts of God, and false hopes of benefit and advantage by sin. Let us therefore, in opposition to him, always think well of God as the best good, and think ill of sin as the worst of evils: thus let us resist the devil, and he will flee from us.
## The Fall of Man. (b. c. 4004.)
Passage: 6 And when the woman saw that the tree *was* good for food, and that it *was* pleasant to the eyes, and a tree to be desired to make *one* wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.   7 And the eyes of them both were opened, and they knew that they *were* naked; and they sewed fig leaves together, and made themselves aprons.   8 And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden.
Here we see what Eve's parley with the tempter ended in. Satan, at length, gains his point, and the strong-hold is taken by his wiles. God tried the obedience of our first parents by forbidding them the tree of knowledge, and Satan does, as it were, join issue with God, and in that very thing undertakes to seduce them into a transgression; and here we find how he prevailed, God permitting it for wise and holy ends.
1. We have here the inducements that moved them to transgress. The woman, being deceived by the tempter's artful management, was ringleader in the transgression, [[1 Timothy 2#14]]. She was first in the fault; and it was the result of her consideration, or rather her inconsideration.
1. She saw no harm in this tree, more than in any of the rest. It was said of all the rest of the fruit-trees with which the garden of Eden was planted that they were *pleasant to the sight, and good for food,* [[Genesis 2#9]]. Now, in her eye, this was like all the rest. It seemed as good for food as any of them, and she saw nothing in the colour of its fruit that threatened death or danger; it was as pleasant to the sight as any of them, and therefore, "What hurt could it do them? Why should this be forbidden them rather than any of the rest?" Note, when there is thought to be no more harm in forbidden fruit than in other fruit sin lies at the door, and Satan soon carries the day. Nay, perhaps it seemed to her to be better for food, more grateful to the taste, and more nourishing to the body, than any of the rest, and to her eye it was more pleasant than any. We are often betrayed into snares by an inordinate desire to have our senses gratified. Or, if it had nothing in it more inviting than the rest, yet it was the more coveted because it was prohibited. Whether it was so in her or not, we find that in us (that is, in our flesh, in our corrupt nature) there dwells a strange spirit of contradiction. *Nitimur in vetitum-- We desire what is prohibited.* 2. She imagined more virtue in this tree than in any of the rest, that it was a tree not only not to be dreaded, but *to be desired to make one wise,* and therein excelling all the rest of the trees. This she *saw,* that is, she perceived and understood it by what the devil had said to her; and some think that she saw the serpent eat of that tree, and that he told her he thereby had gained the faculties of speech and reason, whence she inferred its power to make one wise, and was persuaded to think, "If it made a brute creature rational, why might it not make a rational creature divine?" See here how the desire of unnecessary knowledge, under the mistaken notion of wisdom, proves hurtful and destructive to many. Our first parents, who knew so much, did not know this-- that they knew enough. Christ is a tree to be desired to make one wise, [[Colossians 2#3]]; [[1 Corinthians 1#30]]. Let us, by faith, feed upon him, that we may be wise to salvation. In the heavenly paradise, the tree of knowledge will not be a forbidden tree; for there we shall know as we are known. Let us therefore long to be there, and, in the meantime, not exercise ourselves in things too high or too deep for us, nor covet to be wise above what is written.
2. The steps of the transgression, not steps upward, but downward towards the pit-- steps that take hold on hell.
1. She *saw.* She should have turned away her eyes from beholding vanity; but she enters into temptation, by looking with pleasure on the forbidden fruit. Observe, A great deal of sin comes in at the eyes. At these windows Satan throws in those fiery darts which pierce and poison the heart. The eye affects the heart with guilt as well as grief. Let us therefore, with holy Job, make a covenant with our eyes, not to look on that which we are in danger of lusting after, [[Proverbs 23#31]]; [[Matthew 5#28]]. Let the fear of God be always to us for a covering of the eyes, [[Genesis 20#16]].
2. *She took.* It was her own act and deed. The devil did not take it, and put it into her mouth, whether she would or no; but she herself took it. Satan may tempt, but he cannot force; may persuade us to cast ourselves down, but he cannot cast us down, [[Matthew 4#6]]. Eve's taking was stealing, like Achan's taking the accursed thing, taking that to which she had no right. Surely she took it with a trembling hand.
3. She *did eat.* Perhaps she did not intend, when she looked, to take, nor, when she took, to eat; but this was the result. Note, the way of sin is downhill; a man cannot stop himself when he will. The beginning of it is as the breaking forth of water, to which it is hard to say, "Hitherto thou shalt come and no further." Therefore it is our wisdom to suppress the first emotions of sin, and to leave it off before it be meddled with. *Obsta principiis-- Nip mischief in the bud.* 4. She *gave also to her husband with her.* It is probable that he was not with her when she was tempted (surely, if he had, he would have interposed to prevent the sin), but came to her when she had eaten, and was prevailed upon by her to eat likewise; for it is easier to learn that which is bad than to teach that which is good. She gave it to him, persuading him with the same arguments that the serpent had used with her, adding this to all the rest, that she herself had eaten of it, and found it so far from being deadly that it was extremely pleasant and grateful. *Stolen waters are sweet.* She gave it to him, under colour of kindness-- she would not eat these delicious morsels alone; but really it was the greatest unkindness she could do him. Or perhaps she gave it to him that, if it should prove hurtful, he might share with her in the misery, which indeed looks strangely unkind, and yet may, without difficulty, be supposed to enter into the heart of one that had eaten forbidden fruit. Note, those that have themselves done ill are commonly willing to draw in others to do the same. As was the devil, so was Eve, no sooner a sinner than a tempter.
5. *He did eat,* overcome by his wife's importunity. It is needless to ask, "What would have been the consequence if Eve only had transgressed?" The wisdom of God, we are sure, would have decided the difficulty, according to equity; but, alas! the case was not so; Adam also did eat. "And what great harm if he did?" say the corrupt and carnal reasonings of a vain mind. What harm! Why, this act involved disbelief of God's word, together with confidence in the devil's, discontent with his present state, pride in his own merits, and ambition of the honour which comes not from God, envy at God's perfections, and indulgence of the appetites of the body. In neglecting the tree of life of which he was allowed to eat, and eating of the tree of knowledge which was forbidden, he plainly showed a contempt of the favours God had bestowed on him, and a preference given to those God did not see fit for him. He would be both his own carver and his own master, would have what he pleased and do what he pleased: his sin was, in one word, *disobedience* ([[Romans 5#19]]), disobedience to a plain, easy, and express command, which probably he knew to be a command of trial. He sinned against great knowledge, against many mercies, against light and love, the clearest light and the dearest love that ever sinner sinned against. He had no corrupt nature within him to betray him; but had a freedom of will, not enslaved, and was in his full strength, not weakened or impaired. He turned aside quickly. Some think he fell the very day on which he was made; but I see not how to reconcile this with God's pronouncing all *very good* in the close of the day. Others suppose he fell on the sabbath day: the better day the worse deed. However, it is certain that he kept his integrity but a very little while: being in honour, he continued not. But the greatest aggravation of his sin was that he involved all his posterity in sin and ruin by it. God having told him that his race should replenish the earth, surely he could not but know that he stood as a public person, and that his disobedience would be fatal to all his seed; and, if so, it was certainly both the greatest treachery and the greatest cruelty that ever was. The human nature being lodged entirely in our first parents, henceforward it could not but be transmitted from them under an attainder of guilt, a stain of dishonour, and an hereditary disease of sin and corruption. And can we say, then, that Adam's sin had but little harm in it?
3. The ultimate consequences of the transgression. Shame and fear seized the criminals, *ipso facto-- in the fact itself;* these came into the world along with sin, and still attend it.
1. Shame seized them unseen, [[Genesis 3#7]], where observe,
1. The strong convictions they fell under, in their own bosoms: *The eyes of them both were opened.* It is not meant of the eyes of the body; these were open before, as appears by this, that the sin came in at them. Jonathan's eyes were enlightened by eating forbidden fruit ([[1 Samuel 14#27]]), that is, he was refreshed and revived by it; but theirs were not so. Nor is it meant of any advances made hereby in true knowledge; but the eyes of their consciences were opened, their hearts smote them for what they had done. Now, when it was too late, they saw the folly of eating forbidden fruit. They saw the happiness they had fallen from, and the misery they had fallen into. They saw a loving God provoked, his grace and favour forfeited, his likeness and image lost, dominion over the creatures gone. They saw their natures corrupted and depraved, and felt a disorder in their own spirits of which they had never before been conscious. They saw a law in their members warring against the law of their minds, and captivating them both to sin and wrath. They saw, as Balaam, when *his eyes were opened* ([[Numbers 22#31]]), the angel of the Lord standing in the way, and his sword drawn in his hand; and perhaps they saw the serpent that had abused them insulting over them. The text tells us that they saw *that they were naked,* that is,
1. That they were stripped, deprived of all the honours and joys of their paradise-state, and exposed to all the miseries that might justly be expected from an angry God. They were disarmed; their defence had departed from them.
2. That they were shamed, for ever shamed, before God and angels. They saw themselves disrobed of all their ornaments and ensigns of honour, degraded from their dignity and disgraced in the highest degree, laid open to the contempt and reproach of heaven, and earth, and their own consciences. Now see here, *First,* What a dishonour and disquietment sin is; it makes mischief wherever it is admitted, sets men against themselves disturbs their peace, and destroys all their comforts. Sooner or later, it will have shame, either the shame of true repentance, which ends in glory, or that shame and everlasting contempt to which the wicked shall rise at the great day. Sin is a reproach to any people. *Secondly,* What deceiver Satan is. He told our first parents, when he tempted them, that their eyes should be opened; and so they were, but not as they understood it; they were opened to their shame and grief, not to their honour nor advantage. Therefore, when he speaks fair, believe him not. The most malicious mischievous liars often excuse themselves with this, that they only equivocate; but God will not so excuse them.
2. The sorry shift they made to palliate these convictions, and to arm themselves against them: *They sewed,* or platted, *fig-leaves together;* and to cover, at least, part of their shame from one another, they *made themselves aprons.* See here what is commonly the folly of those that have sinned.
1. That they are more solicitous to save their credit before men than to obtain their pardon from God; they are backward to confess their sin, and very desirous to conceal it, as much as may be. *I have sinned, yet honour me.*
2. That the excuses men make, to cover and extenuate their sins, are vain and frivolous. Like the aprons of fig-leaves, they make the matter never the better, but the worse; the shame, thus hidden, becomes the more shameful. Yet thus we are all apt to *cover our transgressions as Adam,* [[Job 31#33]].
2. Fear seized them immediately upon their eating the forbidden fruit, [[Genesis 3#8]]. Observe here,
1. What was the cause and occasion of their fear: They *heard the voice of the Lord God walking in the garden in the cool of the day.* It was the approach of the Judge that put them into a fright; and yet he came in such a manner as made it formidable only to guilty consciences. It is supposed that he came in a human shape, and that he who judged the world now was the same that shall judge the world at the last day, even *that man whom God has ordained.* He appeared to them now (it should seem) in no other similitude than that in which they had seen him when he put them into paradise; for he came to convince and humble them, not to amaze and terrify them. He came into the garden, not descending immediately from heaven in their view, as afterwards on Mount Sinai (making either thick darkness his pavilion or the flaming fire his chariot), but he came into the garden, as one that was still willing to be familiar with them. He came walking, not running, not riding upon the wings of the wind, but walking deliberately, as one slow to anger, teaching us, when we are ever so much provoked, not to be hot nor hasty, but to speak and act considerately and not rashly. He came in the cool of the day, not in the night, when all fears are doubly fearful, nor in the heat of day, for he came not in the heat of his anger. *Fury is not in him,* [[Isaiah 27#4]]. Nor did he come suddenly upon them; but they heard his voice at some distance, giving them notice of his coming, and probably it was a still small voice, like that in which he came to enquire after Elijah. Some think they heard him discoursing with himself concerning the sin of Adam, and the judgment now to be passed upon him, perhaps as he did concerning Israel, [[Hosea 11#8..9]]. *How shall I give thee up?* Or, rather, they heard him calling for them, and coming towards them.
2. What was the effect and evidence of their fear: *They hid themselves from the presence of the Lord God*-- a sad change! Before they had sinned, if they had heard the voice of the Lord God coming towards them, they would have run to meet him, and with a humble joy welcomed his gracious visits. But, now that it was otherwise, God had become a terror to them, and then no marvel that they had become a terror to themselves, and were full of confusion. Their own consciences accused them, and set their sin before them in its proper colours. Their fig-leaves failed them, and would do them no service. God had come forth against them as an enemy, and the whole creation was at war with them; and as yet they knew not of any mediator between them and an angry God, so that nothing remained but a certain fearful looking for of judgment. In this fright they hid themselves among the bushes; having offended, they fled for the same. Knowing themselves guilty, they durst not stand a trial, but absconded, and fled from justice. See here,
1. The falsehood of the tempter, and the frauds and fallacies of his temptations. He promised them they should be safe, but now they cannot so much as think themselves so; he said they should not die, and yet now they are forced to fly for their lives; he promised them they should be advanced, but they see themselves a based-- never did they seem so little as now; he promised them they should be knowing, but they see themselves at a loss, and know not so much as where to hide themselves; he promised them they should be as gods, great, and bold, and daring, but they are as criminals discovered, trembling, pale, and anxious to escape: they would not be subjects, and so they are prisoners.
2. The folly of sinners, to think it either possible or desirable to hide themselves from God: can they conceal themselves from the Father of lights? [[Psalms 139#7,13]], &c.; [[Jeremiah 23#24]]. Will they withdraw themselves from the fountain of life, who alone can give help and happiness? [[Jonah 2#8]].
3. The fear that attends sin. All that amazing fear of God's appearances, the accusations of conscience, the approaches of trouble, the assaults of inferior creatures, and the arrests of death, which is common among men, is the effect of sin. Adam and Eve, who were partners in the sin, were sharers in the shame and fear that attended it; and though hand joined in hand (hands so lately joined in marriage), yet could they not animate nor fortify one another: miserable comforters they had become to each other!
Passage: 9 And the Lord God called unto Adam, and said unto him, Where *art* thou?   10 And he said, I heard thy voice in the garden, and I was afraid, because I *was* naked; and I hid myself.
We have here the arraignment of these deserters before the righteous Judge of heaven and earth, who, though he is not tied to observe formalities, yet proceeds against them with all possible fairness, that he may be justified when he speaks. Observe here,
1. The startling question with which God pursued Adam and arrested him: *Where art thou?* Not as if God did not know where he was; but thus he would enter the process against him. "Come, where is this foolish man?" Some make it a bemoaning question: "Poor Adam, what has become of thee?" "*Alas for thee!*" (so some read it) "*How art thou fallen, Lucifer, son of the morning!* Thou that wast my friend and favourite, whom I had done so much for, and would have done so much more for; hast thou now forsaken me, and ruined thyself? Has it come to this?" It is rather an upbraiding question, in order to his conviction and humiliation: *Where art thou?* Not, In what *place?* but, In what *condition?* "Is this all thou hast gotten by eating forbidden fruit? Thou that wouldest vie with me, dost thou now fly from me?" Note,
1. Those who by sin have gone astray from God should seriously consider where they are; they are afar off from all good, in the midst of their enemies, in bondage to Satan, and in the high road to utter ruin. This enquiry after Adam may be looked upon as a gracious pursuit, in kindness to him, and in order to his recovery. If God had not called to him, to reclaim him, his condition would have been as desperate as that of fallen angels; this lost sheep would have wandered endlessly, if the good Shepherd had not sought after him, to bring him back, and, in order to that, reminded him where he was, where he should not be, and where he could not be either happy or easy. Note,
2. If sinners will but consider where they are, they will not rest till they return to God.
2. The trembling answer which Adam gave to this question: *I heard thy voice in the garden, and I was afraid,* [[Genesis 3#10]]. He does not own his guilt, and yet in effect confesses it by owning his shame and fear; but it is the common fault and folly of those that have done an ill thing, when they are questioned about it, to acknowledge no more than what is so manifest that they cannot deny it. Adam was afraid, because he was naked; not only unarmed, and therefore afraid to contend with God, but unclothed, and therefore afraid so much as to appear before him. We have reason to be afraid of approaching to God if we be not clothed and fenced with the righteousness of Christ, for nothing but this will be armour of proof and cover the shame of our nakedness. Let us therefore *put on the Lord Jesus Christ,* and then draw near with humble boldness.
Passage: 11 And he said, Who told thee that thou *wast* naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?   12 And the man said, The woman whom thou gavest *to be* with me, she gave me of the tree, and I did eat.   13 And the Lord God said unto the woman, What *is* this *that* thou hast done? And the woman said, The serpent beguiled me, and I did eat.
We have here the offenders found guilty by their own confession, and yet endeavouring to excuse and extenuate their fault. They could not confess and justify what they had done, but they confess and palliate it. Observe,
1. How their confession was extorted from them. God put it to the man: *Who told thee that thou wast naked?* [[Genesis 3#11]]. "How camest thou to be sensible of thy nakedness as thy shame?" *Hast thou eaten of the forbidden tree?* Note, though God knows all our sins, yet he will know them from us, and requires from us an ingenuous confession of them; not that he may be informed, but that we may be humbled. In this examination, God reminds him of the command he had given him: "I commanded thee not to eat of it, I thy Maker, I thy Master, I thy benefactor; I commanded thee to the contrary." Sin appears most plain and most sinful in the glass of the commandment, therefore God here sets it before Adam; and in it we should see our faces. The question put to the woman was, *What is this that thou hast done?* [[Genesis 3#13]]. "Wilt thou also own thy fault, and make confession of it? And wilt thou see what an evil thing it was?" Note, it concerns those who have eaten forbidden fruit themselves, and especially those who have enticed others to eat it likewise, seriously to consider what they have done. In eating forbidden fruit, we have offended a great and gracious God, broken a just and righteous law, violated a sacred and most solemn covenant, and wronged our own precious souls by forfeiting God's favour and exposing ourselves to his wrath and curse: in enticing others to eat of it, we do the devil's work, make ourselves guilty of other men's sins, and accessory to their ruin. *What is this that we have done?*
2. How their crime was extenuated by them in their confession. It was to no purpose to plead *not guilty.* The show of their countenances testified against them; therefore they become their own accusers: "*I did eat,*" says the man, "And so did I," says the woman; for when God judges he will overcome. But these do not look like penitent confessions; for instead of aggravating the sin, and taking shame to themselves, they excuse the sin, and lay the shame and blame on others.
1. Adam lays all the blame upon his wife. "She gave me of the tree, and pressed me to eat of it, which I did, only to oblige her"-- a frivolous excuse. He ought to have taught her, not to have been taught by her; and it was no hard matter to determine which of the two he must be ruled by, his God or his wife. Learn, hence, never to be brought to sin by that which will not bring us off in the judgment; let not that bear us up in the commission which will not bear us out in the trial; let us therefore never be overcome by importunity to act against our consciences, nor ever displease God, to please the best friend we have in the world. But this is not the worst of it. He not only lays the blame upon his wife, but expresses it so as tacitly to reflect on God himself: "It is the woman whom thou gavest me, and gavest to be with me as my companion, my guide, and my acquaintance; she gave me of the tree, else I had not eaten of it." Thus he insinuates that God was accessory to his sin: he gave him the woman, and she gave him the fruit; so that he seemed to have it at but one remove from God's own hand. Note, there is a strange proneness in those that are tempted to say that they are tempted of God, as if our abusing God's gifts would excuse our violation of God's laws. God gives us riches, honours, and relations, that we may serve him cheerfully in the enjoyment of them; but, if we take occasion from them to sin against him, instead of blaming Providence for putting us into such a condition, we must blame ourselves for perverting the gracious designs of Providence therein.
2. Eve lays all the blame upon the serpent: *The serpent beguiled me.* Sin is a brat that nobody is willing to own, a sign that it is a scandalous thing. Those that are willing enough to take the pleasure and profit of sin are backward enough to take the blame and shame of it. "The serpent, that subtle creature of thy making, which thou didst permit to come into paradise to us, he beguiled me," or *made me to err;* for our sins are our errors. Learn hence,
1. That Satan's temptations are all beguilings, his arguments are all fallacies, his allurements are all cheats; when he speaks fair, believe him not. Sin deceives us, and, by deceiving, cheats us. It is by the *deceitfulness of sin* that the heart is hardened. See [[Romans 7#11]]; [[Hebrews 3#13]].
2. That though Satan's subtlety drew us into sin, yet it will not justify us in sin: though he is the tempter, we are the sinners; and indeed it is our own lust that draws us aside and entices us, [[James 1#14]]. Let it not therefore lessen our sorrow and humiliation for sin that we are beguiled into it; but rather let it increase our self-indignation that we should suffer ourselves to be beguiled by a known cheat and a sworn enemy. Well, this is all the prisoners at the bar have to say why sentence should not be passed and execution awarded, according to law; and this *all* is next to nothing, in some respects worse than nothing.
## Sentence Passed on the Serpent; Intimation of Messiah. (b. c. 4004.)
Passage: 14 And the Lord God said unto the serpent, Because thou hast done this, thou *art* cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:   15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
The prisoners being found guilty by their own confession, besides the personal and infallible knowledge of the Judge, and nothing material being offered in arrest of judgment, God immediately proceeds to pass sentence; and, in these verses, he begins (where the sin began) with the serpent. God did not examine the serpent, nor ask him what he had done nor why he did it; but immediately sentenced him,
1. Because he was already convicted of rebellion against God, and his malice and wickedness were notorious, not found by secret search, but openly avowed and declared as Sodom's.
2. Because he was to be for ever excluded from all hope of pardon; and why should any thing be said to convince and humble him who was to find no place for repentance? His wound was not searched, because it was not to be cured. Some think the condition of the fallen angels was not declared desperate and helpless, until now that they had seduced man into the rebellion.
1. The sentence passed upon the tempter may be considered as lighting upon the serpent, the brute-creature which Satan made use of which was, as the rest, made for the service of man, but was now abused to his hurt. Therefore, to testify a displeasure against sin, and a jealousy for the injured honour of Adam and Eve, God fastens a curse and reproach upon the serpent, and makes it to groan, being burdened. See [[Romans 8#20]]. The devil's instruments must share in the devil's punishments. Thus the bodies of the wicked, though only instruments of unrighteousness, shall partake of everlasting torments with the soul, the principal agent. Even the ox that killed a man must be stoned, [[Exodus 21#28..29]]. See here how God hates sin, and especially how much displeased he is with those who entice others into sin. It is a perpetual brand upon Jeroboam's name *that he made Israel to sin.* Now,
1. The serpent is here laid under the curse of God: *Thou art cursed above all cattle.* Even the creeping things, when God made them, were blessed of him ([[Genesis 1#22]]), but sin turned the blessing into a curse. *The serpent was more subtle than any beast of the field* ([[Genesis 3#1]]), and here, *cursed above every beast of the field.* Unsanctified subtlety often proves a great curse to a man; and the more crafty men are to do evil the more mischief they do, and, consequently, they shall receive the greater damnation. Subtle tempters are the most accursed creatures under the sun.
2. He is here laid under man's reproach and enmity.
1. He is to be for ever looked upon as a vile and despicable creature, and a proper object of scorn and contempt: "*Upon thy belly thou shalt go,* no longer upon feet, or half erect, but thou shalt crawl along, thy belly cleaving to the earth," an expression of a very abject miserable condition, [[Psalms 44#25]]; "and thou shalt not avoid eating dust with thy meat." His crime was that he tempted Eve to eat that which she should not; his punishment was that he was necessitated to eat that which he would not: *Dust thou shalt eat.* This denotes not only a base and despicable condition, but a mean and pitiful spirit; it is said of those whose courage has departed from them that they *lick the dust like a serpent,* [[Micah 7#17]]. How sad it is that the serpent's curse should be the covetous worldling's choice, whose character it is that he *pants after the dust of the earth!*[[Amos 2#7]]. These choose their own delusions, and so shall their doom be.
2. He is to be for ever looked upon as a venomous noxious creature, and a proper object of hatred and detestation: *I will put enmity between thee and the woman.* The inferior creatures being made for man, it was a curse upon any of them to be turned against man and man against them; and this is part of the serpent's curse. The serpent is hurtful to man, and often bruises his heel, because it can reach no higher; nay, notice is taken of his biting the horses' heels, [[Genesis 49#17]]. But man is victorious over the serpent, and bruises his head, that is, gives him a mortal wound, aiming to destroy the whole generation of vipers. It is the effect of this curse upon the serpent that, though that creature is subtle and very dangerous, yet it prevails not (as it would if God gave it commission) to the destruction of mankind. This sentence pronounced upon the serpent is much fortified by that promise of God to his people, *Thou shalt tread upon the lion and the adder* ([[Psalms 91#13]]), and that of Christ to his disciples, *They shall take up serpents* ([[Mark 16#18]]), witness Paul, who was unhurt by the viper that fastened upon his hand. Observe here, The serpent and the woman had just now been very familiar and friendly in discourse about the forbidden fruit, and a wonderful agreement there was between them; but here they are irreconcilably set at variance. Note, sinful friendships justly end in mortal feuds: those that unite in wickedness will not unite long.
2. This sentence may be considered as levelled at the devil, who only made use of the serpent as his vehicle in this appearance, but was himself the principal agent. He that spoke through the serpent's mouth is here struck at through the serpent's side, and is principally intended in the sentence, which, like the pillar of cloud and fire, has a dark side towards the devil and a bright side towards our first parents and their seed. Great things are contained in these words.
1. A perpetual reproach is here fastened upon that great enemy both to God and man. Under the cover of the serpent, he is here sentenced to be,
1. Degraded and accursed of God. It is supposed that the sin which turned angels into devils was pride, which is here justly punished by a great variety of mortifications couched under the mean circumstances of a serpent crawling on his belly and licking the dust. *How art thou fallen, O Lucifer!* He that would be above God, and would head a rebellion against him, is justly exposed here to contempt and lies to be trodden on; a man's pride will bring him low, and God will humble those that will not humble themselves.
2. Detested and abhorred of all mankind. Even those that are really seduced into his interest yet profess a hatred and abhorrence of him; and all that are born of God make it their constant care to keep themselves, that this wicked one touch them not, [[1 John 5#18]]. He is here condemned to a state of war and irreconcilable enmity.
3. Destroyed and ruined at last by *the great Redeemer,* signified by the breaking of his head. His subtle politics shall all be baffled, his usurped power shall be entirely crushed, and he shall be for ever a captive to the injured honour of divine sovereignty. By being told of this now he was tormented before the time.
2. A perpetual quarrel is here commenced between the kingdom of God and the kingdom of the devil among men; war is proclaimed between the seed of the woman and the seed of the serpent. That war in heaven between Michael and the dragon began now, [[Revelation 12#7]]. It is the fruit of this enmity,
1. That there is a continual conflict between grace and corruption in the hearts of God's people. Satan, by their corruptions, assaults them, buffets them, sifts them, and seeks to devour them; they, by the exercise of their graces, resist him, wrestle with him, quench his fiery darts, force him to flee from them. Heaven and hell can never be reconciled, nor light and darkness; no more can Satan and a sanctified soul, for these are contrary the one to the other.
2. That there is likewise a continual struggle between the wicked and the godly in this world. Those that love God account those their enemies that hate him, [[Psalms 139#21..22]]. And all the rage and malice of persecutors against the people of God are the fruit of this enmity, which will continue while there is a godly man on this side heaven, and a wicked man on this side hell. *Marvel not therefore if the world hate you,* [[1 John 3#13]].
3. A gracious promise is here made of Christ, as the deliverer of fallen man from the power of Satan. Though what was said was addressed to the serpent, yet it was said in the hearing of our first parents, who, doubtless, took the hints of grace here given them, and saw a door of hope opened to them, else the following sentence upon themselves would have overwhelmed them. Here was the dawning of the gospel day. No sooner was the wound given than the remedy was provided and revealed. Here, *in the head of the book,* as the word is ([[Hebrews 10#7]]), in the beginning of the Bible, it is written of Christ, that he should *do the will of God.* By faith in this promise, we have reason to think, our first parents, and the patriarchs before the flood, were justified and saved and to this promise, and the benefit of it, instantly serving God day and night, they hoped to come. Notice is here given them of three things concerning Christ:--
1. His incarnation, that he should be *the seed of the woman,* the seed of *that* woman; therefore his genealogy ([[Luke 3#1,38]]) goes so high as to show him to be the son of Adam, but God does the woman the honour to call him rather her seed, because she it was whom the devil had beguiled, and on whom Adam had laid the blame; herein God magnifies his grace, in that, though the woman was first in the transgression, yet she shall be saved *by* child-bearing (as some read it), that is, by the promised seed who shall descend from her, [[1 Timothy 2#15]]. He was likewise to be the seed of a woman only, of a virgin, that he might not be tainted with the corruption of our nature; he was sent forth, *made of a woman* ([[Galatians 4#4]]), that this promise might be fulfilled. It is a great encouragement to sinners that their Saviour *is the seed of the woman, bone of our bone,*[[Hebrews 2#11]]; [[Hebrews 2#14]]. Man is therefore sinful and unclean, because he is *born of a woman* ([[Job 25#4]]), and therefore *his days are full of trouble,* [[Job 14#1]]. But the seed of the woman was made sin and a curse for us, so saving us from both.
2. His sufferings and death, pointed at in Satan's *bruising his heel,* that is, his human nature. Satan tempted Christ in the wilderness, to draw him into sin; and some think it was Satan that terrified Christ in his agony, to drive him to despair. It was the devil that put it into the heart of Judas to betray Christ, of Peter to deny him, of the chief priests to prosecute him, of the false witnesses to accuse him, and of Pilate to condemn him, aiming in all this, by destroying the Saviour, to ruin the salvation; but, on the contrary, it was by death that Christ *destroyed him that had the power of death,* [[Hebrews 2#14]]. Christ's heel was bruised when his feet were pierced and nailed to the cross, and Christ's sufferings are continued in the sufferings of the saints for his name. The devil tempts them, casts them into prison, persecutes and slays them, and so bruises the heel of Christ, who is afflicted in their afflictions. But, while the heel is bruised on earth, it is well that the head is safe in heaven.
3. His victory over Satan thereby. Satan had now trampled upon the woman, and insulted over her; but the seed of the woman should be raised up in the fulness of time to avenge her quarrel, and to trample upon him, to spoil him, to lead him captive, and to *triumph over him,* [[Colossians 2#15]]. *He shall bruise his head,* that is, he shall destroy all his politics and all his powers, and give a total overthrow to his kingdom and interest. Christ baffled Satan's temptations, rescued souls out of his hands, cast him out of the bodies of people, dispossessed the strong man armed, and divided his spoil: by his death, he gave a fatal and incurable blow to the devil's kingdom, a wound to the head of this beast, that can never be healed. As his gospel gets ground, *Satan falls* ([[Luke 10#18]]) and is *bound,* [[Revelation 20#2]]. By his grace, he treads Satan under his people's feet ([[Romans 16#20]]) and will shortly cast him into the lake of fire, [[Revelation 20#10]]. And the devil's perpetual overthrow will be the complete and everlasting joy and glory of the chosen remnant.
## Sentence Passed on Eve. (b. c. 4004.)
Passage: 16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire *shall be* to thy husband, and he shall rule over thee.
We have here the sentence passed upon the woman for her sin. Two things she is condemned to: a state of sorrow, and a state of subjection, proper punishments of a sin in which she had gratified her pleasure and her pride.
1. She is here put into a state of sorrow, one particular of which only is specified, that in bringing forth children; but it includes all those impressions of grief and fear which the mind of that tender sex is most apt to receive, and all the common calamities which they are liable to. Note, sin brought sorrow into the world; it was this that made the world a vale of tears, brought showers of trouble upon our heads, and opened springs of sorrows in our hearts, and so deluged the world: had we known no guilt, we should have known no grief. The pains of child-bearing, which are great to a proverb, a scripture proverb, are the effect of sin; every pang and every groan of the travailing woman speak aloud the fatal consequences of sin: this comes of eating forbidden fruit. Observe,
1. The sorrows are here said to be multiplied, *greatly multiplied.* All the sorrows of this present time are so; many are the calamities which human life is liable to, of various kinds, and often repeated, the clouds returning after the rain, and no marvel that our sorrows are multiplied when our sins are: both are innumerable evils. The sorrows of child-bearing are multiplied; for they include, not only the travailing throes, but the indispositions before (it is sorrow from the conception), and the nursing toils and vexations after; and after all, if the children prove wicked and foolish, they are, more than ever, the heaviness of her that bore them. Thus are the sorrows multiplied; as one grief is over, another succeeds in this world.
2. It is God that multiplies our sorrows: *I will do it.* God, as a righteous Judge, does it, which ought to silence us under all our sorrows; as many as they are, we have deserved them all, and more: nay, God, as a tender Father, does it for our necessary correction, that we may be humbled for sin, and weaned from the world by all our sorrows; and the good we get by them, with the comfort we have under them, will abundantly balance our sorrows, how greatly soever they are multiplied.
2. She is here put into a state of subjection. The whole sex, which by creation was equal with man, is, for sin, made inferior, and forbidden to *usurp authority,* [[1 Timothy 2#11..12]]. The wife particularly is hereby put under the dominion of her husband, and is not *sui juris-- at her own disposal,* of which see an instance in that law, [[Numbers 30#6,8]], where the husband is empowered, if he please, to disannul the vows made by the wife. This sentence amounts only to that command, *Wives, be in subjection to your own husbands;* but the entrance of sin has made that duty a punishment, which otherwise it would not have been. If man had not sinned, he would always have ruled with wisdom and love; and, if the woman had not sinned, she would always have obeyed with humility and meekness; and then the dominion would have been no grievance: but our own sin and folly make our yoke heavy. If Eve had not eaten forbidden fruit herself, and tempted her husband to eat it, she would never have complained of her subjection; therefore it ought never to be complained of, though harsh; but sin must be complained of, that made it so. Those wives who not only despise and disobey their husbands, but domineer over them, do not consider that they not only violate a divine law, but thwart a divine sentence.
3. Observe here how mercy is mixed with wrath in this sentence. The woman shall have sorrow, but it shall be in bringing forth children, and the sorrow shall be *forgotten for joy that a child is born,* [[John 16#21]]. She shall be subject, but it shall be to her own husband that loves her, not to a stranger, or an enemy: the sentence was not a curse, to bring her to ruin, but a chastisement, to bring her to repentance. It was well that enmity was not put between the man and the woman, as there was between the serpent and the woman.
## Sentence Passed on Adam; Consequences of the Fall. (b. c. 4004.)
Passage: 17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed *is* the ground for thy sake; in sorrow shalt thou eat *of* it all the days of thy life;   18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;   19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou *art,* and unto dust shalt thou return.
We have here the sentence passed upon Adam, which is prefaced with a recital of his crime: *Because thou hast hearkened to the voice of thy wife,* [[Genesis 3#17]]. He excused the fault, by laying it on his wife: *She gave it me.* But God does not admit the excuse. She could but tempt him, she could not force him; though it was her fault to persuade him to eat, it was his fault to hearken to her. Thus men's frivolous pleas will, in the day of God's judgment, not only be overruled, but turned against them, and made the grounds of their sentence. *Out of thine own mouth will I judge thee.* Observe,
1. God put marks of his displeasure on Adam in three instances:--
1. His habitation is, by this sentence, cursed: *Cursed is the ground for thy sake;* and the effect of that curse is, *Thorns and thistles shall it bring forth unto thee.* It is here intimated that his habitation should be changed; he should no longer dwell in a distinguished, blessed, paradise, but should be removed to common ground, and that cursed. The ground, or earth, is here put for the whole visible creation, which, by the sin of man, is made subject to vanity, the several parts of it being not so serviceable to man's comfort and happiness as they were designed to be when they were made, and would have been if he had not sinned. God gave the earth to the children of men, designing it to be a comfortable dwelling to them. But sin has altered the property of it. It is now cursed for man's sin; that is, it is a dishonourable habitation, it bespeaks man mean, that his foundation is in the dust; it is a dry and barren habitation, its spontaneous productions are now weeds and briers, something nauseous or noxious; what good fruits it produces must be extorted from it by the ingenuity and industry of man. Fruitfulness was its blessing, for man's service ([[Genesis 1#11]]; [[Genesis 1#29]]), and now barrenness was its curse, for man's punishment. It is not what it was in the day it was created. Sin turned a fruitful land into barrenness; and man, having become as the wild ass's colt, has the wild ass's lot, *the wilderness for his habitation,* and the *barren land his dwelling,* [[Job 39#6]]; [[Psalms 68#6]]. Had not this curse been in part removed, for aught I know, the earth would have been for ever barren, and never produced any thing but thorns and thistles. The ground is *cursed,* that is, doomed to destruction at the end of time, when the earth, and *all the works that are therein, shall be burnt up* for the sin of man, the measure of whose iniquity will then be full, [[2 Peter 3#7]]; [[2 Peter 3#10]]. But observe a mixture of mercy in this sentence.
1. Adam himself is not cursed, as the serpent was ([[Genesis 3#14]]), but only the ground for his sake. God had blessings in him, even the holy seed: *Destroy it not, for that blessing is in it,* [[Isaiah 65#8]]. And he had blessings in store for him; therefore he is not directly and immediately cursed, but, as it were, at second hand.
2. He is yet above ground. The earth does not open and swallow him up; only it is not what it was: as he continues alive, notwithstanding his degeneracy from his primitive purity and rectitude, so the earth continues to be his habitation, notwithstanding its degeneracy from its primitive beauty and fruitfulness.
3. This curse upon the earth, which cut off all expectations of a happiness in things below, might direct and quicken him to look for bliss and satisfaction only in things above.
2. His employments and enjoyments are all embittered to him.
1. His business shall henceforth become a toil to him, and he shall go on with it *in the sweat of his face,* [[Genesis 3#19]]. His business, before he sinned, was a constant pleasure to him, the garden was then dressed without any uneasy labour, and kept without any uneasy care; but now his labour shall be a weariness and shall waste his body; his care shall be a torment and shall afflict his mind. The curse upon the ground which made it barren, and produced thorns and thistles, made his employment about it much more difficult and toilsome. If Adam had not sinned, he had not sweated. Observe here,
1. That labour is our duty, which we must faithfully perform; we are bound to work, not as creatures only, but as criminals; it is part of our sentence, which idleness daringly defies.
2. That uneasiness and weariness with labour are our just punishment, which we must patiently submit to, and not complain of, since they are less than our iniquity deserves. Let not us, by inordinate care and labour, make our punishment heavier than God has made it; but rather study to lighten our burden, and wipe off our sweat, by eyeing Providence in all and expecting rest shortly.
2. His food shall henceforth become (in comparison with what it had been) unpleasant to him.
1. The matter of his food is changed; he must now eat the herb of the field, and must no longer be feasted with the delicacies of the garden of Eden. Having by sin made himself like the beasts that perish, he is justly turned to be a fellow-commoner with them, and to *eat grass as oxen, till he know that the heavens do rule.*
2. There is a change in the manner of his eating it: *In sorrow* ([[Genesis 3#17]]). and *in the sweat of his face* ([[Genesis 3#19]]) he must eat of it. Adam could not but eat in sorrow all the days of his life, remembering the forbidden fruit he had eaten, and the guilt and shame he had contracted by it. Observe, *First,* That human life is exposed to many miseries and calamities, which very much embitter the poor remains of its pleasures and delights. Some never eat with pleasure ([[Job 21#25]]), through sickness or melancholy; all, even the best, have cause to eat with sorrow for sin; and all, even the happiest in this world, have some allays to their joy: troops of diseases, disasters, and deaths, in various shapes, entered the world with sin, and still ravage it. *Secondly,* That the righteousness of God is to be acknowledged in all the sad consequences of sin. *Wherefore then should a living man complain?* Yet, in this part of the sentence, there is also a mixture of mercy. He shall sweat, but his toil shall make his rest the more welcome when he returns to his earth, as to his bed; he shall grieve, but he shall not starve; he shall have sorrow, but in that sorrow he shall eat bread, which shall strengthen his heart under his sorrows. He is not sentenced to eat dust as the serpent, only to eat the herb of the field.
3. His life also is but short. Considering how full of trouble his days are, it is in favour to him that they are few; yet death being dreadful to nature (yea, even though life be unpleasant) *that* concludes the sentence. "Thou shalt *return to the ground out of which thou wast taken;* thy body, that part of thee which was taken out of the ground, shall return to it again; for *dust thou art.*" This points either to the first original of his body; it was made *of the dust,* nay it was *made dust,* and was still so; so that there needed no more than to recall the grant of immortality, and to withdraw the power which was put forth to support it, and then he would, of course, *return to dust.* Or to the present corruption and degeneracy of his mind: *Dust thou art,* that is, "Thy precious soul is now lost and buried in the dust of the body and the mire of the flesh; it was made spiritual and heavenly, but it has become carnal and earthly." His doom is therefore read: "*To dust thou shalt return.* Thy body shall be forsaken by thy soul, and become itself a lump of dust; and then it shall be lodged in the grave, the proper place for it, and mingle itself with the dust of the earth," *our dust,* [[Psalms 104#29]]. *Earth to earth, dust to dust.* Observe here,
1. That man is a mean frail creature, *little* as dust, the small dust of the balance-- *light* as dust, altogether lighter than vanity-- *weak* as dust, and of no consistency. Our strength is not the strength of stones; he that made us considers it, and *remembers that we are dust,*[[Psalms 103#14]]. Man is indeed the *chief part of the dust of the world* ([[Proverbs 8#26]]), but still he is dust.
2. That he is a mortal dying creature, and hastening to the grave. Dust may be raised, for a time, into a little cloud, and may seem considerable while it is held up by the wind that raised it; but, when the force of that is spent, it falls again, and returns to the earth out of which it was raised. Such a thing is man; a great man is but a great mass of dust, and must return to his earth.
3. That sin brought death into the world. If Adam had not sinned, he would not have died, [[Romans 5#12]]. God entrusted Adam with a spark of immortality, which he, by a patient continuance in well-doing, might have blown up into an everlasting flame; but he foolishly blew it out by wilful sin: and now death is *the wages of sin, and sin is the sting of death.*
2. We must not go off from this sentence upon our first parents, which we are all so nearly concerned in, and feel from, to this day, till we have considered two things:--
1. How fitly the sad consequences of sin upon the soul of Adam and his sinful race were represented and figured out by this sentence, and perhaps were more intended in it than we are aware of. Though that misery only is mentioned which affected the body, yet that was a pattern of spiritual miseries, the curse that entered into the soul.
1. The pains of a woman in travail represent the terrors and pangs of a guilty conscience, awakened to a sense of sin; from the conception of lust, these sorrows are greatly multiplied, and, sooner or later, will come upon the sinner like pain upon a woman in travail, which cannot be avoided.
2. The state of subjection to which the woman was reduced represents that loss of spiritual liberty and freedom of will which is the effect of sin. The dominion of sin in the soul is compared to that of a husband ([[Romans 7#1,5]]), the sinner's desire is towards it, for he is fond of his slavery, and it rules over him.
3. The curse of barrenness which was brought upon the earth, and its produce of briars and thorns, are a fit representation of the barrenness of a corrupt and sinful soul in that which is good and its fruitfulness in evil. It is all overgrown with thorns, and nettles cover the face of it; and therefore it is *nigh unto cursing,* [[Hebrews 6#8]].
4. The toil and sweat bespeak the difficulty which, through the infirmity of the flesh, man labours under, in the service of God and the work of religion, so hard has it now become to *enter into the kingdom of heaven.* Blessed be God, it is not impossible.
5. The embittering of his food to him bespeaks the soul's want of the comfort of God's favour, which is life, and the bread of life.
6. The soul, like the body, returns to the dust of this world; its tendency is that way; it has an earthy taint, [[John 3#31]].
2. How admirably the satisfaction our Lord Jesus made by his death and sufferings answered to the sentence here passed upon our first parents.
1. Did travailing pains come in with sin? We read of the *travail of Christ's soul* ([[Isaiah 53#11]]); and the pains of death he was held by are called ***odinai*** ([[Acts 2#24]]), *the pains of a woman in travail.*
2. Did subjection come in with sin? Christ was made under the law, [[Galatians 4#4]].
3. Did the curse come in with sin? Christ was made a curse for us, died a cursed death, [[Galatians 3#13]].
4. Did thorns come in with sin? He was crowned with thorns for us.
5. Did sweat come in with sin? He for us did sweat as it were great drops of blood.
6. Did sorrow come in with sin? He was a man of sorrows, his soul was, in his agony, exceedingly sorrowful.
7. Did death come in with sin? He became obedient unto death. Thus is the plaster as wide as the wound. Blessed be God for Jesus Christ!
Passage: 20 And Adam called his wife's name Eve; because she was the mother of all living.
God having named the man, and called him *Adam,* which signifies *red earth,* Adam, in further token of dominion, named the woman, and called her *Eve,* that is, *life.* Adam bears the name of the dying body, Eve that of the living soul. The reason of the name is here given (some think, by Moses the historian, others, by Adam himself): *Because she was* (that is, was to be) *the mother of all living.* He had before called her *Ishah-- woman,* as a wife; here he calls her *Evah-- life,* as a mother. Now,
1. If this was done by divine direction, it was an instance of God's favour, and, like the new naming of Abraham and Sarah, it was a seal of the covenant, and an assurance to them that, notwithstanding their sin and his displeasure against them for it, he had not reversed that blessing wherewith he had blessed them: *Be fruitful and multiply.* It was likewise a confirmation of the promise now made, that the seed of the woman, of this woman, should break the serpent's head.
2. If Adam did it of himself, it was an instance of his faith in the word of God. Doubtless it was not done, as some have suspected, in contempt or defiance of the curse, but rather in a humble confidence and dependence upon the blessing.
1. The blessing of a reprieve, admiring the patience of God, that he should spare such sinners to be the parents of all living, and that he did not immediately shut up those fountains of the human life and nature, because they could send forth no other than polluted, poisoned, streams.
2. The blessing of a Redeemer, the promised seed, to whom Adam had an eye, in calling his wife *Eve-- life;* for he should be the life of all the living, and in him all the families of the earth should be blessed, in hope of which he thus triumphs.
Passage: 21 Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them.
We have here a further instance of God's care concerning our first parents, notwithstanding their sin. Though he corrects his disobedient children, and put them under the marks of his displeasure, yet he does not disinherit them, but, like a tender father, provides the herb of the field for their food and *coats of skins* for their clothing. Thus the father provided for the returning prodigal, [[Luke 15#22]]. If the Lord had been pleased to kill them, he would not have done this for them. Observe,
1. That clothes came in with sin. We should have had no occasion for them, either for defence or decency, if sin had not made us naked, to our shame. Little reason therefore we have to be proud of our clothes, which are but the badges of our poverty and infamy.
2. That when God made clothes for our first parents he made them warm and strong, but coarse and very plain: not robes of scarlet, but coats of skin. Their clothes were made, not of silk and satin, but plain skins; not trimmed, nor embroidered, none of the ornaments which the daughters of Sion afterwards invented, and prided themselves in. Let the poor, that are meanly clad, learn hence not to complain: having food and a covering, let them be content; they are as well done to as Adam and Eve were. And let the rich, that are finely clad, learn hence not to make the putting on of apparel their adorning, [[1 Peter 3#3]].
3. That God is to be acknowledged with thankfulness, not only in giving us food, but in giving us clothes also, [[Genesis 28#20]]. The wool and the flax are his, as well as *the corn and the wine,*[[Hosea 2#9]].
4. These coats of skin had a significancy. The beasts whose skins they were must be slain, slain before their eyes, to show them what death is, and (as it is [[Ecclesiastes 3#18]]) that they may see that they themselves were beasts, mortal and dying. It is supposed that they were slain, not for food, but for sacrifice, to typify the great sacrifice, which, in the latter end of the world, should be offered once for all. Thus the first thing that died was a sacrifice, or Christ in a figure, who is therefore said to be the *Lamb slain from the foundation of the world.* These sacrifices were divided between God and man, in token of reconciliation: the flesh was offered to God, a whole burnt-offering; the skins were given to man for clothing, signifying that, Jesus Christ having offered himself to God a sacrifice of a sweet-smelling savour, we are to clothe ourselves with his righteousness as with a garment, that the shame of our nakedness may not appear. Adam and Eve made for themselves aprons of fig-leaves, a covering too narrow for them to *wrap themselves in,* [[Isaiah 28#20]]. Such are all the rags of our own righteousness. But God made them coats of skins; large, and strong, and durable, and fit for them; such is the righteousness of Christ. Therefore *put on the Lord Jesus Christ.*
## Adam and Eve Expelled from Eden. (b. c. 4004.)
Passage: 22 And the Lord God said, 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:   23 Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken.   24 So he drove out the man; and he placed at the east of the garden of Eden cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.
Sentence being passed upon the offenders, we have here execution, in part, done upon them immediately. Observe here,
1. How they were justly disgraced and shamed before God and the holy angels, by the ironical upbraiding of them with the issue of their enterprise: "*Behold, the man has become as one of us, to know good and evil!* A goodly god he makes! Does he not? See what he has got, what preferments, what advantages, by eating forbidden fruit!" This was said to awaken and humble them, and to bring them to a sense of their sin and folly, and to repentance for it, that, seeing themselves thus wretchedly deceived by following the devil's counsel, they might henceforth pursue the happiness God should offer in the way he should prescribe. God thus *fills their faces with shame, that they may seek his name,* [[Psalms 83#16]]. He puts them to this confusion, in order to their conversion. True penitents will thus upbraid themselves: "What fruit have I now by sin? [[Romans 6#21]]. Have I gained what I foolishly promised myself in a sinful way? No, no, it never proved what it pretended to, but the contrary."
2. How they were justly discarded, and shut out of paradise, which was a part of the sentence implied in that, *Thou shalt eat the herb of the field.* Here we have,
1. The reason God gave why he shut man out of paradise; not only because he had put forth his hand, and taken of the tree of knowledge, which was his sin, but lest he should again put forth his hand, and take also of the tree of life (now forbidden him by the divine sentence, as before the tree of knowledge was forbidden by the law), and should dare to eat of that tree, and so profane a divine sacrament and defy a divine sentence, and yet flatter himself with a conceit that thereby he should live forever. Observe,
1. There is a foolish proneness in those that have rendered themselves unworthy of the substance of Christian privileges to catch at the signs and shadows of them. Many that like not the terms of the covenant, yet, for their reputation's sake, are fond of the seals of it.
2. It is not only justice, but kindness, to such, to be denied them; for, by usurping that to which they have no title, they affront God and make their sin the more heinous, and by building their hopes upon a wrong foundation they render their conversion the more difficult and their ruin the more deplorable.
2. The method God took, in giving him this bill of divorce, and expelling and excluding him from this garden of pleasure. He turned him out, and kept him out.
1. He turned him out, from the garden to the common. This is twice mentioned: *He sent him forth*[[Genesis 3#23]]), and then *he drove him out,* [[Genesis 3#24]]. God bade him go out, told him that that was no place for him, he should no longer occupy and enjoy that garden; but he liked the place too well to be willing to part with it, and therefore God *drove him out,* made him go out, whether he would or no. This signified the exclusion of him, and all his guilty race, from that communion with God which was the bliss and glory of paradise. The tokens of God's favour to him and his delight in the sons of men, which he had in his innocent estate, were now suspended; the communications of his grace were withheld, and Adam became weak, and like other men, as Samson when the *Spirit of the Lord had departed from him.* His acquaintance with God was lessened and lost, and that correspondence which had been settled between man and his Maker was interrupted and broken off. He was driven out, as one unworthy of this honour and incapable of this service. Thus he and all mankind, by the fall, forfeited and lost communion with God. But whither did he send him when he turned him out of Eden? He might justly have chased him out of the world ([[Job 18#18]]), but he only chased him out of the garden. He might justly have cast him down to hell, as he did the angels that sinned when he shut them out from the heavenly paradise, [[2 Peter 2#4]]. But man was only sent to till the ground out of which he was taken. He was sent to a place of toil, not to a place of torment. He was sent to the ground, not to the grave,-- to the work-house, not to the dungeon, not to the prison-house,-- to hold the plough, not to drag the chain. His tilling the ground would be recompensed by his eating of its fruits; and his converse with the earth whence he was taken was improvable to good purposes, to keep him humble, and to remind him of his latter end. Observe, then, that though our first parents were excluded from the privileges of their state of innocency, yet they were not abandoned to despair, God's thoughts of love designing them for a second state of probation upon new terms.
2. He kept him out, and forbade him all hopes of a re-entry; for he *placed at the east of the garden of Eden* a detachment of *cherubim,* God's hosts, armed with a dreadful and irresistible power, represented by flaming swords which turned every way, on that side the garden which lay next to the place whither Adam was sent, to keep the way that led to the tree of life, so that he could neither steal nor force an entry; for who can make a pass against an angel on his guard or gain a pass made good by such force? Now this intimated to Adam,
1. That God was displeased with him. Though he had mercy in store for him, yet at present he was angry with him, was turned to be his enemy and fought against him, for here was a sword drawn ([[Numbers 22#23]]); and he was to him a consuming fire, for it was a flaming sword.
2. That the angels were at war with him; no peace with the heavenly hosts, while he was in rebellion against their Lord and ours.
3. That the way to the tree of life was shut up, namely, that way which, at first, he was put into, the way of spotless innocency. It is not said that the cherubim were set to keep him and his for ever from the tree of life (thanks be to God, there is a paradise set before us, and a tree of life in the midst of it, which we rejoice in the hopes of); but they were set to keep that way of the tree of life which hitherto they had been in; that is, it was henceforward in vain for him and his to expect righteousness, life, and happiness, by virtue of the first covenant, for it was irreparably broken, and could never be pleaded, nor any benefit taken by it. The command of that covenant being broken, the curse of it is in full force; it leaves no room for repentance, but we are all undone if we be judged by that covenant. God revealed this to Adam, not to drive him to despair, but to oblige and quicken him to look for life and happiness in the promised seed, by whom the flaming sword is removed. God and his angels are reconciled to us, and a new and living way into the holiest is consecrated and laid open for us.

177
Matthew Henry Commentary/xlm/Genesis/Chapter IV.md
View File

@ -1,177 +0,0 @@
In this chapter we have both the world and the church in a family, in a little family, in Adam's family, and a specimen given of the character and state of both in after-ages, nay, in all ages, to the end of time. As all mankind were represented in Adam, so that great distinction of mankind into saints and sinners, godly and wicked, the children of God and the children of the wicked one, was here represented in Cain and Abel, and an early instance is given of the enmity which was lately put between the seed of the woman and the seed of the serpent. We have here,
1. The birth, names, and callings, of Cain and Abel, [[Genesis 4#1..2]].
2. Their religion, and different success in it, [[Genesis 4#3..4]], and part of [[Genesis 4#5]].
3. Cain's anger at God and the reproof of him for that anger, [[Genesis 4#5,7]].
4. Cain's murder of his brother, and the process against him for that murder. The murder committed, [[Genesis 4#8]]. The proceedings against him.
1. His arraignment, [[Genesis 4#9]], former part.
2. His plea, [[Genesis 4#9]], latter part.
3. His conviction, [[Genesis 4#10]].
4. The sentence passed upon him, [[Genesis 4#11..12]].
5. His complaint against the sentence, [[Genesis 4#13..14]].
6. The ratification of the sentence, [[Genesis 4#15]].
7. The execution of the sentence, [[Genesis 4#15..16]].
5. The family and posterity of Cain, [[Genesis 4#17,24]].
6. The birth of another son and grandson of Adam, [[Genesis 4#25..26]].
## Cain and Abel. (b. c. 3875.)
Passage: 1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord.   2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
Adam and Eve had many sons and daughters, [[Genesis 5#4]]. But Cain and Abel seem to have been the two eldest. Some think they were twins, and, as Esau and Jacob, the elder hated and the younger loved. Though God had cast our first parents out of paradise, he did not write them childless; but, to show that he had other blessings in store for them, he preserved to them the benefit of that first blessing of increase. Though they were sinners, nay, though they felt the humiliation and sorrow of penitents, they did not write themselves comfortless, having the promise of a Saviour to support themselves with. We have here,
1. The names of their two sons.
1. *Cain* signifies *possession;* for Eve, when she bore him, said with joy, and thankfulness, and great expectation, *I have gotten a man from the* Lord. Observe, Children are God's gifts, and he must be acknowledged in the building up of our families. It doubles and sanctifies our comfort in them when we see them coming to us from the hand of God, who will not forsake the works and gifts of his own hand. Though Eve bore him with the sorrows that were the consequence of sin, yet she did not lose the sense of the mercy in her pains. Comforts, though alloyed, are more than we deserve; and therefore our complaints must not drown our thanksgivings. Many suppose that Eve had a conceit that this son was the promised seed, and that therefore she thus triumphed in him, as her words may be read, *I have gotten a man, the* Lord, God-man. If so, she was wretchedly mistaken, as Samuel, when he said, *Surely the* Lord's *anointed is before me,* [[1 Samuel 16#6]]. When children are born, who can foresee what they will prove? He that was thought to be *a man, the* Lord, or at least a man from the Lord, and for his service as priest of the family, became an enemy to the Lord. The less we expect from creatures, the more tolerable will disappointments be.
2. *Abel* signifies *vanity.* When she thought she had obtained the promised seed in Cain, she was so taken up with that possession that another son was as vanity to her. To those who have an interest in Christ, and make him their all, other things are as nothing at all. It intimates likewise that the longer we live in this world the more we may see of the vanity of it. What, at first, we are fond of, as a possession, afterwards we see cause to be dead to, as a trifle. The name given to this son is put upon the whole race, [[Psalms 39#5]]. Every man is at his best estate *Abel-- vanity.* Let us labour to see both ourselves and others so. *Childhood and youth are vanity.*
2. The employments of Cain and Abel. Observe,
1. They both had a calling. Though they were heirs apparent to the world, their birth noble and their possessions large, yet they were not brought up in idleness. God gave their father a calling, even in innocency, and he gave them one. Note, it is the will of God that we should every one of us have something to do in this world. Parents ought to bring up their children to business. "Give them a Bible and a calling (said good Mr. Dod), and God be with them."
2. Their employments were different, that they might trade and exchange with one another, as there was occasion. The members of the body politic have need one of another, and mutual love is helped by mutual commerce.
3. Their employments belonged to the husbandman's calling, their father's profession-- a needful calling, for *the king himself is served of the field,* but a laborious calling, which required constant care and attendance. It is now looked upon as a mean calling; the *poor of the land* serve for *vine-dressers and husbandmen,* [[Jeremiah 52#16]]. But the calling was far from being a dishonour to them; rather, they were an honour to it.
4. It should seem, by the order of the story, that Abel, though the younger brother, yet entered first into his calling, and probably his example drew in Cain.
5. Abel chose that employment which most befriended contemplation and devotion, for to these a pastoral life has been looked upon as being peculiarly favourable. Moses and David kept sheep, and in their solitudes conversed with God. Note, that calling or condition of life is best for us, and to be chosen by us, which is best for our souls, that which least exposes us to sin and gives us most opportunity of serving and enjoying God.
Passage: 3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord.   4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering:   5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
Here we have,
1. The devotions of Cain and Abel. *In process of time,* when they had made some improvement in their respective callings (Heb. *At the end of days,* either at the end of the year, when they kept their feast of in-gathering or perhaps an annual fast in remembrance of the fall, or at the end of the days of the week, the seventh day, which was the sabbath)-- at some set time, Cain and Abel brought to Adam, as the priest of the family, each of them *an offering to the Lord,* for the doing of which we have reason to think there was a divine appointment given to Adam, as a token of God's favour to him and his thoughts of love towards him and his, notwithstanding their apostasy. God would thus try Adam's faith in the promise and his obedience to the remedial law; he would thus settle a correspondence again between heaven and earth, and give *shadows of good things to come.* Observe here,
1. That the religious worship of God is no novel invention, but an ancient institution. It is that which was *from the beginning* ([[1 John 1#1]]); it is the *good old way,*[[Jeremiah 6#16]]. The city of our God is indeed that joyous city whose antiquity is of ancient days, [[Isaiah 23#7]]. Truth got the start of error, and piety of profaneness.
2. That is a good thing for children to be well taught when they are young, and trained up betimes in religious services, that when they come to be capable of acting for themselves they may, of their own accord, *bring an offering to God.* In this *nurture of the Lord* parents must bring up their children, [[Genesis 18#19]]; [[Ephesians 6#4]].
3. That we should every one of us honour God with what we have, according as he has prospered us. According as their employments and possessions were, so they brought their offering. See [[1 Corinthians 16#1..2]]. *Our merchandize and our hire,* whatever they are, must be *holiness to the Lord,* [[Isaiah 23#18]]. He must have his dues of it in works of piety and charity, the support of religion and the relief of the poor. Thus we must now bring our offering with an upright heart; *and with such sacrifices God is well pleased.* 4. That hypocrites and evil doers may be found going as far as the best of God's people in the external services of religion. Cain brought an offering with Abel; nay, Cain's offering is mentioned first, as if he were the more forward of the two. A hypocrite may possibly hear as many sermons, say as many prayers, and give as much alms, as a good Christian, and yet, for want of sincerity, come short of acceptance with God. The Pharisee and the publican went to the temple to pray, [[Luke 18#10]].
2. The different success of their devotions. That which is to be aimed at in all acts of religion is God's acceptance: we speed well if we attain this, but in vain do we worship if we miss of it, [[2 Corinthians 5#9]]. Perhaps, to a stander-by, the sacrifices of Cain and Abel would have seemed both alike good. Adam accepted them both, but God, *who sees not as man sees,* did not. God had *respect to Abel and to his offering,* and showed his acceptance of it, probably by fire from heaven; but to *Cain and his offering he had not respect.* We are sure there was a good reason for this difference; the Governor of the world, though an absolute sovereign, does not act arbitrarily in dispensing his smiles and frowns.
1. There was a difference in the characters of the persons offering. Cain was a wicked man, led a bad life, under the reigning power of the world and the flesh; and therefore his sacrifice was an *abomination to the Lord* ([[Proverbs 15#8]]); *a vain oblation,*[[Isaiah 1#13]]. God had no respect to Cain himself, and therefore no respect to his offering, as the manner of the expression intimates. But Abel was a righteous man; he is called *righteous Abel* ([[Matthew 23#35]]); his heart was upright and his life was pious; he was one of those whom God's countenance beholds ([[Psalms 11#7]]) and whose prayer is therefore his delight, [[Proverbs 15#8]]. God had respect to him as a holy man, and therefore to his offering as a holy offering. The tree must be good, else the fruit cannot be pleasing to the heart-searching God.
2. There was a difference in the offerings they brought. It is expressly said ([[Hebrews 11#4]]), Abel's was a *more excellent sacrifice* than Cain's: either,
1. In the nature of it. Cain's was only a sacrifice of acknowledgment offered to the Creator; the meat-offerings of the fruit of the ground were no more, and, for aught I know, they might be offered in innocency. But Abel brought a sacrifice of atonement, the blood whereof was shed in order to remission, thereby owning himself a sinner, deprecating God's wrath, and imploring his favour in a Mediator. Or,
2. In the qualities of the offering. Cain brought *of the fruit of the ground,* any thing that came next to hand, what he had not occasion for himself or what was not marketable. But Abel was curious in the choice of his offering: not the lame, nor the lean, nor the refuse, but the *firstlings of the flock*-- the best he had, *and the fat thereof*-- the best of those best. Hence the Hebrew doctors give it for a general rule that every thing that is for the name of the good God must be the goodliest and best. It is fit that he who is the first and best should have the first and best of our time, strength, and service.
3. The great difference was this, that Abel offered in faith, and Cain did not. There was a difference in the principle upon which they went. Abel offered with an eye to God's will as his rule, and God's glory as his end, and in dependence upon the promise of a Redeemer; but Cain did what he did only for company's sake, or to save his credit, not in faith, and so it turned into sin to him. Abel was a penitent believer, like the publican that went away justified: Cain was unhumbled; his confidence was within himself; he was like the Pharisee who glorified himself, but was not so much as justified before God.
3. Cain's displeasure at the difference God made between his sacrifice and Abel's. Cain was very wroth, which presently appeared in his very looks, for his countenance fell, which bespeaks not so much his grief and discontent as his malice and rage. His sullen churlish countenance, and a down-look, betrayed his passionate resentments: he carried ill-nature in his face, and *the show of his countenance witnessed against him.* This anger bespeaks,
1. His enmity to God, and the indignation he had conceived against him for making such a difference between his offering and his brother's. He should have been angry at himself for his own infidelity and hypocrisy, by which he had forfeited God's acceptance; and his countenance should have fallen in repentance and holy shame, as the publican's, who *would not lift up so much as his eyes to heaven,* [[Luke 18#13]]. But, instead of this, he flies out against God, as if he were partial and unfair in distributing his smiles and frowns, and as if he had done him a deal of wrong. Note, it is a certain sign of an unhumbled heart to quarrel with those rebukes which we have, by our own sin, brought upon ourselves. *The foolishness of man perverteth his way,* and then, to make bad worse, *his heart fretteth against the Lord,* [[Proverbs 19#3]].
2. His envy of his brother, who had the honour to be publicly owned. Though his brother had no thought of having any slur put upon him, nor did now insult over him to provoke him, yet he conceived a hatred of him as an enemy, or, which is equivalent, a rival. Note,
1. It is common for those who have rendered themselves unworthy of God's favour by their presumptuous sins to have indignation against those who are dignified and distinguished by it. The Pharisees walked in this way of Cain, when they *neither entered into the kingdom of God themselves* nor *suffered those that were entering to go in,* [[Luke 11#52]]. Their eye is evil, because their master's eye and the eye of their fellow-servants are good.
2. Envy is a sin that commonly carries with it both its own discovery, in the paleness of the looks, and its own punishment, in the rottenness of the bones.
Passage: 6 And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen?   7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee *shall be* his desire, and thou shalt rule over him.
God is here reasoning with Cain, to convince him of the sin and folly of his anger and discontent, and to bring him into a good temper again, that further mischief might be prevented. It is an instance of God's patience and condescending goodness that he would deal thus tenderly with so bad a man, in so bad an affair. *He is not willing that any should perish, but that all should come to repentance.* Thus the father of the prodigal argued the case with the elder son ([[Luke 15#28,32]], &c.), and God with those Israelites who said, *The way of the Lord is not equal,*[[Ezekiel 18#25]].
1. God puts Cain himself upon enquiring into the cause of his discontent, and considering whether it were indeed a just cause: *Why is thy countenance fallen?* Observe,
1. That God takes notice of all our sinful passions and discontents. There is not an angry look, an envious look, nor a fretful look, that escapes his observing eye.
2. That most of our sinful heats and disquietudes would soon vanish before a strict and impartial enquiry into the cause of them. "*Why am I wroth?* Is there a real cause, a just cause, a proportionable cause for it? Why am I so soon angry? Why so very angry, and so implacable?"
2. To reduce Cain to his right mind again, it is here made evident to him,
1. That he had no reason to be angry at God, for that he had proceeded according to the settled and invariable rules of government suited to a state of probation. He sets before men life and death, the blessing and the curse, and then *renders to them according to their works,* and differences them according as they difference themselves-- so shall their doom be. The rules are just, and therefore his ways, according to those rules, must needs be equal, and he will be justified when he speaks.
1. God sets before Cain life and a blessing: "*If thou doest well, shalt thou not be accepted?* No doubt thou shalt, nay, thou knowest thou shalt;" either,
1. "If thou hadst done well, as thy brother did, thou shouldst have been accepted, as he was." *God is no respecter of persons,* hates nothing that he had made, denies his favour to none but those who have forfeited it, and is an enemy to none but those who by sin have made him their enemy: so that if we come short of acceptance with him we must thank ourselves, the fault is wholly our own; if we had done our duty, we should not have missed of his mercy. This will justify God in the destruction of sinners, and will aggravate their ruin; there is not a damned sinner in hell, but, if he had done well, as he might have done, had been a glorious saint in heaven. Every mouth will shortly be stopped with this. Or,
2. "If now thou do well, if thou repent of thy sin, reform thy heart and life, and bring thy sacrifice in a better manner, if thou not only do that which is good but do it well, thou shalt yet be accepted, thy sin shall be pardoned, thy comfort and honour restored, and all shall be well." See here the effect of a Mediator's interposal between God and man; we do not stand upon the footing of the first covenant, which left no room for repentance, but God had come upon new terms with us. Though we have offended, if we repent and return, we shall find mercy. See how early the gospel was preached, and the benefit of it here offered even to one of the chief of sinners.
2. He sets before him death and a curse: But *if not well,* that is, "Seeing thou didst not do well, didst not offer in faith and in a right manner, *sin lies at the door,*" that is, "sin was imputed to thee, and thou wast frowned upon and rejected as a sinner. So high a charge had not been laid at thy door, if thou hadst not brought it upon thyself, by not doing well." Or, as it is commonly taken, "If now thou wilt not do well, if thou persist in this wrath, and, instead of humbling thyself before God, harden thyself against him, *sin lies at the door,*" that is,
1. Further sin. "Now that anger is in thy heart, murder is at the door." The way of sin is down-hill, and men go from bad to worse. Those who do not sacrifice well, but are careless and remiss in their devotion to God, expose themselves to the worst temptations; and perhaps the most scandalous sin lies at the door. Those who do not keep God's ordinances are in danger of committing all abominations, [[Leviticus 18#30]]. Or,
2. The punishment of sin. So near akin are sin and punishment that the same word in Hebrew signifies both. If sin be harboured in the house, the curse waits at the door, like a bailiff, ready to arrest the sinner whenever he looks out. It lies as if it slept, but it lies at the door where it will be soon awaked, and then it will appear that the damnation slumbered not. Sin will *find thee out,* [[Numbers 32#23]]. Yet some choose to understand this also as an intimation of mercy. "If thou doest not well, *sin* (that is, *the sin-offering*), lies at the door, and thou mayest take the benefit of it." The same word signifies *sin* and *a sacrifice for sin.* "Though thou hast not done well, yet do not despair; the remedy is at hand; the propitiation is not far to seek; lay hold on it, and the iniquity of thy holy things shall be forgiven thee." Christ, the great sin-offering, is said to *stand at the door,* [[Revelation 3#20]]. And those well deserve to perish in their sins that will not go to the door for an interest in the sin-offering. All this considered, Cain had no reason to be angry at God, but at himself only.
2. That he had no reason to be angry at his brother: "*Unto thee shall be his desire,* he shall continue his respect to thee as an elder brother, and thou, as the first-born, shalt rule over him as much as ever." God's acceptance of Abel's offering did not transfer the birth-right to him (which Cain was jealous of), nor put upon him that excellency of dignity and of power which is said to belong to it, [[Genesis 49#3]]. God did not so intend it; Abel did not so interpret it; there was no danger of its being improved to Cain's prejudice; why then should he be so much exasperated? Observe here,
1. That the difference which God's grace makes does not alter the distinctions which God's providence makes, but preserves them, and obliges us to do the duty which results from them: believing servants must be obedient to unbelieving masters. Dominion is not founded in grace, nor will religion warrant disloyalty or disrespect in any relation.
2. That the jealousies which civil powers have sometimes conceived of the true worshippers of God as dangerous to their government, enemies to Cæsar, and hurtful to kings and provinces (on which suspicion persecutors have grounded their rage against them) are very unjust and unreasonable. Whatever may be the case with some who call themselves Christians, it is certain that *Christians indeed* are the best subjects, and the quiet in the land; their desire is towards their governors, and these shall rule over them.
Passage: 8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
We have here the progress of Cain's anger, and the issue of it in Abel's murder, which may be considered two ways:--
1. As Cain's sin; and a scarlet, crimson, sin it was, a sin of the first magnitude, a sin against the light and law of nature, and which the consciences even of bad men have startled at. See in it,
1. The sad effects of sin's entrance into the world and into the hearts of men. See what a root of bitterness the corrupt nature is, which bears this gall and wormwood. Adam's eating forbidden fruit seemed but a little sin, but it opened the door to the greatest.
2. A fruit of the enmity which is in the seed of the serpent against the seed of the woman. As Abel leads the van in the *noble army of martyrs* ([[Matthew 23#35]]), so Cain stands in the front of the ignoble army of persecutors, [[Jude 11]]. So early did he that was after the flesh *persecute him that was after the Spirit; and so it is now,* more or less ([[Galatians 4#29]]), and so it will be till the war shall end in the eternal salvation of all the saints and the eternal perdition of all that hate them.
3. See also what comes of *envy, hatred, malice, and all uncharitableness;* if they be indulged and cherished in the soul, they are in danger of involving men in the horrid guilt of murder itself. Rash anger is heart-murder, [[Matthew 5#21..22]]. Much more is malice so; he that hates his brother is already a murderer before God; and, if God leave him to himself, he wants nothing but an opportunity to render him a murderer before the world. Many were the aggravations of Cain's sin.
1. It was his brother, his own brother, that he murdered, his own mother's son ([[Psalms 50#20]]), whom he ought to have loved, his younger brother, whom he ought to have protected.
2. He was a good brother, one who had never done him any wrong, nor given him the least provocation in word or deed, but one whose desire had been always towards him, and who had been, in all instances, dutiful and respectful to him.
3. He had fair warning given him, before, of this. God himself had told him what would come of it, yet he persisted in his barbarous design.
4. It should seem that he covered it with a show of friendship and kindness: *He talked with Abel his brother,* freely and familiarly, lest Abel should suspect danger, and keep out of his reach. Thus Joab kissed Abner, and then killed him. Thus Absalom feasted his brother Amnon and then killed him. According to the Septuagint [a Greek version of the Old Testament, supposed to have been translated by seventy-two Jews, at the desire of Ptolemy Philadelphus, above 200 years before Christ], Cain said to Abel, *Let us go into the field;* if so, we are sure Abel did not understand it (according to the modern sense) as a challenge, else he would not have accepted it, but as a brotherly invitation to go together to their work. The Chaldee paraphrast adds that Cain, when they were in discourse in the field, maintained that there was no judgment to come, no future state, no rewards and punishments in the other world, and that when Abel spoke in defence of the truth Cain took that occasion to fall upon him. However,
5. That which the scripture tells us was the reason why he slew him was a sufficient aggravation of the murder; it was *because his own works were evil and his brother's righteous,* so that herein he showed himself to be *of that wicked one* ([[1 John 3#12]]), a *child of the devil,* as being *an enemy to all righteousness,* even in his own brother, and, in this, employed immediately by the destroyer. Nay,
6. In killing his brother, he directly struck at God himself; for God's accepting Abel was the provocation pretended, and for this very reason he hated Abel, because God loved him.
7. The murder of Abel was the more inhuman because there were now so few men in the world to replenish it. The life of a man is precious at any time; but it was in a special manner precious now, and could ill be spared.
2. As Abel's suffering. Death reigned ever since Adam sinned, but we read not of any taken captive by him till now; and now,
1. The first that dies is a saint, one that was accepted and beloved of God, to show that, though the promised seed was so far to destroy him that had the power of death as to save believers from its sting, yet still they should be exposed to its stroke. The first that went to the grave went to heaven. God would secure to himself the first-fruits, the first-born to the dead, that first opened the womb into another world. Let this take off the terror of death, that it was betimes the lot of God's chosen, which alters the property of it. Nay,
2. The first that dies is a martyr, and dies for his religion; and of such it may more truly be said than of soldiers that they die on the bed of honour. Abel's death has not only no curse in it, but it has a crown in it; so admirably well is the property of death altered that it is not only rendered innocent and inoffensive to those that die in Christ, but honourable and glorious to those that die for him. Let us not think it strange concerning the fiery trial, nor shrink if we be called to resist unto blood; for we know there is a crown of life for all that are faithful unto death.
## Cain's Punishment. (b. c. 3875.)
Passage: 9 And the Lord said unto Cain, Where *is* Abel thy brother? And he said, I know not: *Am* I my brother's keeper?   10 And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.   11 And now *art* thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;   12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.
We have here a full account of the trial and condemnation of the first murderer. Civil courts of judicature not being yet erected for this purpose, as they were afterwards ([[Genesis 9#6]]), God himself sits Judge; for he is the God to whom vengeance belongs, and who will be sure to make inquisition for blood, especially the blood of saints. Observe,
1. The arraignment of Cain: *The Lord said unto Cain, Where is Abel thy brother?* Some think Cain was thus examined the next sabbath after the murder was committed, when *the sons of God came,* as usual, *to present themselves before the Lord,* in a religious assembly, and Abel was missing, whose place did not use to be empty; for the God of heaven takes notice who is present at and who is absent from public ordinances. Cain is asked, not only because there is just cause to suspect him, he having discovered a malice against Abel and having been last with him, but because God knew him to be guilty; yet he asks him, that he may draw from him a confession of his crime, for those who would be justified before God must accuse themselves, and the penitent will do so.
2. Cain's plea: he pleads *not guilty,* and adds rebellion to his sin. For,
1. He endeavours to cover a deliberate murder with a deliberate lie: *I know not.* He knew well enough what had become of Abel, and yet had the impudence to deny it. Thus, in Cain, the devil was both a murderer and a liar from the beginning. See how sinners' minds are blinded, and their hearts hardened by the deceitfulness of sin: those are strangely blind that think it possible to conceal their sins from a God that sees all, and those are strangely hard that think it desirable to conceal them from a God who pardons those only that confess.
2. He impudently charges his Judge with folly and injustice, in putting this question to him: *Am I my brother's keeper?* He should have humbled himself, and have said, *Am not I my brother's murderer?* But he flies in the face of God himself, as if he had asked him an impertinent question, to which he was no way obliged to give an answer: "*Am I my brother's keeper?* Surely he is old enough to take care of himself, nor did I ever take any charge of him." Some think he reflects on God and his providence, as if he had said, "Art not thou his keeper? If he be missing, on thee be the blame, and not on me, who never undertook to keep him." Note, a charitable concern for our brethren, as their keepers, is a great duty, which is strictly required of us, but is generally neglected by us. Those who are unconcerned in the affairs of their brethren, and take no care, when they have opportunity, to prevent their hurt in their bodies, goods, or good name, especially in their souls, do, in effect, speak Cain's language. See [[Leviticus 19#17]]; [[Philippians 2#4]].
3. The conviction of Cain, [[Genesis 4#10]]. God gave no direct answer to his question, but rejected his plea as false and frivolous: "*What hast thou done?* Thou makest a light matter of it; but hast thou considered what an evil thing it is, how deep the stain, how heavy the burden, of this guilt is? Thou thinkest to conceal it, but it is to no purpose, the evidence against thee is clear and incontestable: *The voice of thy brother's blood cries.*" He speaks as if the blood itself were both witness and prosecutor, because God's own knowledge testified against him and God's own justice demanded satisfaction. Observe here,
1. Murder is a crying sin, none more so. Blood calls for blood, the blood of the murdered for the blood of the murderer; it cries in the dying words of Zechariah ([[2 Chronicles 24#22]]), *The Lord look upon it and require it;* or in those of the souls under the altar ([[Revelation 6#10]]), *How long, Lord, holy, and true?* The patient sufferers cried for pardon (*Father, forgive them*), but their blood cries for vengeance. Though they hold their peace, their blood has a loud and constant cry, to which the ear of the righteous God is always open.
2. The blood is said to cry from the ground, the earth, which is said *to open her mouth to receive his brother's blood from his hand,* [[Genesis 4#11]]. The earth did, as it were, blush to see her own face stained with such blood, and therefore opened her mouth to hide that which she could not hinder. When the heaven revealed Cain's iniquity, the earth also rose up against him ([[Job 20#27]]), and groaned on being thus made *subject to vanity,* [[Romans 8#20]]; [[Romans 8#22]]. Cain, it is likely, buried the blood and the body, to conceal his crime; but "murder will out." He did not bury them so deep but the cry of them reached heaven.
3. In the original the word is plural, thy brother's *bloods,* not only his blood, but the blood of all those that might have descended from him; or the blood of all the seed of the woman, who should, in like manner, seal the truth with their blood. Christ puts all on one score ([[Matthew 23#35]]); or because account was kept of every drop of blood shed. How well is it for us that the blood of Christ speaks better things than that of Abel! [[Hebrews 12#24]]. Abel's blood cried for vengeance, Christ's blood cries for pardon.
4. The sentence passed upon Cain: *And now art thou cursed from the earth,* [[Genesis 4#11]]. Observe here,
1. He is cursed, separated to all evil, laid under the wrath of God, as it is revealed from heaven against all ungodliness and unrighteousness of men, [[Romans 1#18]]. Who knows the extent and weight of a divine curse, how far it reaches, how deep it pierces? God's pronouncing a man cursed makes him so; for those whom he curses are cursed indeed. The curse for Adam's disobedience terminated on the ground: *Cursed is the ground for thy sake;* but that for Cain's rebellion fell immediately upon himself: *Thou art cursed;* for God had mercy in store for Adam, but none for Cain. We have all deserved this curse, and it is only in Christ that believers are saved from it and inherit the blessing, [[Galatians 3#10]]; [[Galatians 3#13]].
2. He is cursed from the earth. Thence the cry came up to God, thence the curse came up to Cain. God could have taken vengeance by an immediate stroke from heaven, by the sword of an angel, or by a thunderbolt; but he chose to make the earth the avenger of blood, to continue him upon the earth, and not immediately to cut him off, and yet to make even this his curse. The earth is always near us, we cannot fly from it; so that, if this is made the executioner of divine wrath, our punishment is unavoidable: it is sin, that is, the punishment of sin, lying at the door. Cain found his punishment where he chose his portion and set his heart. Two things we expect from the earth, and by this curse both are denied to Cain and taken from him: *sustenance* and *settlement.*
1. Sustenance out of the earth is here withheld from him. It is a curse upon him in his enjoyments, and particularly in his calling: *When thou tillest the ground, it shall not henceforth yield unto thee its strength.* Note, every creature is to us what God makes it, a comfort or a cross, a blessing or a curse. If the earth yield not her strength to us, we must therein acknowledge God's righteousness; for we have not yielded our strength to him. The ground was cursed before to Adam, but it was now doubly cursed to Cain. That part of it which fell to his share, and of which he had the occupation, was made unfruitful and uncomfortable to him by the blood of Abel. Note, the wickedness of the wicked brings a curse upon all they do and all they have ([[Deuteronomy 28#15,68]], &c.), and this curse embitters all they have and disappoints them in all they do.
2. Settlement on the earth is here denied him: *A fugitive and a vagabond shalt thou be in the earth.* By this he was condemned,
1. To perpetual disgrace and reproach among men. It should be ever looked upon as a scandalous thing to harbour him, converse with him, or show him any countenance. And justly was a man that had divested himself of all humanity abhorred and abandoned by all mankind, and made infamous.
2. To perpetual disquietude and horror in his own mind. His own guilty conscience should haunt him wherever he went, and make him *Magormissabib,* a *terror round about.* What rest can those find, what settlement, that carry their own disturbance with them in their bosoms wherever they go? Those must needs be fugitives that are thus tossed. There is not a more restless fugitive upon earth than he that is continually pursued by his own guilt, nor a viler vagabond than he that is at the beck of his own lusts.
This was the sentence passed upon Cain; and even in this there was mercy mixed, inasmuch as he was not immediately cut off, but had space given him to repent; for God is long-suffering to us-ward, not willing that any should perish.
## Cain's Complaint. (b. c. 3875.)
Passage: 13 And Cain said unto the Lord, My punishment *is* greater than I can bear.   14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, *that* every one that findeth me shall slay me.   15 And the Lord said unto him, Therefore 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.
We have here a further account of the proceedings against Cain.
1. Here is Cain's complaint of the sentence passed upon him, as hard and severe. Some make him to speak the language of despair, and read it, *My iniquity is greater than that it may be forgiven;* and so what he says is a reproach and affront to the mercy of God, which those only shall have the benefit of that hope in it. There is forgiveness with the God of pardons for the greatest sins and sinners; but those forfeit it who despair of it. Just now Cain made nothing of his sin, but now he is in the other extreme: Satan drives his vassals from presumption to despair. We cannot think too ill of sin, provided we do not think it unpardonable. But Cain seems rather to speak the language of indignation: *My punishment is greater than I can bear;* and so what he says is a reproach and affront to the justice of God, and a complaint, not of the greatness of his sin, but of the extremity of his punishment, as if this were disproportionable to his merits. Instead of justifying God in the sentence, he condemns him, not accepting the punishment of his iniquity, but quarrelling with it. Note, impenitent unhumbled hearts are therefore not reclaimed by God's rebukes because they think themselves wronged by them; and it is an evidence of great hardness to be more concerned about our sufferings than about our sins. Pharaoh's care was concerning this death only, not this sin ([[Exodus 10#17]]); so was Cain's here. He is a living man, and yet complains of the punishment of his sin, [[Lamentations 3#39]]. He thinks himself rigorously dealt with when really he is favourably treated; and he cries out of wrong when he has more reason to wonder that he is out of hell. Woe unto him that thus strives with his Maker, and enters into judgment with his Judge. Now, to justify this complaint, Cain descants upon the sentence.
1. He sees himself excluded by it from the favour of his God, and concludes that, being cursed, he is hidden from God's face, which is indeed the true nature of God's curse; damned sinners find it so, to whom it is said, *Depart from me you cursed.* Those are cursed indeed that are forever shut out from God's love and care and from all hopes of his grace.
2. He sees himself expelled from all the comforts of this life, and concludes that, being a fugitive, he is, in effect, *driven out this day from the face of the earth.* As good have no place on earth as not have a settled place. Better rest in the grave than not rest at all.
3. He sees himself excommunicated by it, and cut off from the church, and forbidden to attend on public ordinances. His hands being full of blood, he must *bring no more vain oblations,* [[Isaiah 1#13]]; [[Isaiah 1#15]]. Perhaps this he means when he complains that he is *driven out from the face of the earth;* for being shut out of the church, which none had yet deserted, he was *hidden from God's face,* being not admitted to come *with the sons of God to present himself before the Lord.* 4. He seen himself exposed by it to the hatred and ill-will of all mankind: *It shall come to pass that every one that finds me shall slay me.* Wherever he wanders, he goes in peril of his life, at least he thinks so; and, like a man in debt, thinks every one he meets a bailiff. There were none alive but his near relations; yet even of them he is justly afraid who had himself been so barbarous to his brother. Some read it, *Whatsoever* finds me shall slay me; not only, "Whosoever among men," but, "Whatsoever among all the creatures." Seeing himself thrown out of God's protection, he sees the whole creation armed against him. Note, unpardoned guilt fills men with continual terrors, [[Proverbs 28#1]]; [[Job 15#20..21]]; [[Psalms 53#5]]. It is better to fear and not sin than to sin and then fear. Dr. Lightfoot thinks this word of Cain should be read as a wish: *Now, therefore, let it be that any that find me may kill me.* Being bitter in soul, he *longs for death, but it comes not* ([[Job 3#20,22]]), as those under spiritual torments do, [[Revelation 9#5..6]].
2. Here is God's confirmation of the sentence; for when he judges he will overcome, [[Genesis 4#15]]. Observe,
1. How Cain is protected in wrath by this declaration, notified, we may suppose, to all that little world which was then in being: *Whosoever slayeth Cain, vengeance shall be taken on him seven-fold,* because thereby the sentence he was under (that he should be a fugitive and a vagabond) would be defeated. Condemned prisoners are under the special protection of the law; those that are appointed sacrifices to public justice must not be sacrificed to private revenge. God having said in Cain's case, *Vengeance is mine, I will repay,* it would have been a daring usurpation for any man to take the sword out of God's hand, a contempt put upon an express declaration of God's mind, and therefore avenged seven-fold. Note, God has wise and holy ends in protecting and prolonging the lives even of very wicked men. God deals with some according to that prayer, *Slay them not, lest my people forget; scatter them by thy power,* [[Psalms 59#11]]. Had Cain been slain immediately, he would have been forgotten ([[Ecclesiastes 8#10]]); but now he lives a more fearful and lasting monument of God's justice, hanged in chains, as it were.
2. How he is marked in wrath: *The Lord set a mark upon Cain,* to distinguish him from the rest of mankind and to notify that he was the man that murdered his brother, whom nobody must hurt, but everybody must hoot at. God stigmatized him (as some malefactors are burnt in the cheek), and put upon him such a visible and indelible mark of infamy and disgrace as would make all wise people shun him, so that he could not be otherwise than a fugitive and a vagabond, and the off-scouring of all things.
## The Family of Cain. (b. c. 3875.)
Passage: 16 And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden.   17 And Cain knew his wife; and she conceived, and bare Enoch: and 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 Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.
We have here a further account of Cain, and what became of him after he was rejected of God.
1. He tamely submitted to that part of his sentence by which he was hidden from God's face; for ([[Genesis 4#16]]) *he went out from the presence of the Lord,* that is, he willingly renounced God and religion, and was content to forego its privileges, so that he might not be under its precepts. He forsook Adam's family and altar, and cast off all pretensions to the fear of God, and never came among good people, nor attended on God's ordinances, any more. Note, hypocritical professors, that have dissembled and trifled with God Almighty, are justly left to themselves, to do something that is grossly scandalous, and so to throw off that form of godliness to which they have been a reproach, and under colour of which they have denied the power of it. Cain went out now from the presence of the Lord, and we never find that he came into it again, to his comfort. Hell is *destruction from the presence of the Lord,* [[2 Thessalonians 1#9]]. It is a perpetual banishment from the fountain of all good. This is the choice of sinners; and so shall their doom be, to their eternal confusion.
2. He endeavoured to confront that part of the sentence by which he was made a fugitive and a vagabond; for,
1. He chose his land. He went and *dwelt on the east of Eden,* somewhere distant from the place where Adam and his religious family resided, distinguishing himself and his accursed generation from the holy seed, his camp from the *camp of the saints and the beloved city,* [[Revelation 20#9]]. On the east of Eden, the cherubim were, with the flaming sword, [[Genesis 3#24]]. There he chose his lot, as if to defy the terrors of the Lord. But his attempt to settle was in vain; for the land he dwelt in was to him *the land of Nod* (that is, of *shaking* or *trembling*), because of the continual restlessness and uneasiness of his own spirit. Note, those that depart from God cannot find rest any where else. After Cain went out from the presence of the Lord, he never rested. Those that shut themselves out of heaven abandon themselves to a perpetual trembling. "*Return therefore to thy rest, O my soul,* to thy rest in God; else thou art for ever restless."
2. He built a city for a habitation, [[Genesis 4#17]]. *He was building a city,* so some read it, ever building it, but, a curse being upon him and the work of his hands, he could not finish it. Or, as we read it, he *built a city,* in token of a fixed separation from the church of God, to which he had no thoughts of ever returning. This city was to be the head-quarters of the apostasy. Observe here,
1. Cain's defiance of the divine sentence. God said he should be a *fugitive and a vagabond.* Had he repented and humbled himself, this curse might have been turned into a blessing, as that of the tribe of Levi was, that they should be *divided in Jacob and scattered in Israel;* but his impenitent unhumbled heart walking contrary to God, and resolving to fix in spite of heaven, that which might have been a blessing was turned into a curse.
2. See what was Cain's choice, after he had forsaken God; he pitched upon a settlement in this world, as his rest for ever. Those who looked for the heavenly city chose, while on earth, to dwell in tabernacles; but Cain, as one that minded not *that* city, built himself one on earth. Those that are cursed of God are apt to seek their settlement and satisfaction here below, [[Psalms 17#14]].
3. See what method Cain took to defend himself against the terrors with which he was perpetually haunted. He undertook this building, to divert his thoughts from the consideration of his own misery, and to drown the clamours of a guilty conscience with the noise of axes and hammers. Thus many baffle their convictions by thrusting themselves into a hurry of worldly business.
4. See how wicked people often get the start of God's people, and out-go them in outward prosperity. Cain and his cursed race dwell in a city, while Adam and his blessed family dwell in tents. We cannot judge of *love or hatred by all that is before us,* [[Ecclesiastes 9#1..2]].
3. His family also was built up. Here is an account of his posterity, at least the heirs of his family, for seven generations. His son was *Enoch,* of the same name, but not of the same character, with that holy man that *walked with God,* [[Genesis 5#22]]. Good men and bad may bear the same names: but God can distinguish between Judas Iscariot and Judas *not* Iscariot, [[John 14#22]]. The names of more of his posterity are mentioned, and but just mentioned; not as those of the holy seed ([[Genesis 5#1,32]]), where we have three verses concerning each, whereas here we have three or four in one verse. They are numbered in haste, as not valued or delighted in, in comparison with God's chosen.
## The Family of Lamech. (b. c. 3875.)
Passage: 19 And Lamech took unto him two wives: the name of the one *was* Adah, and the name of the other Zillah.   20 And Adah bare Jabal: he was the father of such as dwell in tents, and *of such as have* cattle.   21 And his brother's name *was* Jubal: he was the father of all such as handle the harp and organ.   22 And Zillah, she also bare Tubal-cain, an instructor of every artificer in brass and iron: and the sister of Tubal-cain *was* Naamah.
We have here some particulars concerning Lamech, the seventh from Adam in the line of Cain. Observe,
1. His marrying two wives. It was one of the degenerate race of Cain who first transgressed that original law of marriage that two only should be one flesh. Hitherto one man had but one wife at a time; but Lamech took two. *From the beginning it was not so.* [[Malachi 2#15]]; [[Matthew 19#5]]. See here,
1. Those who desert God's church and ordinances lay themselves open to all manner of temptation.
2. When a bad custom is begun by bad men sometimes men of better characters are, through unwariness, drawn in to follow them. Jacob, David, and many others, who were otherwise good men, were afterwards ensnared in this sin which Lamech begun.
2. His happiness in his children, notwithstanding this. Though he sinned, in marrying two wives, yet he was blessed with children by both, and those such as lived to be famous in their generation, not for their piety, no mention is made of this (for aught that appears they were the heathen of that age), but for their ingenuity. They were not only themselves men of business, but men that were serviceable to the world, and eminent for the invention, or at least the improvement, of some useful arts.
1. Jabal was a famous shepherd; he delighted much in keeping cattle himself, and was so happy in devising methods of doing it to the best advantage, and instructing others in them, that the shepherds of those times, nay, the shepherds of after-times, called him *father;* or perhaps, his children after him being brought up to the same employment, the family was a family of shepherds.
2. Jubal was a famous musician, and particularly an organist, and the first that gave rules for the noble art or science of music. When Jabal had set them in a way to be rich, Jubal put them in a way to be merry. Those that spend their days in wealth will not be without the timbrel and harp, [[Job 21#12..13]]. From his name, *Jubal,* probably the jubilee-trumpet was so called; for the best music was that which proclaimed liberty and redemption. Jabal was their Pan and Jubal their Apollo.
3. Tubal Cain was a famous smith, who greatly improved the art of working in brass and iron, for the service both of war and husbandry. He was their Vulcan. See here,
1. That worldly things are the only things that carnal wicked people set their hearts upon and are most ingenious and industrious about. So it was with this impious race of cursed Cain. Here were a father of shepherds and a father of musicians, but not a father of the faithful. Here was one to teach in brass and iron, but none to teach the good knowledge of the Lord. Here were devices how to be rich, and how to be mighty, and how to be merry, but nothing of God, nor of his fear and service, among them. Present things fill the heads of most people.
2. That even those who are destitute of the knowledge and grace of God may be endued with many excellent and useful accomplishments, which may make them famous and serviceable in their generation. Common gifts are given to bad men, while God chooses to himself the foolish things of the world.
Passage: 23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.   24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
By this speech of Lamech, which is here recorded, and probably was much talked of in those times, he further appears to have been a wicked man, as Cain's accursed race generally were. Observe,
1. How haughtily and imperiously he speaks to his wives, as one that expected a mighty regard and observance: *Hear my voice, you wives of Lamech.* No marvel that he who had broken one law of marriage, by taking two wives, broke another, which obliged him to be kind and tender to those he had taken, and to give honour to the wife as to the weaker vessel. Those are not always the most careful to do their own duty that are highest in their demands of respect from others, and most frequent in calling upon their relations to know their place and do their duty.
2. How bloody and barbarous he was to all about him: *I have slain,* or (as it is in the margin) *I would slay a man in my wound, and a young man in my hurt.* He owns himself a man of a fierce and cruel disposition, that would lay about him without mercy, and kill all that stood in his way; be it a man, or a young man, nay, though he himself were in danger to be wounded and hurt in the conflict. Some think, because ([[Genesis 4#24]]) he compares himself with Cain, that he had murdered some of the holy seed, the true worshippers of God, and that he acknowledged this to be the wounding of his conscience and the hurt of his soul; and yet that, like Cain, he continued impenitent, trembling and yet unhumbled. Or his wives, knowing what manner of spirit he was of, how apt both to give and to resent provocation, were afraid lest somebody or other would be the death of him. "Never fear," says he, "I defy any man to set upon me; whosoever does, let me alone to make my part good with him; I will slay him, be he a man or a young man." Note, it is a common thing for fierce and bloody men to *glory in their shame* ([[Philippians 3#19]]), as if it were both their safety and their honour that they care not how many lives are sacrificed to their angry resentments, nor how much they are hated, provided they may be feared. *Oderint, dum metuant-- Let them hate, provided they fear.* 3. How impiously he presumes even upon God's protection in his wicked way, [[Genesis 4#24]]. He had heard that *Cain should be avenged seven-fold* ([[Genesis 4#15]]), that is, that if any man should dare to kill Cain he should be severely reckoned with and punished for so doing, though Cain deserved to die a thousand deaths for the murder of his brother, and hence he infers that if any one should kill him for the murders he had committed God would much more avenge his death. As if the special care God took to prolong and secure the life of Cain, for special reasons peculiar to his case (and indeed for his sorer punishment, as the beings of the damned are continued) were designed as a protection to all murderers. Thus Lamech perversely argues, "If God provided for the safety of Cain, much more for mine, who, though I have slain many, yet never slew my own brother, and upon no provocation, as he did." Note, the reprieve of some sinners, and the patience God exercises towards them, are often abused to the hardening of others in the like sinful ways, [[Ecclesiastes 8#11]]. But, though justice strike some slowly, others cannot therefore be sure but that they may be taken away with a swift destruction. Or, if God should bear long with those who thus presume upon his forbearance, they do but hereby treasure up unto themselves *wrath against the day of wrath.*
Now this is all we have upon record in scripture concerning the family and posterity of cursed Cain, till we find them all cut off and perishing in the universal deluge.
## The Birth of Seth. (b. c. 3874.)
Passage: 25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, *said she,* hath appointed me another seed instead of Abel, whom Cain slew.   26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the Lord.
This is the first mention of Adam in the story of this chapter. No question, the murder of Abel, and the impenitence and apostasy of Cain, were a very great grief to him and Eve, and the more because their own wickedness did now correct them and their backslidings did reprove them. Their folly had given sin and death entrance into the world; and now they smarted by it, being, by means thereof, deprived of *both their sons in one day,* [[Genesis 27#45]]. When parents are grieved by their children's wickedness they should take occasion thence to lament that corruption of nature which was derived from them, and which is the root of bitterness. But here we have that which was a relief to our first parents in their affliction.
1. God gave them to see the re-building of their family, which was sorely shaken and weakened by that sad event. For,
1. They saw their seed, *another seed instead of Abel,* [[Genesis 4#25]]. Observe God's kindness and tenderness towards his people, in his providential dealings with them; when he takes away one comfort from them, he gives them another instead of it, which may prove a greater blessing to them than that was in which they thought their lives were bound up. This other seed was he in whom the church was to be built up and perpetuated, and he comes instead of Abel, for the succession of confessors is the revival of the martyrs and as it were the resurrection of God's slain witnesses. Thus we are *baptized for the dead* ([[1 Corinthians 15#29]]), that is, we are, by baptism, admitted into the church, for or instead of those who by death, especially by martyrdom, are removed out of it; and we fill up their room. Those who slay God's servants hope by this means to wear out the saints of the Most High; but they will be deceived. Christ shall still see his seed; God can out of stones raise up children for him, and make the blood of the martyrs the seed of the church, whose lands, we are sure, shall never be lost for want /f heirs. This son, by a prophetic spirit, they called *Seth* (that is, *set, settled,* or *placed*), because, in his seed, mankind should continue to the end of time, and from him the Messiah should descend. While Cain, the head of the apostasy, is made a wanderer, Seth, from whom the true church was to come, is one fixed. In Christ and his church is the only true settlement.
2. They saw their seed's seed, [[Genesis 4#26]]. *To Seth was born a son called Enos,* that general name for all men, which bespeaks the weakness, frailty, and misery, of man's state. The best men are most sensible of these, both in themselves and their children. We are never so settled but we must remind ourselves that we are frail.
2. God gave them to see the reviving of religion in their family: *Then began men to call upon the name of the Lord,* [[Genesis 4#26]]. It is small comfort to a good man to see his children's children, if he do not, withal, see peace upon Israel, and those that come of him walking in the truth. Doubtless God's name was called upon before, but now,
1. The worshippers of God began to stir up themselves to do more in religion than they had done; perhaps not more than had been done at first, but more than had been done of late, since the defection of Cain. Now men began to worship God, not only in their closets and families, but in public and solemn assemblies. Or now there was so great a reformation in religion that it was, as it were, a new beginning of it. *Then* may refer, not to the birth of Enos, but to the whole foregoing story: *then,* when men saw in Cain and Lamech the sad effects of sin by the workings of natural conscience,-- when they saw God's judgments upon sin and sinners,-- *then* they were so much the more lively and resolute in religion. The worse others are the better we should be, and the more zealous.
2. The worshippers of God began to distinguish themselves. The margin reads it, *Then began men to be called by the name of the Lord,* or to call themselves by it. Now that Cain and those that had deserted religion had built a city, and begun to declare for impiety and irreligion, and called themselves the *sons of men,* those that adhered to God began to declare for him and his worship, and called themselves the *sons of God.* Now began the distinction between professors and profane, which has been kept up ever since, and will be while the world stands.

129
Matthew Henry Commentary/xlm/Genesis/Chapter IX.md
View File

@ -1,129 +0,0 @@
Both the world and the church were now again reduced to a family, the family of Noah, of the affairs of which this chapter gives us an account, of which we are the more concerned to take cognizance because from this family we are all descendants. Here is,
1. The covenant of providence settled with Noah and his sons, [[Genesis 9#1,11]]. In this covenant,
1. God promises them to take care of their lives, so that,
1. They should replenish the earth, [[Genesis 9#1]]; [[Genesis 9#7]].
2. They should be safe from the insults of the brute-creatures, which should stand in awe of them, [[Genesis 9#2]].
3. They should be allowed to eat flesh for the support of their lives; only they must not eat blood, [[Genesis 9#3..4]].
4. The world should never be drowned again, [[Genesis 9#8,11]].
2. God requires of them to take care of one another's lives, and of their own, [[Genesis 9#5..6]].
2. The seal of that covenant, namely, the rainbow, [[Genesis 9#12,17]].
3. A particular passage of story concerning Noah and his sons, which occasioned some prophecies that related to after-times,
1. Noah's sin and shame, [[Genesis 9#20..21]].
2. Ham's impudence and impiety, [[Genesis 9#22]].
3. The pious modesty of Shem and Japheth, [[Genesis 9#23]].
4. The curse of Canaan, and the blessing of Shem and Japheth, [[Genesis 9#21,27]].
4. The age and death of Noah, [[Genesis 9#28..29]].
## Blessing of Noah and His Sons. (b. c. 2348.)
Passage: 1 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.   2 And 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.   3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.   4 But flesh with the life thereof, *which is* the blood thereof, shall ye not eat.   5 And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man.   6 Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.   7 And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.
We read, in the close of the foregoing chapter, the very kind things which God said in his heart, concerning the remnant of mankind which was now left to be the seed of a new world. Now here we have these kind things *spoken to them.* In general, *God blessed Noah and his sons* ([[Genesis 9#1]]), that is, he assured them of his good-will to them and his gracious intentions concerning them. This follows from what he said in his heart. Note, All God's promises of good flow from his purposes of love and the counsels of his own will. See [[Ephesians 1#11]]; [[Ephesians 3#11]]. and compare [[Jeremiah 29#11]]. *I know the thoughts that I think towards you.* We read ([[Genesis 8#20]]) how *Noah blessed God,* by his altar and sacrifice. Now here we find God blessing Noah. Note, God will graciously bless (that is, do well for) those who sincerely bless (that is, speak well of) him. Those that are truly thankful for the mercies they have received take the readiest way to have them confirmed and continued to them.
Now here we have the *Magna Charta-- the great charter* of this new kingdom of nature which was now to be erected, and incorporated, the former charter having been forfeited and seized.
1. The grants of this charter are kind and gracious to men. Here is,
1. A grant of lands of vast extent, and a promise of a great increase of men to occupy and enjoy them. The first blessing is here renewed: *Be fruitful, and multiply, and replenish the earth* ([[Genesis 9#1]]), and repeated ([[Genesis 9#7]]), for the race of mankind was, as it were, to begin again. Now,
1. God sets the whole earth before them, tells them it is all their own, *while it remains,* to them and their heirs. Note, The earth God has given to the children of men, for a possession and habitation, [[Psalms 115#16]]. Though it is not a paradise, but a wilderness rather; yet it is better than we deserve. Blessed be God, it is not hell.
2. He gives them a blessing, by the force and virtue of which mankind should be both multiplied and perpetuated upon earth, so that in a little time all the habitable parts of the earth should be more or less inhabited; and, though one generation should pass away, yet another generation should come, while the world stands, so that the stream of the human race should be supplied with a constant succession, and run parallel with the current of time, till both should be delivered up together into the ocean of eternity. Though death should still reign, and the Lord would still be known by his judgments, yet the earth should never again be dispeopled as now it was, but still replenished, [[Acts 17#24,26]].
2. A grant of power over the inferior creatures, [[Genesis 9#2]]. He grants,
1. A title to them: *Into your hands they are delivered,* for your use and benefit.
2. A dominion over them, without which the title would avail little: *The fear of you and the dread of you shall be upon every beast.* This revives a former grant ([[Genesis 1#28]]), only with this difference, that man in innocence ruled by love, fallen man rules by fear. Now this grant remains in force, and thus far we have still the benefit of it,
1. That those creatures which are any way useful to us are reclaimed, and we use them either for service or food, or both, as they are capable. The horse and ox patiently submit to the bridle and yoke, and the sheep is dumb both before the shearer and before the butcher; for the fear and dread of man are upon them.
2. Those creatures that are any way hurtful to us are restrained, so that, though now and then man may be hurt by some of them, they do not combine together to rise up in rebellion against man, else God could by these destroy the world as effectually as he did by a deluge; it is one of God's sore judgments, [[Ezekiel 14#21]]. What is it that keeps wolves out of our towns, and lions out of our streets, and confines them to the wilderness, but this fear and dread? Nay, some have been tamed, [[]].
3. A grant of maintenance and subsistence: *Every moving thing that liveth shall be meat for you,*[[Genesis 9#3]]. Hitherto, most think, man had been confined to feed only upon the products of the earth, fruits, herbs, and roots, and all sorts of corn and milk; so was the first grant, [[Genesis 1#29]]. But the flood having perhaps washed away much of the virtue of the earth, and so rendered its fruits less pleasing and less nourishing, God now enlarged the grant, and allowed man to eat flesh, which perhaps man himself never thought of, till now that God directed him to it, nor had any more desire to than a sheep has to suck blood like a wolf. But now man is allowed to feed upon flesh, as freely and safely as upon the green herb. Now here see,
1. That God is a good master, and provides, not only that we may live, but that we may live comfortably, in his service; not for necessity only, but for delight.
2. That every *creature of God is good,* and nothing to be refused, [[1 Timothy 4#4]]. Afterwards some meats that were proper enough for food were prohibited by the ceremonial law; but from the beginning, it seems, it was not so, and therefore is not so under the gospel.
2. The precepts and provisos of this character are no less kind and gracious, and instances of God's good-will to man. The Jewish doctors speak so often of the seven precepts of Noah, or of the sons of Noah, which they say were to be observed by all nations, that it may not be amiss to set them down. The first against the worship of idols. The second against blasphemy, and requiring to bless the name of God. The third against murder. The fourth against incest and all uncleanness. The fifth against theft and rapine. The sixth requiring the administration of justice. The seventh against eating of flesh with the life. These the Jews required the observance of from the *proselytes of the gate.* But the precepts here given all concern the life of man.
1. Man must not prejudice his own life by eating that food which is unwholesome and prejudicial to his health ([[Genesis 9#4]]): "*Flesh with the life thereof, which is the blood thereof* (that is, raw flesh), shall you not eat, as the beasts of prey do." It was necessary to add this limitation to the grant of liberty to eat flesh, lest, instead of nourishing their bodies by it, they should destroy them. God would hereby show,
1. That though they were lords of the creatures, yet they were subjects to the Creator, and under the restraints of his law.
2. That they must not be greedy and hasty in taking their food, but stay the preparing of it; not like Saul's soldiers ([[1 Samuel 14#32]]), nor *riotous eaters of flesh,* [[Proverbs 23#20]].
3. That they must not be barbarous and cruel to the inferior creatures. They must be lords, but not tyrants; they might kill them for their profit, but not torment them for their pleasure, nor tear away the member of a creature while it was yet alive, and eat that.
4. That during the continuance of the law of sacrifices, in which the blood made *atonement for the soul* ([[Leviticus 17#11]]), signifying that the life of the sacrifice was accepted for the life of the sinner, blood must not be looked upon as a common thing, but must be *poured out before the Lord* ([[2 Samuel 23#16]]), either upon his altar or upon his earth. But, now that the great and true sacrifice has been offered, the obligation of the law ceases with the reason of it.
2. Man must not take away his own life: *Your blood of your lives will I require,* [[Genesis 9#5]]. Our lives are not so our own as that we may quit them at our own pleasure, but they are God's and we must resign them at his pleasure; if we in any way hasten our own deaths, we are accountable to God for it.
3. The beasts must not be suffered to hurt the life of man: *At the hand of every beast will I require it.* To show how tender God was of the life of man, though he had lately made such destruction of lives, he will have the beast put to death that kills a man. This was confirmed by the law of Moses ([[Exodus 21#28]]), and I think it would not be unsafe to observe it still. Thus God showed his hatred of the sin of murder, that men might hate it the more, and not only punish, but prevent it. And see [[Job 5#23]].
4. Wilful murderers must be put to death. This is the sin which is here designed to be restrained by the terror of punishment
1. God will punish murderers: *At the hand of every man's brother will I require the life of man,* that is, "I will avenge the blood of the murdered upon the murderer." [[2 Chronicles 24#22]]. When God requires the life of a man at the hand of him that took it away unjustly, the murderer cannot render that, and therefore must render his own in lieu of it, which is the only way left of making restitution. Note, The righteous God will certainly make inquisition for blood, though men cannot or do not. One time or other, in this world or in the next, he will both discover concealed murders, which are hidden from man's eye, and punish avowed and justified murders, which are too great for man's hand.
2. The magistrate must punish murderers ([[Genesis 9#6]]): *Whoso sheddeth man's blood,* whether upon a sudden provocation or having premeditated it (for rash anger is heart-murder as well as malice prepense, [[Matthew 5#21..22]]), *by man shall his blood be shed,* that is, by the magistrate, or whoever is appointed or allowed to be the avenger of blood. There are those who are ministers of God for this purpose, to be a protection to the innocent, by being a terror to the malicious and evildoers, and they must not *bear the sword in vain,*[[Romans 13#4]]. Before the flood, as it should seem by the story of Cain, God took the punishment of murder into his own hands; but now he committed this judgment to men, to masters of families at first, and afterwards to the heads of countries, who ought to be faithful to the trust reposed in them. Note, Wilful murder ought always to be punished with death. It is a sin *which the Lord would not pardon* in a prince ([[2 Kings 24#3..4]]), and which therefore a prince should not pardon in a subject. To this law there is a reason annexed: *For in the image of God made he man* at first. Man is a creature dear to his Creator, and therefore ought to be so to us. God put honour upon him, let not us then put contempt upon him. Such remains of God's image are still even upon fallen man as that he who unjustly kills a man defaces the image of God and does dishonour to him. When God allowed men to kill their beasts, yet he forbade them to kill their slaves; for these are of a much more noble and excellent nature, not only God's creatures, but his image, [[James 3#9]]. All men have something of the image of God upon them; but magistrates have, besides, the image of his power, and the saints the image of his holiness, and therefore those who shed the blood of princes or saints incur a double guilt.
## God's Covenant with Noah. (b. c. 2347.)
Passage: 8 And God spake unto Noah, and to his sons with him, saying,   9 And I, behold, I establish my covenant with you, and with your seed after you;   10 And with every living creature that *is* with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth.   11 And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.
Here is,
1. The general establishment of God's covenant with this new world, and the extent of that covenant, [[Genesis 9#9..10]]. Here observe,
1. That God is graciously pleased to deal with man in the way of a covenant, wherein God greatly magnifies his condescending favour, and greatly encourages man's duty and obedience, as a reasonable and gainful service.
2. That all God's covenants with man are of his own making: *I, behold,
1.* It is thus expressed both to raise our admiration-- "Behold, and wonder, that though God be high yet he has this respect to man," and to confirm our assurances of the validity of the covenant-- "Behold and see, I make it; I that am faithful and able to make it good."
3. That God's covenants are established more firmly than the pillars of heaven or the foundations of the earth, and cannot be disannulled.
4. That God's covenants are made with the covenanters and with their seed; the promise is to them and their children.
5. That those may be taken into covenant with God, and receive the benefits of it, who yet are not capable of restipulating, or giving their own consent. For this covenant is made with *every living creature, every beast of the earth.*
2. The particular intention of this covenant. It was designed to secure the world from another deluge: *There shall not any more be a flood.* God had drowned the world once, and still it was as filthy and provoking as ever, and God foresaw the wickedness of it, and yet promised he would never drown it any more; for he deals not with us according to our sins. It is owing to God's goodness and faithfulness, not to any reformation of the world, that it has not often been deluged and that it is not deluged now. As the old world was ruined to be a monument of justice, so this world remains to this day, a monument of mercy, according to the oath of God, that the waters of Noah should no more return to cover the earth, [[Isaiah 54#9]]. This promise of God keeps the sea and clouds in their decreed place, and *sets them gates and bars; hitherto they shall come,* [[Job 38#10..11]]. If the sea should flow but for a few days, as it does twice every day for a few hours, what desolation would it make! And how destructive would the clouds be, if such showers as we have sometimes seen were continued long! But God, by flowing seas and sweeping rains, shows what he could do in wrath; and yet, by preserving the earth from being deluged between both, shows what he can do in mercy and will do in truth. Let us give him the glory of his mercy in promising and of his truth in performing. This promise does not hinder,
1. But that God may bring other wasting judgments upon mankind; for, though he has here bound himself not to use this arrow any more, yet he has other arrows in his quiver.
2. Nor but that he may destroy particular places and countries by the inundations of the sea or rivers.
3. Nor will the destruction of the world at the last day by fire be any breach of his promise. Sin which drowned the old world will burn this.
Passage: 12 And God said, This *is* the token of the covenant 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, and it shall be for a token of a covenant between me 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 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 destroy all flesh.   16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that *is* upon the earth.   17 And God said unto Noah, This *is* the token of the covenant, which I have established between me and all flesh that *is* upon the earth.
Articles of agreement among men are usually sealed, that the covenants may be the more solemn, and the performances of the covenants the more sure, to mutual satisfaction. God therefore, being *willing more abundantly to show to the heirs of promise the immutability of his councils,* has confirmed his covenant by a seal ([[Hebrews 6#17]]), which makes the foundations we build on stand sure, [[2 Timothy 2#19]]. The seal of this covenant of nature was natural enough; it was the *rainbow,* which, it is likely, was seen in the clouds before, when second causes concurred, but was never a seal of the covenant till now that it was made so by a divine institution. Now, concerning this seal of the covenant, observe,
1. This seal is affixed with repeated assurances of the truth of that promise of which it was designed to be the ratification: *I do set my bow in the cloud* ([[Genesis 9#13]]); it *shall be seen in the cloud* ([[Genesis 9#14]]), that the eye may affect the heart and confirm the faith; and it shall be *the token of the covenant* ([[Genesis 9#12..13]]), *and I will remember my covenant, that the waters shall no more become a flood,* [[Genesis 9#15]]. Nay, as if the Eternal Mind needed a memorandum, *I will look upon it, that I may remember the everlasting covenant,* [[Genesis 9#16]]. Thus here is line upon line, that we might have sure and strong consolation who have laid hold of this hope.
2. The rainbow appears when the clouds are most disposed to wet, and returns after the rain; when we have most reason to fear the rain prevailing, then God shows this seal of the promise that it shall not prevail. Thus God obviates our fears with such encouragements as are both suitable and seasonable.
3. The thicker the cloud the brighter the bow in the cloud. Thus, as threatening afflictions abound, encouraging consolations much more abound, [[2 Corinthians 1#5]].
4. The rainbow appears when one part of the sky is clear, which intimates mercy remembered in the midst of wrath; and the clouds are hemmed as it were with the rainbow, that they may not overspread the heavens, for the bow is coloured rain or the edges of a cloud gilded.
5. The rainbow is the reflection of the beams of the sun, which intimates that all the glory and significancy of the seals of the covenant are derived from Christ the Sun of righteousness, who is also described with a *rainbow about his throne* ([[Revelation 4#3]]), and a *rainbow upon his head* ([[Revelation 10#1]]), which intimates, not only his majesty, but his mediatorship.
6. The rainbow has fiery colours in it, to signify that though God will not again drown the world, yet, when the mystery of God shall be finished, the world shall be consumed by fire.
7. A bow bespeaks terror, but this bow has neither string nor arrow, as the bow ordained against the persecutors has ([[Psalms 7#12..13]]), and a bow alone will do little execution. It is a bow, but it is directed upwards, not towards the earth; for the seals of the covenant were intended to comfort, not to terrify.
8. As God looks upon the bow, that he may remember the covenant, so should we, that we also may be ever mindful of the covenant, with faith and thankfulness.
## Sin of Ham. (b. c. 2347.)
Passage: 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.   19 These *are* the three sons of Noah: and of them was the whole earth overspread.   20 And Noah began *to be* a husbandman, and he planted a vineyard:   21 And he drank of the wine, and was drunken; and he was uncovered within his tent.   22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.   23 And Shem and Japheth 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.
Here is,
1. Noah's family and employment. The names of his sons are again mentioned ([[Genesis 9#18..19]]) as those from whom the whole earth was overspread, by which it appears that Noah, after the flood, had no more children: all the world came from these three. Note, God, when he pleases, can make *a little one to become a thousand,* and greatly increase the latter end of those whose beginning was small. Such are the power and efficacy of a divine blessing. The business Noah applied himself to was that of *a husbandman,* Heb. *a man of the earth,* that is, a man dealing in the earth, that kept ground in his hand, and occupied it. We are all naturally men of the earth, made of it, living on it, and hastening to it: many are sinfully so, addicted to earthly things. Noah was by his calling led to trade in the fruits of the earth. He *began to be a husbandman,* that is, some time after his departure out of the ark, he returned to his old employment, from which he had been diverted by the building of the ark first, and probably afterwards by the building of a house on dry land for himself and family. For this good while he had been a carpenter, but now he began again to be a husbandman. Observe, Though Noah was a great man and a good man, an old man and a rich man, a man greatly favoured by heaven and honoured on earth, yet he would not live an idle life, nor think the husbandman's calling below him. Note, Though God by his providence may take us off from our callings for a time, yet when the occasion is over we ought with humility and industry to apply ourselves to them again, and, in the calling wherein we are called, faithfully to *abide with God,* [[1 Corinthians 7#24]].
2. Noah's sin and shame: *He planted a vineyard;* and, when he had gathered his vintage, probably he appointed a day of mirth and feasting in his family, and had his sons and their children with him, to rejoice with him in the increase of his house as well as in the increase of his vineyard; and we may suppose he prefaced his feast with a sacrifice to the honour of God. If this was omitted, it was just with God to leave him to himself, that he who did not begin with God might end with the beasts; but we charitably hope that it was not: and perhaps he appointed this feast with a design, at the close of it, to bless his sons, as *Isaac,* [[Genesis 27#3..4]], *That I may eat, and that my soul may bless thee.* At this feast he *drank of the wine;* for who planteth a vineyard and *eateth not of the fruit of it?* But he drank too liberally, more than his head at this age would bear, for he was *drunk.* We have reason to think he was never drunk before nor after; observe how he came now to be overtaken in this fault. It was his sin, and a great sin, so much the worse for its being so soon after a great deliverance; but God left him to himself, as he did Hezekiah ([[2 Chronicles 32#31]]), and has left this miscarriage of his upon record, to teach us,
1. That the fairest copy that ever mere man wrote since the fall had its blots and false strokes. It was said of Noah that he was *perfect in his generations* ([[Genesis 6#9]]), but this shows that it is meant of sincerity, not a sinless perfection.
2. That sometimes those who, with watchfulness and resolution, have, by the grace of God, kept their integrity in the midst of temptation, have, through security, and carelessness, and neglect of the grace of God, been surprised into sin, when the hour of temptation has been over. Noah, who had kept sober in drunken company, is now drunk in sober company. *Let him that thinks he stands take heed.* 3. That we have need to be very careful, when we use God's good creatures plentifully, lest we use them to excess. Christ's disciples must take heed lest at any time *their hearts be overcharged,* [[Luke 21#34]]. Now the consequence of Noah's sin was shame. He was *uncovered within his tent,* made naked to his shame, as Adam when he had eaten forbidden fruit. Yet Adam sought concealment; Noah is so destitute of thought and reason that he seeks no covering. This was a fruit of the vine that Noah did not think of. Observe here the great evil of the sin of drunkenness.
1. It discovers men. What infirmities they have, they betray when they are drunk, and what secrets they are entrusted with are then easily got out of them. Drunken porters keep open gates.
2. It disgraces men, and exposes them to contempt. As it shows them, so it shames them. Men say and do that when drunk which when they are sober they would blush at the thoughts of, [[Habakkuk 2#15..16]].
3. Ham's impudence and impiety: He *saw the nakedness of his father, and told his two brethren,*[[Genesis 9#22]]. To see it accidentally and involuntarily would not have been a crime; but,
1. He pleased himself with the sight, *as the Edomites looked up on the day of their brother* ([[Obadiah 12]]), pleased, and insulting. Perhaps Ham had sometimes been himself drunk, and reproved for it by his good father, whom he was therefore pleased to see thus overcome. Note, It is common for those who walk in false ways themselves to rejoice at the false steps which they sometimes see others make. But charity rejoices not in iniquity, nor can true penitents that are sorry for their own sins rejoice in the sins of others.
2. *He told his two brethren without* (*in the street,* as the word is), in a scornful deriding manner, that his father might seem vile unto them. It is very wrong,
1. To make a jest of sin ([[Proverbs 14#9]]), and to be puffed up with that for which we should rather mourn, [[1 Corinthians 5#2]]. And,
2. To publish the faults of any, especially of parents, whom it is our duty to honour. Noah was not only a good man, but had been a good father to him; and this was a most base disingenuous requital to him for his tenderness. Ham is here called the *father of Canaan,* which intimates that he who was himself a father should have been more respectful to him that was his father.
4. The pious care of Shem and Japheth to cover their poor father's shame, [[Genesis 5#23]]. They not only would not see it themselves, but provided that no one else might see it, herein setting us an example of charity with reference to other men's sin and shame; we must not only not say, *A confederacy,* with those that proclaim it, but we must be careful to conceal it, or at least to make the best of it, so doing as we would be done by.
1. There is a mantle of love to be thrown over the faults of all, [[1 Peter 4#8]].
2. Besides this, there is a robe of reverence to be thrown over the faults of parents and other superiors.
## Noah's Prophecy. (b. c. 2347.)
Passage: 24 And Noah awoke from his wine, and knew what his younger son had done unto him.   25 And he said, Cursed *be* Canaan; a servant of servants shall he be unto his brethren.   26 And he said, Blessed *be* the Lord God of Shem; and Canaan shall be his servant.   27 God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.
Here,
1. Noah comes to himself: He *awoke from his wine.* Sleep cured him, and, we may suppose, so cured him that he never relapsed into that sin afterwards. Those that sleep as Noah did should awake as he did, and not as that drunkard ([[Proverbs 23#35]]) who says when he awakes, *I will seek it yet again.*
2. The spirit of prophecy comes upon him, and, like dying Jacob, he tells his sons what shall befal them, [[Genesis 49#1]].
1. He pronounces a curse on Canaan the son of Ham ([[Genesis 9#25]]), in whom Ham is himself cursed, either because this son of his was now more guilty than the rest, or because the posterity of this son was afterwards to be rooted out of their land, to make room for Israel. And Moses here records it for the animating of Israel in the wars of Canaan; though the Canaanites were a formidable people, yet they were of old an accursed people, and doomed to ruin. The particular curse is, *A servant of servants* (that is, the meanest and most despicable servant) *shall he be,* even *to his brethren.* Those who by birth were his equals shall by conquest be his lords. This certainly points at the victories obtained by Israel over the Canaanites, by which they were all either put to the sword or put under tribute ([[Joshua 9#23]]; [[Judges 1#28]]; [[Judges 1#30]]; [[Judges 1#33]]; [[Judges 1#35]]), which happened not till about 800 years after this. Note,
1. God often visits the iniquity of the fathers upon the children, especially when the children inherit the fathers' wicked dispositions, and imitate the fathers' wicked practices, and do nothing to cut off the entail of the curse.
2. Disgrace is justly put upon those that put disgrace upon others, especially that dishonour and grieve their own parents. An undutiful child that mocks at his parents is *no more worthy to be called a son,* but deserves to be *made as a hired servant,* nay, as *a servant of servants,* among his brethren.
3. Though divine curses operate slowly, yet, first or last, they will take effect. The Canaanites were under a curse of slavery, and yet, for a great while, had the dominion; for a family, a people, a person, may lie under the curse of God, and yet may long prosper in the world, till the measure of their iniquity, like that of the Canaanites, be full. Many are marked for ruin that are not yet ripe for ruin. Therefore, *Let not thy heart envy sinners.*
2. He entails a blessing upon Shem and Japheth.
1. He blesses Shem, or rather blesses God for him, yet so that it entitles him to the greatest honour and happiness imaginable, [[Genesis 9#26]]. Observe,
1. He calls the Lord *the god of Shem;* and happy, thrice happy, *is that people whose God is the* Lord, [[Psalms 144#15]]. All blessings are included in this. This was the blessing conferred on Abraham and his seed; the God of heaven was *not ashamed to be called their God,*[[Hebrews 11#16]]. Shem is sufficiently recompensed for his respect to his father by this, that the Lord himself puts this honour upon him, *to be his God,* which is a sufficient recompence for all our services and all our sufferings for his name.
2. He gives to God the glory of that good work which Shem had done, and, instead of blessing and praising him that was the instrument, he blesses and praises God that was the author. Note, The glory of all that is at any time well done, by ourselves or others, must be humbly and thankfully transmitted to God, who works all our good works in us and for us. When we see men's good works we should glorify, not them, but *our Father,* [[Matthew 5#16]]. Thus David, in effect, blessed Abigail, when he *blessed God* that sent her ([[1 Samuel 25#32..33]]), for it is an honour and a favour to be employed for God and used by him in doing good.
3. He foresees and foretells that God's gracious dealings with Shem and his family would be such as would evidence to all the world that he was the God of Shem, on which behalf thanksgivings would by many be rendered to him: *Blessed be the Lord God of Shem.*
4. It is intimated that the church should be built up and continued in the posterity of Shem; for of him came the Jews, who were, for a great while, the only professing people God had in the world.
5. Some think reference is here had to Christ, who was the Lord God that, in his human nature, should descend from the loins of Shem; for of him, as concerning the flesh, Christ came.
6. Canaan is particularly enslaved to him: *He shall be his servant.* Note, Those that have the Lord for their God shall have as much of the honour and power of this world as he sees good for them.
2. He blesses Japheth, and, in him, *the isles of the Gentiles,* which were peopled by his seed: *God shall enlarge Japheth, and he shall dwell in the tents of Shem,* [[Genesis 9#27]]. Now,
1. Some make this to belong wholly to Japheth, and to denote either, *First,* His outward prosperity, that his seed should be so numerous and so victorious that they should be masters of the tents of Shem, which was fulfilled when the people of the Jews, the most eminent of Shem's race, were tributaries to the Grecians first and afterwards to the Romans, both of Japheth's seed. Note, Outward prosperity is no infallible mark of the true church: the tents of Shem are not always the tents of the conqueror. Or, *Secondly,* It denotes the conversion of the Gentiles, and the bringing of them into the church; and then we should read it, *God shall persuade Japheth* (for so the word signifies), and then, being so persuaded, *he shall dwell in the tents of Shem,* that is, Jews and Gentiles shall be united together in the gospel fold. After many of the Gentiles shall have been proselyted to the Jewish religion, both shall be one in Christ ([[Ephesians 2#14..15]]), and the Christian church, mostly made up of the Gentiles, shall succeed the Jews in the privileges of church-membership; the latter having first cast themselves out by their unbelief, the Gentiles shall dwell in their tents, [[Romans 11#11,24]], &c. Note, It is God only that can bring those again into the church who have separated themselves from it. It is the power of God that makes the gospel of Christ effectual to salvation, [[Romans 1#16]]. And again, Souls are brought into the church, not by force, but by persuasion, [[Psalms 110#3]]. They are drawn by the cords of a man, and persuaded by reason to be religious.
2. Others divide this between Japheth and Shem, Shem having not been directly blessed, [[Genesis 9#26]]. *First,* Japheth has the blessing of the earth beneath: *God shall enlarge Japheth,* enlarge his seed, enlarge his border. Japheth's prosperity peopled all Europe, a great part of Asia, and perhaps America. Note, God is to be acknowledged in all our enlargements. It is he that enlarges the coast and enlarges the heart. And again, many dwell in large tents that do not dwell in God's tents, as Japheth did. *Secondly,* Shem has the blessing of heaven above: *He shall* (that is, God shall) *dwell in the tents of Shem,* that is "From his loins *Christ shall come,* and in his seed the *church shall be continued.*" The birth-right was now to be divided between Shem and Japheth, Ham being utterly discarded. In the principality which they equally share Canaan shall be servant to both. The double portion is given to Japheth, whom God shall enlarge; but the priesthood is given to Shem, for *God shall dwell in the tents of Shem:* and certainly we are more happy if we have God dwelling in our tents than if we had there all the silver and gold in the world. It is better to dwell in tents with God than in palaces without him. In Salem, where is God's tabernacle, there is more satisfaction than in all the isles of the Gentiles. *Thirdly,* They both have dominion over Canaan: *Canaan shall be servant to them;* so some read it. When Japheth joins with Shem, Canaan falls before them both. When strangers become friends, enemies become servants.
Passage: 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.
Here see,
1. How God prolonged the life of Noah; he lived 950 years, twenty more than Adam and but nineteen less than Methuselah: this long life was a further reward of his signal piety, and a great blessing to the world, to which no doubt he continued a *preacher of righteousness,* with this advantage, that now all he preached to were his own children.
2. How God put a period to his life at last. Though he lived long, yet he died, having probably first seen many that descended from him dead before him. Noah lived to see two worlds, but, being an heir of the righteousness which is by faith, when he died he went to see a better than either.

62
Matthew Henry Commentary/xlm/Genesis/Chapter L.md
View File

@ -1,62 +0,0 @@
Here is,
1. The preparation for Jacob's funeral, [[Genesis 50#1,6]].
2. The funeral itself, [[Genesis 50#7,14]].
3. The settling of a good understanding between Joseph and his brethren after the death of Jacob, [[Genesis 50#15,21]].
4. The age and death of Joseph, [[Genesis 50#22,26]]. Thus the book of Genesis, which began with the origin of light and life, ends with nothing but death and darkness; so sad a change has sin made.
## The Burial of Jacob. (b. c. 1689.)
Passage: 1 And Joseph fell upon his father's face, and wept upon him, and kissed him.   2 And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.   3 And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days.   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 Pharaoh, saying,   5 My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. 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.
Joseph is here paying his last respects to his deceased father.
1. With tears and kisses, and all the tender expressions of a filial affection, he takes leave of the deserted body, [[Genesis 50#1]]. Though Jacob was old and decrepit, and must needs die in the course of nature-- though he was poor comparatively, and a constant charge to his son Joseph, yet such an affection he had for a loving father, and so sensible was he of the loss of a prudent, pious, praying father, that he could not part with him without floods of tears. Note, As it is an honour to die lamented, so it is the duty of survivors to lament the death of those who have been useful in their day, though for some time they may have survived their usefulness. The departed soul is out of the reach of our tears and kisses, but with them it is proper to show our respect to the poor body, of which we look for a glorious and joyful resurrection. Thus Joseph showed his faith in God, and love to his father, by kissing his pale and cold lips, and so giving an affectionate farewell. Probably the rest of Jacob's sons did the same, much moved, no doubt, with his dying words.
2. He ordered the body to be embalmed ([[Genesis 50#2]]), not only because he died in Egypt, and that was the manner of the Egyptians, but because he was to be carried to Canaan, which would be a work of time, and therefore it was necessary the body should be preserved as well as it might be from putrefaction. See how vile our bodies are, when the soul has forsaken them; without a great deal of art, and pains, and care, they will, in a very little time, become noisome. If the body have been dead four days, by that time it is offensive.
3. He observed the ceremony of solemn mourning for him, [[Genesis 50#3]]. Forty days were taken up in embalming the body, which the Egyptians (they say) had an art of doing so curiously as to preserve the very features of the face unchanged; all this time, and thirty days more, seventy in all, they either confined themselves and sat solitary, or, when they went out, appeared in the habit of close mourners, according to the decent custom of the country. Even the Egyptians, many of them, out of the great respect they had for Joseph (whose good offices done for the king and country were now fresh in remembrance), put themselves into mourning for his father: as with us, when the court goes into mourning, those of the best quality do so too. About ten weeks was the court of Egypt in mourning for Jacob. Note, What they did in state, we should do in sincerity, *weep with those that weep,* and mourn with those that mourn, as being ourselves also in the body.
4. He asked and obtained leave of Pharaoh to go to Canaan, thither to attend the funeral of his father, [[Genesis 50#4,6]].
1. It was a piece of necessary respect to Pharaoh that he would not go without leave; for we may suppose that, though his charge about the corn was long since over, yet he continued a prime-minister of state, and therefore would not be so long absent from his business without licence.
2. He observed a decorum, in employing some of the royal family, or some of the officers of the household, to intercede for this licence, either because it was not proper for him in the days of his mourning to come into the presence-chamber, or because he would not presume too much upon his own interest. Note, Modesty is a great ornament to dignity.
3. He pleaded the obligation his father had laid upon him, by an oath, to bury him in Canaan, [[Genesis 50#5]]. It was not from pride or humour, but from his regard to an indispensable duty, that he desired it. All nations reckon that oaths must be performed, and the will of the dead must be observed.
4. He promised to return: *I will come again.* When we return to our own houses from burying the bodies of our relations, we say, "We have left them behind;" but, if their souls have gone to our heavenly Father's house, we may say with more reason, "They have left us behind."
5. He obtained leave ([[Genesis 50#6]]): *Go and bury thy father.* Pharaoh was willing his business should stand still so long; but the service of Christ is more needful, and therefore he would not allow one that had work to do for him to go first and bury his father; no, *Let the dead bury their dead,*[[Matthew 8#22]].
Passage: 7 And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt,   8 And all the house of Joseph, and his brethren, and his father's house: only their little ones, and their flocks, and their herds, they left in the land of Goshen.   9 And there went up with him both chariots and horsemen: and it was a very great company.   10 And they came to the threshingfloor of Atad, which *is* beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days.   11 And when the inhabitants 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, which *is* 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 buryingplace of Ephron the Hittite, 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.
We have here an account of Jacob's funeral. Of the funerals of the kings of Judah, usually, no more is said than this, *They were buried with their fathers in the city of David:* but the funeral of the patriarch Jacob is more largely and fully described, to show how much better God was to him than he expected (he had spoken more than once of dying for grief, and going to the grave bereaved of his children, but, behold, he dies in honour, and is followed to the grave by all his children), and also because his orders concerning his burial were given and observed in faith, and in expectation both of the earthly and of the heavenly Canaan. Now,
1. It was a stately funeral. He was attended to the grave, not only by his own family, but by the courtiers, and all the great men of the kingdom, who, in token of their gratitude to Joseph, showed this respect to his father for his sake, and did him honour at his death. Though the Egyptians had had an antipathy to the Hebrews, and had looked upon them with disdain ([[Genesis 43#32]]), yet now, that they were better acquainted with them, they began to have a respect for them. Good old Jacob had conducted himself so well among them as to gain universal esteem. Note, Professors of religion should endeavour, by wisdom and love, to remove the prejudices which many may have conceived against them because they do not know them. There went abundance of chariots and horsemen, not only to attend them a little way, but to go through with them. Note, The decent solemnities of funerals, according to a man's situation, are very commendable; and we must not say of them, *To what purpose is this waste?* See [[Acts 8#2]]; [[Luke 7#12]].
2. It was a sorrowful funeral ([[Genesis 50#10..11]]); standers-by took notice of it as a grievous mourning. Note, The death of good men is a great loss to any place, and ought to be greatly lamented. Stephen dies a martyr, and yet devout men make great lamentations for him. The solemn mourning for Jacob gave a name to the place, *Abel-Mizraim, the mourning of the Egyptians,* which served for a testimony against the next generation of the Egyptians, who oppressed the posterity of this Jacob to whom their ancestors showed such respect.
## Joseph Comforts His Brethren. (b. c. 1689.)
Passage: 15 And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.   16 And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,   17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass 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. And Joseph wept when they spake unto him.   18 And his brethren also went and fell down before his face; and they said, Behold, we *be* thy servants.   19 And Joseph said unto them, Fear not: for *am* I in the place of God?   20 But 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 alive.   21 Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
We have here the settling of a good correspondence between Joseph and his brethren, now that their father was dead. Joseph was at court, in the royal city; his brethren were in Goshen, remote in the country; yet the keeping up of a good understanding, and a good affection, between them, would be both his honour and their interest. Note, When Providence has removed the parents by death, the best methods ought to be taken, not only for the preventing of quarrels among the children (which often happen about the dividing of the estate), but for the preserving of acquaintance and love, that unity may continue even when that centre of unity is taken away.
1. Joseph's brethren humbly make their court to him for his favour.
1. They began to be jealous of Joseph, not that he had given them any cause to be so, but the consciousness of guilt, and of their own inability in such a case to forgive and forget, made them suspicious of the sincerity and constancy of Joseph's favour ([[Genesis 50#15]]): *Joseph will peradventure hate us.* While their father lived, they thought themselves safe under his shadow; but now that he was dead they feared the worst from Joseph. Note, A guilty conscience exposes men to continual frights, even where no fear is, and makes them suspicious of every body, as Cain, [[Genesis 4#14]]. Those that would be fearless must keep themselves guiltless. If our heart reproach us not, then have we confidence both towards God and man.
2. They humbled themselves before him, confessed their fault, and begged his pardon. They did it by proxy ([[Genesis 50#17]]); they did it in person, [[Genesis 50#18]]. Now that the sun and moon had set, the eleven stars did homage to Joseph, for the further accomplishment of his dream. They speak of their former offence with fresh regret: *Forgive the trespass.* They throw themselves at Joseph's feet, and refer themselves to his mercy: *We are thy servants.* Thus we must bewail the sins we committed long ago, even those which we hope through grace are forgiven; and, when we pray to God for pardon, we must promise to be his servants.
3. They pleaded their relation to Jacob and to Jacob's God.
1. To Jacob, urging that he directed them to make this submission, rather because he questioned whether they would do their duty in humbling themselves than because he questioned whether Joseph would do his duty in forgiving them; nor could he reasonably expect Joseph's kindness to them unless they thus qualified themselves for it ([[Genesis 50#16]]): *Thy father did command.* Thus, in humbling ourselves to Christ by faith and repentance, we may plead that it is the command of his Father, and our Father, that we do so.
2. To Jacob's God. They plead ([[Genesis 50#17]]), *We* are the*servants of the God of thy father;* not only children of the same Jacob, but worshippers of the same Jehovah. Note, Though we must be ready to forgive all that are any way injurious to us, yet we must especially take heed of bearing malice towards any that are the servants of the God of our father: such we should always treat with a peculiar tenderness; for we and they have the same Master.
2. Joseph, with a great deal of compassion, confirms his reconciliation and affection to them; his compassion appears, [[Genesis 50#17]]. *He wept when they spoke to him.* These were tears of sorrow for their suspicion of him, and tears of tenderness upon their submission. In his reply,
1. He directs them to look up to God in their repentance ([[Genesis 50#19]]): *Am I in the place of God?* He, in his great humility, thought they showed him too much respect, as if all their happiness were bound up in his favour, and said to them, in effect, as Peter to Cornelius, "*Stand up, I myself also am a man.* Make your peace with God, and then you will find it an easy matter to make your peace with me." Note, When we ask forgiveness of those whom we have offended we must take heed of putting them in the place of God, by dreading their wrath and soliciting their favour more than God's. "Am I in the place of God, to whom alone vengeance belongs? No, I will leave you to his mercy." Those that avenge themselves step into the place of God, [[Romans 12#19]].
2. He extenuates their fault, from the consideration of the great good which God wonderfully brought out of it, which, though it should not make them the less sorry for their sin, yet might make him the more willing to forgive it ([[Genesis 50#20]]): *You thought evil* (to disappoint the dreams), *but God meant it unto good,* in order to the fulfilling of the dreams, and the making of Joseph a greater blessing to his family than otherwise he could have been. Note, when God makes use of men's agency for the performance of his counsels, it is common for him to mean one thing and them another, even the quite contrary, but God's counsel shall stand. See [[Isaiah 10#7]]. Again, God often brings good out of evil, and promotes the designs of his providence even by the sins of men; not that he is the author of sin, far be it from us to think so; but his infinite wisdom so overrules events, and directs the chain of them, that, in the issue, that ends in his praise which in its own nature had a direct tendency to his dishonour; as the putting of Christ to death, [[Acts 2#23]]. This does not make sin the less sinful, nor sinners the less punishable, but it redounds greatly to the glory of God's wisdom.
3. He assures them of the continuance of his kindness to them: *Fear not; I will nourish you,* [[Genesis 50#21]]. See what an excellent spirit Joseph was of, and learn of him to render good for evil. He did not tell them they were upon their good behaviour, and he would be kind to them if he saw they conducted themselves well; no, he would not thus hold them in suspense, nor seem jealous of them, though they had been suspicious of him: *He comforted them,* and, to banish all their fears, *he spoke kindly to them.* Note, Broken spirits must be bound up and encouraged. Those we love and forgive we must not only do well for but speak kindly to.
## The Death of Joseph. (b. c. 1635.)
Passage: 22 And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years.   23 And Joseph saw Ephraim's children of the third *generation:* the children also of Machir the son of Manasseh were brought up upon Joseph's knees.   24 And Joseph 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.   25 And Joseph took an oath of the children of Israel, saying, God will surely visit you, 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.
Here is,
1. The prolonging of Joseph's life in Egypt: he lived to be *a hundred and ten years old,*[[Genesis 50#22]]. Having honoured his father, his days were long in the land which, for the present, God had given him; and it was a great mercy to his relations that God continued him so long, a support and comfort to them.
2. The building up of Joseph's family: he lived to see his great-grand-children by both his sons ([[Genesis 50#23]]), and probably he saw his two sons solemnly owned as heads of distinct tribes, equal to any of his brethren. It contributes much to the comfort of aged parents if they see their posterity in a flourishing condition, especially if with it they see peace upon Israel, [[Psalms 128#6]].
3. The last will and testament of Joseph published in the presence of his brethren, when he saw his death approaching. Those that were properly his brethren perhaps were some of them dead before him, as several of them were older than he; but to those of them who yet survived, and to the sons of those who were gone, who stood up in their fathers' stead, he said this.
1. He comforted them with the assurance of their return to Canaan in due time: *I die, but God will surely visit you,* [[Genesis 50#24]]. To this purport Jacob had spoken to him, [[Genesis 48#21]]. Thus must we comfort others with the same comforts with which we ourselves have been comforted of God, and encourage them to rest on those promises which have been our support. Joseph was, under God, both the protector and the benefactor of his brethren; and what would become of them now that he was dying? Why, let this be their comfort, *God will surely visit you.* Note, God's gracious visits will serve to make up the loss of our best friends. They die; but we may live, and live comfortably, if we have the favour and presence of God with us. He bids them be confident: *God will bring you out of this land,* and therefore,
1. They must not hope to settle there, nor look upon it as their rest for ever; they must set their hearts upon the land of promise, and call that their home.
2. They must not fear sinking, and being ruined there; probably he foresaw the ill usage they would meet with there after his death, and therefore gives them this word of encouragement: "*God will bring you* in triumph *out of this land* at last." Herein he has an eye to the promise, [[Genesis 15#13..14]], and, in God's name, assures them of the performance of it.
2. For a confession of his own faith, and a confirmation of theirs, he charges them to keep him unburied till that day, that glorious day, should come, when they should be settled in the land of promise, [[Genesis 50#25]]. He makes them promise him with an oath that they would bury him in Canaan. In Egypt they buried their great men very honourably and with abundance of pomp; but Joseph prefers a significant burial in Canaan, and that deferred too almost 200 years, before a magnificent one in Egypt. Thus Joseph, by faith in the doctrine of the resurrection and the promise of Canaan, gave *commandment concerning his bones,* [[Hebrews 11#22]]. He dies in Egypt; but lays his bones at stake that God will surely visit Israel, and bring them to Canaan.
4. The death of Joseph, and the reservation of his body for a burial in Canaan, [[Genesis 50#26]]. He was *put in a coffin in Egypt,* but not buried till his children had received their inheritance in Canaan, [[Joshua 24#32]]. Note,
1. If the separate soul, at death, do but return to its rest with God, the matter is not great though the deserted body find not at all, or not quickly, its rest in the grave.
2. Yet care ought to be taken of the dead bodies of the saints, in the belief of their resurrection; for there is a covenant with the dust, which shall be remembered, and a commandment is given concerning the bones.

86
Matthew Henry Commentary/xlm/Genesis/Chapter V.md
View File

@ -1,86 +0,0 @@
This chapter is the only authentic history extant of the first age of the world from the creation to the flood, containing (according to the verity of the Hebrew text) 1656 years, as may easily be computed by the ages of the patriarchs, before they begat that son through whom the line went down to Noah. This is one of those which the apostle calls "endless genealogies" ([[1 Timothy 1#4]]), for Christ, who was the end of the Old-Testament law, was also the end of the Old-Testament genealogies; towards him they looked, and in him they centered. The genealogy here recorded is inserted briefly in the pedigree of our Saviour ([[Luke 3#36,38]]), and is of great use to show that Christ was the "seed of the woman" that was promised. We have here an account,
1. Concerning Adam, [[Genesis 5#1,5]].
2. Seth, [[Genesis 5#6,8]].
3. Enos, [[Genesis 5#9,11]].
4. Cainan, [[Genesis 5#12,14]].
5. Mahalaleel, [[Genesis 5#15,17]].
6. Jared, [[Genesis 5#18,20]].
7. Enoch, [[Genesis 5#21,24]].
8. Methuselah, [[Genesis 5#25,27]].
9. Lamech and his son Noah, [[Genesis 5#28,32]]. All scripture, being given by inspiration of God, is profitable, though not all alike profitable.
## Genealogies. (b. c. 3852.)
Passage: 1 This *is* the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;   2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.   3 And Adam lived a hundred and thirty years, and begat *a son* in his own likeness, after his image; and called his name Seth:   4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:   5 And all the days that Adam lived were nine hundred and thirty years: and he died.
The first words of the chapter are the title or argument of the whole chapter: it is *the book of the generations of Adam;* it is the list or catalogue of the posterity of Adam, not of all, but only of the *holy seed who were the substance thereof* ([[Isaiah 6#13]]), and *of whom, as concerning the flesh, Christ came* ([[Romans 9#5]]), the names, ages, and deaths, of those that were the successors of the first Adam in the custody of the promise, and the ancestors of the second Adam. The genealogy begins with Adam himself. Here is,
1. His creation, [[Genesis 5#1..2]], where we have a brief rehearsal of what was before at large related concerning the creation of man. This is what we have need frequently to hear of and carefully to acquaint ourselves with. Observe here,
1. That *God created man.* Man is not his own maker, therefore he must not be his own master; but the Author of his being must be the director of his motions and the centre of them.
2. That there was a day in which God created man. He was not from eternity, but of yesterday; he was not the first-born, but the junior of the creation.
3. That God made him in his own likeness, righteous and holy, and therefore, undoubtedly, happy. Man's nature resembled the divine nature more than that of any of the creatures of this lower world.
4. That God created them male and female ([[Genesis 5#2]]), for their mutual comfort as well as for the preservation and increase of their kind. Adam and Eve were both made immediately by the hand of God, both made in God's likeness; and therefore between the sexes there is not that great distance and inequality which some imagine.
5. That God blessed them. It is usual for parents to bless their children; so God, the common Father, blessed his. But earthly parents can only beg a blessing; it is God's prerogative to command it. It refers chiefly to the blessing of increase, not excluding other blessings.
6. That he *called their name Adam. Adam* signifies *earth, red earth.* Now,
1. God gave him this name. Adam had himself named the rest of the creatures, but he must not choose his own name, lest he should assume some glorious pompous title. But God gave him a name which would be a continual memorandum to him of the meanness of his original, and oblige him to *look unto the rock whence he was hewn and the hole of the pit whence he was digged,*[[Isaiah 51#1]]. Those have little reason to be proud who are so near akin to dust.
2. He gave this name both to the man and to the woman. Being at first one by nature, and afterwards one by marriage, it was fit they should both have the same name, in token of their union. The woman is *of the earth earthy* as well as the man.
2. The birth of his son *Seth,*[[Genesis 5#3]]. He was born in the hundred and thirtieth year of Adam's life; and probably the murder of Abel was not long before. Many other sons and daughters were born to Adam, besides Cain and Abel, before this; but no notice is taken of them, because an honourable mention must be made of his name only in whose loins Christ and the church were. But that which is most observable here concerning Seth is that Adam begat him *in his own likeness, after his image.* Adam was made in the image of God; but, when he was fallen and corrupt, he begat a son in his own image, sinful and defiled, frail, mortal, and miserable, like himself; not only a *man* like himself, consisting of body and soul, but a *sinner* like himself, guilty and obnoxious, degenerate and corrupt. Even the man after God's own heart owns himself *conceived and born in sin,*[[Psalms 51#5]]. This was Adam's own likeness, the reverse of that divine likeness in which Adam was made; but, having lost it himself, he could not convey it to his seed. Note, grace does not run in the blood, but corruption does. A sinner begets a sinner, but a saint does not beget a saint.
3. His age and death. He lived, in all, nine hundred and thirty years, and then he died, according to the sentence passed upon him, *To dust thou shalt return.* Though he did not die in the day he ate forbidden fruit, yet in that very day he became mortal. Then he began to die; his whole life afterwards was but a reprieve, a forfeited condemned life; nay, it was a wasting dying life: he was not only like a criminal sentenced, but as one already crucified, that dies slowly and by degrees.
Passage: 6 And Seth lived a hundred and five years, and begat Enos:   7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:   8 And all 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 sons and daughters:   11 And all the days of Enos were nine hundred and five years: and he died.   12 And Cainan lived seventy years, and begat Mahalaleel:   13 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 five 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 a hundred sixty and two years, and he begat Enoch:   19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:   20 And all the days of Jared were nine hundred sixty and two years: and he died.
We have here all that the Holy Ghost thought fit to leave upon record concerning five of the patriarchs before the flood, Seth, Enos, Cainan, Mahalaleel, and Jared. There is nothing observable concerning any of these particularly, though we have reason to think they were men of eminence, both for prudence and piety, in their day: but in general,
1. Observe how largely and expressly their generations are recorded. This matter, one would think, might have been delivered in fewer words; but it is certain that there is not one idle word in God's books, whatever there is in men's. It is thus plainly set down,
1. To make it easy and intelligible to the meanest capacity. When we are informed how old they were when they begat such a son, and how many years they lived afterwards, a very little skill in arithmetic will enable a man to tell how long they lived in all; yet the Holy Ghost sets down the sum total, for the sake of those that have not even so much skill as this.
2. To show the pleasure God takes in the names of his people. We found Cain's generation numbered in haste ([[Genesis 4#18]]), but this account of the holy seed is enlarged upon, and given in words at length, and not in figures; we are told how long those lived that lived in God's fear, and when those died that died in his favour; but as for others it is no matter. *The memory of the just is blessed, but the name of the wicked shall rot.*
2. Their life is reckoned by days ([[Genesis 5#8]]): *All the days of Seth,* and so of the rest, which intimates the shortness of the life of man when it is at the longest, and the quick revolution of our times on earth. If they reckoned by days, surely we must reckon by hours, or rather make that our frequent prayer ([[Psalms 90#12]]), *Teach us to number our days.*
3. Concerning each of them, except Enoch, it is said, *and he died.* It is implied in the numbering of the years of their life that their life, when those years were numbered and finished, came to an end; and yet it is still repeated, *and he died,* to show that death passed upon all men without exception, and that it is good for us particularly to observe and improve the deaths of others for our own edification. Such a one was a strong healthful man, but he died; such a one was a great and rich man, but he died; such a one was a wise politic man, but he died; such a one was a very good man, perhaps a very useful man, but he died, &c.
4. That which is especially observable is that they all lived very long; not one of them died till he had seen the revolution of almost eight hundred years, and some of them lived much longer, a great while for an immortal soul to be imprisoned in a house of clay. The present life surely was not to them such a burden as commonly it is now, else they would have been weary of it; nor was the future life so clearly revealed then as it is now under the gospel, else they would have been impatient to remove to it: long life to the pious patriarchs was a blessing and made them blessings.
1. Some natural causes may be assigned for their long life in those first ages of the world. It is very probable that the earth was more fruitful, that the productions of it were more strengthening, that the air was more healthful, and that the influences of the heavenly bodies were more benign, before the flood, than afterwards. Though man was driven out of paradise, yet the earth itself was then paradisiacal-- a garden in comparison with its present wilderness-state: and some think that their great knowledge of the creatures, and of their usefulness both for food and medicine, together with their sobriety and temperance, contributed much to it; yet we do not find that those who were intemperate, as many were ([[Luke 17#27]]), were as short-lived as intemperate men generally are now.
2. It must chiefly be resolved into the power and providence of God. He prolonged their lives, both for the more speedy replenishing of the earth and for the more effectual preservation of the knowledge of God and religion, then, when there was no written word, but tradition was the channel of its conveyance. All the patriarchs here, except Noah, were born before Adam died; so that from him they might receive a full and satisfactory account of the creation, paradise, the fall, the promise, and those divine precepts which concerned religious worship and a religious life: and, if any mistake arose, they might have recourse to him while he lived, as to an oracle, for the rectifying of it, and after his death to Methuselah, and others, that had conversed with him: so great was the care of Almighty God to preserve in his church the knowledge of his will and the purity of his worship.
## Translation of Enoch. (b. c. 3017.)
Passage: 21 And Enoch lived sixty and five years, and begat Methuselah:   22 And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:   23 And all the days of Enoch were three hundred sixty and five years:   24 And Enoch walked with God: and he *was* not; for God took him.
The accounts here run on for several generations without any thing remarkable, or any variation but of the names and numbers; but at length there comes in one that must not be passed over so, of whom special notice must be taken, and that is *Enoch,* the seventh from Adam: the rest, we may suppose, did virtuously, but he excelled them all, and was the brightest star of the patriarchal age. It is but little that is recorded concerning him; but this little is enough to make his name great, greater than the name of the other Enoch, who had a city called by his name. Here are two things concerning him:--
1. His gracious conversation in this world, which is twice spoken of: *Enoch walked with God after he begat Methuselah* ([[Genesis 5#22]]), and again, *Enoch walked with God,* [[Genesis 5#24]]. Observe,
1. The nature of his religion and the scope and tenour of his conversation: he *walked with God,* which denotes,
1. True religion; what is godliness, but walking with God? The ungodly and profane are without God in the world, they walk contrary to him: but the godly walk with God, which presupposes reconciliation to God, for two cannot *walk together except they be agreed* ([[Amos 3#3]]), and includes all the parts and instances of a godly, righteous, and sober life. To walk with God is to set God always before us, and to act as those that are always under his eye. It is to live a life of communion with God both in ordinances and providences. It is to make God's word our rule and his glory our end in all our actions. It is to make it our constant care and endeavour in every thing to please God, and nothing to offend him. It is to comply with his will, to concur with his designs, and to be workers together with him. It is to be *followers of him as dear children.*
2. Eminent religion. He was entirely dead to this world, and did not only walk after God, as all good men do, but he walked with God, as if he were in heaven already. He lived above the rate, not only of other men, but of other saints: not only good in bad times, but the best in good times.
3. Activity in promoting religion among others. Executing the priest's office is called *walking before God,* [[1 Samuel 2#30]]; [[1 Samuel 2#35]], and see [[Zechariah 3#7]]. Enoch, it should seem, was a priest of the most high God, and like Noah, who is likewise said to walk with God, he was a preacher of righteousness, and prophesied of Christ's second coming. [[Jude 14]], *Behold, the Lord cometh with his holy myriads.* Now the Holy Spirit, instead of saying, Enoch *lived,* says, Enoch *walked with God;* for it is the life of a good man to walk with God. This was,
1. The business of Enoch's life, his constant care and work; while others lived to themselves and the world, he lived to God.
2. It was the joy and support of his life. Communion with God was to him better than life itself. *To me to live is Christ,* [[Philippians 1#21]].
2. The date of his religion. It is said ([[Genesis 5#21]]), *he lived sixty-five years, and begat Methuselah;* but ([[Genesis 5#22]]) *he walked with God after he begat Methuselah,* which intimates that he did not begin to be eminent for piety till about that time; at first he walked but as other men. Great saints arrive at their eminence by degrees.
3. The continuance of his religion: he walked with God *three hundred years,* as long as he continued in this world. The hypocrite will not pray always; but the real saint that acts from a principle, and makes religion his choice, will persevere to the end, and walk with God while he lives, as one that hopes to live for ever with him, [[Psalms 104#33]].
2. His glorious removal to a better world. As he did not live like the rest, so he did not die like the rest ([[Genesis 5#24]]): *He was not, for God took him;* that is, as it is explained ([[Hebrews 11#5]]), *He was translated that he should not see death, and was not found, because God had translated him.* Observe,
1. When he was thus translated.
1. What time of his life. It was when he had lived but three hundred and sixty-five years (a year of years), which, as men's ages went then, was in the midst of his days; for there was none of the patriarchs before the flood that did not more than double that age. But why did God take him so soon? Surely, because the world, which had now grown corrupt, was not worthy of him, or because he was so much above the world, and so weary of it, as to desire a speedy removal out of it, or because his work was done, and done the sooner for his minding it so closely. Note, God often takes those soonest whom he loves best, and the time they lose on earth is gained in heaven, to their unspeakable advantage.
2. What time of the world. It was when all the patriarchs mentioned in this chapter were living, except Adam, who died fifty-seven years before, and Noah, who was born sixty-nine years after; those two had sensible confirmations to their faith other ways, but to all the rest, who were or might have been witnesses of Enoch's translation, it was a sensible encouragement to their faith and hope concerning a future state.
2. How his removal is expressed: *He was not, for God took him.*
1. He was not any longer in this world; it was not the period of his being, but of his being here: he was *not found,* so the apostle explains it from the
70.; not found by his friends, who sought him as the sons of the prophets sought Elijah ([[2 Kings 2#17]]); not found by his enemies, who, some think, were in quest of him, to put him to death in their rage against him for his eminent piety. It appears by his prophecy that there were then many ungodly sinners, who spoke hard speeches, and probably did hard things too, against God's people ([[Jude 15]]), but God hid Enoch from them, not under heaven, but in heaven.
2. God took him body and soul to himself in the heavenly paradise, by the ministry of angels, as afterwards he took Elijah. He was changed, as those saints will be that shall be found alive at Christ's second coming. Whenever a good man dies God takes him, fetches him hence, and receives him to himself. The apostle adds concerning Enoch that, *before his translation, he had this testimony, that he pleased God,* and this was the good report he obtained. Note,
1. Walking with God pleases God.
2. We cannot walk with God so as to please him, but by faith.
3. God himself will put an honour upon those that by faith walk with him so as to please him. He will own them now, and witness for them before angels and men at the great day. Those that have not this testimony before the translation, yet shall have it afterwards.
4. Those whose conversation in the world is truly holy shall find their removal out of it truly happy. Enoch's translation was not only an evidence to faith of the reality of a future state, and of the possibility of the body's existing in glory in that state; but it was an encouragement to the hope of all that walk with God that they shall be for ever with him: signal piety shall be crowned with signal honours.
Passage: 25 And Methuselah lived a hundred eighty and seven years, and begat Lamech:   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: and he died.
Concerning Methuselah observe,
1. The signification of his name, which some think was prophetical, his father Enoch being a prophet. *Methuselah* signifies, *he dies,* or *there is a dart,* or, *a sending forth,* namely, of the deluge, which came the very year that Methuselah died. If indeed his name was so intended and so explained, it was fair warning to a careless world, a long time before the judgment came. However, this is observable, that the longest liver that ever was carried death in his name, that he might be reminded of its coming surely, though it came slowly.
2. His age: he lived nine hundred and sixty-nine years, the longest we read of that ever any man lived on earth; and yet he died. The longest liver must die at last. Neither youth nor age will discharge from that war, for that is the end of all men: none can challenge life by long prescription, nor make that a plea against the arrests of death. It is commonly supposed that Methuselah died a little before the flood; the Jewish writers say, "seven days before," referring to [[Genesis 7#10]], and that he was taken away from the evil to come, which goes upon this presumption, which is generally received, that all the patriarchs mentioned in this chapter were holy good men. I am loth to offer any surmise to the contrary; and yet I see not that this can be any more inferred from their enrollment here among the ancestors of Christ than that all those kings of Judah were so whose names are recorded in his genealogy, many of whom, we are sure, were much otherwise: and, if this be questioned, it may be suggested as probable that Methuselah was himself drowned with the rest of the world; for it is certain that he died that year.
## Account of Noah. (b. c. 2448.)
Passage: 28 And Lamech lived a hundred eighty and two years, and begat a son:   29 And he called his name Noah, saying, This *same* shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed.   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 hundred seventy and seven years: and he died.   32 And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.
Here we have the first mention of Noah, of whom we shall read much in the following chapters. Observe,
1. His name, with the reason of it: *Noah* signifies *rest;* his parents gave him that name, with a prospect of his being a more than ordinary blessing to his generation: *This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed.* Here is,
1. Lamech's complaint of the calamitous state of human life. By the entrance of sin, and the entail of the curse for sin, our condition has become very miserable: our whole life is spent in labour, and our time filled up with continual toil. God having cursed the ground, it is as much as some can do, with the utmost care and pains, to fetch a hard livelihood out of it. He speaks as one fatigued with the business of this life, and grudging that so many thoughts and precious minutes, which otherwise might have been much better employed, are unavoidably spent for the support of the body.
2. His comfortable hopes of some relief by the birth of this son: *This same shall comfort us,* which denotes not only the desire and expectation which parents generally have concerning their children (that, when they grow up, they will be comforts to them and helpers in their business, though they often prove otherwise), but an apprehension and prospect of something more. Very probably there were some prophecies that went before of him, as a person that should be wonderfully serviceable to his generation, which they so understood as to conclude that he was the promised seed, the Messiah that should come; and then it intimates that a covenant-interest in Christ as ours, and the believing expectation of his coming, furnish us with the best and surest comforts, both in reference to the wrath and curse of God which we have deserved and to the toils and troubles of this present time of which we are often complaining. "Is Christ ours? Is heaven ours? *This same shall comfort us.*"
2. His children, Shem, Ham, and Japheth. These Noah begat (the eldest of these) when he was 500 years old. It should seem that Japheth was the eldest ([[Genesis 10#21]]), but Shem is put first because on him the covenant was entailed, as appears by [[Genesis 9#26]], where God is called the *Lord God of Shem.* To him, it is probable, the birth-right was given, and from him, it is certain, both Christ the head, and the church the body, were to descend. Therefore he is called *Shem,* which signifies a *name,* because in his posterity the name of God should always remain, till he should come out of his loins whose name is above every name; so that in putting Shem first Christ was, in effect, put first, who in all things must have the pre-eminence.

129
Matthew Henry Commentary/xlm/Genesis/Chapter VI.md
View File

@ -1,129 +0,0 @@
The most remarkable thing we have upon record concerning the old world is the destruction of it by the universal deluge, the account of which commences in this chapter, wherein we have,
1. The abounding iniquity of that wicked world, [[Genesis 6#1,5]], and [[Genesis 6#11..12]].
2. The righteous God's just resentment of that abounding iniquity, and his holy resolution to punish it, [[Genesis 6#6..7]].
3. The special favour of God to his servant Noah.
1. In the character given of him, [[Genesis 6#8,10]].
2. In the communication of God's purpose to him, [[Genesis 6#13]]; [[Genesis 6#17]].
3. In the directions he gave him to make an ark for his own safety, [[Genesis 6#14,16]].
4. In the employing of him for the preservation of the rest of the creatures, [[Genesis 6#18,21]]. Lastly, Noah's obedience to the instructions given him, [[Genesis 6#22]]. And this concerning the old world is written for our admonition, upon whom the ends of the new world have come.
## Depravity of the World. (b. c. 2469.)
Passage: 1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,   2 That the sons of God saw the daughters of men that they *were* fair; and they took them wives of all which they chose.
For the glory of God's justice, and for warning to a wicked world, before the history of the ruin of the old world, we have a full account of its degeneracy, its apostasy from God and rebellion against him. The destroying of it was an act, not of an absolute sovereignty, but of necessary justice, for the maintaining of the honour of God's government. Now here we have an account of two things which occasioned the wickedness of the old world:--
1. The increase of mankind: *Men began to multiply upon the face of the earth.* This was the effect of the blessing ([[Genesis 1#28]]), and yet man's corruption so abused and perverted this blessing that it was turned into a curse. Thus sin takes occasion by the mercies of God to be the more exceedingly sinful. [[Proverbs 29#16]], *When the wicked are multiplied, transgression increaseth.* The more sinners the more sin; and the multitude of offenders emboldens men. Infectious diseases are most destructive in populous cities; and sin is a spreading leprosy. Thus in the New-Testament church, *when the number of the disciples was multiplied, there arose a murmuring* ([[Acts 6#1]]), and we read of a nation that was multiplied, not to the increase of their joy, [[Isaiah 9#3]]. Numerous families need to be well-governed, lest they become wicked families.
2. Mixed marriages ([[Genesis 6#2]]): *The sons of God* (that is, the professors of religion, who were called by the name of the Lord, and called upon that name), *married the daughters of men,* that is, those that were profane, and strangers to God and godliness. The posterity of Seth did not keep by themselves, as they ought to have done, both for the preservation of their own purity and in detestation of the apostasy. They intermingled themselves with the excommunicated race of Cain: *They took them wives of all that they chose.* But what was amiss in these marriages?
1. They chose only by the eye: *They saw that they were fair,* which was all they looked at.
2. They followed the choice which their own corrupt affections made: they took *all that they chose,* without advice and consideration. But,
3. That which proved of such bad consequence to them was that they *married strange wives, were unequally yoked with unbelievers,* [[2 Corinthians 6#14]]. This was forbidden to Israel, [[Deuteronomy 7#3..4]]. It was the unhappy occasion of Solomon's apostasy ([[1 Kings 11#1,4]]), and was of bad consequence to the Jews after their return out of Babylon, [[Ezra 9#1..2]]. Note, professors of religion, in marrying both themselves and their children, should make conscience of keeping within the bounds of profession. The bad will sooner debauch the good than the good reform the bad. Those that profess themselves the children of God must not marry without his consent, which they have not if they join in affinity with his enemies.
Passage: 3 And the Lord said, My spirit shall not always strive with man, for that he also *is* flesh: yet his days shall be a hundred and twenty years.
This comes in here as a token of God's displeasure at those who married strange wives; he threatens to withdraw from them his Spirit, whom they had grieved by such marriages, contrary to their convictions: fleshly lusts are often punished with spiritual judgments, the sorest of all judgments. Or as another occasion of the great wickedness of the old world; the Spirit of the Lord, being provoked by their resistance of his motions, ceased to strive with them, and then all religion was soon lost among them. This he warns them of before, that they might not further vex his Holy Spirit, but by their prayers might stay him with them. Observe in this verse,
1. God's resolution not always to strive with man by his Spirit. The Spirit then strove by Noah's preaching ([[1 Peter 3#19..20]]) and by inward checks, but it was in vain with the most of men; therefore, says God, *He shall not always strive.* Note,
1. The blessed Spirit strives with sinners, by the convictions and admonitions of conscience, to turn them from sin to God.
2. If the Spirit be resisted, quenched, and striven against, though he strive long, he will not strive always, [[Hosea 4#17]].
3. Those are ripening apace for ruin whom the Spirit of grace has left off striving with.
2. The reason of this resolution: *For that he also is flesh,* that is, incurably corrupt, and carnal, and sensual, so that it is labour lost to strive with him. Can the Ethiopian change his skin? *He also,* that is, All, one as well as another, they have all sunk into the mire of flesh. Note,
1. It is the corrupt nature, and the inclination of the soul towards the flesh, that oppose the Spirit's strivings and render them ineffectual.
2. When a sinner has long adhered to that interest, and sided with the flesh against the Spirit, the Spirit justly withdraws his agency, and strives no more. None lose the Spirit's strivings but those that have first forfeited them.
3. A reprieve granted, notwithstanding: *Yet his days shall be one hundred and twenty years;* so long I will defer the judgment they deserve, and give them space to prevent it by their repentance and reformation. Justice said, *Cut them down;* but mercy interceded, *Lord, let them alone this year also;* and so far mercy prevailed, that a reprieve was obtained for six-score years. Note, the time of God's patience and forbearance towards provoking sinners is sometimes long, but always limited: reprieves are not pardons; though God bear a great while, he will not bear always.
Passage: 4 There were giants in the earth in those days; 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 which *were* of old, men of renown.   5 And God saw that the wickedness of man *was* great in the earth, and *that* every imagination of the thoughts of his heart *was* only evil continually.
We have here a further account of the corruption of the old world. When the *sons of God* had matched with the *daughters of men,* though it was very displeasing to God, yet he did not immediately cut them off, but waited to see what would be the issue of these marriages, and which side the children would take after; and it proved (as usually it does), that they took after the worst side. Here is,
1. The temptation they were under to oppress and do violence. They were *giants,* and they were *men of renown;* they became too hard for all about them, and carried all before them,
1. With their great bulk, as the sons of Anak, [[Numbers 13#33]].
2. With their great name, as the king of Assyria, [[Isaiah 37#11]]. These made them the *terror of the mighty in the land of the living;* and, thus armed, they daringly insulted the rights of all their neighbours and trampled upon all that is just and sacred. Note, those that have so much power over others as to be able to oppress them have seldom so much power over themselves as not to oppress; great might is a very great snare to many. This degenerate race slighted the honour their ancestors had obtained by virtue and religion, and made themselves a great name by that which was the perpetual ruin of their good name.
2. The charge exhibited and proved against them, [[Genesis 6#5]]. The evidence produced was incontestable. God saw it, and that was instead of a thousand witnesses. God sees all the wickedness that is among the children of men; it cannot be concealed from him now, and, if it be not repented of, it shall not be concealed by him shortly. Now what did God take notice of?
1. He observed that the streams of sin that flowed along in men's lives, and the breadth and depth of those streams: He *saw that the wickedness of man was great in the earth.* Observe the connection of this with what goes before: the oppressors were *mighty men and men of renown;* and, *then, God saw that the wickedness of man was great.* Note, the wickedness of a people is great indeed when the most notorious sinners are men of renown among them. Things are bad when bad men are not only honoured notwithstanding their wickedness, but honoured for their wickedness, and the vilest men exalted. Wickedness is then great when great men are wicked. Their wickedness was great, that is, abundance of sin was committed in all places, by all sorts of people; and such sin as was in its own nature most gross, and heinous, and provoking; it was committed daringly, and with a defiance of heaven, nor was any care taken by those that had power in their hands to restrain and punish it. This God saw. Note, all the sins of sinners are known to God the Judge. Those that are most conversant in the world, though they see much wickedness in it, yet they see but little of that which is; but God sees all, and judges aright concerning it, how great it is, nor can he be deceived in his judgment.
2. He observed the fountain of sin that was in men's hearts. Any one might see that *the wickedness of man was great,* for they declared their sin as Sodom; but God's eye went further: *He saw that every imagination of the thoughts of his heart was only evil continually*-- a sad sight, and very offensive to God's holy eye! This was the bitter root, the corrupt spring: all the violence and oppression, all the luxury and wantonness, that were in the world, proceeded from the corruption of nature; lust conceived them, [[James 1#15]]. See [[Matthew 15#19]].
1. The heart was naught; it was deceitful and desperately wicked. The principles were corrupt, and the habits and dispositions evil.
2. The thoughts of the heart were so. Thought is sometimes taken for the settled judgment or opinion, and this was bribed, and biased, and misled; sometimes it signifies the workings of the fancy, and these were always either vain or vile, either weaving the spider's web or hatching the cockatrice's egg.
3. The imagination of the thoughts of the heart was so, that is, their designs and devices were wicked. They did not do evil through mere carelessness, as those that walk at all adventures, not heeding what they do; but they did evil deliberately and designedly, contriving how to do mischief. It was bad indeed; for it was only evil, continually evil, and every imagination was so. There was no good to be found among them, no, not at any time: the stream of sin was full, and strong, and constant; and God saw it; see [[Psalms 14#1,3]].
## Mankind Threatened with Destruction. (b. c. 2469.)
Passage: 6 And it repented the Lord that he had made man on the earth, and it grieved him at his heart.   7 And the Lord said, I will 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.
Here is,
1. God's resentment of man's wickedness. He did not see it as an unconcerned spectator, but as one injured and affronted by it; he saw it as a tender father sees the folly and stubbornness of a rebellious and disobedient child, which not only angers him, but grieves him, and makes him wish he had been written childless. The expressions here used are very strange: *It repented the Lord that he had made man upon the earth,* that he had made a creature of such noble powers and faculties, and had put him on this earth, which he built and furnished on purpose to be a convenient, comfortable, habitation for him; *and it grieved him at his heart.* These are expressions after the manner of men, and must be understood so as not to reflect upon the honour of God's immutability or felicity.
1. This language does not imply any passion or uneasiness in God (nothing can create disturbance to the Eternal Mind), but it expresses his just and holy displeasure against sin and sinners, against sin as odious to his holiness and against sinners as obnoxious to his justice. He is pressed by the sins of his creatures ([[Amos 2#13]]), wearied ([[Isaiah 43#24]]), broken ([[Ezekiel 6#9]]), grieved ([[Psalms 95#10]]), and here *grieved to the heart,* as men are when they are wronged and abused by those they have been very kind to, and therefore repent of their kindness, and wish they had never fostered that snake in their bosom which now hisses in their face and stings them to the heart. Does God thus hate sin? And shall we not hate it? Has our sin grieved him to the heart? And shall we not be grieved and pricked to the heart for it? O that this consideration may humble us and shame us, and that we may look on him whom we have thus grieved, and mourn! [[Zechariah 12#10]].
2. It does not imply any change of God's mind; for *he is in one mind, and who can turn him?* With him *there is not variableness.* But it expressed a change of his way. When God had made man upright, *he rested and was refreshed* ([[Exodus 31#17]]), and his way towards him was such as showed he was pleased with the work of his own hands; but, now that man had apostatized, he could not do otherwise than show himself displeased; so that the change was in man, not in God. God repented that he had made man; but we never find him repenting that he redeemed man (though that was a work of much greater expense), because special and effectual grace is given to secure the great ends of redemption; so that those *gifts and callings are without repentance,* [[Romans 11#29]].
2. God's resolution to destroy man for his wickedness, [[Genesis 6#7]]. Observe,
1. When God repented that he had made man, he resolved to destroy man. Thus those that truly repent of sin will resolve, in the strength of God's grace, to mortify sin and to destroy it, and so to undo what they have done amiss. We do but mock God in saying that we are sorry for our sin, and that it grieves us to the heart, if we continue to indulge it. In vain do we pretend a change of our mind if we do not evidence it by a change of our way.
2. He resolves to destroy man. The original word is very significant: *I will wipe off man from the earth* (so some), as dirt or filth is wiped off from a place which should be clean, and is thrown to the dunghill, the proper place for it. See [[2 Kings 21#13]]. Those that are the spots of the places they live in are justly wiped away by the judgments of God. *I will blot out man from the earth* (so others), as those lines which displease the author are blotted out a book, or as the name of a citizen is blotted out of the rolls of the freemen, when he is dead or disfranchised.
3. He speaks of man as his own creature even when he resolves upon his ruin: *Man whom I have created.* "Though I have created him, this shall not excuse him," [[Isaiah 27#11]]. *He that made him will not save him;* he that is our Creator, if he be not our ruler, will be our destroyer. Or, "Because I have created him, and he has been so undutiful and ungrateful to his Creator, therefore I will destroy him:" those forfeit their lives that do not answer the end of their living.
4. Even the brute-creatures were to be involved in this destruction-- *Beasts, and creeping things, and the fowls of the air.* These were made for man, and therefore must be destroyed with man; for it follows: *It repenteth me that I have made them;* for the end of their creation also was frustrated. They were made that man might serve and honour God with them; and therefore were destroyed because he had served his lusts with them, and made them subject to vanity.
5. God took up this resolution concerning man after his Spirit had been long striving with him in vain. None are ruined by the justice of God but those that hate to be reformed by the grace of God.
Passage: 8 But Noah found grace in the eyes of the Lord.   9 These *are* the generations of Noah: Noah was a just man *and* perfect in his generations, *and* Noah walked with God.   10 And Noah begat three sons, Shem, Ham, and Japheth.
We have here Noah distinguished from the rest of the world, and a peculiar mark of honour put upon him.
1. When God was displeased with the rest of the world, he favoured Noah: *But Noah found grace in the eyes of the Lord,*[[Genesis 6#8]]. This vindicates God's justice in his displeasure against the world, and shows that he had strictly examined the character of every person in it before he pronounced it universally corrupt; for, there being one good man, he found him out, and smiled upon him. It also magnifies his grace towards Noah that he was made a vessel of God's mercy when all mankind besides had become the generation of his wrath: distinguishing favours bring under peculiarly strong obligations. Probably Noah did not find favour in the eyes of men; they hated and persecuted him, because both by his life and preaching he *condemned the world. But he found grace in the eyes of the Lord,* and this was honour and comfort enough. God made more account of Noah than of all the world besides, and this made him greater and more truly honourable than all the giants that were in those days, who became mighty men and men of renown. Let this be the summit of our ambition, to *find grace in the eyes of the Lord;* herein let us labour, that, present or absent, we may be accepted of him, [[2 Corinthians 5#9]]. Those are highly favoured whom God favours.
2. When the rest of the world was corrupt and wicked, Noah kept his integrity: *These are the generations of Noah* (this is the account we have to give of him), *Noah was a just man,*[[Genesis 6#9]]. This character of Noah comes in here either,
1. As the reason of God's favour to him; his singular piety qualified him for singular tokens of God's loving-kindness. Those that would find grace in the eyes of the Lord must be as Noah was and do as Noah did; God loves those that love him: or,
2. As the effect of God's favour to him. It was God's good-will to him that produced this good work in him. He was a very good man, but he was no better than the grace of God made him, [[1 Corinthians 15#10]]. Now observe his character.
1. He *was a just man,* that is, justified before God by faith in the promised seed; for he was an *heir of the righteousness which is by faith,* [[Hebrews 11#7]]. He was sanctified, and had right principles and dispositions implanted in him; and he was righteous in his conversation, one that made conscience of rendering to all their due, to God his due and to men theirs. Note, none but a downright honest man can find favour with God. That conversation which will be pleasing to God must be governed by *simplicity and godly sincerity,* not by *fleshly wisdom,* [[2 Corinthians 1#12]]. God has sometimes chosen the foolish things of the world, but he never chose the knavish things of it.
2. He was *perfect,* not with a sinless perfection, but a perfection of sincerity; and it is well for us that by virtue of the covenant of grace, upon the score of Christ's righteousness, sincerity is accepted as our gospel perfection.
3. He *walked with God,* as Enoch had done before him. He was not only honest, but devout; he *walked,* that is, he acted with God, as one always under his eye. He lived a life of communion with God; it was his constant care to conform himself to the will of God, to please him, and to approve himself to him. Note, God looks down upon those with an eye of favour who sincerely look up to him with an eye of faith. But,
4. That which crowns his character is that thus he was, and thus he did, *in his generation,* in that corrupt degenerate age in which his lot was cast. It is easy to be religious when religion is in fashion; but it is an evidence of strong faith and resolution to swim against a stream to heaven, and to appear for God when no one else appears for him: so Noah did, and it is upon record, to his immortal honour.
## Depravity of the World. (b. c. 2448.)
Passage: 11 The earth also was corrupt before God, and the earth was filled with violence.   12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.
The wickedness of that generation is here again spoken of, either as a foil to Noah's piety-- he was just and perfect, when all the earth was corrupt; or as a further justification of God's resolution to destroy the world, which he was now about to communicate to his servant Noah.
1. All kinds of sin was found among them, for it is said ([[Genesis 6#11]]) that the earth was,
1. *Corrupt before God,* that is, in the matters of God's worship; either they had other gods before him, or they worshipped him by images, or they were corrupt and wicked in despite and contempt of God, daring him and defying him to his face.
2. *The earth was also filled with violence* and injustice towards men. There was no order nor regular government; no man was safe in the possession of that which he had the most clear and incontestable right to, no, not the most innocent life; there was nothing but murders, rapes, and rapine. Note, wickedness, as it is the shame of human nature, so it is the ruin of human society. Take away conscience and the fear of God, and men become beasts and devils to one another, like the fishes of the sea, where the greater devour the less. Sin fills the earth with violence, and so turns the world into a wilderness, into a cock-pit.
2. The proof and evidence of it were undeniable; for *God looked upon the earth,* and was himself an eye-witness of the corruption that was in it, of which before, [[Genesis 6#5]]. The righteous Judge in all his judgments proceeds upon the infallible certainty of his own omniscience, [[Psalms 33#13]].
3. That which most aggravated the matter was the universal spreading of the contagion: *All flesh had corrupted his way.* It was not some particular nations or cities that were thus wicked, but the whole world of mankind were so; there was none that did good, no, not one besides Noah. Note, when wickedness has become general and universal ruin is not far off; while there is a remnant of praying people in a nation, to empty the measure as it fills, judgments may be kept off a great while; but when all hands are at work to pull down the fences by sin, and none stand in the gap to make up the breach, what can be expected but an inundation of wrath?
## Prediction of the Deluge. (b. c. 2448.)
Passage: 13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.   14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.   15 And this *is the fashion* 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.   16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; *with* lower, second, and third *stories* shalt thou make it.   17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein *is* the breath of life, from under heaven; *and* every thing that *is* in the earth shall die.   18 But with thee will I establish my covenant; 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* 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, two of every *sort* shall 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; and it shall be for food for thee, and for them.
Here it appears indeed that Noah *found grace in the eyes of the Lord.* God's favour to him was plainly intimated in what he said of him, [[Genesis 6#8,10]], where his name is mentioned five times in five lines, when once might have served to make the sense clear, as if the Holy Ghost took a pleasure in perpetuating his memory; but it appears much more in what he says to him in these verses-- the informations and instructions here given him.
1. God here makes Noah the *man of his counsel,* communicating to him his purpose to destroy this wicked world by water. As, afterwards, he told Abraham his resolution concerning Sodom ([[Genesis 18#17]], *Shall I hide from Abraham?*) so here "Shall I hide from Noah *the thing that I do,* seeing that he shall *become a great nation?*" Note, *the secret of the Lord is with those that fear him* ([[Psalms 25#14]]); it was with *his servants the prophets* ([[Amos 3#7]]), by a spirit of revelation, informing them particularly of his purposes; it is with all believers by a spirit of wisdom and faith, enabling them to understand and apply the general declarations of the written word, and the warnings there given. Now,
1. God told Noah, in general, that he would destroy the world ([[Genesis 6#13]]): *The end of all flesh has come before me; I will destroy them;* that is, the ruin of this wicked world is decreed and determined; *it has come,* that is, it will come surely, and come quickly. Noah, it is likely, in preaching to his neighbours, had warned them, in general, of the wrath of God that they would bring upon themselves by their wickedness, and now God seconds his endeavours by a particular denunciation of wrath, that Noah might try whether this would work upon them. Hence observe,
1. That God *confirmeth the words of his messengers,*[[Isaiah 44#26]].
2. That *to him that has,* and uses what he has for the good of others, *more shall be given,* more full instructions.
2. He told him, particularly, that he would destroy the world by a flood of waters: *And behold, I, even I, do bring a flood of waters upon the earth,* [[Genesis 6#17]]. God could have destroyed all mankind by the sword of an angel, a flaming sword turning every way, as he destroyed all the first-born of the Egyptians and the camp of the Assyrians; and then there needed no more than to set a mark upon Noah and his family for their preservation. But God chose to do it by a *flood of waters,* which should drown the world. The reasons, we may be sure, were wise and just, though to us unknown. God has many arrows in his quiver, and he may use which he please: as he chooses the rod with which he will correct his children, so he chooses the sword with which he will cut off his enemies. Observe the manner of expression: "*I, even I, do bring a flood;* I that am infinite in power, and therefore *can* do it, infinite in justice, and therefore *will* do it."
1. It intimates the certainty of the judgment: *I, even I,* will do it. That cannot but be done effectually which God himself undertakes the doing of. See [[Job 11#10]].
2. It intimates the tendency of it to God's glory and the honour of his justice. Thus he will be magnified and exalted in the earth, and all the world shall be made to know that he is the God *to whom vengeance belongs;* methinks the expression here is somewhat like that, [[Isaiah 1#24]], *Ah, I will ease me of mine adversaries.*
2. God here makes Noah the *man of his covenant,* another Hebrew periphrasis of a friend ([[Genesis 6#18]]): *But with thee will I establish my covenant.* 1. The covenant of providence, that the course of nature shall be continued to the end of time, notwithstanding the interruption which the flood would give to it. This promise was immediately made to Noah and his sons, [[Genesis 9#8,11]], &c. They were as trustees for all this part of the creation, and a great honour was thereby put upon him and his.
2. The covenant of grace, that God would be to him a God and that out of his seed God would take to himself a people. Note,
1. When God makes a covenant, he establishes it, he makes it sure, he makes it good; his are everlasting covenants.
2. The covenant of grace has in it the recompence of singular services, and the fountain and foundation of all distinguishing favours; we need desire no more, either to make up our losses for God or to make up a happiness for us in God, than to have his covenant established with us.
3. God here makes Noah a monument of sparing mercy, by putting him in a way to secure himself in the approaching deluge, that he might not perish with the rest of the world: *I will destroy them,* says God, *with the earth,*[[Genesis 6#13]]. "But *make thee an ark;* I will take care to preserve thee alive." Note, singular piety shall be recompensed with distinguishing salvations, which are in a special manner obliging. This will add much to the honour and happiness of glorified saints, that they shall be saved when the greatest part of the world is left to perish. Now,
1. God directs Noah to *make an ark,*[[Genesis 6#14,16]]. This ark was like the hulk of a ship, fitted not to sail upon the waters (there was no occasion for that, when there should be no shore to sail to), but to float upon the waters, waiting for their fall. God could have secured Noah by the ministration of angels, without putting him to any care, or pains, or trouble, himself; but he chose to employ him in making that which was to be the means of his preservation, both for the trial of his faith and obedience and to teach us that none shall be saved by Christ but those only that *work out their salvation.* We cannot do it without God, and he will not without us. Both the providence of God, and the grace of God, own and crown the endeavours of the obedient and diligent. God gave him very particular instructions concerning this building, which could not but be admirably well fitted for the purpose when Infinite Wisdom itself was the architect.
1. It must be made of *gopher-wood.* Noah, doubtless, knew what sort of wood that was, though we now do not, whether cedar, or cypress, or what other.
2. He must make it three stories high within.
3. He must divide it into cabins, with partitions, places fitted for the several sorts of creatures, so as to lose no room.
4. Exact dimensions were given him, that he might make it proportionable, and might have room enough in it to answer the intention and no more. Note, those that work for God must take their measures from him and carefully observe them. Note, further, it is fit that he who appoints us our habitation should fix the bounds and limits of it.
5. He must *pitch it within and without*-- without, to shed off the rain, and to prevent the water from soaking in-- within, to take away the bad smell of the beasts when kept close. Observe, God does not bid him paint it, but pitch it. If God gives us habi/tations that are safe, and warm, and wholesome, we are bound to be thankful, though they are not magnificent or nice.
6. He must make a little window towards the top, to let in light, and (some think) that through that window he might behold the desolations to be made in the earth.
7. He must make a door in the side of it, by which to go in and out.
2. God promises Noah that he and his shall be preserved alive in the ark ([[Genesis 6#18]]): *Thou shalt come into the ark.* Note, what we do in obedience to God, we ourselves are likely to have the comfort and benefit of. *If thou be wise, thou shalt be wise for thyself.* Nor was he himself only saved in the ark, but *his wife, and his sons, and his sons' wives.* Observe,
1. The care of good parents; they are solicitous not only for their own salvation, but for the salvation of their families, and especially their children.
2. The happiness of those children that have godly parents. Their parents' piety often procures them temporal salvation, as here; and it furthers them in the way to eternal salvation, if they improve the benefit of it.
4. God here makes Noah a great blessing to the world, and herein makes him an eminent type of the Messiah, though not the Messiah himself, as his parents expected, [[Genesis 5#29]].
1. God made him a preacher to the men of that generation. As a watchman, he received the word from God's mouth, that he might give them warning, [[Ezekiel 3#17]]. Thus, *while the long-suffering of God waited,* by his Spirit in Noah, he *preached to* the old world, who, when Peter wrote, were *spirits in prison* ([[1 Peter 3#18,20]]), and herein he was a type of Christ, who, in a land and age wherein all flesh had corrupted their way, went about preaching repentance and warning men of a deluge of wrath coming.
2. God made him a saviour to the inferior creatures, to keep the several kinds of them from perishing and being lost in the deluge, [[Genesis 6#19,21]]. This was a great honour put upon him, that not only in him the race of mankind should be kept up, and that from him should proceed a new world, the church, the soul of the world, and Messiah, the head of that church, but that he should be instrumental to preserve the inferior creatures, and so mankind should in him acquire a new title to them and their service.
1. He was to provide shelter for them, that they might not be drowned. *Two of every sort, male and female,* he must take with him into the ark; and lest he should make any difficulty of gathering them together, and getting them in, God promises ([[Genesis 6#20]]) that they shall of their own accord come to him. He that makes the ox to know his owner and his crib then made him know his preserver and his ark.
2. He was to provide sustenance for them, that they might not be starved, [[Genesis 6#21]]. He must victual his ship according to the number of his crew, that great family which he had now the charge of, and according to the time appointed for his confinement. Herein also he was a type of Christ, to whom it is owing that the world stands, by whom all things consist, and who preserves mankind from being totally cut off and ruined by sin; in him the holy seed is saved alive, and the creation rescued from the vanity under which it groans. Noah saved those whom he was to rule, so does Christ, [[Hebrews 5#9]].
Passage: 22 Thus did Noah; according to all that God commanded him, so did he.
Noah's care and diligence in building the ark may be considered,
1. As an effect of his faith in the word of God. God had told him he would shortly drown the world; he believed it, feared the threatened deluge, and, in that fear, prepared the ark. Note, we ought to mix faith with the revelation God has made of his wrath against all ungodliness and unrighteousness of men; the threatenings of the word are not false alarms. Much might have been objected against the credibility of this warning given to Noah. "Who could believe that the wise God, who made the world, should so soon unmake it again, that he who had drawn the waters off the dry land ([[Genesis 1#9..10]]) should cause them to cover it again? How would this be reconciled with the mercy of God, which is over all his works, especially that the innocent creatures should die for man's sin? Whence could water be had sufficient to deluge the world? And, if it must be so, why should notice be given of it to Noah only?" But Noah's faith triumphed over all these corrupt reasonings.
2. As an act of obedience to the command of God. Had he consulted with flesh and blood, many objections would have been raised against it. To rear a building, such a one as he never saw, so large, and of such exact dimensions, would put him upon a great deal of care, and labour, and expense. It would be a work of time; the vision was for a great while to come. His neighbours would ridicule him for his credulity, and he would be the song of the drunkards; his building would be called *Noah's folly.* If the worst came to the worst, as we say, each would fare as well as his neighbours. But these, and a thousand such objections, Noah by faith got over. His obedience was ready and resolute: *Thus did Noah,* willingly and cheerfully, without murmuring and disputing. God says, *Do this,* and he does it. It was also punctual and persevering: he did all exactly according to the instructions given him, and, having begun to build, did not leave off till he had finished it; so did he, and so must we do.
3. As an instance of wisdom for himself, thus to provide for his own safety. He feared the deluge, and therefore prepared the ark. Note, when God gives warning of approaching judgments, it is our wisdom and duty to provide accordingly. See [[Exodus 9#20..21]]; [[Ezekiel 3#18]]. We must prepare to meet the Lord in his judgments on earth, flee to his name as a strong tower ([[Proverbs 18#10]]), enter into our chambers ([[Isaiah 26#20..21]]), especially prepare to meet him at death and in the judgment of the great day, build upon Christ the Rock ([[Matthew 7#24]]), go into Christ the Ark.
4. As intended for warning to a careless world; and it was fair warning of the deluge coming. Every blow of his axes and hammers was a call to repentance, a call to them to prepare arks too. But, since by it he could not convince the world, by it he condemned the world, [[Hebrews 11#7]].

113
Matthew Henry Commentary/xlm/Genesis/Chapter VII.md
View File

@ -1,113 +0,0 @@
In this chapter we have the performance of what was foretold in the foregoing chapter, both concerning the destruction of the old world and the salvation of Noah; for we may be sure that no word of God shall fall to the ground. There we left Noah busy about his ark, and full of care to get it finished in time, while the rest of his neighbours were laughing at him for his pains. Now here we see what was the end thereof, the end of his care and of their carelessness. And this famous period of the old world gives us some idea of the state of things when the world that now is shall be destroyed by fire, as that was by water. See [[2 Peter 3#6..7]]. We have, in this chapter,
1. God's gracious call to Noah to come into the ark ([[Genesis 7#1]]), and to bring the creatures that were to be preserved alive along with him ([[Genesis 7#2..3]]), in consideration of the deluge at hand, [[Genesis 7#4]].
2. Noah's obedience to this heavenly vision, [[Genesis 7#5]]. When he was six hundred years old, he came with his family into the ark ([[Genesis 7#6..7]]), and brought the creatures along with him ([[Genesis 7#8..9]]), an account of which is repeated ([[Genesis 7#13,16]]), to which is added God's tender care to shut him in.
3. The coming of the threatened deluge ([[Genesis 7#10]]); the causes of it ([[Genesis 7#11..12]]): the prevalency of it, [[Genesis 7#17,20]].
4. The dreadful desolations that were made by it in the death of every living creature upon earth, except those that were in the ark, [[Genesis 7#21,23]].
5. The continuance of it in full sea, before it began to ebb, one hundred and fifty days, [[Genesis 7#24]].
## Noah Invited into the Ark. (b. c. 2349.)
Passage: 1 And the Lord said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.   2 Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that *are* not clean by two, the male and his female.   3 Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.   4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.
Here is,
1. A gracious invitation of Noah and his family into a place of safety, now that the flood of waters was coming, [[Genesis 7#1]].
1. The call itself is very kind, like that of a tender father to his children, to come in doors, when he sees night or a storm coming: *Come thou, and all thy house,* that small family that thou hast, *into the ark.* Observe,
1. Noah did not go into the ark till God bade him; though he knew it was designed for his place of refuge, yet he waited for a renewed command, and had it. It is very comfortable to follow the calls of Providence, and to see God going before us in every step we take.
2. God does not bid him *go* into the ark, but *come* into it, implying that God would go with him, would lead him into it, accompany him in it, and in due time bring him safely out of it. Note, wherever we are, it is very desirable to have the presence of God with us, for this is all in all to the comfort of every condition. It was this that made Noah's ark, which was a prison, to be to him not only a refuge, but a palace.
3. Noah had taken a great deal of pains to build the ark, and now he was himself preserved alive in it. Note, what we do in obedience to the command of God, and in faith, we ourselves shall certainly have the comfort of, first or last.
4. Not he only, but his house also, his wife and children, are called with him into the ark. Note, It is good to belong to the family of a godly man; it is safe and comfortable to dwell under such a shadow. One of Noah's sons was Ham, who proved afterwards a bad man, yet he was saved in the ark, which intimates,
1. That wicked children often fare the better for the sake of their godly parents.
2. That there is a mixture of bad with good in the best societies on earth, and we are not to think it strange. In Noah's family there was a Ham, and in Christ's family there was a Judas. There is no perfect purity on this side heaven.
5. This call to Noah was a type of the call which the gospel gives to poor sinners. Christ is an ark already prepared, in whom alone we can be safe when death and judgment come. Now the burden of the song is, "Come, come;" the word says, "Come;" ministers say, "Come;" the Spirit says, "Come, come into the ark."
2. The reason for this invitation is a very honourable testimony to Noah's integrity: *For thee have I seen righteous before me in this generation.* Observe,
1. Those are righteous indeed that are righteous before God, that have not only the form of godliness by which they appear righteous before men, who may easily be imposed upon, but the power of it by which they approve themselves to God, who searches the heart, and cannot be deceived in men's characters.
2. God takes notice of and is pleased with those that are righteous before him: *Thee have I seen.* In a world of wicked people God could see one righteous Noah; that single grain of wheat could not be lost, no, not in so great a heap of chaff. *The Lord knows those that are his.*
3. God, that is a witness to, will shortly be a witness for, his people's integrity; he that sees it will proclaim it before angels and men, to their immortal honour. Those that obtain mercy to be righteous shall obtain witness that they are righteous.
4. God is, in a special manner, pleased with those that are good in bad times and places. Noah was therefore illustriously righteous, because he was so in that wicked and adulterous generation.
5. Those that keep themselves pure in times of common iniquity God will keep safe in times of common calamity; those that partake not with others in their sins shall not partake with them in their plagues; those that are better than others are, even in this life, safer than others, and it is better with them.
2. Here are necessary orders given concerning the brute-creatures that were to be preserved alive with Noah in the ark, [[Genesis 7#2..3]]. They were not capable of receiving the warning and directions themselves, as man was, who herein is taught *more than the beasts of the earth, and made wiser than the fowls of heaven*-- that he is endued with the power of foresight; therefore man is charged with the care of them: being under his dominion, they must be under his protection; and, though he could not secure every individual, yet he must carefully preserve every species, that no tribe, no, not the least considerable, might entirely perish out of the creation. Observe in this,
1. God's care for man, for his comfort and benefit. We do not find that Noah was solicitous of himself about this matter; but God consults our happiness more than we do ourselves. Though God saw that the old world was very provoking, and foresaw that the new one would be little better, yet he would preserve the brute creatures for man's use. *Doth God take care for oxen?* [[1 Corinthians 9#9]]. Or was it not rather for man's sake that this care was taken?
2. Even the unclean beasts, which were least valuable and profitable, were preserved alive in the ark; for God's tender mercies are over all his works, and not over those only that are of most eminence and use.
3. Yet more of the clean were preserved than of the unclean.
1. Because the clean were most for the service of man; and therefore, in favour to him, more of them were preserved and are still propagated. Thanks be to God, there are not herds of lions as there are of oxen, nor flocks of tigers as there are of sheep.
2. Because the clean were for sacrifice to God; and therefore, in honour to him, more of them were preserved, three couple for breed, and the odd seventh for sacrifice, [[Genesis 8#20]]. God gives us six for one in earthly things, as in the distribution of the days of the week, that in spiritual things we should be all for him. What is devoted to God's honour, and used in his service, is particularly blessed and increased.
3. Here is notice given of the now imminent approach of the flood: *Yet seven days, and I will cause it to rain,* [[Genesis 7#4]].
1. "It shall be seven days *yet,* before I do it." After the hundred and twenty years had expired, God grants them a reprieve of seven days longer, both to show how slow he is to anger and that punishing work is his strange work, and also to give them some further space for repentance: but all in vain; these seven days were trifled away, after all the rest; they continued secure and sensual until the day that the flood came.
2. "It shall be *but* seven days." While Noah told them of the judgment at a distance, they were tempted to put off their repentance, because the vision was for a great while to come; but now he is ordered to tell them that it is at the door, that they have but one week more to turn them in, but one sabbath more to improve, to see if that will now, at last, awaken them to consider the things that belong to their peace, which otherwise will soon be hidden from their eyes. But it is common for those that have been careless of their souls during the years of their health, when they have looked upon death at a distance, to be as careless during the days, the seven days, of their sickness, when they see it approaching, their hearts being hardened by the deceitfulness of sin.
## The Deluge. (b. c. 2349.)
Passage: 5 And Noah did according unto all that the Lord commanded him.   6 And Noah *was* six hundred years old when the flood of waters was upon the earth.   7 And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood.   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 went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah.   10 And it came to pass after seven days, that the waters of the flood were upon the earth.
Here is Noah's ready obedience to the commands that God gave him. Observe,
1. He went into the ark, upon notice that the flood would come after seven days, though probably as yet there appeared no visible sign of its approach, no cloud arising that threatened it, nothing done towards it, but all continued serene and clear; for, as he prepared the ark by faith in the warning given that the flood would come, so he went into it by faith in this warning that it would come quickly, though he did not see that the second causes had yet begun to work. In every step he took, he walked by faith, and not by sense. During these seven days, it is likely, he was settling himself and his family in the ark, and distributing the creatures into their several apartments. This was the conclusion of that visible sermon which he had long been preaching to his careless neighbours, and which, one would think, might have awakened them; but, not obtaining that desired end, it left their blood upon their own heads.
2. He took all his family along with him, his wife, to be his companion and comfort (though it should seem that, after this, he had no children by her), his sons, and his sons' wives, that by them not only his family, but the world of mankind, might be built up. Observe, Though men were to be reduced to so small a number, and it would be very desirable to have the world speedily repeopled, yet Noah's sons were each of them to have but one wife, which strengthens the argument against having many wives; for from the beginning of this new world it was not so: as, at first, God made, so now he kept alive, but one woman for one man. See [[Matthew 19#4]]; [[Matthew 19#8]].
3. The brute creatures readily went in with him. The same hand that at first brought them to Adam to be named now brought them to Noah to be preserved. The ox now knew his owner, and the ass his protector's crib, nay, even the wildest creatures flocked to it; but man had become more brutish than the brutes themselves, and did not know, did not consider, [[Isaiah 1#3]].
Passage: 11 In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.   12 And the rain was upon the earth forty days and forty nights.
Here is,
1. The date of this great event; this is carefully recorded, for the greater certainty of the story.
1. It was in the 600th year of Noah's life, which, by computation, appears to be 1656 years from the creation. The years of the old world are reckoned, not by the reigns of the giants, but the lives of the patriarchs; saints are of more account with God than princes. *The righteous shall be had in everlasting remembrance.* Noah was now a very old man, even as men's years went then. Note,
1. The longer we live in this world the more we see of the miseries and calamities of it; it is therefore spoken of as the privilege of those that die young that their *eyes shall not see the evil* which is coming, [[2 Kings 22#20]].
2. Sometimes God exercises his old servants with extraordinary trials of obedient patience. The oldest of Christ's soldiers must not promise themselves a discharge from their warfare till death discharge them. Still they must gird on their harness, and not boast as though they had put it off. As the year of the deluge is recorded, so,
2. We are told that it was in the *second month, the seventeenth day of the month,* which is reckoned to be about the beginning of November; so that Noah had had a harvest just before, from which to victual his ark.
2. The second causes that concurred to this deluge. Observe,
1. In the self-same day that Noah was fixed in the ark, the inundation began. Note,
1. Desolating judgments come not till God has provided for the security of his own people; see [[Genesis 19#22]], I can *do nothing till thou be come thither:* and we find ([[Revelation 7#3]]) that the winds are held till the servants of God are sealed.
2. When good men are removed judgments are not far off; for they are *taken away from the evil to come,* [[Isaiah 57#1]]. When they are called into the chambers, hidden in the grave, hidden in heaven, then God is *coming out of his place to punish,* [[Isaiah 26#20..21]].
2. See what was done on that day, that fatal day to the world of the ungodly.
1. *The fountains of the great deep were broken up.* Perhaps there needed no new creation of waters; what were already made to be, in the common course of providence, blessings to the earth, were now, by an extraordinary act of divine power, made the ruin of it. God has laid up the deep in storehouses ([[Psalms 33#7]]), and now he broke up those stores. As our bodies have in themselves those humours which, when God pleases, become the seeds and springs of mortal diseases, so the earth had in it bowels those waters which, at God's command, sprang up and flooded it. God had, in the creation, set *bars and doors* to the waters of *the sea,* that they *might not return to cover the earth* ([[Psalms 104#9]]; [[Job 38#9,11]]); and now he only removed those ancient land-marks, mounds, and fences, and the waters of the sea returned to cover the earth, as they had done at first, [[Genesis 1#9]]. Note, All the creatures are ready to fight against sinful man, and any of them is able to be the instrument of his ruin, if God do but take off the restraints by which they are held in during the day of God's patience.
2. *The windows of heaven were opened,* and *the waters which were above the firmament* were poured out upon the world; those treasures which God has *reserved against the time of trouble, the day of battle and war,* [[Job 38#22..23]]. The rain, which ordinarily descends in drops, then came down in streams, or *spouts,* as they call them in the Indies, where clouds have been often known to *burst,* as they express it there, when the rain descends in a much more violent torrent than we have ever seen in the greatest shower. We read ([[Job 26#8]]) that *God binds up the waters in his thick clouds,* and the *cloud is not rent under them;* but now the bond was loosed, the cloud was rent, and such rains descended as were never known before nor since, in such abundance and of such continuance: the thick cloud was not, as ordinarily it is, wearied with waterings ([[Job 37#11]]), that is, soon spent and exhausted; but still the clouds returned after the rain, and the divine power brought in fresh recruits. It rained, without intermission or abatement, *forty days and forty nights* ([[Genesis 7#12]]), and that upon the whole earth at once, not, as sometimes, *upon one city and not upon another.* God made the world in six days, but he was forty days in destroying it; for he is slow to anger: but, though the destruction came slowly and gradually, yet it came effectually.
3. Now learn from this,
1. That all the creatures are at God's disposal, and that he makes what use he pleases of them, whether *for correction, or for his land, or for mercy,* as Elihu speaks of the rain, [[Job 37#12..13]].
2. That God often makes that which *should be for our welfare to become a trap,*[[Psalms 69#22]]. That which usually is a comfort and benefit to us becomes, when God pleases, a scourge and a plague to us. Nothing is more needful nor useful than water, both the springs of the earth and the showers of heaven; and yet now nothing was more hurtful, nothing more destructive: every creature is to us what God makes it.
3. That it is impossible to escape the righteous judgments of God when they come against sinners with commission; for God can arm both heaven and earth against them; see [[Job 20#27]]. God can surround men with the messengers of his wrath, so that, if they look upwards, it is with horror and amazement, if they look to the earth, *behold, trouble and darkness,* [[Isaiah 8#21..22]]. Who then is able to stand before God, when he is angry?
4. In this destruction of the old world by water God gave a specimen of the final destruction of the world that now is by fire. We find the apostle setting the one of these over against the other, [[2 Peter 3#6..7]]. As there are waters under the earth, so Ætna, Vesuvius, and other volcanoes, proclaim to the world that there are subterraneous fires too; and fire often falls from heaven, many desolations are made by lightning; so that, when the time predetermined comes, between these two fires the earth and all the works therein shall be burnt up, as the flood was brought upon the old world out of the fountains of the great deep and through the windows of heaven.
Passage: 13 In the selfsame day 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 in unto Noah into the ark, two and two of all flesh, wherein *is* the breath of life.   16 And they that went in, went in male and female of all flesh, as God had commanded him: and the Lord shut him in.
Here is repeated what was related before of Noah's entrance into the ark, with his family and creatures that were marked for preservation. Now,
1. It is thus repeated for the honour of Noah, whose faith and obedience herein shone so brightly, by which he obtained a good report, and who herein appeared so great a favourite of Heaven and so great a blessing to this earth.
2. Notice is here taken of the beasts going in *each after his kind,* according to the phrase used in the history of the creation ([[Genesis 1#21,25]]), to intimate that just as many kinds as were created at first were saved now, and no more; and that this preservation was as a new creation: a life remarkably protected is, as it were, a new life.
3. Though all enmities and hostilities between the creatures ceased for the present, and ravenous creatures were not only so mild and manageable as that the *wolf and the lamb lay down together,* but so strangely altered as that the *lion did eat straw like an ox* ([[Isaiah 11#6..7]]), yet, when this occasion was over, the restraint was taken off, and they were still of the same kind as ever; for the ark did not alter their constitution. Hypocrites in the church, that externally conform to the laws of that ark, may yet be unchanged, and then it will appear, one time or other, what kind they are after.
4. It is added (and the circumstance deserves our notice), *The Lord shut him in,* [[Genesis 7#16]]. As Noah continued his obedience to God, so God continued his care of Noah: and here it appeared to be a very distinguishing care; for the shutting of this door set up a partition wall between him and all the world besides. God shut the door,
1. To secure him, and keep him safe in the ark. The door must be shut very *close,* lest the waters should break in and sink the ark, and very *fast,* lest any without should break it down. Thus God made up Noah, as he *makes up his jewels,* [[Malachi 3#17]].
2. To exclude all others, and keep them for ever out. Hitherto the door of the ark stood open, and if any, even during the last seven days, had repented and believed, for aught I know they might have been welcomed into the ark; but now the door was shut, and they were cut off from all hopes of admittance: for God *shutteth, and none can open.*
5. There is much of our gospel duty and privilege to be seen in Noah's preservation in the ark. The apostle makes it a type of our baptism, that is, our Christianity, [[1 Peter 3#20..21]]. Observe then,
1. It is our great duty, in obedience to the gospel call, by a lively faith in Christ, to come into that way of salvation which God has provided for poor sinners. When Noah came into the ark, he quitted his own house and lands; so must we quit our own righteousness and our worldly possessions, whenever they come into competition with Christ. Noah must, for a while, submit to the confinements and inconveniences of the ark, in order to his preservation for a new world; so those that come into Christ to be saved by him must deny themselves, both in sufferings and services.
2. Those that come into the ark themselves should bring as many as they can in with them, by good instructions, by persuasions, and by a good example. *What knowest thou, O man, but thou mayest thus save thy wife* ([[1 Corinthians 7#16]]), as Noah did his? There is room enough in Christ for all comers.
3. Those that by faith come into Christ, the ark, shall by the power of God be shut in, and kept as in a strong-hold *by the power of God,* [[1 Peter 1#5]]. God put Adam into paradise, but he did not shut him in, and so he threw himself out; but when he put Noah into the ark he shut him in, and so when he brings a soul to Christ he ensures its salvation: it is not in our own keeping, but in the Mediator's hand.
4. The door of mercy will shortly be shut against those that now make light of it. Now, *knock and it shall be opened;* but the time will come when it shall not, [[Luke 13#25]].
Passage: 17 And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth.   18 And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters.   19 And the waters prevailed exceedingly upon the earth; and all the high hills, that *were* under the whole heaven, were covered.   20 Fifteen cubits upward did the waters prevail; and the mountains were covered.
We are here told,
1. How long the flood was increasing-- *forty days,* [[Genesis 7#17]]. The profane world, who believed not that it would come, probably when it came flattered themselves with hopes that it would soon abate and never come to extremity; but still it increased, it prevailed. Note,
1. When God judges he will overcome. If he begin, he will make an end; his way is perfect, both in judgment and mercy.
2. The gradual approaches and advances of God's judgments, which are designed to bring sinners to repentance, are often abused to the hardening of them in their presumption.
2. To what degree they increased: they rose so high that not only the low flat countries were deluged, but to make sure work, and that none might escape, the tops of the highest mountains were overflowed-- *fifteen cubits,* that is, seven yards and a half; so that *in vain was salvation hoped for from hills or mountains,* [[Jeremiah 3#23]]. None of God's creatures are so high but his power can overtop them; and he will make them know that wherein they deal proudly he is above them. Perhaps the tops of the mountains were washed down by the strength of the waters, which helped much towards the prevailing of the waters above them; for it is said ([[Job 12#15]]), *He sends out the waters,* and they not only overflow, but overturn, the earth. Thus the refuge of lies was swept away, and the waters overflowed the hiding-place of those sinners ([[Isaiah 28#17]]), and in vain they fly to them for safety, [[Revelation 6#16]]. Now the mountains departed, and the hills were removed, and nothing stood a man in stead but the *covenant of peace,* [[Isaiah 54#10]]. There is no place on earth so high as to set men out of the reach of God's judgments, [[Jeremiah 49#16]]; [[Obadiah
3..4]]. God's hand will *find out all his enemies,* [[Psalms 21#8]]. Observe how exactly they are fathomed (*fifteen cubits*), not by Noah's plummet, but by his knowledge who *weighs the waters by measure,* [[Job 28#25]].
3. What became of Noah's ark when the waters thus increased: *It was lifted up above the earth* ([[Genesis 7#17]]), *and went upon the face of the waters,* [[Genesis 7#18]]. When all other buildings were demolished by the waters, and buried under them, the ark alone subsisted. Observe,
1. The waters which broke down every thing else bore up the ark. That which to unbelievers is a savour of death unto death is to the faithful a savour of life unto life.
2. The more the waters increased the higher the ark was lifted up towards heaven. Thus sanctified afflictions are spiritual promotions; and as troubles abound consolations much more abound.
Passage: 21 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:   22 All in whose nostrils *was* the breath of life, of all that *was* in the dry *land,* died.   23 And every living substance was destroyed 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 a hundred and fifty days.
Here is,
1. The general destruction of all flesh by the waters of the flood. *Come, and see the desolations which God makes in the earth* ([[Psalms 46#8]]), and how he lays heaps upon heaps. Never did death triumph, from its first entrance unto this day, as it did then. Come, and see Death upon his pale horse, and hell following with him, [[Revelation 6#7..8]].
1. All the cattle, fowl, and creeping things, died, except the few that were in the ark. Observe how this is repeated: *All flesh died,* [[Genesis 7#21]]. *All in whose nostrils was the breath of life, of all that was on the dry land,* [[Genesis 7#22]]. *Every living substance,* [[Genesis 7#23]]. And why so? Man only had done wickedly, and justly is God's hand against him; but *these sheep, what have they done?* I answer,
1. We are sure God did them no wrong. He is the sovereign Lord of all life, for he is the sole fountain and author of it. He that made them as he pleased might unmake them when he pleased; and who shall say unto him, *What doest thou?* May he not do what he will with his own, which were created for his pleasure?
2. God did admirably serve the purposes of his own glory by their destruction, as well as by their creation. Herein his holiness and justice were greatly magnified; by this it appears that he hates sin, and is highly displeased with sinners, when even the inferior creatures, because they are the servants of man and part of his possession, and because they have been abused to be the servants of sin, are destroyed with him. This makes the judgment the more remarkable, the more dreadful, and, consequently, the more expressive of God's wrath and vengeance. The destruction of the creatures was their deliverance from the bondage of corruption, which deliverance the whole creation now groans after, [[Romans 8#21..22]]. It was likewise an instance of God's wisdom. As the creatures were made for man when he was made, so they were multiplied for him when he was multiplied; and therefore, now that mankind was reduced to so small a number, it was fit that the beasts should proportionably be reduced, otherwise they would have had the dominion, and would have replenished the earth, and the remnant of mankind that was left would have been overpowered by them. See how God considered this in another case, [[Exodus 23#29]], *Lest the beast of the field multiply against thee.*
2. All the men, women, and children, that were in the world (except that were in the ark) died. *Every man* ([[Genesis 7#21]] and [[Genesis 7#23]]), and perhaps they were as many as are now upon the face of the earth, if not more. Now,
1. We may easily imagine what terror and consternation seized on them when they saw themselves surrounded. Our Saviour tells us that till the very day that the flood came they were *eating and drinking* ([[Luke 17#26..27]]); they were drowned in security and sensuality before they were drowned in those waters, crying *Peace, peace,* to themselves, deaf and blind to all divine warnings. In this posture death surprised them, as [[1 Samuel 30#16..17]]. But O what an amazement were they in then! Now they see and feel that which they would not believe and fear, and are convinced of their folly when it is too late; now they find no place for repentance, though they seek it carefully with tears.
2. We may suppose that they tried all ways and means possible for their preservation, but all in vain. Some climb to the tops of trees or mountains, and spin out their terrors there awhile. But the flood reaches them, at last, and they are forced to die with the more deliberation. Some, it is likely, cling to the ark, and now hope that this may be their safety which they had so long made their sport. Perhaps some get to the top of the ark, and hope to shift for themselves there; but either they perish there for want of food, or, by a speedier despatch, a dash of rain washes them off that deck. Others, it may be, hoped to prevail with Noah for admission into the ark, and pleaded old acquaintance, *Have we not eaten and drunk in thy presence? Hast thou not taught in our streets?* "Yes," might Noah say, "that I have, many a time, to little purpose. *I called but you refused; you set at nought all my counsel* ([[Proverbs 1#24..25]]), and now it is not in my power to help you: God has shut the door, and I cannot open it." Thus it will be at the great day. Neither climbing high in an outward profession, nor claiming relation to good people, will bring men to heaven, [[Matthew 7#22]]; [[Matthew 25#8..9]]. Those that are not found in Christ, the ark, are certainly undone, undone for ever; salvation itself cannot save them. See [[Isaiah 10#3]].
3. We may suppose that some of those that perished in the deluge had themselves assisted Noah, or were employed by him, in the building of the ark, and yet were not so wise as by repentance to secure themselves a place in it. Thus wicked ministers, though they may have been instrumental to help others to heaven, will themselves be thrust down to hell.
Let us now pause awhile and consider this tremendous judgment! Let our hearts meditate terror, the terror of this destruction. Let us see, and say, *It is a fearful thing to fall into the hands of the living God; who can stand before him when he is angry?* Let us see and say, *It is an evil thing, and a bitter, to depart from God.* The sin of sinners will, without repentance, be their ruin, first or last; if God be true, it will. *Though hand join in hand, yet the wicked shall not go unpunished.* The righteous God knows how to bring a flood upon the world of the ungodly, [[2 Peter 2#5]]. Eliphaz appeals to this story as a standing warning to a careless world ([[Job 22#15..16]]), *Hast thou marked the old way, which wicked men have trodden, who were cut down out of time,* and sent into eternity, *whose foundation was overflown with the flood?*
2. The special preservation of Noah and his family: *Noah only remained alive, and those that were with him in the ark,* [[Genesis 7#23]]. Observe,
1. Noah lives. When all about him were monuments of justice, thousands falling on his right hand and ten thousands on his left, he was a monument of mercy. Only with his eyes might he *behold and see the reward of the wicked,*[[Psalms 91#7..8]]. *In the floods of great waters, they did not come nigh him,* [[Psalms 32#6]]. We have reason to think that, while the long-suffering of God waited, Noah not only preached to, but prayed for, that wicked world, and would have turned away the wrath; but his prayers return into his own bosom, and are answered only in his own escape, which is plainly referred to, [[Ezekiel 14#14]], *Noah, Daniel, and Job, shall but deliver their own souls.* A mark of honour shall be set on intercessors.
2. He but lives. Noah remains alive, and this is all; he is, in effect, buried alive-- cooped up in a close place, alarmed with the terrors of the descending rain, the increasing flood, and the shrieks and outcries of his perishing neighbours, his heart overwhelmed with melancholy thoughts of the desolations made. But he comforts himself with this, that he is in the way of duty and in the way of deliverance. And we are taught ([[Jeremiah 45#4..5]]) that when desolating judgments are abroad we must not seek great nor pleasant things to ourselves, but reckon it an unspeakable favour if we have our lives given us for a prey.

96
Matthew Henry Commentary/xlm/Genesis/Chapter VIII.md
View File

@ -1,96 +0,0 @@
In the close of the foregoing chapter we left the world in ruins and the church in straits; but in this chapter we have the repair of the one and the enlargement of the other. Now the scene alters, and another face of things begins to be presented to us, and the brighter side of that cloud which there appeared so black and dark; for, though God contend long, he will not contend for ever, nor be always wrath. We have here,
1. The earth made anew, by the recess of the waters, and the appearing of the dry land, now a second time, and both gradual.
1. The increase of the waters is stayed, [[Genesis 8#1..2]].
2. They begin sensibly to abate, [[Genesis 8#3]].
3. After sixteen days' ebbing, the ark rests, [[Genesis 8#4]].
4. After sixty days' ebbing, the tops of the mountains appeared above water, [[Genesis 8#5]].
5. After forty days' ebbing, and twenty days before the mountains appeared, Noah began to send out his spies, a raven and a dove, to gain intelligence, [[Genesis 8#6,12]].
6. Two months after the appearing of the tops of the mountains, the waters had gone, and the face of the earth was dry ([[Genesis 8#13]]), though not dried so as to be fit for man till almost two months after, [[Genesis 8#14]].
2. Man placed anew upon the earth, in which,
1. Noah's discharge and departure out of the ark, [[Genesis 8#15,19]].
2. His sacrifice of praise, which he offered to God upon his enlargement, [[Genesis 8#20]].
3. God's acceptance of his sacrifice, and the promise he made thereupon not to drown the world again, [[Genesis 8#21..22]]. And thus, at length, mercy rejoices against judgment.
## The Earth Becomes Dry. (b. c. 2349.)
Passage: 1 And God remembered Noah, and every living thing, and all the cattle that *was* with him in the ark: and God made a wind to pass over the earth, and the waters assuaged;   2 The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;   3 And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated.
Here is,
1. An act of God's grace: *God remembered Noah and every living thing.* This is an expression after the manner of men; for not any of his creatures ([[Luke 12#6]]), much less any of his people, are forgotten of God, [[Isaiah 49#15..16]]. But,
1. The whole race of mankind, except Noah and his family, was now extinguished, and driven into the land of forgetfulness, to be remembered no more; so that God's remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. It is a strange expression, [[Ezekiel 5#13]], *When I have accomplished my fury in them, I will be comforted.* The demands of divine justice had been answered by the ruin of those sinners; he had eased him of his adversaries ([[Isaiah 1#24]]), and now his spirit was quieted ([[Zechariah 6#8]]), and *he remembered Noah and every living thing.* He remembered mercy in wrath ([[Habakkuk 3#2]]), remembered the days of old ([[Isaiah 63#11]]), remembered the holy seed, and then remembered Noah.
2. Noah himself, though one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark, and perhaps began to think himself so; for we do not find that God had told him how long he should be confined and when he should be released. Very good men have sometimes been ready to conclude themselves forgotten of God, especially when their afflictions have been unusually grievous and long. Perhaps Noah, though a great believer, yet when he found the flood continuing so long after it might reasonably be presumed to have done its work, was tempted to fear lest he that shut him in would keep him in, and began to expostulate. *How long wilt thou forget me?* But at length God returned in mercy to him, and this is expressed by remembering him. Note, Those that remember God shall certainly be remembered by him, how desolate and disconsolate soever their condition may be. He will appoint them a set time and remember them, [[Job 14#13]].
3. With Noah, God remembered every living thing; for, though his delight is especially in the sons of men, yet he rejoices in all his works, and hates nothing that he has made. He takes special care, not only of his people's persons, but of their possessions-- of them and all that belongs to them. He considered the cattle of Nineveh, [[Jonah 4#11]].
2. An act of God's power over wind and water, both of which are at his beck, though neither of them is under man's control. Observe,
1. He commanded the wind, and said to that, *Go,* and it went, in order to the carrying off of the flood: *God made a wind to pass over the earth.* See here,
1. What was God's remembrance of Noah: it was his relieving him. Note, Those whom God remembers he remembers effectually, for good; he remembers us to save us, that we may remember him to serve him.
2. What a sovereign dominion God has over the winds. He has them in his fist ([[Proverbs 30#4]]) and brings them out of his treasuries, [[Psalms 135#7]]. He sends them when, and whither, and for what purposes, he pleases. Even stormy winds fulfil his word, [[Psalms 148#8]]. It should seem, while the waters increased, there was no wind; for that would have added to the toss of the ark; but now God sent a wind, when it would not be so troublesome. Probably, it was a north wind, for that drives away rain. However, it was a drying wind, such a wind as God sent to divide the Red Sea before Israel, [[Exodus 14#21]].
2. He remanded the waters, and said to them, *Come,* and they came.
1. He took away the cause. He sealed up the springs of those waters, *the fountains of the great deep, and the windows of heaven.* Note,
1. As God has a key to open, so he has a key to shut up again, and to stay the progress of judgments by stopping the causes of them: and the same hand that brings the desolation must bring the deliverance; to that hand therefore our eye must ever be. He that wounds is alone able to heal. See [[Job 12#14]].
2. When afflictions have done the work for which they are sent, whether killing work or curing work, they shall be removed. God's word shall not return void, [[Isaiah 55#10..11]].
2. Then the effect ceased; not all at once, but by degrees: *The waters abated* ([[Genesis 8#1]]), *returned from off the earth continually,* Heb. they were *going and returning* ([[Genesis 8#3]]), which denotes a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more. Note, As the earth was not drowned in a day, so it was not dried in a day. In the creation, it was but one day's work to clear the earth from the waters that covered it, and to make it dry land; nay, it was but half a day's work, [[Genesis 1#9..10]]. But, the work of creation being finished, this work of providence was effected by the concurring influence of second causes, yet thus enforced by the almighty power of God. God usually works deliverance for his people gradually, that the day of small things may not be despised, nor the day of great things despaired of, [[Zechariah 4#10]]. See [[Proverbs 4#18]].
Passage: 4 And the ark rested in the seventh month, on the seventeenth day of the month, upon 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.
Here we have the effects and evidences of the ebbing of the waters.
1. The ark rested. This was some satisfaction to Noah, to feel the house he was in upon firm ground, and no longer movable. It rested upon a mountain, whither it was directed, not by Noah's prudence (he did not steer it), but by the wise and gracious providence of God, that it might rest the sooner. Note, God has times and places of rest for his people after their tossings; and many a time he provides for their seasonable and comfortable settlement without their own contrivance and quite beyond their own foresight. The ark of the church, though sometimes tossed with tempests, and not comforted ([[Isaiah 54#11]]), yet has its rests, [[Acts 9#31]].
2. The tops of the mountains were seen, like little islands, appearing above the water. We must suppose that they were seen by Noah and his sons; for there were none besides to see them. It is probable that they had looked through the window of the ark every day, like the longing mariners, after a tedious voyage, to see if they could discover land, or as the prophet's servant ([[1 Kings 18#43..44]]), and at length they spy ground, and enter the day of the discovery in their journal. They felt ground above forty days before they saw it, according to Dr. Lightfoot's computation, whence he infers that, if the waters decreased proportionably, the ark drew eleven cubits in water.
Passage: 6 And it came to pass at the end of forty days, 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, until the waters were dried up from off the earth.   8 Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground;   9 But the dove found no rest for the sole of her foot, 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 days; and again he sent forth the dove out of the ark;   11 And the dove came in to him in the evening; and, lo, in her mouth *was* an olive leaf plucked off: so Noah knew that the waters were abated from off the earth.   12 And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.
We have here an account of the spies which Noah sent forth to bring him intelligence from abroad, a raven and a dove. Observe here,
1. That though God had told Noah particularly when the flood would come, even to a day ([[Genesis 7#4]]), yet he did not give him a particular account by revelation at what times, and by what steps, it should *go away,* 1. Because the knowledge of the former was necessary to his preparing the ark, and settling himself in it; but the knowledge of the latter would serve only to gratify his curiosity, and the concealing of it from him would be the needful exercise of his faith and patience. And,
2. He could not foresee the flood, but by revelation; but he might, by ordinary means, discover the decrease of it, and therefore God was pleased to leave him to the use of them.
2. That though Noah by faith expected his enlargement, and by patience waited for it, yet he was inquisitive concerning it, as one that thought it long to be thus confined. Note, Desires of release out of trouble, earnest expectations of it, and enquiries concerning its advances towards us, will very well consist with the sincerity of faith and patience. *He that believes does not make haste* to run before God, but he does make haste to go forth to meet him, [[Isaiah 28#16]]. Particularly,
1. Noah sent forth a raven through the window of the ark, which went forth, as the Hebrew phrase is, *going forth and returning,* that is, flying about, and feeding on the carcases that floated, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction; therefore,
2. He sent forth a dove, which returned the first time with no good news, but probably wet and dirty; but, the second time, she brought an olive-leaf in her bill, which appeared to be first plucked off, a plain indication that now the trees, the fruit-trees, began to appear above water. Note here,
1. That Noah sent forth the dove the second time seven days after the first time, and the third time was after seven days too; and probably the first sending of her out was seven days after the sending forth of the raven. This intimates that it was done on the sabbath day, which, it should seem, Noah religiously observed in the ark. Having kept the sabbath in a solemn assembly of his little church, he then expected special blessings from heaven, and enquired concerning them. Having directed his prayer, he looked up, [[Psalms 5#3]].
2. The dove is an emblem of a gracious soul, which finding no rest for its foot, no solid peace or satisfaction in this world, this deluged defiling world, returns to Christ as to its ark, as to its Noah. The carnal heart, like the raven, takes up with the world, and feeds on the carrions it finds there; *but return thou to thy rest, O my soul,* to thy *Noah,* so the word is, [[Psalms 116#7]]. *O that I had wings like a dove,* to flee to him! [[Psalms 55#6]]. And as Noah put forth his hand, and took the dove, and pulled her in to him, into the ark, so Christ will graciously preserve, and help, and welcome, those that fly to him for rest.
3. The olive-branch, which was an emblem of peace, was brought, not by the raven, a bird of prey, nor by a gay and proud peacock, but by a mild, patient, humble dove. It is a dove-like disposition that brings into the soul earnests of rest and joy.
4. Some make these things an allegory. The law was first sent forth like the raven, but brought no tidings of the assuaging of the waters of God's wrath, with which the world of mankind was deluged; therefore, in the fulness of time, God sent forth his gospel, as the dove, in the likeness of which the Holy Spirit descended, and this presents us with an olive-branch and brings in a better hope.
Passage: 13 And it came to pass in the six hundredth and first year, in the first *month,* the first *day* of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry.   14 And in the second month, on the seven and twentieth day of the month, was the earth dried.
Here is,
1. The ground dry ([[Genesis 8#13]]), that is, all the water carried off it, which, upon the first day of the first month (a joyful new-year's-day it was), Noah was himself an eye-witness of. He *removed the covering of the ark,* not the whole covering, but so much as would suffice to give him a prospect of the earth about it; and a most comfortable prospect he had. For behold, behold and wonder, *the face of the ground was dry.* Note,
1. It is a great mercy to see ground about us. Noah was more sensible of it than we are; for mercies restored are much more affecting than mercies continued.
2. The divine power which now renewed the face of the earth can renew the face of an afflicted troubled soul and of a distressed persecuted church. He can make dry ground to appear even where it seemed to have been lost and forgotten, [[Psalms 18#16]].
2. The ground dried ([[Genesis 8#14]]), so as to be a fit habitation for Noah. Observe, Though Noah saw the ground dry the first day of the first month, yet God would not suffer him to go out of the ark till the twenty-seventh day of the second month. Perhaps Noah, being somewhat weary of his restraint, would have quitted the ark at first; but God, in kindness to him, ordered him to stay so much longer. Note, God consults our benefit rather than our desires; for he knows what is good for us better than we do for ourselves, and how long it is fit our restraints should continue and desired mercies should be delayed. We would go out of the ark before the ground is dried: and perhaps, if the door be shut, are ready to remove the covering, and to climb up some other way; but we should be satisfied that God's time of showing mercy is certainly the best time, when the mercy is ripe for us and we are ready for it.
Passage: 15 And God spake unto Noah, saying,   16 Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee.   17 Bring forth with thee every living thing that *is* with thee, of all flesh, *both* of fowl, and of cattle, and of every creeping 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.
Here is,
1. Noah's dismission out of the ark, [[Genesis 8#15,17]]. Observe,
1. Noah did not stir till God bade him. As he had a command to go into the ark ([[Genesis 7#1]]), so, how tedious soever his confinement there was, he would wait for a command to go out of it again. Note, We must in all our ways acknowledge God, and set him before us in all our removes. Those only go under God's protection that follow God's direction and submit to his government. Those that steadily adhere to God's word as their rule, and are guided by his grace as their principle, and take hints from his providence to assist them in their application of general directions to particular cases, may in faith see him guiding their motions in their march through this wilderness.
2. Though God detained him long, yet at last he gave him his discharge; for *the vision is for an appointed time, and at the end it shall speak,* it shall speak truth ([[Habakkuk 2#3]]), it shall not lie.
3. God had said, *Come into the ark* which he says, not, *Come forth,* but, Go *forth,* which intimates that God, who went in with him, staid with him all the while, till he sent him out safely; for he has said, *I will not leave thee.* 4. Some observe that, when they were ordered into the ark, the men and the women were mentioned separately ([[Genesis 6#18]]): *Thou, and thy sons, and thy wife, and thy sons' wives;* hence they infer that, during the time of mourning, they were apart, and their wives apart, [[Zechariah 12#12]]. But now God did as it were new-marry them, sending out Noah and his wife together, and his sons and their wives together, that they might be fruitful and multiply.
5. Noah was ordered to bring the creatures out with him, that having taken the care of feeding them so long, and been at so much pains about them, he might have the honour of leading them forth by their armies, and receiving their homage.
2. Noah's departure when he had his dismission. As he would not go out without leave, so he would not, out of fear or humour, stay in when he had leave, but was in all points observant of the heavenly vision. Though he had been now a full year and ten days a prisoner in the ark, yet when he found himself preserved there, not only for a new life, but for a new world, he saw no reason to complain of his long confinement. Now observe,
1. Noah and his family came out alive, though one of them was a wicked Ham, whom, though he escaped the flood, God's justice could have taken away by some other stroke. But they are all alive. Note, When families have been long continued together, and no breaches made among them, it must be looked upon as a distinguishing favour, and attributed to the Lord's mercies.
2. Noah brought out all the creatures that went in with him, except the raven and the dove, which, probably, were ready to meet their mates at their coming out. Noah was able to give a very good account of his charge; for of all that were given to him he had lost none, but was faithful to him that appointed him, *pro hac vice-- on this occasion,* high steward of his household.
## Noah's Sacrifice. (b. c. 2348.)
Passage: 20 And Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.   21 And the Lord smelled a sweet savour; and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart *is* evil from his youth; neither will I again smite any more every thing living, as I have done.   22 While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
Here is,
1. Noah's thankful acknowledgment of God's favour to him, in completing the mercy of his deliverance, [[Genesis 8#20]].
1. He *built an altar.* Hitherto he had done nothing without particular instructions and commands from God. He had a particular call into the ark, and another out of it; but, altars and sacrifices being already of divine institution for religious worship, he did not stay for a particular command thus to express his thankfulness. Those that have received mercy from God should be forward in returning thanks, and do it *not of constraint, but willingly.* God is pleased with free-will offerings, and praises that wait for him. Noah was now turned out into a cold and desolate world, where, one would have thought, his first care would have been to build a house for himself; but, behold, he begins with an altar for God: God, that is the first, must be first served; and he begins well that begins with God.
2. He offered a sacrifice upon his altar, *of every clean beast, and of every clean fowl*-- one, the odd seventh that we read of, [[Genesis 7#2..3]]. Here observe,
1. He offered only those that were clean; for it is not enough that we sacrifice, but we must sacrifice that which God appoints, according to the law of sacrifice, and not a corrupt thing.
2. Though his stock of cattle was so small, and that rescued from ruin at so great an expense of care and pains, yet he did not grudge to give God his dues out of it. He might have said, "Have I but seven sheep to begin the world with, and must one of these seven be killed and burnt for sacrifice? Were it not better to defer it till we have greater plenty?" No, to prove the sincerity of his love and gratitude, he cheerfully gives the seventh to his God, as an acknowledgment that all was his, and owing to him. Serving God with our little is the way to make it more; and we must never think that wasted with which God is honoured.
3. See here the antiquity of religion: the first thing we find done in the new world was an act of worship, [[Jeremiah 6#16]]. We are now to express our thankfulness, not by burnt-offerings, but by the sacrifices of praise and the sacrifices of righteousness, by pious devotions and a pious conversation.
2. God's gracious acceptance of Noah's thankfulness. It was a settled rule in the patriarchal age: *If thou doest well, shalt thou not be accepted?* Noah was so. For,
1. God was well pleased with the performance, [[Genesis 8#21]]. He *smelt a sweet savour,* or, as it is in the Hebrew, *a savour of rest,* from it. As, when he had made the world at first on the seventh day, he rested and was refreshed, so, now that he had new-made it, in the sacrifice of the seventh he rested. He was well pleased with Noah's pious zeal, and these hopeful beginnings of the new world, as men are with fragrant and agreeable smells; though his offering was small, it was according to his ability, and God accepted it. Having caused his anger to rest upon the world of sinners, he here caused his love to rest upon this little remnant of believers.
2. Hereupon, he took up a resolution never to drown the world again. Herein he had an eye, not so much to Noah's sacrifice as to Christ's sacrifice of himself, which was typified and represented by it, and which was indeed an *offering of a sweet-smelling savour,* [[Ephesians 5#2]]. Good security is here given, and that which may be relied upon,
1. That this judgment should never be repeated. Noah might think, "To what purpose should the world be repaired, when, in all probability, for the wickedness of it, it will quickly be in like manner ruined again?" "No," says God, "it never shall." It was said ([[Genesis 6#6]]), *It repented the Lord that he had made man;* now here he speaks as if it repented him that he had destroyed man: neither means a change of his mind, but both a change of his way. *It repented him concerning his servants,*[[Deuteronomy 32#36]]. Two ways this resolve is expressed:--
1. *I will not again curse the ground,* Heb. *I will not add to curse the ground any more.* God had cursed the ground upon the first entrance of sin ([[Genesis 3#17]]), when he drowned it he added to that curse; but now he determines not to add to it any more.
2. *Neither will I again smite any more every living thing;* that is, it was determined that whatever ruin God might bring upon particular persons, or families, or countries, he would never again destroy the whole world till the day shall come when time shall be no more. But the reason of this resolve is very surprising, for it seems the same in effect with the reason given for the destruction of the world: *Because the imagination of man's heart is evil from his youth,* [[Genesis 6#5]]. But there is this difference-- there it is said, *The imagination of man's heart is evil continually,* that is, "his actual transgressions continually cry against him;" here it is said, It is evil *from his youth or childhood.* It is bred in the bone; he brought it into the world with him; he was shapen and conceived in it. Now, one would think it should follow, "Therefore that guilty race shall be wholly extinguished, and *I will make a full end.*" No, "Therefore I will no more take this severe method; for," *First,* "He is rather to be pitied, for it is all the effect of sin dwelling in him; and it is but what might be expected from such a degenerate race: he is called a *transgressor from the womb,* and therefore it is not strange that he deals so very treacherously," [[Isaiah 48#8]]. Thus God *remembers that he is flesh,* corrupt and sinful, [[Psalms 78#39]]. *Secondly,* "He will be utterly ruined; for, if he be dealt with according to his deserts, one flood must succeed another till all be destroyed." See here,
1. That outward judgments, though they may terrify and restrain men, yet cannot of themselves sanctify and renew them; the grace of God must work with those judgments. Man's nature was as sinful after the deluge as it had been before.
2. That God's goodness takes occasion from man's sinfulness to magnify itself the more; his reasons of mercy are all drawn from himself, not from any thing in us.
2. That the course of nature should never be discontinued ([[Genesis 8#22]]): "*While the earth remaineth,* and man upon it, there shall be *summer and winter* (not all winter as had been this last year), *day and night,*" not all night, as probably it was while the rain was descending. Here,
1. It is plainly intimated that this earth is not to remain always; it, and all the works in it, must shortly be burnt up; and we look for *new heavens and a new earth,* when all these things must be dissolved. But,
2. As long as it does remain God's providence will carefully preserve the regular succession of times and seasons, and cause each to know its place. To this we owe it that the world stands, and the wheel of nature keeps it track. See here how changeable the times are and yet how unchangeable. *First,* The course of nature always changing. As it is with the times, so it is with the events of time, they are subject to vicissitudes-- *day and night, summer and winter,* counterchanged. In heaven and hell it is not so, but on earth *God hath set the one over against the other. Secondly,* Yet never changed. It is constant in this inconstancy. These seasons have never ceased, nor shall cease, while the sun continued such a steady measurer of time and the moon such a *faithful witness in heaven.* This is *God's covenant of the day and of the night,* the stability of which is mentioned for the confirming of our faith in the covenant of grace, which is no less inviolable, [[Jeremiah 33#20..21]]. We see God's promises to the creatures made good, and thence may infer that his promises to all believers shall be so.

42
Matthew Henry Commentary/xlm/Genesis/Chapter X.md
View File

@ -1,42 +0,0 @@
This chapter shows more particularly what was said in general ([[Genesis 9#19]]), concerning the three sons of Noah, that "of them was the whole earth overspread;" and the fruit of that blessing ([[Genesis 9#1]]; [[Genesis 9#7]]), "replenish the earth." Is is the only certain account extant of the origin of nations; and yet perhaps there is no nation but that of the Jews that can be confident from which of these seventy fountains (for so many there are here) it derives its streams. Through the want of early records, the mixtures of people, the revolutions of nations, and distance of time, the knowledge of the lineal descent of the present inhabitants of the earth is lost; nor were any genealogies preserved but those of the Jews, for the sake of the Messiah, only in this chapter we have a brief account,
1. Of the posterity of Japheth, [[Genesis 10#2,5]].
2. The posterity of Ham ([[Genesis 10#6,20]]), and in this particular notice is taken of Nimrod, [[Genesis 10#8,10]].
3. The posterity of Shem, [[Genesis 10#21,32]], &c.
## The Generations of Noah. (b. c. 2347.)
Passage: 1 Now these *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; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.   3 And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.   4 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.   5 By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.
Moses begins with Japheth's family, either because he was the eldest, or because his family lay remotest from Israel and had least concern with them at the time when Moses wrote, and therefore he mentions that race very briefly, hastening to give an account of the posterity of Ham, who were Israel's enemies and of Shem, who were Israel's ancestors; for it is the church that the scripture is designed to be the history of, and of the nations of the world only as they were some way or other related to Israel and interested in the affairs of Israel. Observe,
1. Notice is taken that the sons of Noah had sons born to them after the flood, to repair and rebuild the world of mankind which the flood had ruined. He that had killed now makes alive.
2. The posterity of Japheth were allotted to the isles of the Gentiles ([[Genesis 10#5]]), which were solemnly, by lot, after a survey, divided among them, and probably this island of ours among the rest; all places beyond the sea from Judea are called *isles* ([[Jeremiah 25#22]]), and this directs us to understand that promise ([[Isaiah 42#4]]), *the isles shall wait for his law,* of the conversion of the Gentiles to the faith of Christ.
Passage: 6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.   7 And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan.   8 And Cush begat Nimrod: he began to be a mighty one in the earth.   9 He was a mighty hunter before the Lord: wherefore it is said; Even as Nimrod the mighty hunter before the Lord.   10 And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.   11 Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah,   12 And Resen between Nineveh and Calah: the same *is* a great city.   13 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,   14 And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.
That which is observable and improvable in these verses is the account here given of Nimrod, [[Genesis 10#8,10]]. He is here represented as a great man in his day: *He began to be a mighty one in the earth,* that is, whereas those that went before him were content to stand upon the same level with their neighbours, and though every man bore rule in his own house yet no man pretended any further, Nimrod's aspiring mind could not rest here; he was resolved to tower above his neighbours, not only to be eminent among them, but to lord it over them. The same spirit that actuated the giants before the flood (who became *mighty men, and men of renown,* [[Genesis 6#4]]), now revived in him, so soon was that tremendous judgment which the pride and tyranny of those mighty men brought upon the world forgotten. Note, There are some in whom ambition and affectation of dominion seem to be bred in the bone; such there have been and will be, notwithstanding the wrath of God often revealed from heaven against them. Nothing on this side hell will humble and break the proud spirits of some men, in this like Lucifer, [[Isaiah 14#14..15]]. Now,
1. Nimrod was a great hunter; with this he began, and for this became famous to a proverb. Every great hunter is, in remembrance of him, called a *Nimrod.* 1. Some think he did good with his hunting, served his country by ridding it of the wild beasts which infested it, and so insinuated himself into the affections of his neighbours, and got to be their prince. Those that exercise authority either are, or at least would be called, *benefactors,* [[Luke 22#25]].
2. Others think that under pretence of hunting he gathered men under his command, in pursuit of another game he had to play, which was to make himself master of the country and to bring them into subjection. He was a *mighty hunter,* that is, he was a violent invader of his neighbours' rights and properties, and a persecutor of innocent men, carrying all before him, and endeavouring to make all his own by force and violence. He thought himself a mighty prince, but *before the Lord* (that is, in God's account) he was but a *mighty hunter.* Note, Great conquerors are but great hunters. Alexander and Cesar would not make such a figure in scripture-history as they do in common history; the former is represented in prophecy but as a he-goat pushing, [[Daniel 8#5]]. Nimrod was a mighty hunter *against* the Lord, so the LXX; that is,
1. He set up idolatry, as Jeroboam did, for the confirming of his usurped dominion. That he might set up a new government, he set up a new religion upon the ruin of the primitive constitution of both. *Babel was the mother of harlots.* Or,
2. He carried on his oppression and violence in defiance of God himself, daring Heaven with his impieties, as if he and his huntsmen could out-brave the Almighty, and were a match for the Lord of hosts and all his armies. *As if it were a small thing to weary men, he thinks to weary my God also,* [[Isaiah 7#13]].
2. Nimrod was a great ruler: *The beginning of his kingdom was Babel,* [[Genesis 10#10]]. Some way or other, by arts or arms, he got into power, either being chosen to it or forcing his way to it; and so laid the foundations of a monarchy, which was afterwards a head of gold, and the terror of the mighty, and bade fair to be universal. It does not appear that he had any right to rule by birth; but either his fitness for government recommended him, as some think, to an election, or by power and policy he advanced gradually, and perhaps insensibly, into the throne. See the antiquity of civil government, and particularly that form of it which lodges the sovereignty in a single person. If Nimrod and his neighbours began, other nations soon learned to incorporate under one head for their common safety and welfare, which, however it began, proved so great a blessing to the world that things were reckoned to go ill indeed when there *was no king in Israel.*
3. Nimrod was a great builder. Probably he was architect in the building of Babel, and there he began his kingdom; but, when his project to rule all the sons of Noah was baffled by the confusion of tongues, *out of that land he went forth into Assyria* (so the margin reads it, [[Genesis 10#11]]) *and built Nineveh,* &c., that, having built these cities, he might command them and rule over them. Observe, in Nimrod, the nature of ambition.
1. It is boundless. Much would have more, and still cries, *Give, give.* 2. It is restless. Nimrod, when he had four cities under his command, could not be content till he had four more.
3. It is expensive. Nimrod will rather be at the charge of rearing cities than not have the honour of ruling them. The spirit of building is the common effect of a spirit of pride.
4. It is daring, and will stick at nothing. Nimrod's name signifies rebellion, which (if indeed he did abuse his power to the oppression of his neighbours) teaches us that tyrants to men are rebels to God, and their *rebellion is as the sin of witchcraft.*
Passage: 15 And Canaan begat Sidon his firstborn, and Heth,   16 And the Jebusite, and the Amorite, and the Girgasite,   17 And the Hivite, and the Arkite, and the Sinite,   18 And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad.   19 And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.   20 These *are* the sons of Ham, after their families, after their tongues, in their countries, *and* in their nations.
Observe here,
1. The account of the posterity of Canaan, of the families and nations that descended from him, and of the land they possessed, is more particular than of any other in this chapter, because these were the nations that were to be subdued before Israel, and their land was in process of time to become the holy land, *Immanuel's land;* and this God had an eye to when, in the meantime, he cast the lot of that accursed devoted race in that spot of ground which he had selected for his own people; this Moses takes notice of, [[Deuteronomy 32#8]], *When the Most High divided to the nations their inheritance, he set the bounds of the people according to the number of the children of Israel.* 2. By this account it appears that the posterity of Canaan were numerous, and rich, and very pleasantly situated; and yet Canaan was under a curse, a divine curse, and not a curse causeless. Note, Those that are under the curse of God may yet perhaps thrive and prosper greatly in this world; for we cannot know love or hatred, the blessing or the curse, by what is before us, but by what is within us, [[Ecclesiastes 9#1]]. The curse of God always works really and always terribly: but perhaps it is a secret curse, a curse to the soul, and does not work visibly, or a slow curse, and does not work immediately; but sinners are by it reserved for, and bound over to, a day of wrath. Canaan here has a better land than either Shem or Japheth, and yet they have a better lot, for they inherit the blessing.
Passage: 21 Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were *children* born.   22 The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram.   23 And the children of Aram; Uz, and Hul, and Gether, and Mash.   24 And Arphaxad begat Salah; and Salah begat Eber.   25 And unto Eber were born two sons: the name of one *was* Peleg; for in his days was the earth divided; and his brother's name *was* Joktan.   26 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, 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 Shem, 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.
Two things especially are observable in this account of the posterity of Shem:--
1. The description of Shem, *v.* 21. We have not only his name, *Shem,* which signifies *a name,* but two titles to distinguish him by:--
1. He was *the father of all the children of Eber.* Eber was his great grandson; but why should he be called the father of all *his* children, rather than of all Arphaxad's, or Salah's, &c.? Probably because Abraham and his seed, God's covenant-people, not only descended from Heber, but from him were called *Hebrews;* [[Genesis 14#13]], *Abram the Hebrew.* Paul looked upon it as his privilege that he was a *Hebrew of the Hebrews,* [[Philippians 3#5]]. Eber himself, we may suppose, was a man eminent for religion in a time of general apostasy, and a great example of piety to his family; and, the holy tongue being commonly called from him the *Hebrew,* it is probable that he retained it in his family, in the confusion of Babel, as a special token of God's favour to him; and from him the professors of religion were called *the children of Eber.* Now, when the inspired penman would give Shem an honourable title, he calls him *the father of the Hebrews.* Though when Moses wrote this, they were a poor despised people, bond-slaves in Egypt, yet, being God's people, it was an honour to a man to be akin to them. As Ham, though he had many sons, is disowned by being called *the father of Canaan,* on whose seed the *curse* was entailed ([[Genesis 9#22]]), so Shem, though he had many sons, is dignified with the title of *the father of Eber,* on whose seed the blessing was entailed. Note, a family of saints is more truly honourable than a family of nobles, Shem's holy seed than Ham's royal seed, Jacob's twelve patriarchs than Ishmael's twelve princes, [[Genesis 17#20]]. Goodness is true greatness.
2. He was *the brother of Japheth the elder,* by which it appears that, though Shem is commonly put first, he was not Noah's first-born, but Japheth was older. But why should this also be put as part of Shem's title and description, that he *was the brother of Japheth,* since it had been, in effect, said often before? And was he not as much brother to Ham? Probably this was intended to signify the union of the Gentiles with the Jews in the church. The sacred historian had mentioned it as Shem's honour that he was the father of the Hebrews; but, lest Japheth's seed should therefore be looked upon as for ever shut out from the church, he here reminds us that he *was the brother of Japheth,* not in birth only, but in blessing; for *Japheth was to dwell in the tents of Shem.* Note,
1. Those are brethren in the best manner that are so by grace, and that meet in the covenant of God and in the communion of saints.
2. God, in dispensing his grace, does not go by seniority, but the younger sometimes gets the start of the elder in coming into the church; *so the last shall be first and the first last.*
2. The reason of the name of Peleg ([[Genesis 10#25]]): Because *in his days* (that is, about the time of his birth, when his name was given him), *was the earth divided* among the children of men that were to inhabit it; either when Noah divided it by an orderly distribution of it, as Joshua divided the land of Canaan by lot, or when, upon their refusal to comply with that division, God, in justice, divided them by the confusion of tongues: whichsoever of these was the occasion, pious Heber saw cause to perpetuate the remembrance of it in the name of his son; and justly may our sons be called by the same name, for in our days, in another sense, is the earth, the church, most wretchedly divided.

89
Matthew Henry Commentary/xlm/Genesis/Chapter XI.md
View File

@ -1,89 +0,0 @@
The old distinction between the sons of God and the sons of men (professors and profane) survived the flood, and now appeared again, when men began to multiply: according to this distinction we have, in this chapter,
1. The dispersion of the sons of men at Babel ([[Genesis 11#1,9]]), where we have,
1. Their presumptuous provoking design, which was to build a city and a tower, [[Genesis 11#1,4]].
2. The righteous judgment of God upon them in disappointing their design, by confounding their language, and so scattering them, [[Genesis 11#5,9]].
2. The pedigree of the sons of God down to Abraham ([[Genesis 11#10,26]]), with a general account of his family, and removal out of his native country, [[Genesis 11#27,32]], &c.
## The Confusion of Tongues. (b. c. 2247.)
Passage: 1 And the whole earth was of one language, and of one speech.   2 And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.   3 And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar.   4 And they said, Go to, let us build us a city and a tower, whose top *may reach* unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.
The close of the foregoing chapter tells us that *by* the sons of Noah, or *among* the sons of Noah, *the nations were divided in the earth after the flood,* that is, were distinguished into several tribes or colonies; and, the places having grown too strait for them, it was either appointed by Noah, or agreed upon among his sons, which way each several tribe or colony should steer its course, beginning with the countries that were next to them, and designing to proceed farther and farther, and to remove to a greater distance from each other, as the increase of their several companies should require. Thus was the matter well settled, one hundred years after the flood, about the time of Peleg's birth; but the sons of men, it should seem, were loth to disperse into distant places; they thought the more the merrier and the safer, and therefore they contrived to keep together, and were *slack to go to possess the land which the Lord God of their fathers had given them* ([[Joshua 18#3]]), thinking themselves wiser than either God or Noah. Now here we have,
1. The advantages which befriended their design of keeping together,
1. They were all of *one language,* [[Genesis 11#1]]. If there were any different languages before the flood, yet Noah's only, which it is likely was the same with Adam's, was preserved through the flood, and continued after it. Now, while they all understood one another, they would be the more likely to love one another, and the more capable of helping one another, and the less inclinable to separate one from another.
2. They found a very convenient commodious place to settle in ([[Genesis 11#2]]), *a plain in the land of Shinar,* a spacious plain, able to *contain* them all, and a *fruitful* plain, able, according as their present numbers were, to support them all, though perhaps they had not considered what room there would be for them when their numbers should be increased. Note, Inviting accommodations, for the present, often prove too strong temptations to the neglect of both duty and interest, as it respects futurity.
2. The method they took to bind themselves to one another, and to settle together in one body. Instead of coveting to enlarge their borders by a peaceful departure under the divine protection, they contrived to fortify them, and, as those that were resolved to wage war with Heaven, they put themselves into a posture of defence. Their unanimous resolution is, *Let us build ourselves a city and a tower.* It is observable that the first builders of cities, both in the old world ([[Genesis 4#17]]), and in the new world here, were not men of the best character and reputation: tents served God's subjects to dwell in; cities were first built by those that were rebels against him and revolters from him. Observe here,
1. How they excited and encouraged one another to set about this work. They said, *Go to, let us make brick* ([[Genesis 11#3]]), and again, ([[Genesis 11#4]]), *Go to, let us build ourselves a city;* by mutual excitements they made one another more daring and resolute. Note, Great things may be brought to pass when the undertakers are numerous and unanimous, and stir up one another. Let us learn to provoke one another to love and to good works, as sinners stir up and encourage one another to wicked works. See [[Psalms 122#1]]; [[Isaiah 2#3]]; [[Isaiah 2#5]]; [[Jeremiah 50#5]].
2. What materials they used in their building. The country, being plain, yielded neither stone nor mortar, yet this did not discourage them from their undertaking, but they made brick to serve instead of stone, and slime or pitch instead of mortar. See here,
1. What shift those will make that are resolute in their purposes: were we but zealously affected in a good thing, we should not stop our work so often as we do, under pretence that we want conveniences for carrying it on.
2. What a difference there is between men's building and God's; when men build their Babel, brick and slime are their best materials; but, when God builds his Jerusalem, he lays even the *foundations of it with sapphires, and all its borders with pleasant stones,*[[Isaiah 54#11..12]]; [[Revelation 21#19]].
3. For what ends they built. Some think they intended hereby to secure themselves against the waters of another flood. God had told them indeed that he would not again drown the world; but they would trust to a tower of their own making, rather than to a promise of God's making or an ark of his appointing. If, however, they had had this in their eye, they would have chosen to build their tower upon a mountain rather than upon a plain, but three things, it seems, they aimed at in building this tower:--
1. It seems designed for an affront to God himself; for they would build a tower *whose top might reach to heaven,* which bespeaks a defiance of God, or at least a rivalship with him. They would be *like the Most High,* or would come as near him as they could, not in holiness but in height. They forgot their place, and, scorning to creep on the earth, resolved to climb to heaven, not by the door or ladder, but some other way.
2. They hoped hereby to make themselves a name; they would do something to be talked of now, and to give posterity to know that there had been such men as they in the world. Rather than die and leave no memorandum behind them, they would leave this monument of their pride, and ambition, and folly. Note,
1. Affectation of honour and a name among men commonly inspires with a strange ardour for great and difficult undertakings, and often betrays to that which is evil and offensive to God.
2. It is just with God to bury those names in the dust which are raised by sin. These Babel-builders put themselves to a great deal of foolish expense to make themselves a name; but they could not gain even this point, for we do not find in any history the name of so much as one of these Babel-builders. Philo Judæus says, They engraved every one his name upon a brick, *in perpetuam rei memoriam-- as a perpetual memorial;* yet neither did this serve their purpose.
3. They did it to prevent their dispersion: *Lest we be scattered abroad upon the face of the earth.* "It was done" (says Josephus) "in disobedience to that command ([[Genesis 9#1]]), *Replenish the earth.*" God orders them to disperse. "No," say they, "we will not, we will live and die together." In order hereunto, they engage themselves and one another in this vast undertaking. That they might unite in one glorious empire, they resolve to build this city and tower, to be the metropolis of their kingdom and the centre of their unity. It is probable that the band of ambitious Nimrod was in all this. He could not content himself with the command of a particular colony, but aimed at universal monarchy, in order to which, under pretence of uniting for their common safety, he contrives to keep them in one body, that, having them all under his eye, he might not fail to have them under his power. See the daring presumption of these sinners. Here is,
1. A bold opposition to God: "You shall be scattered," says God. "But we will not," say they. *Woe unto him that thus strives with his Maker.*
2. A bold competition with God. It is God's prerogative to be universal monarch, Lord of all, and King of kings; the man that aims at it offers to step into the throne of God, who will not give his glory to another.
Passage: 5 And the Lord came down to see the city and the tower, which the children of men builded.   6 And the Lord said, Behold, the people *is* one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined 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 scattered them abroad from thence upon the face of all the earth: and they left off to build the city.   9 Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth.
We have here the quashing of the project of the Babel-builders, and the turning of the counsel of those froward men headlong, that God's counsel might stand in spite of them. Here is,
1. The cognizance God took of the design that was on foot: *The Lord came down to see the city,*[[Genesis 11#5]]. It is an expression after the manner of men; he knew it as clearly and fully as men know that which they come to the place to view. Observe,
1. Before he gave judgment upon their cause, he enquired into it; for God is incontestably just and fair in all his proceedings against sin and sinners, and condemns none unheard.
2. It is spoken of as an act of condescension in God to take notice even of this building, which the undertakers were so proud of; for he humbles himself to behold the transactions, even the most considerable ones, of this lower world, [[Psalms 113#6]].
3. It is said to be *the tower which the children of men built,* which intimates,
1. Their weakness and frailty as men. It was a very foolish thing for the children of men, worms of the earth, to defy Heaven, and to provoke the Lord to jealousy. *Are they stronger than he?*
2. Their sinfulness and obnoxiousness. They were the sons of *Adam,* so it is in the Hebrew; nay, of that Adam, that sinful disobedient Adam, whose children are by nature children of disobedience, children that are corrupters.
3. Their distinction from the children of God, the professors of religion, from whom these daring builders had separated themselves, and built this tower to support and perpetuate the separation. Pious Eber is not found among this ungodly crew; for he and his are called the children of God, and therefore their souls come not into the secret, nor unite themselves to the assembly, of these children of men.
2. The counsels and resolves of the Eternal God concerning this matter; he did not come down merely as a spectator, but as a judge, as a prince, to *look upon these proud men, and abase them,* [[Job 40#11,14]]. Observe,
1. He suffered them to proceed a good way in their enterprise before he put a stop to it, that they might have space to repent, and, if they had so much consideration left, might be ashamed of it and weary of it themselves; and if not that their disappointment might be the more shameful, and every one that passed by might laugh at them, saying, *These men began to build, and were not able to finish,* that so the works of their hands, from which they promised themselves immortal honour, might turn to their perpetual reproach. Note, God has wise and holy ends in permitting the enemies of his glory to carry on their impious projects a great way, and to prosper long in their enterprises.
2. When they had, with much care and toil, made some considerable progress in their building, then God determined to break their measures and disperse them. Observe,
1. The righteousness of God, which appears in the considerations upon which he proceeded in this resolution, [[Genesis 11#6]]. Two things he considered:--
1. Their oneness, as a reason why they must be scattered: "*Behold, the people are one, and they have all one language.* If they continue one, much of the earth will be left uninhabited; the power of their prince will soon be exorbitant; wickedness and profaneness will be insufferably rampant, for they will strengthen one another's hands in it; and, which is worst of all, there will be an overbalance to the church, and these children of men, if thus incorporated, will swallow up the little remnant of God's children." Therefore it is decreed that they must not be one. Note, Unity is a policy, but it is not the infallible mark of a true church; yet, while the builders of Babel, though of different families, dispositions, and interests, were thus unanimous in opposing God, what a pity is it, and what a shame, that the builders of Sion, though united in one common head and Spirit, should be divided, as they are, in serving God! But marvel not at the matter. Christ came not to send peace.
2. Their obstinacy: *Now nothing will be restrained from them;* and this is a reason why they must be crossed and thwarted in their design. God had tried, by his commands and admonitions, to bring them off from this project, but in vain; therefore he must take another course with them. See here, *First,* The sinfulness of sin, and the wilfulness of sinners; ever since Adam would not be restrained from the forbidden tree, his unsanctified seed have been impatient of restraint and ready to rebel against it. *Secondly,* See the necessity of God's judgments upon earth, to keep the world in some order and to tie the hands of those that will not be checked by law.
2. The wisdom and mercy of God in the methods that were taken for the defeating of this enterprise ([[Genesis 11#7]]): *Go to, let us go down, and there confound their language.* This was not spoken to the angels, as if God needed either their advice or their assistance, but God speaks it to himself, or the Father to the Son and Holy Ghost. They said, *Go to, let us make brick,* and *Go to, let us build a tower,* animating one another to the attempt; and now God says, *Go to, let us confound their language;* for, if men stir up themselves to sin, God will stir up himself to take vengeance, [[Isaiah 59#17..18]]. Now observe here,
1. The mercy of God, in moderating the penalty, and not making it proportionable to the offence; for *he deals not with us according to our sins.* He does not say, "*Let us go down* now in thunder and lightning, and consume those rebels in a moment;" or, "Let the earth open, and swallow up them and their building, and let those go down quickly into hell who are climbing to heaven the wrong way." No; only, "*Let us go down,* and scatter them." They deserved death, but are only banished or transported; for the patience of God is very great towards a provoking world. Punishments are chiefly reserved for the future state. God's judgments on sinners in this life, compared with those which are reserved, are little more than restraints.
2. The wisdom of God, in pitching upon an effectual expedient to stay proceedings, which was the confounding of their language, that they might not understand one another's speech, nor could they well join hands when their tongues were divided; so that this would be a very proper method both for taking them off from their building (for, if they could not understand one another, they could not help one another) and also for disposing them to scatter; for, when they could not understand one another, they could not take pleasure in one another. Note, God has various means, and effectual ones, to baffle and defeat the projects of proud men that set themselves against him, and particularly to divide them among themselves, either by dividing their spirits ([[Judges 9#23]]), or by dividing their tongues, as David prays, [[Psalms 55#9]].
3. The execution of these counsels of God, to the blasting and defeating of the counsels of men, [[Genesis 11#8..9]]. God made them know *whose word should stand, his or theirs,* as the expression is, [[Jeremiah 44#28]]. Notwithstanding their oneness and obstinacy, God was too hard for them, and wherein they dealt proudly he was above them; for *who ever hardened his heart against him and prospered?* Three things were done:--
1. Their language was confounded. God, who, when he made man, taught him to speak, and put words into his mouth fit to express the conceptions of his mind by, now caused these builders to forget their former language, and to speak and understand a new one, which yet was common to those of the same tribe or family, but not to others: those of one colony could converse together, but not with those of another. Now,
1. This was a great miracle, and a proof of the power which God has upon the minds and tongues of men, which he turns as the rivers of water.
2. This was a great judgment upon these builders; for, being thus deprived of the knowledge of the ancient and holy tongue, they had become incapable of communicating with the true church, in which it was retained, and probably it contributed much to their loss of the knowledge of the true God.
3. We all suffer by it, to this day. In all the inconveniences we sustain by the diversity of languages, and all the pains and trouble we are at to learn the languages we have occasion for, we smart for the rebellion of our ancestors at Babel. Nay, and those unhappy controversies which are strifes of words, and arise from our misunderstanding one another's language, for aught I know are owing to this confusion of tongues.
4. The project of some to frame a universal character, in order to a universal language, how desirable soever it may seem, is yet, I think, but a vain thing to attempt; for it is to strive against a divine sentence, by which the languages of the nations will be divided while the world stands.
5. We may here lament the loss of the universal use of the Hebrew tongue, which from this time was the vulgar language of the Hebrews only, and continued so till the captivity in Babylon, where, even among them, it was exchanged for the Syriac.
6. As the confounding of tongues divided the children of men and scattered them abroad, so the gift of tongues, bestowed upon the apostles ([[Acts 2#1,13]]), contributed greatly to the gathering together of the children of God, who were scattered abroad, and the uniting of them in Christ, that with one mind and one mouth they might glorify God, [[Romans 15#6]].
2. Their building was stopped: *They left off to build the city.* This was the effect of the confusion of their tongues; for it not only incapacitated them for helping one another, but probably struck such a damp upon their spirits that they could not proceed, since they saw, in this, the hand of the Lord gone out against them. Note,
1. It is wisdom to leave off that which we see God fights against.
2. God is able to blast and bring to nought all the devices and designs of Babel-builders. He sits in heaven, and laughs at the counsels of the kings of the earth against him and his anointed; and will force them to confess that there is no wisdom nor counsel against the Lord, [[Proverbs 21#30]]; [[Isaiah 8#9..10]].
3. The builders were scattered abroad upon the face of the whole earth, [[Genesis 11#8..9]]. They departed in companies, after their families, and after their tongues ([[Genesis 10#5]]; [[Genesis 10#20]]; [[Genesis 10#31]]), to the several countries and places allotted to them in the division that had been made, which they knew before, but would not go to take possession of till now that they were forced to it. Observe here,
1. The very thing which they feared came upon them. That dispersion which sought to evade by an act of rebellion they by this act brought upon themselves; for we are most likely to fall into that trouble which we seek to evade by indirect and sinful methods.
2. It was God's work: *The Lord scattered them.* God's hand is to be acknowledged in all scattering providences; if the family be scattered, relations scattered, churches scattered, it is the Lord's doing.
3. Though they were as firmly in league with one another as could be, yet the Lord scattered them; for no man can keep together what God will put asunder.
4. Thus God justly took vengeance on them for their oneness in that presumptuous attempt to build their tower. Shameful dispersions are the just punishment of sinful unions. Simeon and Levi, who had been brethren in iniquity, were divided in Jacob, [[Genesis 49#5]]; [[Genesis 49#7]]; [[Psalms 83#3,13]].
5. They left behind them a perpetual memorandum of their reproach, in the name given to the place. It was called *Babel, confusion.* Those that aim at a great name commonly come off with a *bad* name.
6. The children of men were now finally scattered, and never did, nor ever will, come all together again, till the great day, when the Son of man shall sit upon the throne of his glory, and all nations shall be gathered before him, [[Matthew 25#31..32]].
Passage: 10 These *are* the generations of Shem: Shem *was* a hundred years old, and begat Arphaxad two years after the flood:   11 And Shem lived after he begat Arphaxad five hundred years, and begat 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:   15 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, 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 Reu 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:   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 begat Terah:   25 And Nahor lived after he begat Terah a hundred and nineteen years, and begat sons and daughters.   26 And Terah lived seventy years, and begat Abram, Nahor, and Haran.
We have here a genealogy, not an endless genealogy, for here it ends in Abram, the friend of God, and leads further to Christ, the promised seed, who was the son of Abram, and from Abram the genealogy of Christ is reckoned ([[Matthew 1#1,17]], &c.); so that put [[Genesis 5#1..32]]; [[Genesis 11#10,26]]; [[Matthew 1#1,17]], together, and you have such an entire genealogy of Jesus Christ as cannot be produced, for aught I know, concerning any person in the world, out of his line, and at such a distance from the fountain-head. And, laying these three genealogies together, we shall find that twice ten, and thrice fourteen, generations or descents, passed between the first and second Adam, making it clear concerning Christ that he was not only the Son of Abraham, but the Son of man, and the seed of woman. Observe here,
1. Nothing is left upon record concerning those of this line but their names and ages, the Holy Ghost seeming to hasten through them to the story of Abram. How little do we know of those that have gone before us in this world, even those that lived in the same places where we live, as we likewise know little of those that are our contemporaries in distant places! we have enough to do to mind the work of our own day, and let God alone to *require that which is past,* [[Ecclesiastes 3#15]].
2. There was an observable gradual decrease in the years of their lives. Shem reached to 600 years, which yet fell short of the age of the patriarchs before the flood; the next three came short of 500; the next three did not reach to 300; after them we read not of any that attained to 200, except Terah; and, not many ages after this, Moses reckoned seventy, or eighty, to be the utmost men ordinarily arrive at. When the earth began to be replenished, men's lives began to shorten; so that the decrease is to be imputed to the wise disposal of Providence, rather than to any decay of nature. For the elect's sake, men's days are shortened; and, being evil, it is well they are few, and *attain not to the years of the lives of our fathers,* [[Genesis 47#9]].
3. Eber, from whom the Hebrews were denominated, was the longest-lived of any that was born after the flood, which perhaps was the reward of his singular piety and strict adherence to the ways of God.
## The Generations of Terah. (b. c. 1921.)
Passage: 27 Now these *are* the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.   28 And Haran died before his father Terah in the land of his nativity, in 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, the father of Milcah, and the father of Iscah.   30 But Sarai was barren; she *had* no child.   31 And Terah took Abram his son, 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 Haran, and dwelt there.   32 And the days of Terah were two hundred and five years: and Terah died in Haran.
Here begins the story of Abram, whose name is famous, henceforward, in both Testaments. We have here,
1. His country: *Ur of the Chaldees.* This was the land of his nativity, an idolatrous country, where even the children of Eber themselves had degenerated. Note, Those who are, through grace, heirs of the land of promise, ought to remember what was the land of their nativity, what was their corrupt and sinful state by nature, the rock out of which they were hewn.
2. His relations, mentioned for his sake, and because of their interest in the following story.
1. His father was *Terah,* of whom it is said ([[Joshua 24#2]]) that he served other gods, on the other side of the flood, so early did idolatry gain footing in the world, and so hard is it even for those that have some good principles to swim against the stream. Though it is said ([[Genesis 11#26]]) that when Terah was seventy years old he begat Abram, Nahor, and Haran (which seems to tell us that Abram was the eldest son of Terah, and was born in his seventieth year), yet, by comparing [[Genesis 11#32]], which makes Terah to die in his 205*th* year, with [[Acts 7#4]] (where it is said that he was but seventy-five years old when he removed from Haran), it appears that he was born in the 130*th* year of Terah, and probably was his youngest son; for, in God's choices, the last are often first and the first last. We have,
2. Some account of his brethren.
1. *Nahor,* out of whose family both Isaac and Jacob had their wives.
2. *Haran,* the father of Lot, of whom it is here said ([[Genesis 11#28]]) *that he died before his father Terah.* Note, Children cannot be sure that they shall survive their parents; for death does not go by seniority, taking the eldest first. *The shadow of death is without any order,*[[Job 10#22]]. It is likewise said that he died *in Ur of the Chaldees,* before the happy removal of the family out of that idolatrous country. Note, It concerns us to hasten out of our natural state, lest death surprise us in it.
3. His wife was *Sarai,* who some think, was the same with Iscah, the daughter of Haran. Abram himself says of her that she was the daughter of his father, but not the daughter of his mother, [[Genesis 20#12]]. She was ten years younger than Abram.
3. His departure out of Ur of the Chaldees, with his father Terah, his nephew Lot, and the rest of his family, in obedience to the call of God, of which we shall read more, [[Genesis 12#1,20]], &c. This chapter leaves them in Haran, or Charran, a place about mid-way between Ur and Canaan, where they dwelt till Terah's head was laid, probably because the old man was unable, through the infirmities of age, to proceed in his journey. Many reach to Charran, and yet fall short of Canaan; they are not far from the kingdom of God, and yet never come thither.

125
Matthew Henry Commentary/xlm/Genesis/Chapter XII.md
View File

@ -1,125 +0,0 @@
The pedigree and family of Abram we had an account of in the foregoing chapter; here the Holy Ghost enters upon his story, and henceforward Abram and his seed are almost the only subject of the sacred history. In this chapter we have,
1. God's call of Abram to the land of Canaan, [[Genesis 12#1,3]].
2. Abram's obedience to this call, [[Genesis 12#4..5]].
3. His welcome to the land of Canaan, [[Genesis 12#6,9]].
4. His journey to Egypt, with an account of what happened to him there. Abram's flight and fault, [[Genesis 12#10,13]]. Sarai's danger and deliverance, [[Genesis 12#14,20]].
## The Call of Abram. (b. c. 1921.)
Passage: 1 Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee:   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:   3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.
We have here the call by which Abram was removed out of the land of his nativity into the land of promise, which was designed both to try his faith and obedience and also to separate him and set him apart for God, and for special services and favours which were further designed. The circumstances of this call we may be somewhat helped to the knowledge of from Stephen's speech, [[Acts 7#2]], where we are told,
1. That the God of glory appeared to him to give him this call, appeared in such displays of his glory as left Abram no room to doubt the divine authority of this call. God spoke to him afterwards in divers manners; but this first time, when the correspondence was to be settled, he appeared to him as *the God of glory,* and spoke to him.
2. That this call was given him in Mesopotamia, before he dwelt in Charran; therefore we rightly read it, *The Lord* had *said unto Abram,* namely, in Ur of the Chaldees; and, in obedience to this call, as Stephen further relates the story ([[Acts 7#4]]), *he came out of the land of the Chaldeans, and dwelt in Charran, or Haran, about five years, and thence, when his father was dead,* by a fresh command, pursuant to the former, God removed him into the land of Canaan. Some think that Haran was in Chaldea, and so was still a part of Abram's country, or that Abram, having staid there five years, began to call it his country, and to take root there, till God let him know this was not the place he was intended for. Note, If God loves us, and has mercy in store for us, he will not suffer us to take up our rest any where short of Canaan, but will graciously repeat his calls, till the good work begun be performed, and our souls repose in God only. In the call itself we have a precept and a promise.
1. A trying precept: *Get thee out of thy country,* [[Genesis 12#1]]. Now,
1. By this precept he was tried whether he loved his native soil and dearest friends, and whether he could willingly leave all, to go along with God. His country had become idolatrous, his kindred and his father's house were a constant temptation to him, and he could not continue with them without danger of being infected by them; therefore *Get thee out,****lk-lk***-- *Vade tibi, Get thee gone,* with all speed, *escape for thy life, look not behind thee,* [[Genesis 19#17]]. Note, Those that are in a sinful state are concerned to make all possible haste out of it. *Get out for thyself* (so some read it), that is, for thy own good. Note, Those who leave their sins, and turn to God, will themselves be unspeakable gainers by the change, [[Proverbs 9#12]]. This command which God gave to Abram is much the same with the gospel call by which all the spiritual seed of faithful Abram are brought into covenant with God. For,
1. Natural affection must give way to divine grace. Our country is dear to us, our kindred dearer, and our father's house dearest of all; and yet they must all be hated ([[Luke 14#26]]), that is, we must love them less than Christ, hate them in comparison with him, and, whenever any of these come in competition with him, they must be postponed, and the preference given to the will and honour of the Lord Jesus.
2. Sin, and all the occasions of it, must be forsaken, and particularly bad company; we must abandon all the idols of iniquity which have been set up in our hearts, and get out of the way of temptation, plucking out even a right eye that leads us to sin ([[Matthew 5#29]]), willingly parting with that which is dearest to us, when we cannot keep it without hazard of our integrity. Those that resolve to keep the commandments of God must quit the society of evil doers, [[Psalms 119#115]]; [[Acts 2#40]].
3. The world, and all our enjoyments in it, must be looked upon with a holy indifference and contempt; we must no longer look upon it as our country, or home, but as our inn, and must accordingly sit loose to it and live above it, get out of it in affection.
2. By this precept he was tried whether he could trust God further than he saw him; for he must leave his own country, to go to a *land that God would show him.* He does not say, "It is a land that I will give thee," but merely, "a land that I will show thee." Nor does he tell him what land it was, nor what kind of land; but he must follow God with an implicit faith, and take God's word for it, in the general, though he had no particular securities given him that he should be no loser by leaving his country, to follow God. Note, Those that will deal with God must deal upon trust; we must quit the things that are seen for things that are not seen, and submit to the sufferings of this present time in hopes of a glory that is yet to be revealed ([[Romans 8#18]]); for *it doth not yet appear what we shall be* ([[1 John 3#2]]), any more than it did to Abram, when God called him to a land he would show him, so teaching him to live in a continual dependence upon his direction, and with his eye ever towards him.
2. Here is an encouraging promise, nay, it is a complication of promises, many, and exceedingly great and precious. Note, All God's precepts are attended with promises to the obedient. When he makes himself known also as a rewarder: if we obey the command, God will not fail to perform the promise. Here are six promises:--
1. *I will make of thee a great nation.* When God took him from his own people, he promised to make him the head of another; he cut him off from being the branch of a wild olive, to make him the root of a good olive. This promise was,
1. A great relief to Abram's burden; for he had now no child. Note, God knows how to suit his favours to the wants and necessities of his children. He that has a plaster for every sore will provide one for that first which is most painful.
2. A great trial to Abram's faith; for his wife had been long barren, so that, if he believe, it must be against hope, and his faith must build purely upon that power which *can out of stones raise up children unto Abraham,* and make them a great nation. Note,
1. God makes nations: by him they are *born at once* ([[Isaiah 66#8]]), and he speaks, to build and plant them, [[Jeremiah 18#9]]. And,
2. If a nation be made great in wealth and power, it is God that makes it great.
3. God can raise great nations out of dry ground, and can make *a little one to be a thousand.*
2. *I will bless thee,* either particularly with the blessing of fruitfulness and increase, as he had blessed Adam and Noah, or, in general, "*I will bless thee* with all manner of blessings, both of the upper and the nether springs. Leave thy father's house, and I will give thee a father's blessing, better than that of they progenitors." Note, Obedient believers will be sure to inherit the blessing.
3. *I will make thy name great.* By deserting his country, he lost his name there. "Care not for that," says God, "but trust me, and I will make thee a greater name than ever thou couldst have had there." Having no child, he feared he should have no name; but God will make him a great nation, and so make him a great name. Note,
1. God is the fountain of honour, and from him promotion comes, [[1 Samuel 2#8]].
2. The name of obedient believers shall certainly be celebrated and made great. The best report is that which the elders obtained by faith, [[Hebrews 11#2]].
4. *Thou shalt be a blessing;* that is,
1. "Thy happiness shall be a sample of happiness, so that those who would bless their friends shall only pray that God would make them like Abram;" as [[Ruth 4#11]]. Note, God's dealings with obedient believers are so kind and gracious that we need not desire for ourselves or our friends to be any better dealt with: to have God for our friend is blessedness enough.
2. "Thy life shall be a blessing to the places where thou shalt sojourn." Note, Good men are the blessings of their country, and it is their unspeakable honour and happiness to be made so.
5. *I will bless those that bless thee and curse him that curseth thee.* This made it a kind of a league, offensive and defensive, between God and Abram. Abram heartily espoused God's cause, and here God promises to interest himself in his.
1. He promises to be a friend to his friends, to take kindnesses shown to him as done to himself, and to recompense them accordingly. God will take care that none be losers, in the long run, by any service done for his people; even a cup of cold water shall be rewarded.
2. He promises to appear against his enemies. There were those that hated and cursed even Abram himself; but, while their causeless curses could not hurt Abram, God's righteous curse would certainly overtake and ruin them, [[Numbers 24#9]]. This is a good reason why we should bless those that curse us, because it is enough that God *will curse them,* [[Psalms 38#13,15]].
6. *In thee shall all the families of the earth be blessed.* This was the promise that crowned all the rest; for it points at the Messiah, in whom *all the promises are yea and amen.* Note,
1. Jesus Christ is the great blessing of the world, the greatest that ever the world was blessed with. He is a family blessing, by him salvation is brought to the house ([[Luke 19#9]]); when we reckon up our family blessings, let us put Christ in the *imprimis-- the first place,* as the blessing of blessings. But how are all the families of the earth blessed in Christ, when so many are strangers to him? *Answer,*
1. All that are blessed are blessed in him, [[Acts 4#12]].
2. All that believe, of what family soever they shall be, shall be blessed in him.
3. Some of all the families of the earth are blessed in him.
4. There are some blessings which all the families of the earth are blessed with in Christ; for the gospel salvation is a *common salvation,* [[Jude 3]].
2. It is a great honour to be related to Christ; this made Abram's name great, that the Messiah was to descend from his loins, much more than that he should be the father of many nations. It was Abram's honour to be his father by nature; it will be ours to be his brethren by grace, [[Matthew 12#50]].
## Arrival of Abram in Canaan. (b. c. 1920.)
Passage: 4 So Abram departed, as the Lord had spoken unto him; and Lot went with him: and Abram *was* seventy and five years old when he departed 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; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
Here is,
1. Abraham's removal out of his country, out of Ur first and afterwards out of Haran, in compliance with the call of God: *So Abram departed;* he was not disobedient to the heavenly vision, but did as he was bidden, not conferring with flesh and blood, [[Galatians 1#15..16]]. His obedience was speedy and without delay, submissive and without dispute; for he *went out, not knowing whither he went* ([[Hebrews 11#8]]), but knowing whom he followed and under whose direction he went. Thus God *called him to his foot,* [[Isaiah 41#2]].
2. His age when he removed: he was *seventy-five years old,* an age when he should rather have had rest and settlement; but, if God will have him to begin the world again now in his old age, he will submit. Here is an instance of an old convert.
3. The company and cargo that he took with him.
1. He took his wife, and his nephew Lot, with him; not by force and against their wills, but by persuasion. Sarai, his wife, would be sure to go with him; God had joined them together, and nothing should put them asunder. If Abram leave all, to follow God, Sarai will leave all, to follow Abram, though neither of them knew whither. And it was a mercy to Abram to have such a companion in his travels, a help meet for him. Note, It is very comfortable when husband and wife agree to go together in the way to heaven. Lot also, his kinsman, was influenced by Abram's good example, who was perhaps his guardian after the death of his father, and he was willing to go along with him too. Note, Those that go to Canaan need not go alone; for, though few find the strait gate, blessed be God, some do; and it is our wisdom to go with those with whom God is ([[Zechariah 8#23]]), wherever they go.
2. They took all their effects with them-- *all their substance* and movable goods, *that they had gathered.* For,
1. With themselves they would give up their all, to be at God's disposal, would keep back no part of the price, but venture all in one bottom, knowing it was a good bottom.
2. They would furnish themselves with that which was requisite, both for the service of God and the supply of their family, in the country whither they were going. To have thrown away his substance, because God had promised to bless him, would have been to tempt God, not to trust him.
3. They would not be under any temptation to return; therefore they leave not a hoof behind, lest that should make them *mindful of the country from which they came out.*
3. They took with them the *souls that they had gotten,* that is,
1. The servants they had bought, which were part of their substance, but are called *souls,* to remind masters that their poor servants have souls, precious souls, which they ought to take care of and provide food convenient for.
2. The proselytes they had made, and persuaded to attend the worship of the true God, and to go with them to Canaan: the souls which (as one of the rabbin expresses it) they had *gathered under the wings of the divine Majesty.* Note, Those who serve and follow God themselves should do all they can to bring others to serve and follow him too. These souls they are said to have *gained.* We must reckon ourselves true gainers if we can but win souls to Christ.
4. Here is their happy arrival at their journey's end: *They went forth to go into the land of Canaan;* so they did before ([[Genesis 11#31]]), and then took up short, but now they held on their way, and, by the good hand of their God upon them, to the land of Canaan they came, where by a fresh revelation they were told that this was the land God promised to show them. They were not discouraged by the difficulties they met with in their way, nor diverted by the delights they met with, but *pressed forward.* Note,
1. Those that set out for heaven must persevere to the end, still reaching forth to those things that are before.
2. That which we undertake in obedience to God's command, and a humble attendance upon his providence, will certainly succeed, and end with comfort at last.
## Abram's Devotion. (b. c. 1921.)
Passage: 6 And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite *was* then in the land.   7 And the Lord appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the Lord, who appeared unto him.   8 And he removed from thence unto a mountain on the east of Beth-el, and pitched his tent, *having* Beth-el on the west, and Hai on the east: and there he builded an altar unto the Lord, and called upon the name of the Lord.   9 And Abram journeyed, going on still toward the south.
One would have expected that Abram having had such an extraordinary call to Canaan some great event should have followed upon his arrival there, that he should have been introduced with all possible marks of honour and respect, and that the kings of Canaan should immediately have surrendered their crowns to him, and done him homage. But no; he comes not with observation, little notice is taken of him, for still God will have him to live by faith, and to look upon Canaan, even when he was in it, as a land of promise; therefore observe here,
1. How little comfort he had in the land he came to; for,
1. He had it not to himself: *The Canaanite was then in the land.* He found the country peopled and possessed by Canaanites, who were likely to be but bad neighbours and worse landlords; and, for aught that appears, he could not have ground to pitch his tent on but by their permission. Thus the accursed Canaanites seemed to be in better circumstances than blessed Abram. Note, The children of this world have commonly more of it than God's children.
2. He had not a settlement in it. He *passed through the land,* [[Genesis 12#6]]. He *removed to a mountain,* [[Genesis 12#8]]. He *journeyed, going on still,* [[Genesis 12#9]]. Observe here,
1. Sometimes it is the lot of good men to be unsettled, and obliged often to remove their habitation. Holy David had his wanderings, his flittings, [[Psalms 56#8]].
2. Our removes in this world are often into various conditions. Abram sojourned, first in a plain [[Genesis 12#6]], then in a mountain, [[Genesis 12#8]]. God has set the one over-against the other.
3. All good people must look upon themselves as strangers and sojourners in this world, and by faith sit loose to it as a strange country. So Abram did, [[Hebrews 11#8,14]].
4. While we are here in this present state, we must be journeying, and going on still from strength to strength, as having not yet attained.
2. How much comfort he had in the God he followed; when he could have little satisfaction in converse with the Canaanites whom he found there, he had abundance of pleasure in communion with that God who brought him thither, and did not leave him. Communion with God is kept up by the word and by prayer, and by these, according to the methods of that dispensation, Abram's communion with God was kept up in the land of his pilgrimage.
1. God appeared to Abram, probably in a vision, and spoke to him good words and comfortable words: *Unto thy seed will I give this land.* Note,
1. No place nor condition of life can shut us out from the comfort of God's gracious visits. Abram is a sojourner, unsettled among Canaanites; and yet here also he meets with him that lives and sees him. Enemies may part us and our tents, us and our altars, but not us and our God. Nay,
2. With respect to those that faithfully follow God in a way of duty, though he lead them from their friends, he will himself make up that loss by his gracious appearances to them.
3. God's promises are sure and satisfying to all those who conscientiously observe and obey his precepts; and those who, in compliance with God's call, leave or lose any thing that is dear to them, shall be sure of something else abundantly better in lieu of it. Abram had left the *land of his nativity:* "Well," says God, "I will give thee this land," [[Matthew 19#29]].
4. God reveals himself and his favours to his people by degrees; before he had promised to *show* him this land, now to *give* it to him: as grace is growing, so is comfort.
5. It is comfortable to have land of God's giving, not by providence only, but by promise.
6. Mercies to the children are mercies to the parents. "I will give it, not to thee, but to thy seed;" it is a grant in reversion to his seed, which yet, it should seem, Abram understood also as a grant to himself of a better land in reversion, of which this was a type; for he looked for a heavenly country, [[Hebrews 11#16]].
2. Abram attended on God in his instituted ordinances. He *built an altar unto the Lord who appeared to him, and called on the name of the Lord,* [[Genesis 12#7..8]]. Now consider this,
1. As done upon a special occasion. When God appeared to him, then and there he built an altar, with an eye to the God who appeared to him. Thus he returned God's visit, and kept up his correspondence with heaven, as one that resolved it should not fail on his side; thus he acknowledged, with thankfulness, God's kindness to him in making him that gracious visit and promise; and thus he testified his confidence in and dependence upon the word which God had spoken. Note, An active believer can heartily bless God for a promise the performance of which he does not yet see, and build an altar to the honour of God who appears to him, though he does not yet appear for him.
2. As his constant practice, whithersoever he removed. As soon as Abram had got to Canaan, though he was but a stranger and sojourner there, yet he set up, and kept up, the worship of God in his family; and wherever he had a tent God had an altar, and that an altar sanctified by prayer. For he not only minded the ceremonial part of religion, the offering of sacrifice, but made conscience of the natural duty of seeking to his God, and calling on his name, that spiritual sacrifice with which God is well pleased. He preached concerning the name of the Lord, that is, he instructed his family and neighbours in the knowledge of the true God and his holy religion. The *souls he had gotten in Haran,* being discipled, must be further taught. Note, Those that would approve themselves the children of faithful Abram, and would inherit the blessing of Abram, must make conscience of keeping up the solemn worship of God, particularly in their families, according to the example of Abram. The way of family worship is a good old way, is no novel invention, but the ancient usage of all the saints. Abram was very rich and had a numerous family, was now unsettled and in the midst of enemies, and yet, wherever he pitched his tent, he built an altar. Wherever we go, let us not fail to take our religion along with us.
## Abram's Removal into Egypt. (b. c. 1920.)
Passage: 10 And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine *was* grievous in the land.   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 woman 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 me, but they will save thee alive.   13 Say, I pray thee, thou *art* my sister: that it may be well with me for thy sake; and my soul shall live because of thee.
Here is,
1. A famine in the land of Canaan, *a grievous famine.* That fruitful land was turned into barrenness, not only to punish the iniquity of the Canaanites who dwelt therein, but to exercise the faith of Abram who sojourned therein; and a very sore trial it was; it tried what he would think,
1. Of God that brought him thither, whether he would not be ready to say with his murmuring seed that he was brought forth to be *killed with hunger,* [[Exodus 16#3]]. Nothing short of a strong faith could keep up good thoughts of God under such a providence.
2. Of the land of promise, whether he would think the grant of it worth the accepting, and a valuable consideration for the relinquishing of his own country, when, for aught that now appeared, it was a land that *ate up the inhabitants.* Now he was tried whether he could preserve an unshaken confidence that the God who brought him to Canaan would maintain him there, and whether he could rejoice in him as the God of his salvation when the fig-tree did not blossom, [[Habakkuk 3#17..18]]. Note,
1. Strong faith is commonly exercised with divers temptations, that it may be *found to praise, and honour, and glory,*[[1 Peter 1#6..7]].
2. It pleases God sometimes to try those with great afflictions who are but young beginners in religion.
3. It is possible for a man to be in the way of duty, and in the way to happiness, and yet meet with great troubles and disappointments.
2. Abram's removal into Egypt, upon occasion of this famine. See how wisely God provides that there should be plenty in one place when there was scarcity in another, that, as members of the great body, we may not say to one another, *I have no need of you.* God's providence took care there should be a supply in Egypt, and Abram's prudence made use of the opportunity; for we tempt God, and do not trust him, if, in the time of distress, we use not the means he has graciously provided for our preservation: We must not expect needless miracles. But that which is especially observable here, to the praise of Abram, is that he did not offer to return, upon this occasion, to the country from which he came out, nor so much as towards it. The land of his nativity lay north-east from Canaan; and therefore, when he must, for a time, quit Canaan, he chooses to go to Egypt, which lay south-west, the contrary way, that he might not so much as seem to look back. See [[Hebrews 11#15..16]]. Further observe, When he went down into Egypt, it was to sojourn there, not to dwell there. Note,
1. Though Providence, for a time, may cast us into bad places, yet we ought to tarry there no longer than needs must; we may *sojourn* where we may not *settle.* 2. A good man, while he is on this side heaven, wherever he is, is but a sojourner.
3. A great fault which Abram was guilty of, in denying his wife, and pretending that she was his sister. The scripture is impartial in relating the misdeeds of the most celebrated saints, which are recorded, not for our imitation, but for our admonition, that he *who thinks he stands may take heed lest he fall.* 1. His fault was dissembling his relation to Sarai, equivocating concerning it, and teaching his wife, and probably all his attendants, to do so too. What he said was, in a sense, true ([[Genesis 20#12]]), but with a purpose to deceive; he so concealed a further truth as in effect to deny it, and to expose thereby both his wife and the Egyptians to sin.
2. That which was at the bottom of it was a jealous timorous fancy he had that some of the Egyptians would be so charmed with the beauty of Sarai (Egypt producing few such beauties) that, if they should know he was her husband, they would find some way or other to take him off, that they might marry her. He presumes they would rather be guilty of murder than adultery, such a heinous crime was it then accounted and such a sacred regard was paid to the marriage bond; hence he infers, without any good reason, *They will kill me.* Note, The fear of man brings a snare, and many are driven to sin by the dread of death, [[Luke 12#4..5]]. The grace Abram was most eminent for was faith; and yet he thus fell through unbelief and distrust of the divine Providence, even *after God had appeared to him twice.* Alas! what will become of the willows, when the cedars are thus shaken?
## Abram's Denial of His Wife. (b. c. 1920.)
Passage: 14 And it came to pass, 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 woman was taken into Pharaoh's house.   16 And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.   17 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?   19 Why saidst thou, She *is* my sister? so I might have taken her to me to wife: now therefore behold thy wife, take *her,* and go thy way.   20 And Pharaoh commanded *his* men concerning him: and they sent him away, and his wife, and all that he had.
Here is,
1. The danger Sarai was in of having her chastity violated by the king of Egypt: and without doubt the peril of sin is the greatest peril we can be in. *Pharaoh's princes* (his pimps rather) *saw her, and,* observing what a comely woman she was, they *commended her before Pharaoh,* not for that which was really her praise-- her virtue and modesty, her faith and piety (these were no excellencies in their eyes), but for her beauty, which they thought too good for the embraces of a subject. They recommended her to the king, and she was presently taken into Pharaoh's house, as Esther into the seraglio of Ahasuerus ([[Esther 2#8]]), in order to her being taken into his bed. Now we must not look upon Sarai as standing fair for preferment, but as entering into temptation; and the occasions of it were her own beauty (which is a snare to many) and Abram's equivocation, which is a sin that commonly is an inlet to much sin. While Sarai was in this danger, Abram fared the better for her sake. Pharaoh gave him sheep, oxen, &c. ([[Genesis 12#16]]), to gain his consent, that he might the more readily prevail with her whom he supposed to be his sister. We cannot think that Abram expected this when he came down into Egypt, much less that he had an eye to it when he denied his wife; but God brought good out of evil. And thus the wealth of the sinner proves, in some way or other, to be laid up for the just.
2. The deliverance of Sarai from this danger. For if God did not deliver us, many a time, by prerogative, out of those straits and distresses which we bring ourselves into by our own sin and folly, and which therefore we could not expect any deliverance from by promise, we should soon be ruined, nay, we should have been ruined long before this. He deals not with us according to our deserts.
1. God chastised Pharaoh, and so prevented the progress of his sin. Note, Those are happy chastisements that hinder us in a sinful way, and effectually bring us to our duty, and particularly to the duty of restoring that which we have wrongfully taken and detained. Observe, Not Pharaoh only, but his house, was plagued, probably those princes especially that had commended Sarai to Pharaoh. Note, Partners in sin are justly made partners in the punishment. Those that serve others' lusts must expect to share in their plagues. We are not told particularly what these plagues were; but doubtless there was something in the plagues themselves, or some explication added to them, sufficient to convince them that it was for Sarai's sake that they were thus plagued.
2. Pharaoh reproved Abram, and then dismissed him with respect.
1. The reproof was calm, but very just: *What is this that thou hast done?* What an improper thing! How unbecoming a wise and good man! Note, If those that profess religion do that which is unfair and disingenuous, especially if they say that which borders upon a lie, they must expect to hear of it, and have reason to thank those that will tell them of it. We find a prophet of the Lord justly reproved and upbraided by a heathen ship-master, [[Jonah 1#6]]. Pharaoh reasons with him: *Why didst thou not tell me that she was thy wife?* intimating that, if he had known this, he would not have taken her into his house. Note, It is a fault too common among good people to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience, in some people than we thought they possessed; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected. Charity teaches us to hope the best.
2. The dismission was kind and very generous. He restored him his wife without offering any injury to her honour: *Behold thy wife, take her,* [[Genesis 12#19]]. Note, Those that would prevent sin must remove the temptation, or get out of the way of it. He also sent him away in peace, and was so far from any design to kill him, as he apprehended, that he took particular care of him. Note, We often perplex and ensnare ourselves with fears which soon appear to have been altogether groundless. We often fear where no fear is. We fear the *fury of the oppressor, as though he were ready to destroy,* when really there is no danger, [[Isaiah 51#13]]. It would have been more for Abram's credit and comfort to have told the truth at first; for, after all, *honesty is the best policy.* Nay, it is said ([[Genesis 12#20]]), *Pharaoh commanded his men concerning him,* that is,
1. He charged them not to injure him in any thing. Note, It is not enough for those in authority to do no hurt themselves, but they must restrain their servants, and those about them, from doing hurt. Or,
2. He appointed them, when Abram was disposed to return home, after the famine, to conduct him safely out of the country, as his convoy. Probably he was alarmed by the plagues ([[Genesis 12#17]]), and inferred from them that Abram was a particular favourite of Heaven, and therefore, through fear of their return, took special care he should receive no injury in his country. Note, God has often raised up friends for his people, by making men know that it is at their peril if they hurt them. It is a dangerous thing to offend Christ's little ones. [[Matthew 18#6]]. To this passage, among others, the Psalmist refers, [[Psalms 105#13,15]], *He reproved kings for their sakes, saying, Touch not my anointed.* Perhaps if Pharaoh had not *sent him away,* he would have been tempted to stay in Egypt and to forget the land of promise. Note, Sometimes God makes use of the enemies of his people to convince them, and remind them, that this world is not their rest, but that they must think of departing.
*Lastly,* Observe a resemblance between this deliverance of Abram out of Egypt and the deliverance of his seed thence: 430 years after Abram went into Egypt on occasion of a famine they went thither on occasion of a famine also; he was fetched out with great plagues on Pharaoh, so were they; as Abram was dismissed by Pharaoh, and enriched with the spoil of the Egyptians, so were they. For God's care of his people is the same *yesterday, to-day, and for ever.*

95
Matthew Henry Commentary/xlm/Genesis/Chapter XIII.md
View File

@ -1,95 +0,0 @@
In this chapter we have a further account concerning Abram.
1. In general, of his condition and behaviour in the land of promise, which was now the land of his pilgrimage.
1. His removes, [[Genesis 13#1]]; [[Genesis 13#3]]; [[Genesis 13#4]]; [[Genesis 13#18]].
2. His riches, [[Genesis 13#2]].
3. His devotion, [[Genesis 13#4]]; [[Genesis 13#18]].
2. A particular account of a quarrel that happened between him and Lot.
1. The unhappy occasion of their strife [[Genesis 13#5..6]].
2. The parties concerned in the strife, with the aggravation of it, [[Genesis 13#7]].
3. The making up of the quarrel, by the prudence of Abram [[Genesis 13#8..9]].
4. Lot's departure from Abram to the plain of Sodom, [[Genesis 13#10,13]].
5. God's appearance to Abram, to confirm the promise of the land of Canaan to him, [[Genesis 13#14,18]], &c.
## Abram's Removal to Canaan. (b. c. 1918.)
Passage: 1 And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.   2 And Abram *was* very rich in cattle, in silver, and in gold.   3 And he went on his journeys from the south even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el 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 Lord.
1. Here is Abram's return out of Egypt, [[Genesis 13#1]]. He came himself and brought all his with him back again to Canaan. Note, Though there may be occasion to go sometimes into places of temptation, yet we must hasten out of them as soon as possible. See [[Ruth 1#6]].
2. His wealth: *He was very rich,*[[Genesis 13#2]]. He was very *heavy,* so the Hebrew word signifies; for *riches are a burden,* and those that *will be rich do but load themselves with thick clay,* [[Habakkuk 2#6]]. There is a burden of care in getting them, fear in keeping them, temptation in using them, guilt in abusing them, sorrow in losing them, and a burden of account, at last, to be given up concerning them. Great possessions do but make men heavy and unwieldy. Abram was not only rich in faith and good works, and in the promises, but he was *rich in cattle, and in silver and gold.* Note,
1. God, in his providence, sometimes makes good men rich men, and teaches them how to abound, as well as how to suffer want.
2. The riches of good men are the fruits of God's blessing. God has said to Abram, *I will bless thee;* and that blessing made him rich without sorrow, [[Proverbs 10#22]].
3. True piety will very well consist with great prosperity. Though it is hard for a rich man to get to heaven, yet it is not impossible, [[Mark 10#23..24]]. Abram was very rich and yet very religious. Nay, as piety is a friend to outward prosperity ([[1 Timothy 4#8]]), so outward prosperity, if well-managed, is an ornament to piety, and furnishes an opportunity of doing so much the more good.
3. His removal to Beth-el, [[Genesis 13#3..4]]. Thither he went, not only because there he had formerly had his tent, and he was willing to go among his old acquaintance, but because there he had formerly had his altar: and, though the altar was gone (probably he himself having taken it down, when he left the place, lest it should be polluted by the idolatrous Canaanites), yet he *came to the place of the altar,* either to revive the remembrance of the sweet communion he had had with God in that place, or perhaps to pay the vows he had there made to God when he undertook his journey into Egypt. Long afterwards God sent Jacob to this same place on that errand ([[Genesis 35#1]]), *Go up to Beth-el, where thou vowedst the vow.* We have need to be reminded, and should take all occasions to remind ourselves, of our solemn vows; and perhaps the place where they were made may help to bring them afresh to mind, and it may therefore do us good to visit it.
4. His devotion there. His altar was gone, so that he could not offer sacrifice; but *he called on the name of the Lord,* as he had done, [[Genesis 12#8]]. Note,
1. All God's people are praying people. You may as soon find a living man without breath as a living Christian without prayer.
2. Those that would approve themselves upright with their God must be constant and persevering in the services of religion. Abram did not leave his religion behind him in Egypt, as many do in their travels.
3. When we cannot do *what we would* we must make conscience of doing *what we can* in the acts of devotion. When we want an altar, let us not be wanting in prayer, but, wherever we are, call on the name of the Lord.
## Lot's Separation from Abram. (b. c. 1917.)
Passage: 5 And Lot also, which went with Abram, had flocks, and herds, and tents.   6 And the land was not able to bear them, 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 herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land.   8 And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we *be* brethren.   9 *Is* not the whole land before thee? 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 the right hand, then I will go to the left.
We have here an unhappy falling out between Abram and Lot, who had hitherto been inseparable companions (see [[Genesis 13#1]], and [[Genesis 12#4]]), but now parted.
1. The occasion of their quarrel was their riches. We read ([[Genesis 13#2]]) how rich Abram was; now here we are told ([[Genesis 13#5]]) that *Lot, who went with Abram,* was rich too; and therefore God blessed him with riches because he went with Abram. Note,
1. It is good being in good company, and going with those with whom God is, [[Zechariah 8#23]].
2. Those that are partners with God's people in their obedience and sufferings shall be sharers with them in their joys and comforts, [[Isaiah 66#10]]. Now, they both being very rich, *the land was not able to bear them, that they might dwell* comfortably and peaceably together. So that their riches may be considered,
1. As setting them at a distance one from another. Because the place was too strait for them, and they had not room for their stock, it was necessary they should live asunder. Note, Every comfort in this world has its cross attending it. Business is a comfort; but it has this inconvenience in it, that it allows us not the society of those we love, so often, nor so long, as we could wish.
2. As setting them at variance one with another. Note, Riches are often an occasion of strife and contention among relations and neighbours. This is one of those *foolish and hurtful lusts which those that will be rich fall into,* [[1 Timothy 6#9]]. Riches not only afford matter for contention, and are the things most commonly striven about, but they also stir up a spirit of contention, by making people proud and covetous. *Meum* and *tuum-- Mine* and *thine,* are the great make-bates of the world. Poverty and travail, wants and wanderings, could not separate between Abram and Lot; but riches did. Friends are soon lost; but God is a friend from whose love neither the height of prosperity nor the depth of adversity shall separate us.
2. The immediate instruments of the quarrel were their servants. The strife began between *the herdsmen of Abram's cattle and the herdsmen of Lot's cattle,*[[Genesis 13#7]]. They strove, it is probable, which should have the better pasture or the better water; and both interested their masters in the quarrel. Note, Bad servants often make a great deal of mischief in families, by the pride and passion, their lying slandering, and tale-bearing. It is a very wicked thing for servants to do ill offices between relations and neighbours, and to sow discord; those that do so are the devil's agents and their masters' worst enemies.
3. The aggravation of the quarrel was that *the Canaanite and the Perizzite dwelt then in the land;* this made the quarrel,
1. Very dangerous. If Abram and Lot cannot agree to feed their flocks together, it is well if the common enemy do not come upon them and plunder them both. Note, The division of families and churches often proves the ruin of them.
2. Very scandalous. No doubt the eyes of all the neighbours were upon them, especially because of the singularity of their religion, and the extraordinary sanctity they professed; and notice would soon be taken of this quarrel, and improvement made of it, to their reproach, by the Canaanites and Perizzites. Note, The quarrels of professors are the reproach of profession, and give occasion, as much as any thing, to the enemies of the Lord to blaspheme.
4. The making up of this quarrel was very happy. It is best to preserve the peace, that it be not broken; but the next best is, if differences do happen, with all speed to accommodate them, and quench the fire that has broken out. The motion for staying this strife was made by Abram, though he was the senior and superior relation, [[Genesis 13#8]].
1. His petition for peace was very affectionate: *Let there be not strife, I pray thee.* Abram here shows himself to be a man,
1. Of a cool spirit, that had the command of his passion, and knew how to turn away wrath with a soft answer. Those that would keep the peace must never render railing for railing.
2. Of a condescending spirit; he was willing to beseech even his inferior to be at peace, and made the first overture of reconciliation. Conquerors reckon it their glory to give peace by power; and it is no less so to give peace by the meekness of wisdom. Note, The people of God should always approve themselves a peaceable people; whatever others are for, they must be for peace.
2. His plea for peace was very cogent.
1. "Let there be no strife *between me and thee.* Let the Canaanites and Perizzites contend about trifles; but let not thee and me fall out, who know better things, and look for a better country." Note, Professors of religion should, of all others, be careful to avoid contention. *You shall not be so,* [[Luke 22#26]]. *We have no such custom,* [[1 Corinthians 11#16]]. "Let there be no strife *between me and thee,* who have lived together and loved one another so long." Note, The remembrance of old friendships should quickly put an end to new quarrels which at any time happen.
2. Let it be remembered that *we are brethren,* Heb. *we are men brethren;* a double argument.
1. We are men; and, as men, we are mortal creatures-- we may die to-morrow, and are concerned to be found in peace. We are rational creatures, and should be ruled by reason. We are men, and not brutes, men, and not children; we are sociable creatures, let us be so to the uttermost.
2. We are brethren. Men of the same nature, of the same kindred and family, of the same religion, companions in obedience, companions in patience. Note, The consideration of our relation to each other, as brethren, should always prevail to moderate our passions, and either to prevent or put an end to our contentions. Brethren should love as brethren.
3. His proposal for peace was very fair. Many who profess to be for peace yet will do nothing towards it; but Abram hereby approved himself a real friend to peace that he proposed an unexceptionable expedient for the preserving of it: *Is not the whole land before thee?* [[Genesis 13#9]]. As if he had said, "Why should we quarrel for room, while there is room enough for us both?"
1. He concludes that they must part, and is very desirous that they should part friends: *Separate thyself, I pray thee, from me.* What could be expressed more affectionately? He does not expel him, and force him away, but advises that he should separate himself. Nor does he charge him to depart, but humbly desires him to withdraw. Note, Those that have power to command, yet sometimes, for love's sake, and peace' sake, should rather beseech as Paul besought Philemon, [[Philemon
8..9]]. When the great God condescends to beseech us, we may well afford to beseech one another, to *be reconciled,*[[2 Corinthians 5#20]].
2. He offers him a sufficient share of the land they were in. Though God had promised Abram to give this land to his seed ([[Genesis 12#7]]), and it does not appear that ever any such promise was made to Lot, which Abram might have insisted on, to the total exclusion of Lot, yet he allows him to come in partner with him, and tenders an equal share to one that had not an equal right, and will not make God's promise to patronise his quarrel, nor, under the protection of that, put any hardship on his kinsman.
3. He gives him his choice, and offers to take up with his leavings: *If thou wilt take the left hand, I will go to the right.* There was all the reason in the world that Abram should choose first; yet he recedes from his right. Note, It is a noble conquest to be willing to yield for peace' sake; it is the conquest of ourselves, and our own pride and passion, [[Matthew 5#39..40]]. It is not only the punctilios of honour, but even interest itself, that in many cases must be sacrificed to peace.
## Lot's Removal to Sodom. (b. c. 1917.)
Passage: 10 And Lot lifted up his eyes, and beheld all the plain of Jordan, that it *was* well watered everywhere, before the Lord destroyed Sodom and Gomorrah, *even* as the garden of the Lord, like the land of Egypt, as thou comest unto Zoar.   11 Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they 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.   13 But the men of Sodom *were* wicked and sinners before the Lord exceedingly.
We have here the choice that Lot made when he parted from Abram. Upon this occasion, one would have expected,
1. That he should have expressed an unwillingness to part from Abram, and that, at least, he should have done it with reluctancy.
2. That he should have been so civil as to have remitted the choice back again to Abram. But we find not any instance of deference or respect to his uncle in the whole management. Abram having offered him the choice, without compliment he accepted it, and made his election. Passion and selfishness make men rude. Now, in the choice which Lot made, we may observe,
1. How much he had an eye to the goodness of the land. He *beheld all the plain of Jordan,* the flat country in which Sodom stood, that it was admirably *well watered everywhere* (and perhaps the strife had been about water, which made him particularly fond of that convenience), and so *Lot chose all that plain,* [[Genesis 13#10..11]]. That valley, which was like the garden of Eden itself, now yielded him a most pleasant prospect. It was, in his eye, beautiful for situation, the joy of the whole earth; and therefore he doubted not but that it would yield him a comfortable settlement, and that in such a fruitful soil he should certainly thrive, and grow very rich: and this was all he looked at. But what came of it? Why, the next news we hear of him is that he is in the briars among them, he and his carried captive. While he lived among them, he vexed his righteous soul with their conversation, and never had a good day with them, till, at last, God fired the town over his head, and forced him to the mountain for safety who chose the plain for wealth and pleasure. Note, Sensual choices are sinful choices, and seldom speed well. Those who in choosing relations, callings, dwellings, or settlements are guided and governed by the lusts of the flesh, the lusts of the eye, or the pride of life, and consult not the interests of their souls and their religion, cannot expect God's presence with them, nor his blessing upon them, but are commonly disappointed even in that which they principally aimed at, and miss of that which they promised themselves satisfaction in. In all our choices this principle should overrule us, That that is best for us which is best for our souls.
2. How little he considered the wickedness of the inhabitants: *But the men of Sodom were wicked,*[[Genesis 13#13]]. Note,
1. Though all are sinners, yet some are greater sinners than others. The men of Sodom were sinners of the first magnitude, *sinners before the Lord,* that is, impudent daring sinners; they were so to a proverb. Hence we read of those that *declare their sin as Sodom, they hide it not,* [[Isaiah 3#9]].
2. That some sinners are the worse for living in a good land. So the Sodomites were: for this was the iniquity of Sodom, *pride, fulness of bread, and abundance of idleness;* and all these were supported by the great plenty their country afforded, [[Ezekiel 16#49]]. Thus *the prosperity of fools destroys them.* 3. That God often gives great plenty to great sinners. Filthy Sodomites dwell in a city, in a fruitful plain, while faithful Abram and his pious family dwell in tents upon the barren mountains.
4. When wickedness has come to the height, ruin is not far off. Abounding sins are sure presages of approaching judgments. Now Lot's coming to dwell among the Sodomites may be considered,
1. As a great mercy to them, and a likely means of bringing them to repentance; for now they had a prophet among them and a preacher of righteousness, and, if they had hearkened to him, they might have been reformed, and the ruin prevented. Note, God sends preachers, before he sends destroyers; for he is not *willing that any should perish.*
2. As a great affliction to Lot, who was not only grieved to see their wickedness ([[2 Peter 2#7..8]]), but was molested and persecuted by them, because he would not do as they did. Note, It has often been the vexatious lot of good men to live among wicked neighbours, to *sojourn in Mesech* ([[Psalms 120#5]]), and it cannot but be the more grievous, if, as Lot here, they have brought it upon themselves by an unadvised choice.
## God Confirms His Promise to Abram. (b. c. 1917.)
Passage: 14 And the Lord said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:   15 For all the land which thou seest, to thee will I give it, and to thy seed for ever.   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.   18 Then Abram removed *his* tent, and came and dwelt in the plain of Mamre, which *is* in Hebron, and built there an altar unto the Lord.
We have here an account of a gracious visit which God paid to Abram, to confirm the promise to him and his. Observe,
1. When it was that God renewed and ratified the promise: *After that Lot was separated from him,* that is,
1. After the quarrel was over; for those are best prepared for the visits of divine grace whose spirits are calm and sedate, and not ruffled with any passion.
2. After Abram's humble self-denying condescensions to Lot for the preserving of peace. It was then that God came to him with this token of his favour. Note, God will abundantly make up in spiritual peace what we lose for the preservation of neighbourly peace. When Abram had willingly offered Lot one-half of his right, God came, and confirmed the whole to him.
3. After he had lost the comfortable society of his kinsman, by whose departure his hands were weakened and his heart was saddened, then God came to him with these good words and comfortable words. Note, Communion with God may, at any time, serve to make up the want of conversation with our friends; when our relations are separated from us, yet God is not.
4. After Lot had chosen that pleasant fruitful vale, and had gone to take possession of it, lest Abram should be tempted to envy him and to repent that he had given him the choice, God comes to him, and assures him that what he had should remain to him and *his heirs for ever;* so that, though Lot perhaps had the better land, yet Abram had the better *title.* Lot had the paradise, such as it was, but Abram had the promise; and the event soon made it appear that, however it seemed now, Abram had really the better part. See [[Job 22#20]]. God owned Abram after his strife with Lot, as the churches owned Paul after his strife with Barnabas, [[Acts 15#39..40]].
2. The promises themselves with which God now comforted and enriched Abram. Two things he assures him of-- a good land, and a numerous issue to enjoy it.
1. Here is the grant of a good land, a land famous above all lands, for it was to be the holy land, and Immanuel's land; this is the land here spoken of.
1. God here shows Abram the land, as he had promised ([[Genesis 12#1]]), and afterwards he showed it to Moses from the top of Pisgah. *Lot had lifted up his eyes and beheld the plain of Jordan* ([[Genesis 13#10]]), and he had gone to enjoy what he saw: "Come," says God to Abram, "*now lift thou up thy eyes, and look, and see thy own.*" Note, That which God has to show us is infinitely better and more desirable than any thing that the world has to offer our view. The prospects of an eye of faith are much more rich and beautiful than those of an eye of sense. Those for whom the heavenly Canaan is designed in the other world have sometimes, by faith, a comfortable prospect of it in their present state; for we look at the *things that are not seen,* as real, though distant.
2. He secures this land to him and his seed for ever ([[Genesis 13#15]]): *To thee will I give it;* and again ([[Genesis 13#17]]) *I will give it unto thee;* every repetition of the promise is a ratification of it. *To thee and thy seed,* not to Lot and his seed; they were not to have their inheritance in this land, and therefore Providence so ordered it that Lot should be separated from Abram first, and then the grant should be confirmed to him and his seed. Thus God often brings good out of evil, and makes men's sins and follies subservient to his own wise and holy counsels. *To thee and thy seed*-- to thee to sojourn in as a stranger, to thy seed to dwell and rule in as proprietors. *To thee,* that is, *to thy seed.* The granting of it to him and his for ever intimates that it was typical of the heavenly Canaan, which is given to the spiritual seed of Abram for ever, [[Hebrews 11#14]].
3. He gives him livery and seisin of it, though it was a reversion: "*Arise, walk through the land,* [[Genesis 13#17]]. Enter, and take possession, survey the parcels, and it will appear better than upon a distant prospect." Note, God is willing more abundantly to show to the heirs of promise the immutability of his covenant, and the inestimable worth of covenant blessings. *Go, walk about Sion,* [[Psalms 48#12]].
2. Here is the promise of a numerous issue to replenish this good land, so that it should never be lost for want of heirs ([[Genesis 13#16]]): *I will make thy seed as the dust of the earth,* that is, "They shall increase incredibly, and, take them altogether, they shall be such a great multitude as no man can number." They were so in Solomon's time, [[1 Kings 4#20]], *Judah and Israel were many as the sand which is by the sea in multitude.* This God here gives him the promise of. Note, The same God that provides the inheritance provides the heirs. He that has prepared the holy land prepares the holy seed; he that gives glory gives grace to make meet for glory.
*Lastly,* We are told what Abram did when God had thus confirmed the promise to him, [[Genesis 13#18]].
1. He *removed his tent.* God bade him *walk through the land,* that is, "Do not think of fixing in it, but expect to be always unsettled, and walking through it to a better Canaan:" in compliance with God's will herein, *he removes his tent,* confirming himself to the condition of a pilgrim.
2. He *built there an altar,* in token of his thankfulness to God for the kind visit he had paid him. Note, When God meets us with gracious promises, he expects that we should attend him with our humble praises.

101
Matthew Henry Commentary/xlm/Genesis/Chapter XIV.md
View File

@ -1,101 +0,0 @@
We have four things in the story of this chapter.
1. A war with the king of Sodom and his allies, [[Genesis 14#1,11]].
2. The captivity of Lot in that war, [[Genesis 14#12]].
3. Abram's rescue of Lot from that captivity, with the victory he obtained over the conquerors, [[Genesis 14#13,16]].
4. Abram's return from the expedition, ([[Genesis 14#17]]), with an account of what passed,
1. Between him and the king of Salem, [[Genesis 14#18,20]].
2. Between him and the king of Sodom, [[Genesis 14#21,24]]. So that here we have that promise to Abram in part fulfilled, that God would make his name great.
## Lot Taken Captive. (b. c. 1913.)
Passage: 1 And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations;   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 salt sea.   4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.   5 And in the fourteenth year came Chedorlaomer, and the kings that *were* with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim,   6 And the Horites in their mount Seir, unto El-paran, which *is* by the wilderness.   7 And they returned, and came to En-mishpat, which *is* Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar.   8 And 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;   9 With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.   10 And the vale of Siddim *was full of* slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain.   11 And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.   12 And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed.
We have here an account of the first war that ever we read of in scripture, which (though the wars of the nations make the greatest figure in history) we should not have had the history of if Abram and Lot had not been concerned in it. Now, concerning this war, we may observe,
1. The parties engaged in it. The invaders were four kings, two of them no less than kings of Shinar and Elam (that is, Chaldea and Persia), yet probably not the sovereign princes of those great kingdoms in their own persons, but either officers under them, or rather the heads and leaders of some colonies which came out of those great nations, and settled themselves near Sodom, but retained the names of the countries from which they had their origin. The invaded were the kings of five cities that lay near together in the plain of Jordan, namely, Sodom, Gomorrah, Admah, Zeboiim, and Zoar. Four of them are named, but not the fifth, the king of Zoar or Bela, either because he was much more mean and inconsiderable or because he was much more wicked and inglorious than the rest, and worthy to be forgotten.
2. The occasion of this war was the revolt of the five kings from under the government of Chedorlaomer. Twelve years they served him. Small joy they had of their fruitful land, while thus they were tributaries to a foreign power, and could not call what they had their own. Rich countries are a desirable prey, and idle luxurious countries are an easy prey, to growing greatness. The Sodomites were the posterity of Canaan whom Noah had pronounced a servant to Shem, from whom Elam descended; thus soon did that prophecy begin to be fulfilled. In the thirteenth year, beginning to be weary of their subjection, they rebelled, denied their tribute, and attempted to shake off the yoke and retrieve their ancient liberties. In the fourteenth year, after some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to chastise and reduce the rebels, and, since he could not have it otherwise, to fetch his tribute from them on the point of his sword. Note, Pride, covetousness, and ambition, are the lusts from which wars and fightings come. To these insatiable idols the blood of thousands has been sacrificed.
3. The progress and success of the war. The four kings laid the neighbouring countries waste and enriched themselves with the spoil of them ([[Genesis 14#5,7]]), upon the alarm of which it had been the wisdom of the king of Sodom to submit, and desire conditions of peace; for how could he grapple with an enemy thus flushed with victory? But he would rather venture the utmost extremity than yield, and it sped accordingly. *Quos Deus destruet eos dementat-- Those whom God means to destroy he delivers up to infatuation.* 1. The forces of the king of Sodom and his allies were routed; and, it should seem, many of them perished in the slime-pits who had escaped the sword, [[Genesis 14#10]]. In all places we are surrounded with deaths of various kinds, especially in the field of battle.
2. The cities were plundered, [[Genesis 14#11]]. All the goods of Sodom, and particularly their stores and provisions of victuals, were carried off by the conquerors. Note, When men abuse the gifts of a bountiful providence to gluttony and excess, it is just with God, and his usual way, by some judgment or other to strip them of that which they have so abused, [[Hosea 2#8..9]].
3. Lot was carried captive, [[Genesis 14#12]]. They took Lot among the rest, and his goods. Now Lot may here be considered,
1. As sharing with his neighbours in this common calamity. Though he was himself a righteous man, and (which is here expressly noticed) Abram's brother's son, yet he was involved with the rest in all this trouble. Note, *All things come alike to all,* [[Ecclesiastes 9#2]]. The best of men cannot promise themselves an exemption from the greatest troubles in this life; neither from our own piety nor our relation to those that are the favourites of heaven will be our security, when God's judgments are abroad. Note, further, Many an honest man fares the worse for his wicked neighbours. It is therefore our wisdom to separate ourselves, or at least to distinguish ourselves, from them ([[2 Corinthians 6#17]]), and so deliver ourselves, [[Revelation 18#4]].
2. As smarting for the foolish choice he made of a settlement here. This is plainly intimated when it is said, *They took Abram's brother's son, who dwelt in Sodom.* So near a relation of Abram should have been a companion and disciple of Abram, and should have abode by his tents; but, if he choose to dwell in Sodom, he must thank himself if he share in Sodom's calamities. Note, When we go out of the way of our duty we put ourselves from under God's protection, and cannot expect that the choices which are made by our lusts should issue to our comfort. Particular mention is made of their taking Lot's *goods,* those goods which had occasioned his contest with Abram and his separation from him. Note, It is just with God to deprive us of those enjoyments by which we have suffered ourselves to be deprived of our enjoyment of him.
## Lot Taken Captive, and Rescued. (b. c. 1913.)
Passage: 13 And there came one that had escaped, and told Abram the Hebrew; 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 was taken captive, he armed his trained *servants,* born in his own house, three hundred and eighteen, and pursued *them* unto Dan. 15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which *is* on the left hand of Damascus.   16 And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.
We have here an account of the only military action we ever find Abram engaged in, and this he was prompted to, not by his avarice or ambition, but purely by a principle of charity; it was not to enrich himself, but to help his friend. Never was any military expedition undertaken, prosecuted, and finished, more honourably than this of Abram's. Here we have,
1. The tidings brought him of his kinsman's distress. Providence so ordered it that he now sojourned not far off, that he might be a very present help.
1. He is here called *Abram the Hebrew,* that is, the son and follower of Heber, in whose family the profession of the true religion was kept up in that degenerate age. Abram herein acted like a Hebrew-- in a manner not unworthy of the name and character of a religious professor.
2. The tidings were brought by one that had escaped with his life for a prey. Probably he was a Sodomite, and as bad as the worst of them; yet knowing Abram's relation to Lot, and concern for him, he implores his help, and hopes to speed for Lot's sake. Note, The worst of men, in the day of their trouble, will be glad to claim acquaintance with those that are wise and good, and so get an interest in them. The rich man in hell called Abram *Father;* and the foolish virgins made court to the wise for a share of their oil.
2. The preparations he made for this expedition. The cause was plainly good, his call to engage in it was clear, and therefore, with all speed, he *armed his trained servants, born in his house,* to the number of *three hundred and eighteen*-- a great family, but a small army, about as many as Gideon's that routed the Midianites, [[Judges 7#7]]. He drew out his *trained* servants, or his *catechised* servants, not only instructed in the art of war, which was then far short of the perfection which later and worse ages have improved it to, but instructed in the principles of religion; for Abram commanded his household to keep the way of the Lord. This shows that Abram was,
1. A great man, who had so many servants depending upon him, and employed by him, which was not only his strength and honour, but gave him a great opportunity of doing good, which is all that is truly valuable and desirable in great places and great estates.
2. A good man, who not only served God himself, but instructed all about him in the service of God. Note, Those that have great families have not only many bodies, but many souls besides their own, to take care of and provide for. Those that would be found the followers of Abram must see that their servants be catechised servants.
3. A wise man for, though he was a man of peace, yet he disciplined his servants for war, not knowing what occasion he might have, some time or other, so to employ them. Note, Though our holy religion teaches us to be for peace, yet it does not forbid us to provide for war.
3. His allies and confederates in this expedition. He prevailed with his neighbours, *Aner, Eshcol, and Mamre* (with whom he kept up a fair correspondence) to go along with him. It was his prudence thus to strengthen his own troops with their auxiliary forces; and probably they saw themselves concerned, in interest, to act, as they could, against this formidable power, lest their own turn should be next. Note,
1. It is our wisdom and duty to behave ourselves so respectfully and obligingly towards all men as that, whenever there is occasion, they may be willing and ready to do us a kindness.
2. Those who depend on God's help, yet, in times of distress, ought to make use of men's help, as Providence offers it; else they tempt God.
4. His courage and conduct were very remarkable.
1. There was a great deal of bravery in the enterprise itself, considering the disadvantages he lay under. What could one family of husbandmen and shepherds do against the armies of four princes, who now came fresh from blood and victory? It was not a vanquished, but a victorious army, that he was to pursue; nor was he constrained by necessity to this daring attempt, but moved to it by generosity; so that, all things considered, it was, for aught I know, as great an instance of true courage as ever Alexander or Caesar was celebrated for. Note, Religion tends to make men, not cowardly, but truly valiant. The righteous is bold as a lion. The true Christian is the true hero.
2. There was a great deal of policy in the management of it. Abram was no stranger to the stratagems of war: He *divided himself,* as Gideon did his little army ([[Judges 7#16]]), that he might come upon the enemy from several quarters at once, and so make his few seem a great many; he made his attack by night, that he might surprise them. Note, Honest policy is a good friend both to our safety and to our usefulness. The serpent's head (provided it be nothing akin to the old serpent) may well become a good Christian's body, especially if it have a dove's eye in it, [[Matthew 10#16]].
5. His success was very considerable, [[Genesis 14#15..16]]. He defeated his enemies, and rescued his friends; and we do not find that he sustained any loss. Note, Those that venture in a good cause, with a good heart, are under the special protection of a good God, and have reason to hope for a good issue. Again, It is all one with the Lord *to save by many or by few,* [[1 Samuel 14#6]]. Observe,
1. He rescued his kinsman; twice here he is called his *brother Lot.* The remembrance of the relation that was between them, both by nature and grace, made him forget the little quarrel that had been between them, in which Lot had by no means acted well towards Abram. Justly might Abram have upbraided Lot with his folly in quarrelling with him and removing from him, and have told him that he was well enough served, he might have known when he was well off; but, in the charitable breast of pious Abram, it is all forgiven and forgotten, and he takes this opportunity to give a real proof of the sincerity of his reconciliation. Note,
1. We ought to be ready, whenever it is in the power of our hands, to succour and relieve those that are in distress, especially our relations and friends. *A brother is born for adversity,* [[Proverbs 17#17]]. A friend in need is a friend indeed.
2. Though others have been wanting in their duty to us, yet we must not therefore deny our duty to them. Some have said that they can more easily forgive their enemies than their friends; but we shall see ourselves obliged to forgive both if we consider, not only that our God, when we were enemies, reconciled us, but also that he *passeth by the transgression of the remnant of his heritage,*[[Micah 7#18]].
2. He rescued the rest of the captives, for Lot's sake, though they were strangers to him and such as he was under no obligation to at all; nay, though they were Sodomites, sinners before the Lord exceedingly, and though, probably, he might have recovered Lot alone by ransom, yet he brought back all the women, and the people, and their goods, [[Genesis 14#16]]. Note, As we have opportunity we must do good to all men. Our charity must be extensive, as opportunity offers itself. Wherever God gives life, we must not grudge the help we can give to support it. God does good to the just and unjust, and so must we, [[Matthew 5#45]]. This victory which Abram obtained over the kings the prophet seems to refer to, [[Isaiah 41#2]], *Who raised up the righteous man from the east, and made him rule over kings?* And some suggest that, as before he had a title to this land by grant, so now by conquest.
## Abram's Interview with Melchizedek. (b. c. 1913.)
Passage: 17 And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that *were* with him, at the valley of Shaveh, which *is* the king's dale.   18 And Melchizedek king of Salem brought forth bread and wine: and he *was* the priest of the most high God.   19 And he blessed him, and said, Blessed *be* Abram 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. And he gave him tithes of all.
This paragraph begins with the mention of the respect which the king of Sodom paid to Abram at his return from the slaughter of the kings; but, before a particular account is given of this, the story of Melchizedek is briefly related, concerning whom observe,
1. Who he was. He was *king of Salem* and *priest of the most high God;* and other glorious things are said of him, [[Hebrews 7#1,10]], &c.
1. The rabbin, and most of our rabbinical writers, conclude that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. But this is not at all probable; for why should his name be changed? And how came he to settle in Canaan?
2. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram, at this time, by this name, as, afterwards, Hagar called him by another name, [[Genesis 16#13]]. He appeared to him as a righteous king, owning a righteous cause, and giving peace. It is difficult to imagine that any mere man should be said to *be without father, without mother, and without descent, having neither beginning of days nor end of life,*[[Hebrews 7#3]]. It is witnessed of Melchizedek that he liveth, and that he abideth a priest continually ([[Hebrews 7#3]]; [[Hebrews 7#8]]); nay ([[Hebrews 7#13..14]]), the apostle makes him of whom these things are spoken to be our Lord who sprang out of Judah. It is likewise difficult to think that any mere man should, at this time, be greater than Abram in the things of God, that Christ should be a priest after the order of any mere man, and that any human priesthood should so far excel that of Aaron as it is certain that Melchizedek's did.
3. The most commonly received opinion is that Melchizedek was a Canaanitish prince, that reigned in Salem, and kept up the true religion there; but, if so, why his name should occur here only in all the story of Abram, and why Abram should have altars of his own and not attend the altars of his neighbour Melchizedek who was greater than he, seem unaccountable. Mr. Gregory of Oxford tells us that the *Arabic Catena,* which he builds much upon the authority of, gives this account of Melchizedek, That he was the son of Heraclim, the son of Peleg, the son of Eber, and that his mother's name was Salathiel, the daughter of Gomer, the son of Japheth, the son of Noah.
2. What he did.
1. He *brought forth bread and wine,* for the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as a king, teaching us to do good and to communicate, and to be given to hospitality, according to our ability; and representing the spiritual provisions of strength and comfort which Christ has laid up for us in the covenant of grace for our refreshment, when we are wearied with our spiritual conflicts.
2. As priest of the most high God, he blessed Abram, which we may suppose a greater refreshment to Abram than his bread and wine were. Thus God, having raised up his Son Jesus, has sent him to bless us, as one having authority; and those whom he blesses are blessed indeed. Christ went to heaven when he was blessing his disciples ([[Luke 24#51]]); for this is what he ever lives to do.
3. What he said, [[Genesis 14#19..20]]. Two things were said by him:--
1. He blessed Abram from God: *Blessed be Abram, blessed of the most high God,* [[Genesis 14#19]]. Observe the titles he here gives to God, which are very glorious.
1. *The most high God,* which bespeaks his absolute perfections in himself and his sovereign dominion over all the creatures; he is King of kings. Note, It will greatly help both our faith and our reverence in prayer to eye God as the most high God, and to call him so.
2. *Possessor of heaven and earth,* that is, rightful owner, and sovereign Lord, of all the creatures, because he made them. This bespeaks him a great God, and greatly to be praised ([[Psalms 24#1]]), and those a happy people who have an interest in his favour and love.
2. He blessed God for Abram ([[Genesis 14#20]]): and *blessed be the most high God.* Note,
1. In all our prayers, we must praise God, and join hallelujahs with all our hosannahs. These are the spiritual sacrifices we must offer up daily, and upon particular occasions.
2. God, as the most high God, must have the glory of all our victories, [[Exodus 17#15]]; [[1 Samuel 7#10]]; [[1 Samuel 7#12]]; [[Judges 5#1..2]]; [[2 Chronicles 20#21]]. In them he shows himself higher than our enemies ([[Exodus 18#11]]), and higher than we; for without him we could do nothing.
3. We ought to give thanks for others' mercies as for our own, triumphing with those that triumph.
4. Jesus Christ, our great high priest, is the Mediator both of our prayers and praises, and not only offers up ours, but his own for us. See [[Luke 10#21]].
4. What was done to him: *Abram gave him tithes of all,* that is, of the spoils, [[Hebrews 7#4]]. This may be looked upon,
1. As a gratuity presented to Melchizedek, by way of return for his tokens of respect. Note, Those that receive kindness should show kindness. Gratitude is one of nature's laws.
2. As an offering vowed and dedicated to the most high God, and therefore put into the hands of Melchizedek his priest. Note,
1. When we have received some signal mercy from God, it is very fit that we should express our thankfulness by some special act of pious charity. God must always have his dues out of our substance, especially when, by any particular providence, he has either preserved or increased it to us.
2. That the tenth of our increase is a very fit proportion to be set apart for the honour of God and the service of his sanctuary.
3. That Jesus Christ, our great Melchizedek, is to have homage done him, and to be humbly acknowledged by every one of us as our king and priest; and not only the tithe of all, but all we have, must be surrendered and given up to him.
## Abram's Disinterestedness. (b. c. 1913.)
Passage: 21 And the king of Sodom said unto Abram, Give me the persons, 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,   23 That I will not *take* from a thread even to a shoelatchet, and that I 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 of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.
We have here an account of what passed between Abram and the king of Sodom, who succeeded him that fell in the battle ([[Genesis 14#10]]), and thought himself obliged to do this honour to Abram, in return for the good services he had done him. Here is,
1. The king of Sodom's grateful offer to Abram ([[Genesis 14#21]]): *Give me the soul, and take thou the substance;* so the Hebrew reads it. Here he fairly begs the persons, but as freely bestows the goods on Abram. Note,
1. Where a right is dubious and divided, it is wisdom to compound the matter by mutual concessions rather than to contend. The king of Sodom had an original right both to the persons and to the goods, and it would bear a debate whether Abram's acquired right by rescue would supersede his title and extinguish it; but, to prevent all quarrels, the king of Sodom makes this fair proposal.
2. Gratitude teaches us to recompense to the utmost of our power those that have undergone fatigues, run hazards, and been at expense for our service and benefit. *Who goes a warfare at his own charges?* [[1 Corinthians 9#7]]. Soldiers purchase their pay dearer than any labourers, and are well worthy of it, because they expose their lives.
2. Abram's generous refusal of this offer. He not only resigned the persons to him, who, being delivered out of the hand of their enemies, ought to have served Abram, but he restored all the goods too. He would not take *from a thread to a shoe-latchet,* not the least thing that had ever belonged to the king of Sodom or any of his. Note, A lively faith enables a man to look upon the wealth of this world with a holy contempt, [[1 John 5#4]]. What are all the ornaments and delights of sense to one that has God and heaven ever in his eye? He resolves even to a thread and a shoe-latchet; for a tender conscience fears offending in a small matter. Now,
1. Abram ratifies this resolution with a solemn oath: *I have lifted up my hand to the Lord that I will not take any thing,* [[Genesis 14#22]]. Here observe,
1. The titles he gives to God, *The most high God, the possessor of heaven and earth,* the same that Melchizedek had just now used, [[Genesis 14#19]]. Note, It is good to learn of others how to order our speech concerning God, and to imitate those who speak well in divine things. This improvement we are to make of the conversation of devout good men, we must learn to speak after them.
2. The ceremony used in this oath: *I have lifted up my hand.* In religious swearing we appeal to God's knowledge of our truth and sincerity and imprecate his wrath if we swear falsely, and the *lifting up of the hand* is very significant and expressive of both.
3. The matter of the oath, namely, that he would not take any reward from the king of Sodom, was lawful, but what he was not antecedently obliged to.
1. Probably Abram vowed, before he went to the battle, that, if God would give him success, he would, for the glory of God and the credit of his profession, so far deny himself and his own right as to take nothing of the spoils to himself. Note, the vows we have made when we are in pursuit of a mercy must be carefully and conscientiously kept when we have obtained the mercy, though they were made against our interest. A citizen of Zion, if he has sworn, whether it be to God or man, though it prove to *his own hurt, yet he changeth not,*[[Psalms 15#4]]. Or,
2. Perhaps Abram, now when he saw cause to refuse the offer made him, at the same time confirmed his refusal with this oath, to prevent further importunity. Note, *First,* There may be good reason sometimes why we should debar ourselves of that which is our undoubted right, as St. Paul, [[1 Corinthians 8#13]]; [[1 Corinthians 9#12]]. *Secondly,* That strong resolutions are of good use to put by the force of temptations.
2. He backs his refusal with a good reason: *Lest thou shouldest say, I have made Abram rich,* which would reflect reproach,
1. Upon the promise and covenant of God, as if they would not have enriched Abram without the spoils of Sodom. And,
2. Upon the piety and charity of Abram, as if all he had in his eye, when he undertook that hazardous expedition, was to enrich himself. Note,
1. We must be very careful that we give no occasion to others to say things which they ought not.
2. The people of God must, for their credit's sake, take heed of doing any thing that looks mean or mercenary, or that savours of covetousness and self-seeking. Probably Abram knew the king of Sodom to be a proud and scornful man, and one that would be apt to turn such a thing as this to his reproach afterwards, though most unreasonably. When we have to do with such men, we have need to act with particular caution.
3. He limits his refusal with a double proviso, [[Genesis 14#24]]. In making vows, we ought carefully to insert the necessary exceptions, that we may not afterwards say before the angel, *It was an error,* [[Ecclesiastes 5#6]]. Abram here excepts,
1. The food of his soldiers; they were worthy of their meat while they trod out the corn. This would give no colour to the king of Sodom to say that he had enriched Abram.
2. The shares of his allies and confederates: *Let them take their portion.* Note, Those who are strict in restraining their own liberty yet ought not to impose those restraints upon the liberties of others, nor to judge of them accordingly. We must not make ourselves the standard to measure others by. A good man will deny himself that liberty which he will not deny another, contrary to the practice of the Pharisees, [[Matthew 23#4]]. There was not the same reason why Aner, Eshcol, and Mamre, should quit their right, that there was why Abram should. They did not make the profession that he made, nor were they, as he was, under the obligation of a vow. They had not the hopes that Abram had of a portion in the other world, and therefore, by all means, *let them take their portion* of this.

135
Matthew Henry Commentary/xlm/Genesis/Chapter XIX.md
View File

@ -1,135 +0,0 @@
The contents of this chapter we have, [[2 Peter 2#6,8]], where we find that "God, turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, and delivered just Lot." It is the history of Sodom's ruin, and Lot's rescue from that ruin. We read ([[Genesis 18#1,33]]) of God's coming to take a view of the present state of Sodom, what its wickedness was, and what righteous persons there were in it: now here we have the result of that enquiry.
1. It was found, upon trial, that Lot was very good ([[Genesis 19#1,3]]), and it did not appear that there was any more of the same character.
2. It was found that the Sodomites were very wicked and vile, [[Genesis 19#4,11]].
3. Special care was therefore taken for the securing of Lot and his family, in a place of safety, [[Genesis 19#12,23]].
4. Mercy having rejoiced therein, justice shows itself in the ruin of Sodom and the death of Lot's wife ([[Genesis 19#24,26]]), with a general repetition of the story, [[Genesis 19#27,29]].
5. A foul sin that Lot was guilty of, in committing incest with his two daughters, [[Genesis 19#30,38]], &c.
## Assault on the House of Lot. (b. c. 1898.)
Passage: 1 And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing *them* rose up to meet them; and he bowed himself with his face toward the ground;   2 And he said, Behold 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 go on your ways. And they said, Nay; but we will abide in the street all night.   3 And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.
These angels, it is likely, were two of the three that had just before been with Abraham, the two created angels that were sent to execute God's purpose concerning Sodom. Observe here,
1. There was but one good man in Sodom, and these heavenly messengers soon found him out. Wherever we are, we should enquire out those of the place that live in the fear of God, and should choose to associate ourselves with them. [[Matthew 10#11]], *Enquire who is worthy, and there abide.* Those of the same country, when they are in a foreign country, love to be together.
2. Lot sufficiently distinguished himself from the rest of his neighbours, at this time, which plainly set a mark upon him. He that did not act like the rest must not fare like the rest.
1. Lot sat in the gate of Sodom at even. When the rest, it is likely, were tippling and drinking, he sat alone, waiting for an opportunity to do good.
2. He was extremely respectful to men whose mien and aspect were sober and serious, though they did not come in state. He bowed himself to the ground, when he met them, as if, upon the first view, he discerned something divine in them.
3. He was hospitable, and very free and generous in his invitations and entertainments. He courted these strangers to his house, and to the best accommodations he had, and gave them all the evidences that he could of his sincerity; for,
1. When the angels, to try whether he was hearty in the invitation, declined the acceptance of it, at first (which is the common usage of modesty, and no reproach at all to truth and honesty), their refusal did not make him more importunate; for he *pressed upon them greatly* ([[Genesis 19#3]]), partly because he would by no means have them to expose themselves to the inconveniences and perils of lodging in the street of Sodom, and partly because he was desirous of their company and converse. He had not seen two such honest faces in Sodom this great while. Note, Those that live in bad places should know how to value the society of those that are wise and good, and earnestly desire it.
2. When the angels accepted his invitation, he treated them nobly; he made a feast for them, and thought it well-bestowed on such guests. Note, Good people should be (with prudence) generous people.
Passage: 4 But before they lay down, 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 unto him, Where *are* the men which came in to thee this night? bring them out unto us, that we may know them.   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.   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, Stand back. And they said *again,* This one *fellow* came in to sojourn, and he will needs be a judge: now will we deal worse 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 put forth their hand, and pulled Lot into the house to them, and shut to the door.   11 And they smote the men that *were* at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.
Now it appeared, beyond contradiction, that the cry of Sodom was no louder than there was cause for. This night's work was enough to fill the measure. For we find here,
1. That they were all wicked, [[Genesis 19#4]]. Wickedness had become universal, and they were unanimous in any vile design. Here were old and young, and all from every quarter, engaged in this riot; the old were not past it, and the young had soon come up to it. Either they had no magistrates to keep the peace, and protect the peaceable, or their magistrates were themselves aiding and abetting. Note, When the disease of sin has become epidemical, it is fatal to any place, [[Isaiah 1#5,7]].
2. That they had arrived at the highest pitch of wickedness; they were *sinners before the Lord exceedingly* ([[Genesis 13#13]]); for,
1. It was the most unnatural and abominable wickedness that they were now set upon, a sin that still bears their name, and is called *Sodomy.* They were carried headlong by those vile affections ([[Romans 1#26..27]]), which are worse than brutish, and the eternal reproach of the human nature, and which cannot be thought of without horror by those that have the least spark of virtue and any remains of natural light and conscience. Note, Those that allow themselves in unnatural uncleanness are marked for the vengeance of eternal fire. See [[Jude 7]].
2. They were not ashamed to own it, and to prosecute their design by force and arms. The practice would have been bad enough if it had been carried on by intrigue and wheedling; but they proclaimed war with virtue, and bade open defiance to it. Hence daring sinners are said to *declare their sin as Sodom,* [[Isaiah 3#9]]. Note, Those that have become impudent in sin generally prove impenitent in sin; and it will be their ruin. Those have hard hearts indeed that sin with a high hand, [[Jeremiah 6#15]].
3. When Lot interposed, with all the mildness imaginable, to check the rage and fury of their lust, they were most insolently rude and abusive to him. He ventured himself among them, [[Genesis 19#6]]. He spoke civilly to them, called them *brethren* ([[Genesis 19#7]]), and begged of them not to do so wickedly; and, being greatly disturbed at their vile attempt, he unadvisedly and unjustifiably offered to prostitute his two daughters to them, [[Genesis 19#8]]. It is true, of two evils we must choose the less; but of two sins we must choose neither, nor ever do evil that good may come of it. He reasoned with them, pleaded the laws of hospitality and the protection of his house which his guests were entitled to; but he might as well have offered reason to a roaring lion and a raging bear as to these head-strong sinners, who were governed only by lust and passion. Lot's arguing with them does but exasperate them; and, to complete their wickedness, and fill up the measure of it, they fall foul upon him.
1. They ridicule him, charge him with the absurdity of pretending to be a magistrate, when he was not so much as a free-man of their city, [[Genesis 19#9]]. Note, It is common for a reprover to be unjustly upbraided as a usurper; and, while offering the kindness of a friend, to be charged with assuming the authority of a judge: as if a man might not speak reason without taking too much upon him.
2. They threaten him, and lay violent hands upon him; and the good man is in danger of being pulled in pieces by this outrageous rabble. Note,
1. Those that hate to be reformed hate those that reprove them, though with ever so much tenderness. Presumptuous sinners do by their consciences as the Sodomites did by Lot, baffle their checks, stifle their accusations, press hard upon them, till they have seared them and quite stopped their mouths, and so made themselves ripe for ruin.
2. Abuses offered to God's messengers and to faithful reprovers soon fill the measure of a people's wickedness, and bring destruction without remedy. See [[Proverbs 29#1]], and [[2 Chronicles 36#16]]. If reproofs remedy not, there is no remedy. See [[2 Chronicles 25#16]].
3. That nothing less than the power of an angel could save a good man out of their wicked hands. It was now past dispute what Sodom's character was and what course must be taken with it, and therefore the angels immediately give a specimen of what they further intended.
1. They rescue Lot, [[Genesis 19#10]]. Note, He that watereth shall be watered also himself. Lot was solicitous to protect them, and now they take effectual care for his safety, in return for his kindness. Note further, Angels are employed for the special preservation of those that expose themselves to danger by well-doing. The saints, at death, are pulled like Lot into a house of perfect safety, and the door shut for ever against those that pursue them.
2. They chastise the insolence of the Sodomites: *They smote them with blindness,* [[Genesis 19#11]]. This was designed,
1. To put an end to their attempt, and disable them from pursuing it. Justly were those struck blind who had been deaf to reason. Violent persecutors are often infatuated so that they cannot push on their malicious designs against God's messengers, [[Job 5#14..15]]. Yet these Sodomites, after they were struck blind, continued seeking the door, to break it down, till they were tired. No judgments will, of themselves, change the corrupt natures and purposes of wicked men. If their minds had not been blinded as well as their bodies, they would have said, as the magicians, *This is the finger of God,* and would have submitted.
2. It was to be an earnest of their utter ruin, the next day. When God, in a way of righteous judgment, blinds men, their condition is already desperate, [[Romans 11#8..9]].
## Rescue of Lot out of Sodom. (b. c. 1898.)
Passage: 12 And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring *them* out of this place:   13 For we will destroy this place, because the cry 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, and said, Up, get you out of this place; for the Lord will destroy this city. But he seemed as one that mocked unto his sons in law.
We have here the preparation for Lot's deliverance.
1. Notice is given him of the approach of Sodom's ruin: *We will destroy this place,* [[Genesis 19#13]]. Note, The holy angels are ministers of God's wrath for the destruction of sinners, as well as of his mercy for the preservation and deliverance of his people. In this sense, the good angels become *evil angels,* [[Psalms 78#49]].
2. He is directed to give notice to his friends and relations, that they, it they would, might be saved with him ([[Genesis 19#12]]): "*Hast thou here any besides,* that thou art concerned for? If thou hast, go tell them what is coming." Now this implies,
1. The command of a great duty, which was to do all he could for the salvation of those about him, to snatch them as brands out of the fire. Note, Those who through grace are themselves delivered out of a sinful state should do what they can for the deliverance of others, especially their relations.
2. The offer of great favour. They do not ask whether he knew any righteous ones in the city fit to be spared: no, they knew there were none; but they ask what relations he had there, that, whether righteous or unrighteous, they might be saved with him. Note, Bad people often fare the better in this world for the sake of their good relations. It is good being akin to a godly man.
3. He applies himself accordingly to his sons-in-law, [[Genesis 19#14]]. Observe,
1. The fair warning that Lot gave them: *Up, get you out of this place.* The manner of expression is startling and quickening. It was no time to trifle when the destruction was just at the door. They had not forty days to repent in, as the Ninevites had. Now or never they must make their escape. At midnight this cry was made. Such as this is our call to the unconverted, to turn and live.
2. The slight they put upon this warning: *He seemed to them as one that mocked.* They thought, perhaps, that the assault which the Sodomites had just now made upon his house had disturbed his head, and put him into such a fright that he knew not what he said; or they thought that he was not in earnest with them. Those who lived a merry life, and made a jest of everything, made a jest of this warning, and so they perished in the overthrow. Thus many who are warned of the misery and danger they are in by sin make a light matter of it, and think their ministers do but jest with them; such will perish with their blood upon their own heads.
Passage: 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 of the city.   16 And while he lingered, 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.   17 And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.   18 And Lot said unto them, Oh, not so, my Lord:   19 Behold now, thy servant hath found grace in thy 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:   20 Behold now, this city *is* near to flee unto, and it *is* a little one: Oh, let me escape thither, (*is* it not a little one?) and my soul shall live.   21 And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.   22 Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.   23 The sun was risen upon the earth when Lot entered into Zoar.
Here is,
1. The rescue of Lot out of Sodom. Though there were not ten righteous men in Sodom, for whose sakes it might be spared, yet that one righteous man that was among them delivered his own soul, [[Ezekiel 14#14]]. Early in the morning his own guests, in kindness to him, turned him out of doors, and his family with him, [[Genesis 19#15]]. His daughters that were married perished with their unbelieving husbands; but those that continued with him were preserved with him. Observe,
1. With what a gracious violence Lot was brought out of Sodom, [[Genesis 19#16]]. It seems, though he did not make a jest of the warning given, as his sons-in-law did, yet he lingered, he trifled, he did not make so much haste as the case required. Thus many that are under some convictions about the misery of their spiritual state, and the necessity of a change, yet defer that needful work, and foolishly linger. Lot did so, and it might have been fatal to him it the angels had not *laid hold of his hand, and brought him forth,* and saved him with fear, [[Jude 23]]. Herein it is said, *The Lord was merciful to him;* otherwise he might justly have left him to perish, since he was so loth to depart. Note,
1. The salvation of the most righteous men must be attributed to God's mercy, not to their own merit. We are saved by grace.
2. God's power also must be acknowledged in the bringing of souls out of a sinful state. If God had not brought us forth, we had never come forth.
3. If God had not been merciful to us, our lingering had been our ruin.
2. With what a gracious vehemence he was urged to make the best of his way, when he was *brought forth,* [[Genesis 19#17]].
1. He must still apprehend himself in danger of being consumed, and be quickened by the law of self-preservation to flee for his life. Note, A holy fear and trembling are found necessary to the working out of our salvation.
2. He must therefore mind his business with the utmost care and diligence. He must not hanker after Sodom: *Look not behind thee.* He must not loiter by the way: *Stay not in the plain;* for it would all be made one dead sea. He must not take up short of the place of refuge appointed him: *Escape to the mountain.* Such as these are the commands given to those who through grace are delivered out of a sinful state.
1. Return not to sin and Satan, for that is looking back to Sodom.
2. Rest not in self and the world, for that is staying in the plain. And,
3. Reach towards Christ and heaven, for that is escaping to the mountain, short of which we must not take up.
2. The fixing of a place of refuge for him. The mountain was first appointed for him to flee to, but,
1. He begged for a city of refuge, one of the five that lay together, called *Bela,* [[Genesis 14#2]]; [[Genesis 19#18,20]]. It was Lot's weakness to think a city of his own choosing safer than the mountain of God's appointing. And he argued against himself when he pleaded, *Thou hast magnified thy mercy in saving my life, and I cannot escape to the mountain;* for could not he that plucked him out of Sodom, when he lingered, carry him safely to the mountain, though he began to tire? Could not he that saved him from greater evils save him from the less? He insists much in his petition upon the smallness of the place: *It is a little one, it is not?* therefore, it was to be hoped, not so bad as the rest. This gave a new name to the place; it was called *Zoar, a little one.* Intercessions for little ones are worthy to be remembered.
2. God granted him his request, though there was much infirmity in it, [[Genesis 19#21..22]]. See what favour God showed to a true saint, though weak.
1. Zoar was spared, to gratify him. Though his intercession for it was not, as Abraham's for Sodom, from a principle of generous charity, but merely from self-interest, yet God granted him his request, to show how much the fervent prayer of a righteous man avails.
2. Sodom's ruin was suspended till he was safe: *I cannot do any thing till thou shalt have come thither.* Note, The very presence of good men in a place helps to keep off judgments. See what care God takes for the preservation of his people. The winds are held till God's servants are sealed, [[Revelation 7#3]]; [[Ezekiel 9#4]].
3. It is taken notice of that the sun had risen when Lot entered into Zoar; for when a good man comes into a place he brings light along with him, or should do.
## Destruction of Sodom and Gomorrah. (b. c. 1898.)
Passage: 24 Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven;   25 And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.
*Then,* when Lot had got safely into Zoar, then this ruin came; for good men are taken away from the evil to come. *Then,* when the sun had risen bright and clear, promising a fair day, then this storm arose, to show that it was not from natural causes. Concerning this destruction observe,
1. God was the immediate author of it. It was destruction from the Almighty: *The Lord rained-- from the Lord* ([[Genesis 19#24]]), that is, God from himself, by his own immediate power, and not in the common course of nature. Or, God the Son from God the Father; for the Father has committed all judgment to the Son. Note, He that is the Saviour will be the destroyer of those that reject the salvation.
2. It was a strange punishment, [[Job 31#3]]. Never was the like before nor since. Hell was rained from heaven upon them. *Fire, and brimstone, and a horrible tempest, were the portion of their cup* ([[Psalms 11#6]]); not a flash of lightning, which is destructive enough when God gives it commission, but a shower of lightning. Brimstone was scattered upon their habitation ([[Job 18#15]]), and then the fire soon fastened upon them. God could have drowned them, as he did the old world; but he would show that he has many arrows in his quiver, fire as well as water.
3. It was a judgment that laid all waste: *It overthrew the cities,* and destroyed all the inhabitants of them, the plain, and all that grew upon the ground, [[Genesis 19#25]]. It was an utter ruin, and irreparable. That fruitful valley remains to this day a great lake, or dead sea; it is called *the Salt Sea,* [[Numbers 34#12]]. Travellers say that it is about thirty miles long and ten miles broad; it has no living creature in it; it is not moved by the wind; the smell of it is offensive; things do not easily sink in it. The Greeks call it *Asphaltites,* from a sort of pitch which it casts up. Jordan falls into it, and is lost there.
4. It was a punishment that answered to their sin. Burning lusts against nature were justly punished with this preternatural burning. Those that went after strange flesh were destroyed by strange fire, [[Jude 7]]. They persecuted the angels with their rabble, and made Lot afraid; and now God persecuted them with his tempest, and made them afraid with his storm, [[Psalms 83#15]].
5. It was designed for a standing revelation of the wrath of God against sin and sinners in all ages. It is, accordingly, often referred to in the scripture, and made a pattern of the ruin of Israel ([[Deuteronomy 29#23]]), of Babylon ([[Isaiah 13#19]]), of Edom ([[Jeremiah 49#17..18]]), of Moab and Ammon, [[Zephaniah 2#9]]. Nay, it was typical of *the vengeance of eternal fire* ([[Jude 7]]), and the ruin of all *that live ungodly* ([[2 Peter 2#6]]), especially that despise the gospel, [[Matthew 10#15]]. It is in allusion to this destruction that the place of the damned is often represented by a lake that burns, as Sodom did, with fire and brimstone. Let us learn from it,
1. The evil of sin, and the hurtful nature of it. Iniquity tends to ruin.
2. The terrors of the Lord. See what a fearful thing it is to fall into the hands of the living God!
Passage: 26 But his wife looked back from behind him, and she became a pillar of salt.
This also is written for our admonition. Our Saviour refers to it ([[Luke 17#32]]), *Remember Lot's wife.* As by the example of Sodom the wicked are warned to turn from their wickedness, so by the example of Lot's wife the righteous are warned not to turn from their righteousness. See [[Ezekiel 3#18]]; [[Ezekiel 3#20]]. We have here,
1. The sin of Lot's wife: *She looked back from behind him.* This seemed a small thing, but we are sure, by the punishment of it, that it was a great sin, and exceedingly sinful.
1. She disobeyed an express command, and so sinned after the similitude of Adam's transgression, which ruined us all.
2. Unbelief was at the bottom of it; she questioned whether Sodom would be destroyed, and thought she might still have been safe in it.
3. She looked back upon her neighbours whom she had left behind with more concern than was fit, now that their day of grace was over, and divine justice was glorifying itself in their ruin. See [[Isaiah 66#24]].
4. Probably she hankered after her house and goods in Sodom, and was loth to leave them. Christ intimates this to be her sin ([[Luke 17#31..32]]); she too much regarded her *stuff.* 5. Her looking back evinced an inclination to go back; and therefore our Saviour uses it as a warning against apostasy from our Christian profession. We have all renounced the world and the flesh, and have set our faces heaven-ward; we are in the plain, upon our probation; and it is at our peril if we return into the interests we profess to have abandoned. Drawing back is to perdition, and looking back is towards it. *Let us therefore fear,* [[Hebrews 4#1]].
2. The punishment of Lot's wife for this sin. She was struck dead in the place; yet her body did not fall down, but stood fixed and erect like a pillar, or monument, not liable to waste nor decay, as human bodies exposed to the air are, but metamorphosed into a metallic substance which would last perpetually. Come, behold the goodness and severity of God ([[Romans 11#22]]), towards Lot, who went forward, goodness; towards his wife, who looked back, severity. Though she was nearly related to a righteous man, though better than her neighbours, and though a monument of distinguishing mercy in her deliverance out of Sodom, yet God did not connive at her disobedience; for great privileges will not secure us from the wrath of God if we do not carefully and faithfully improve them. This pillar of salt should season us. Since it is such a dangerous thing to look back, let us always press forward, [[Philippians 3#13..14]].
Passage: 27 And Abraham gat up early in the morning to the place where he stood before the Lord:   28 And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.   29 And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.
Our communion with God consists in our gracious regard to him and his gracious regard to us; we have here therefore the communion that was between God and Abraham, in the event concerning Sodom, as before in the consultation concerning it, for communion with God is to be kept up in providences as well as in ordinances.
1. Here is Abraham's pious regard to God in this event, in two things:--
1. A careful expectation of the event, [[Genesis 19#27]]. *He got up early* to look towards Sodom; and, to intimate that his design herein was to see what became of his prayers, he went to the very place where he had stood before the Lord, and set himself there, as upon his watch tower, [[Habakkuk 2#1]]. Note, When we have prayed we must look after our prayers, and observe the success of them. We must direct our prayer as a letter, and then look up for an answer, direct our prayer as an arrow, and then look up to see whether it reach the mark, [[Psalms 5#3]]. Our enquiries after news must be in expectation of an answer to our prayers.
2. An awful observation of it: *He looked towards Sodom* ([[Genesis 19#28]]), not as Lot's wife did, tacitly reflecting upon the divine severity, but humbly adoring it and acquiescing in it. Thus the saints, when they see the smoke of Babylon's torment rising up for ever (like Sodom's here), will say again and again, *Alleluia,* [[Revelation 19#3]]. Those that have, in the day of grace, most earnestly interceded for sinners, will, in the day of judgment, be content to see them perish, and will glorify God in their destruction.
2. Here is God's favourable regard to Abraham, [[Genesis 19#29]]. As before, when Abraham prayed for Ishmael, God heard him for Isaac, so now, when he prayed for Sodom, he heard him for Lot. *He remembered Abraham, and,* for his sake, *sent Lot out of the overthrow.* Note,
1. God will certainly give an answer of peace to the prayer of faith, in his own way and time; though, for a while, it seem to be forgotten, yet, sooner or later, it will appear to be remembered.
2. The relations and friends of godly people fare the better for their interest in God and intercessions with him; it was out of respect to Abraham that Lot was rescued: perhaps this word encouraged Moses long afterwards to pray ([[Exodus 32#13]]), *Lord, remember Abraham;* and see [[Isaiah 63#11]].
## Lot's Disgrace. (b. c. 1898.)
Passage: 30 And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.   31 And the firstborn said unto the younger, Our father *is* old, and *there is* not a man in the earth to come in unto us after the manner of all the earth:   32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.   33 And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose.   34 And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I 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 Lot with child by their father.   37 And the firstborn bare a son, and called his name Moab: 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: the same *is* the father of the children of Ammon unto this day.
Here is,
1. The great trouble and distress that Lot was brought into after his deliverance, [[Genesis 19#30]].
1. He was frightened out of Zoar, durst not dwell there; probably because he was conscious to himself that it was a refuge of his own choosing and that herein he had foolishly prescribed to God, and therefore he could not but distrust his safety in it; or because he found it as wicked as Sodom, and therefore concluded it could not long survive it; or perhaps he observed the rise and increase of those waters which after the conflagration, perhaps from Jordan, began to overflow the plain, and which, mixing with the ruins, by degrees made the Dead Sea; in those waters he concluded Zoar must needs perish (though it had escaped the fire) because it stood upon the same flat. Note, Settlements and shelters of our own choosing, and in which we do not follow God, commonly prove uneasy to us.
2. He was forced to betake himself to the mountain, and to take up with a cave for his habitation there. Methinks it was strange that he did not return to Abraham, and put himself under his protection, to whom he had once and again owed his safety: but the truth is there are some good men that are not wise enough to know what is best for themselves. Observe,
1. He was now glad to go to the mountain, the place which God had appointed for his shelter. Note, It is well if disappointment in our way drive us at last to God's way.
2. He that, awhile ago, could not find room enough for himself and his stock in the whole land, but must jostle with Abraham, and get as far from him as he could, is now confined to a hole in a hill, where he has scarcely room to turn himself, and there he is solitary and trembling. Note, It is just with God to reduce those to poverty and restraint who have abused their liberty and plenty. See also in Lot what those bring themselves to, at last, that forsake the communion of saints for secular advantages; they will be beaten with their own rod.
2. The great sin that Lot and his daughters were guilty of, when they were in this desolate place. It is a sad story.
1. His daughters laid a very wicked plot to bring him to sin; and theirs was, doubtless, the greater guilt. They contrived, under pretence of cheering up the spirits of their father in his present condition, to make him drunk, and then to lie with him, [[Genesis 19#31..32]].
1. Some think that their pretence was plausible. Their father had no sons, they had no husbands, nor knew they where to have any of the holy seed, or, if they had children by others, their father's name would not be preserved in them. Some think that they had the Messiah in their eye, who, they hoped, might descend form their father; for he came from Terah's elder son, who separated from the rest of Shem's posterity as well as Abraham, and was now signally delivered out of Sodom. Their mother, and the rest of the family, were gone; they might not marry with the cursed Canaanites; and therefore they supposed that the end they aimed at and the extremity they were brought to, would excuse the irregularity. Thus the learned Monsieur Allix. Note, Good intentions are often abused to patronise bad actions. But,
2. Whatever their pretence was, it is certain that their project was very wicked and vile, and an impudent affront to the very light and law of nature. Note,
1. The sight of God's most tremendous judgments upon sinners will not of itself, without the grace of God, restrain evil hearts from evil practices: one would wonder how the fire of lust could possibly kindle upon those, who had so lately been the eye-witnesses of Sodom's flames.
2. Solitude has its temptations as well as company, and particularly to uncleanness. When Joseph was alone with his mistress he was in danger, [[Genesis 39#11]]. Relations that dwell together, especially if solitary, have need carefully to watch even against the least evil thought of this kind, lest Satan get an advantage.
2. Lot himself, by his own folly and unwariness, was wretchedly overcome, and suffered himself so far to be imposed upon by his own children as, two nights together, to be drunk, and to commit incest, [[Genesis 19#33]], &c. *Lord, what is man!* What are the best of men, when God leaves them to themselves! See here,
1. The peril of security. Lot, who not only kept himself sober and chaste in Sodom, but was a constant mourner for the wickedness of the place and a witness against it, was yet, in the mountain, where he was alone, and as he thought quite out of the way of temptation, shamefully overtaken. Let him therefore that thinks he stands, stands high and stands firm, *take heed lest he fall.* No mountain, on this side the holy hill above, can set us out of the reach of Satan's fiery darts.
2. The peril of drunkenness. It is not only a great sin itself, but it is the inlet of many sins; it may prove the inlet of the worst and most unnatural sins, which may be a perpetual wound and dishonour. Excellently does Mr. Herbert describe it,
"He that is drunken may his mother killBig with his sister."-- -- -- -- -- -- -- -- -- A man may do that without reluctance, when he is drunk, which, when he is sober, he could not think of without horror.
3. The peril of temptation from our dearest relations and friends, whom we love, and esteem, and expect kindness from. Lot, whose temperance and chastity were impregnable against the batteries of foreign force, was surprised into sin and shame by the base treachery of his own daughters: we must dread a snare wherever we are, and be always upon our guard.
3. In the close we have an account of the birth of the two sons, or grandsons (call them which you will), of Lot, Moab and Ammon, the fathers of two nations, neighbours to Israel, and which we often read of in the Old Testament; both together are called *the children of Lot,* [[Psalms 83#8]]. Note, Though prosperous births may attend incestuous conceptions, yet they are so far from justifying them that they rather perpetuate the reproach of them and entail infamy upon posterity; yet the tribe of Judah, of which our Lord sprang, descended from such a birth, and Ruth, a Moabitess, has a name in his genealogy, [[Matthew 1#3]]; [[Matthew 1#5]].
*Lastly,* Observe that, after this, we never read any more of Lot, nor what became of him: no doubt he repented of his sin, and was pardoned; but from the silence of the scripture concerning him henceforward we may learn that drunkenness, as it makes men forgetful, so it makes them forgotten; and many a name, which otherwise might have been remembered with respect, is buried by it in contempt and oblivion.

39
Matthew Henry Commentary/xlm/Genesis/Chapter XL.md
View File

@ -1,39 +0,0 @@
In this chapter things are working, though slowly, towards Joseph's advancement.
1. Two of Pharaoh's servants are committed to prison, and there to Joseph's care, and so become witnesses of his extraordinary conduct, [[Genesis 40#1,4]].
2. They dreamed each of them a dream, which Joseph interpreted ([[Genesis 40#5,19]]), and the event verified the interpretation ([[Genesis 40#20,22]]), and so they became witnesses of his extraordinary skill.
3. Joseph recommends his case to one of them, whose preferment he foresaw ([[Genesis 40#14..15]]), but in vain, [[Genesis 40#23]].
## The History of Joseph. (b. c. 1717.)
Passage: 1 And it came to pass after these things, *that* the butler of the king of Egypt and *his* baker had offended their lord the king of Egypt.   2 And Pharaoh was wroth against two *of* his officers, against the chief of the butlers, and against the chief of the bakers.   3 And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph *was* bound.   4 And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward.
We should not have had this story of Pharaoh's butler and baker recorded in scripture if it had not been serviceable to Joseph's preferment. The world stands for the sake of the church, and is governed for its good. Observe,
1. Two of the great officers of Pharaoh's court, having offended the king, are committed to prison. Note, High places are slippery places; nothing more uncertain than the favour of princes. Those that make God's favour their happiness, and his service their business, will find him a better Master than Pharaoh was, and not so extreme to mark what they do amiss. Many conjectures there are concerning the offence of these servants of Pharaoh; some make it no less than an attempt to take away his life, others no more than the casual lighting of a fly into his cup and a little sand into his bread. Whatever it was, Providence by this means brought them into the prison where Joseph was.
2. The *captain of the guard* himself, who was Potiphar, charged Joseph with them ([[Genesis 40#4]]), which intimates that he began now to be reconciled to him, and perhaps to be convinced of his innocence, though he durst not release him for fear of disobliging his wife. John Baptist must lose his head, to please Herodias.
Passage: 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, the butler and the baker of the king of Egypt, which *were* bound in the prison.   6 And Joseph came in unto them in the morning, and looked upon them, and, behold, they *were* sad.   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 dream, and *there is* no interpreter of it. And Joseph said unto them, *Do* not interpretations *belong* to God? tell me *them,* I pray you.   9 And the chief butler told his dream to Joseph, and said to 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:   11 And Pharaoh's cup *was* in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand.   12 And Joseph said unto him, This *is* the interpretation of it: The three branches *are* three days:   13 Yet within three days shall Pharaoh lift up thine head, and 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:   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 dungeon.   16 When the chief baker saw that the interpretation was good, he said unto Joseph, I also *was* in my dream, and, behold, *I had* three white baskets on my head:   17 And in the uppermost basket *there was* of all manner of bakemeats 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 three baskets *are* three days:   19 Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.
Observe,
1. The special providence of God, which filled the heads of these two prisoners with unusual dreams, such as made extraordinary impressions upon them, and carried with them evidences of a divine origin, both in one night. Note, God has immediate access to the spirits of men, which he can make serviceable to his own purposes whenever he pleases, quite beyond the intention of those concerned. To him all hearts are open, and anciently he spoke not only to his own people, but to others, in dreams, [[Job 33#15]]. Things to come were thus foretold, but very obscurely.
2. The impression which was made upon these prisoners by their dreams ([[Genesis 40#6]]): *They were sad.* It was not the prison that made them sad (they were pretty well used to that, and perhaps lived jovially there), but the dream. Note, God has more ways than one to sadden the spirits of those that are to be made sad. Those sinners that are hardy enough under outward troubles, and will not yield to them, yet God can find out a way to punish; he can take off their wheels, by wounding their spirits, and laying loads upon them.
3. Joseph's great tenderness and compassion towards them. He enquired with concern, *Wherefore look you so sadly to-day?* [[Genesis 40#7]]. Joseph was their keeper, and in that office he was mild. Note, It becomes us to take cognizance of the sorrows even of those that are under our check. Joseph was their companion in tribulation, he was now a prisoner with them, and had been a dreamer too. Note, Communion in sufferings helps to work compassion towards those that do suffer. Let us learn hence,
1. To concern ourselves in the sorrows and troubles of others, and to enquire into the reason of the sadness of our brethren's countenances; we should be often considering the tears of the oppressed, [[Ecclesiastes 4#1]]. It is some relief to those that are in trouble to be taken notice of.
2. To enquire into the causes of our own sorrow, "Wherefore do I look so sadly? Is there a reason? Is it a good reason? Is there not a reason for comfort sufficient to balance it, whatever it is? *Why art thou cast down, O my soul?*"
4. The dreams themselves, and the interpretation of them. That which troubled these prisoners was that being confined they could not have recourse to the diviners of Egypt who pretended to interpret dreams: *There is no interpreter* here in the prison, [[Genesis 40#8]]. Note, There are interpreters which those that are in prison and sorrow should wish to have with them, to instruct them in the meaning and design of Providence (Elihu alludes to such, when he says, If *there be an interpreter, one among a thousand, to show unto man his uprightness,* [[Job 33#23..24]]), interpreters to guide their consciences, not to satisfy their curiosity. Joseph hereupon directed them which way to look: *Do not interpretations belong to God?* He means the God whom he worshipped, to the knowledge of whom he endeavours hereby to lead them. Note, It is God's prerogative to foretel things to come, [[Isaiah 46#10]]. He must therefore have the praise of all the gifts of foresight which men have, ordinary or extraordinary. Joseph premises a caveat against his own praise, and is careful to transmit the glory to God, as Daniel, [[Daniel 2#30]]. Joseph suggests, "If interpretations belong to God, he is a free agent, and may communicate the power to whom he pleases, and therefore tell me your dreams." Now,
1. The chief butler's dream was a happy presage of his enlargement, and re-advancement, within three days; and so Joseph explained it to him, [[Genesis 40#12..13]]. Probably it had been usual with him to press the full-ripe grapes immediately into Pharaoh's cup, the simplicity of that age not being acquainted with the modern arts of making the wine fine. Observe, Joseph foretold the chief butler's deliverance, but he did not foresee his own. He had long before dreamt of his own honour, and the obeisance which his brethren should do to him, with the remembrance of which he must now support himself, without any new or fresh discoveries. The visions that are for the comfort of God's saints are for a great while to come, and relate to things that are very far off, while the foresights of others, like this recorded there, look but three days before them.
2. The chief baker's dream portended his ignominious death, [[Genesis 40#18..19]]. The happy interpretation of the other's dream encouraged him to relate his. Thus hypocrites, when they hear good things promised to good Christians, would put in for a share, though they have no part nor lot in the matter. It was not Joseph's fault that he brought him no better tidings. Ministers are but interpreters, they cannot make the thing otherwise than it is; if therefore they deal faithfully, and their message prove unpleasing, it is not their fault. Bad dreams cannot expect a good interpretation.
5. The improvement Joseph made of this opportunity to get a friend at court, [[Genesis 40#14..15]]. He modestly bespoke the favour of the chief butler, whose preferment he foretold: *But think of me when it shall be well with thee.* Though the respect paid to Joseph made the prison as easy to him as a prison could be, yet none can blame him for being desirous of liberty. See here,
1. What a modest representation he makes of his own case, [[Genesis 40#15]]. He does not reflect upon his brethren that sold him; he only says, *I was stolen out of the land of the Hebrews,* that is, unjustly sent thence, no matter where the fault was. Nor does he reflect on the wrong done him in this imprisonment by his mistress that was his prosecutrix, and his master that was his judge; but mildly avers his own innocence: *Here have I done nothing that they should put me into the dungeon.* Note, When we are called to vindicate ourselves we should carefully avoid, as much as may be, speaking ill of others. Let us be content to prove ourselves innocent, and not be fond of upbraiding others with their guilt.
2. What a modest request he makes to the chief butler: "Only, *think of me.* Pray do me a kindness, if it lie in your way." And his particular petition is, *Bring me out of this house.* He does not say, "Bring me into Pharaoh's house, get me a place at court." No, he begs for enlargement, not preferment. Note, Providence sometimes designs the greatest honours for those that least covet or expect them.
Passage: 20 And it came to pass the third day, *which was* Pharaoh's birthday, 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 servants.   21 And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand:   22 But he hanged the chief baker: as Joseph had interpreted to them.   23 Yet did not the chief butler remember Joseph, but forgat him.
Here is,
1. The verifying of Joseph's interpretation of the dreams, on the very day prefixed. The chief butler and baker were both advanced, one to his office, the other to the gallows, and both at the three days' end. Note, Very great changes, both for the better and for the worse, often happen in a very little time, so sudden are the revolutions of the wheel of nature. The occasion of giving judgment severally upon their case was the solemnizing of Pharaoh's birth-day, on which, all his servants being obliged by custom to attend him, these two came to be enquired after, and the cause of their commitment looked into. The solemnizing of the birth-day of princes has been an ancient piece of respect done them; and if it be not abused, as Jeroboam's was ([[Hosea 7#5]]), and Herod's ([[Mark 6#21]]), is a usage innocent enough: and we may all profitably take notice of our birth-days, with thankfulness for the mercies of our birth, sorrow for the sinfulness of it, and an expectation of the day of our death as better than the day of our birth. On Pharaoh's birth-day he lifted up the head of these two prisoners, that is, arraigned and tried them (when Naboth was tried he was *set on high* among the people, [[1 Kings 21#9]]), and *he restored the chief butler,* and *hanged the chief baker.* If the butler was innocent and the baker guilty, we must own the equity of Providence in clearing up the innocency of the innocent, and making the sin of the guilty to find him out. If both were either equally innocent or equally guilty, it is an instance of the arbitrariness of such great princes as pride themselves in that power which Nebuchadnezzar set up for ([[Daniel 5#19]], *whom he would he slew, and whom he would he kept alive*), forgetting that there is a higher than they, to whom they are accountable.
2. The disappointing of Joseph's expectation from the chief butler: He *remembered not Joseph, but forgot him,* [[Genesis 40#23]].
1. See here an instance of base ingratitude; Joseph had deserved well at his hands, had ministered to him, sympathized with him, helped him to a favourable interpretation of his dream, had recommended himself to him as an extraordinary person upon all accounts; and yet he forgot him. We must not think it strange if in this world we have hatred shown us for our love, and slights for our respects.
2. See how apt those that are themselves at ease are to forget others in distress. Perhaps it is in allusion to this story that the prophet speaks of those that *drink wine in bowls, and are not grieved for the affliction of Joseph,* [[Amos 6#6]]. Let us learn hence to cease from man. Joseph perhaps depended too much upon his interest in the chief butler, and promised himself too much from him; he learned by his disappointment to trust in God only. We cannot expect too little from man nor too much from God.
Some observe the resemblance between Joseph and Christ in this story. Joseph's fellow-sufferers were like the two thieves that were crucified with Christ-- the one saved, the other condemned. (It is Dr. Lightfoot's remark, from Mr. Broughton.) One of these, when Joseph said to him, *Remember me when it shall be well with thee,* forget him; but one of those, when he said to Christ, *Remember me when thou comest into thy kingdom,* was not forgotten. We justly blame the chief butler's ingratitude to Joseph, yet we conduct ourselves much more disingenuously towards the Lord Jesus. Joseph had but foretold the chief butler's enlargement, but Christ wrought out ours, mediated with the King of kings for us; yet we forget him, though often reminded of him, though we have promised never to forget him: thus ill do we requite him, like foolish people and unwise.

79
Matthew Henry Commentary/xlm/Genesis/Chapter XLI.md
View File

@ -1,79 +0,0 @@
Two things Providence is here bringing about:--
1. The advancement of Joseph.
2. The maintenance of Jacob and his family in a time of famine; for the eyes of the Lord run to and fro through the earth, and direct the affairs of the children of men for the benefit of those few whose hearts are upright with him. In order to these, we have here,
1. Pharaoh's dreams, [[Genesis 41#1,8]].
2. The recommendation of Joseph to him for an interpreter, [[Genesis 41#9,13]].
3. The interpretation of the dreams, and the prediction of seven years of plenty and seven years of famine in Egypt, with the prudent advice given to Pharaoh thereupon, [[Genesis 41#14,36]].
4. The preferment of Joseph to a place of the highest power and trust in Egypt, [[Genesis 41#37,45]].
5. The accomplishment of Joseph's prediction, and his fidelity to his trust, [[Genesis 41#46,57]], &c.
## Pharaoh's Portentous Dream. (b. c. 1715.)
Passage: 1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.   2 And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow.   3 And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the *other* kine upon the brink of the river.   4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.   5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.   6 And, behold, 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.   8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dreams; but *there was* none that could interpret them unto Pharaoh.
Observe,
1. The delay of Joseph's enlargement. It was not till *the end of two full years* ([[Genesis 41#1]]); so long he waited after he had entrusted the chief butler with his case and began to have some prospect of relief. Note, We have need of patience, not only bearing, but waiting, patience. Joseph lay in prison until the time that his word came, [[Psalms 105#19]]. There is a time set for the deliverance of God's people; that time will come, though it seem to tarry; and, when it comes, it will appear to have been the best time, and therefore we ought to wait for it ([[Habakkuk 2#3]]), and not think two full years too long to continue waiting.
2. The means of Joseph's enlargement, which were Pharaoh's dreams, here related. If we were to look upon them as ordinary dreams, we might observe from them the follies and absurdities of a roving working fancy, how it represents to itself tame cows as beasts of prey (nay, more ravenous than any, eating up those of their own kind), and ears of corn as devouring one another. Surely in the multitude of dreams, nay, even in one dream, there are divers vanities, [[Ecclesiastes 5#7]]. Now that God no longer speaks to us in that way, I think it is no matter how little we either heed them or tell them. Foolish dreams related can make no better than foolish talk. But these dreams which Pharaoh dreamed carried their own evidence with them that they were sent of God; and therefore, when he awoke, his spirit was troubled, [[Genesis 41#8]]. It cannot but put us into a concern to receive any extraordinary message from heaven, because we are conscious to ourselves that we have no reason to expect any good tidings thence. His magicians were puzzled, the rules of their art failed them: these dreams of Pharaoh, it seems, did not fall within the compass of them, so that they could not offer at the interpretation of them. This was to make Joseph's performance by the Spirit of God the more admirable. Human reason, prudence, and foresight, must be nonplussed, that divine revelation may appear the more glorious in the contrivance of our redemption, [[1 Corinthians 2#13..14]]. Compare with this story, [[Daniel 2#27]]; [[Daniel 4#7]]; [[Daniel 5#8]]. Joseph's own dreams were the occasion of his troubles, and now Pharaoh's dreams were the occasion of his enlargement.
## Joseph Brought before Pharaoh. (b. c. 1715.)
Passage: 9 Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:   10 Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, *both* me and the chief baker:   11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.   12 And *there was* there with us a young man, a 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: and 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 that can interpret it: and I have heard say of thee, *that* thou canst understand a dream to interpret it.   16 And Joseph answered Pharaoh, saying, *It is* not in me: God shall give Pharaoh an answer of peace.
Here is,
1. The recommending of Joseph to Pharaoh for an interpreter. The chief butler did it more in compliment to Pharaoh, to oblige him, than in gratitude to Joseph, or in compassion for his case. He makes a fair confession ([[Genesis 41#9]]): "*I remember my faults this day,* in forgetting Joseph." Note, It is best to remember our duty, and to do it in its time; but, if we have neglected that, it is next best to remember our faults, and repent of them, and do our duty at last; better late than never. Some think he means his faults against Pharaoh, for which he was imprisoned; and then he would insinuate that, though Pharaoh had forgiven him, he had not forgiven himself. The story he had to tell was, in short, That there was an obscure young man in the king's prison, who had very properly interpreted his dream, and the chief baker's (the event corresponding in each with the interpretation), and that he would recommend him to the king his master for an interpreter. Note, God's time for the enlargement of his people will appear at last to be the fittest time. If the chief butler had at first used his interest for Joseph's enlargement, and had obtained it, it is probable that upon his release he would have gone back to *the land of the Hebrews* again, which he spoke of so feelingly ([[Genesis 40#15]]), and then he would neither have been so blessed himself, nor such a blessing to his family, as afterwards he proved. But staying two years longer, and coming out now upon this occasion, at last, to interpret the king's dreams, way was made for his very great preferment. Those that patiently wait for God shall be paid for their waiting, not only principal but interest, [[Lamentations 3#26]].
2. The introducing of Joseph to Pharaoh. The king's business requires haste. Joseph is sent for out of the dungeon with all speed; Pharaoh's order discharged him both from his imprisonment and from his servitude, and made him a candidate for some of the highest trusts at court. The king can scarcely allow him time, but that decency required it, to shave himself, and to change his raiment, [[Genesis 41#14]]. It is done with all possible expedition, and Joseph is brought in, perhaps almost as much surprised as Peter was, [[Acts 12#9]]. So suddenly is his captivity brought back that he is as one that dreams, [[Psalms 126#1]]. Pharaoh immediately, without enquiring who or whence he was, tells him his business, that he expected he should interpret his dream, [[Genesis 41#15]]. To which, Joseph makes him a very modest decent reply, ([[Genesis 41#16]]), in which,
1. He gives honour to God. "It is not in me, God must give it." Note, Great gifts appear most graceful and illustrious when those that have them use them humbly, and take not the praise of them to themselves, but give it to God. To such God gives more grace.
2. He shows respect to Pharaoh, and hearty good-will to him and his government, in supposing that the interpretation would be an answer of peace. Note, Those that consult God's oracles may expect an answer of peace. If Joseph be made the interpreter, hope the best.
## Joseph Interprets Pharaoh's Dream. (b. c. 1715.)
Passage: 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, fatfleshed 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 leanfleshed, 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 *there was* none that could declare *it* to me.   25 And Joseph said unto Pharaoh, The dream of Pharaoh *is* one: God hath showed Pharaoh what he *is* about to do.   26 The seven good kine *are* seven years; and the seven good ears *are* seven years: the dream *is* one.   27 And the seven thin and ill favoured kine that came up after them *are* seven years; and the seven empty ears blasted with 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; 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.
Here,
1. Pharaoh relates his dream. He dreamt that he stood upon the bank of the river Nile, and saw the kine, both the fat ones and the lean ones, come out of the river. For the kingdom of Egypt had no rain, as appears, [[Zechariah 14#18]], but the plenty of the year depended upon the overflowing of the river, and it was about one certain time of the year that it overflowed. If it rose to fifteen or sixteen cubits, there was plenty; if to twelve or thirteen only, or under, there was scarcity. See how many ways Providence has of dispensing its gifts; yet, whatever the second causes are, our dependence is still the same upon the first Cause, who makes every creature that to us that it is, be it rain or river.
2. Joseph interprets his dream, and tells him that it signified seven years of plenty now immediately to ensue, which should be succeeded by as many years of famine. Observe,
1. The two dreams signified the same thing, but the repetition was to denote the certainty, the nearness, and the importance, of the event, [[Genesis 41#32]]. Thus God has often shown *the immutability of his counsel by two immutable things,* [[Hebrews 6#17..18]]. The covenant is sealed with two sacraments; and in the one of them there are both bread and wine, wherein the dream is one, and yet it is doubled, for the thing is certain.
2. Yet the two dreams had a distinct reference to the two things wherein we most experience plenty and scarcity, namely, grass and corn. The plenty and scarcity of grass for the cattle were signified by the fat kine and the lean ones; the plenty and scarcity of herb for the service of man by the full ears and the thin ones.
3. See what changes the comforts of this life are subject to. After great plenty may come great scarcity; how strong soever we may think our mountain stands, if God speak the word, it will soon be moved. We cannot be sure that *to-morrow shall be as this day,* next year as this, and *much more abundant,*[[Isaiah 56#12]]. We must learn how to want, as well as how to abound.
4. See the goodness of God in sending the seven years of plenty before those of famine, that provision might be made accordingly. Thus he *sets the one over-against the other,* [[Ecclesiastes 7#14]]. With what wonderful wisdom has Providence, that great housekeeper, ordered the affairs of this numerous family from the beginning hitherto! Great variety of seasons there have been, and the produce of the earth is sometimes more and sometimes less; yet, take one time with another, what was miraculous concerning the manna is ordinarily verified in the common course of Providence, *He that gathers much has nothing over, and he that gathers little has no lack,* [[Exodus 16#18]].
5. See the perishing nature of our worldly enjoyments. The great increase of the years of plenty was quite lost and swallowed up in the years of famine; and the overplus of it, which seemed very much, yet did but just serve to keep men alive, [[Genesis 41#29,31]]. *Meats for the belly, and the belly for meats, but God shall destroy both it and them,* [[1 Corinthians 6#13]]. There is bread which *endures to everlasting life,* which shall not be forgotten, and which it is worth while to labour for, [[John 6#27]]. Those that make the things of this world their good things will find but little pleasure in remembering that they have received them, [[Luke 16#25]].
6. Observe, God revealed this beforehand to Pharaoh, who, as king of Egypt, was to be the father of his country, and to make prudent provision for them. Magistrates are called *shepherds,* whose care it must be, not only to rule, but to feed.
## Joseph's Exaltation. (b. c. 1715.)
Passage: 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, and let them keep food in the cities.   36 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.   38 And Pharaoh said unto his servants, Can we find *such a one* as this *is,* a man in whom the Spirit of God *is?*   39 And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this, *there is* none so discreet and wise as thou *art:*   40 Thou shalt 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 fine linen, and put a gold chain 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: 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.   45 And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over *all* the land of Egypt.
Here is,
1. The good advice that Joseph gave to Pharaoh, which was,
1. That in the years of plenty he should lay up for the years of famine, buy up corn when it was cheap, that he might both enrich himself and supply the country when it would be dear and scarce. Note, Fair warning should always be followed with good counsel. Therefore the prudent man foresees the evil, that he may hide himself. God has in his word told us of a day of trial and exigence before us, when we shall need all the grace we can get, and all little enough, "Now, therefore, provide accordingly." Note, further, Times of gathering must be diligently improved, because there will come a time of spending. Let us go to the ant, and learn of her this wisdom, [[Proverbs 6#6,8]].
2. Because that which is everybody's work commonly proves nobody's work, he advises Pharaoh to appoint officers who should make it their business, and to select some one person to preside in the affair, [[Genesis 41#33]]. Probably, if Joseph had not advised this, it would not have been done; Pharaoh's counsellors could no more improve the dream than his magicians interpret it; therefore it is said of him ([[Psalms 105#22]]) that he *taught the senators, wisdom.* Hence we may justly infer with Solomon ([[Ecclesiastes 4#13]]), *Better is a poor and a wise child than an old and foolish king.*
2. The great honour that Pharaoh did to Joseph.
1. He gave him an honourable testimony: He is *a man in whom the Spirit of God is;* and this puts a great excellency upon any man; such men ought to be valued, [[Genesis 41#38]]. He is a nonsuch for prudence: *There is none so discreet and wise as thou art,* [[Genesis 41#39]]. Now he is abundantly recompensed for the disgrace that had been done him; and his righteousness is as the morning-light, [[Psalms 37#6]].
2. He put him into an honourable office; not only employed him to buy up corn, but made him prime-minister of state, comptroller of the household-- *Thou shalt be over my house,* chief justice of the kingdom-- *according to thy word shall all my people be ruled,* or *armed,* as some read it, and then it bespeaks him general of the forces. Him commission was very ample: *I have set thee over all the land of Egypt* ([[Genesis 41#41]]); *without thee shall no man lift up his hand or foot* ([[Genesis 41#44]]); all the affairs of the kingdom must pass through his hand. Nay ([[Genesis 41#40]]), *only in the throne will I be greater than thou.* Note, It is the wisdom of princes to prefer those, and the happiness of people to have those preferred, to places of power and trust, in whom the Spirit of God is. It is probable that there were those about the court who opposed Joseph's preferment, which occasioned Pharaoh so often to repeat the grant, and with that solemn sanction ([[Genesis 41#44]]), *I am Pharaoh.* When the proposal was made that there should be a corn-master-general nominated, it is said ([[Genesis 41#37]]), *Pharaoh's servants were all pleased* with the proposal, each hoping for the place; but when Pharaoh said to them, "Joseph shall be the man," we do not read that they made him any answer, being uneasy at it, and acquiescing only because they could not help it. Joseph had enemies, no doubt, archers that shot at him, and hated him ([[Genesis 49#23]]), as Daniel, [[Daniel 6#4]].
3. He put upon him all the marks of honour imaginable, to recommend him to the esteem and respect of the people as the king's favourite, and one whom he delighted to honour.
1. He gave him his own ring, as a ratification of his commission, and in token of peculiar favour; or it was like delivering him the great seal.
2. He put fine clothes upon him, instead of his prison garments. For those that are in kings' palaces must wear soft clothing; he that, in the morning, was dragging his fetters of iron, before night was adorned with a chain of gold.
3. He made him *ride in the second chariot* to his own, and ordered all to do homage to him: "*Bow the knee,* as to Pharaoh himself."
4. He gave him a new name, to show his authority over him, and yet such a name as bespoke the value he had for him, *Zaphnath-paaneah-- A revealer of secrets.*
5. He married him honourably to a prince's daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph was,
1. An abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of Providence, and an encouragement to all good people to trust in a good God.
2. It was typical of the exaltation of Christ, that great *revealer of secrets* ([[John 1#18]]), or, as some translate Joseph's new name, the *Saviour of the world.* The brightest glories of the upper world are put upon him, the highest trust is lodged in his hand, and all power is given to him both in heaven and earth. He is gatherer, keeper, and disposer, of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of ministers is to cry before him, "*Bow the knee; kiss the Son.*"
## The Famine in Egypt and Canaan. (b. c. 1706.)
Passage: 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, and laid up the food in the cities: the 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; 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 of On bare unto him.   51 And Joseph called the name of the firstborn Manasseh: For God, *said he,* hath made me forget all my toil, and all my father's house.   52 And the name of the second called he Ephraim: 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, the people cried to Pharaoh 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 storehouses, and sold unto the Egyptians; and the famine waxed 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.
Observe here,
1. The building of Joseph's family in the birth of two sons, Manasseh and Ephraim, [[Genesis 41#50,52]]. In the names he gave them, he owned the divine Providence giving this happy turn to his affairs,
1. He was made to forget his misery, [[Job 11#16]]. We should bear our afflictions when they are present as those that know not but Providence may so outweigh them by after-comforts as that we may even forget them when they are past. But could he be so unnatural as to *forget all his father's house?* He means the unkindness he received from his brethren, or perhaps the wealth and honour he expected from his father, with the birthright. The robes he now wore made him forget the coat of divers colours which he wore in his father's house.
2. He was made *fruitful in the land of his affliction.* It had been the land of his affliction, and in some sense it was still so, for it was not Canaan, the land of promise. His distance from his father was still his affliction. Note, Light is sometimes sown for the righteous in a barren and unlikely soil; and yet if God sow it, and water it, it will come up again. The afflictions of the saints promote their fruitfulness. *Ephraim* signifies *fruitfulness,* and *Manasseh forgetfulness,* for these two often go together; when Jeshurun waxed fat, he forgot God his Maker.
2. The accomplishment of Joseph's predictions. Pharaoh had great confidence in the truth of them, perhaps finding in his own mind, beyond what another person could, an exact correspondence between them and his dreams, as between the key and the lock; and the event showed that he was not deceived. The seven plenteous years came ([[Genesis 41#47]]), and, at length, they were ended, [[Genesis 41#54]]. Note, We ought to foresee the approaching period of the days both of our prosperity and of our opportunity, and therefore must not be secure in the enjoyment of our prosperity nor slothful in the improvement of our opportunity; years of plenty will end, therefore, Whatever thy hand finds to do do it; and gather in gathering time. *The morning cometh and also the night* ([[Isaiah 21#12]]), the plenty and also the famine. *The seven years of dearth began to come,* [[Genesis 41#54]]. See what changes of condition we are liable to in this world, and what need we have to be joyful in a day of prosperity and in a day of adversity to consider, [[Ecclesiastes 7#14]]. This famine, it seems, was not only in Egypt, but in other lands, in *all lands,* that is, all the neighbouring countries; *fruitful lands* are soon *turned into barrenness for the iniquity of those that dwell therein,* [[Psalms 107#34]]. It is here said that *in the land of Egypt there was bread,* meaning probably, not only that which Joseph had bought up for the king, but that which private persons, by his example, and upon the public notice of this prediction, as well as by the rules of common prudence, had laid up.
3. The performance of Joseph's trust. He was found faithful to it, as a steward ought to be.
1. He was diligent in laying up, while the plenty lasted, [[Genesis 41#48..49]]. He that thus gathers is a wise son.
2. He was prudent and careful in giving out, when the famine came, and kept the markets low by furnishing them at reasonable rates out of his stores. The people in distress cried to Pharaoh, as that woman to the king of Israel ([[2 Kings 6#26]]), *Help, my lord, O king:* he sent them to his treasurer, *Go to Joseph.* Thus God in the gospel directs those that apply to him for mercy and grace to *go to the Lord Jesus,* in whom all fulness dwells; and, *What he saith to you, do.* Joseph, no doubt, with wisdom and justice fixed the price of the corn he sold, so that Pharaoh, whose money had bought it up, might have a reasonable profit, and yet the country might not be oppressed, nor advantage taken of their prevailing necessity; while he that withholdest corn when it is dear, in hopes it will yet grow dearer, though people perish for want of it, has many a curse for so doing (and it is not a curse causeless), *blessings shall be upon the head of him that* thus *selleth it,* [[Proverbs 11#26]]. And let the price be determined by that golden rule of justice, to do as we would be done by.

70
Matthew Henry Commentary/xlm/Genesis/Chapter XLII.md
View File

@ -1,70 +0,0 @@
We had, in the foregoing chapter, the fulfilling of the dreams which Joseph had interpreted: in this and the following chapters we have the fulfilling of the dreams which Joseph himself had dreamed, that his father's family should do homage to him. The story is very largely and particularly related of what passed between Joseph and his brethren, not only because it is an entertaining story, and probably was much talked of, both among the Israelites and among the Egyptians, but because it is very instructive, and it gave occasion for the removal of Jacob's family into Egypt, on which so many great events afterwards depended. We have, in this chapter,
1. The humble application of Jacob's sons to Joseph to buy corn, [[Genesis 42#1,6]].
2. The fright Joseph put them into, for their trial, [[Genesis 42#7,20]].
3. The conviction they were now under of their sin concerning Joseph long before, [[Genesis 42#21,24]].
4. Their return to Canaan with corn, and the great distress their good father was in upon hearing the account of their expedition, [[Genesis 42#25,38]], &c.
## Jacob Sends to Egypt to Buy Corn. (b. c. 1706.)
Passage: 1 Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another?   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 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 Joseph *was* the governor over the land, *and* he *it was* that sold to all the people of the land: and Joseph's brethren came, and bowed down themselves before him *with* their faces to the earth.
Though Jacob's sons were all married, and had families of their own, yet, it should seem, they were still incorporated in one society, under the conduct and presidency of their father Jacob. We have here,
1. The orders he gave them to go and buy corn in Egypt, [[Genesis 42#1..2]]. Observe,
1. The famine was grievous in the land of Canaan. It is observable that all the three patriarchs, to whom Canaan was the land of promise, met with famine in that land, which was not only to try their faith, whether they could trust God though he should slay them, though he should starve them, but to teach them to seek the better country, that is, the heavenly, [[Hebrews 11#14,16]]. We have need of something to wean us from this world, and make us long for a better.
2. Still, when there was famine in Canaan, there was corn in Egypt. Thus Providence orders it, that one place should be a succour and supply to another; for we are all brethren. The Egyptians, the seed of accursed Ham, have plenty, when God's blessed Israel want: thus God, in dispensing common favours, often crosses hands. Yet observe, The plenty Egypt now had was owing, under God, to Joseph's prudence and care: if his brethren had not sold him into Egypt, but respected him according to his merits, who knows but he might have done the same thing for Jacob's family which now he had done for Pharaoh, and the Egyptians might then have come to them to buy corn? but those who drive away from among them wise and good men know not what they do.
3. *Jacob saw that there was corn in Egypt;* he saw the corn that his neighbours had bought there and brought home. It is a spur to exertion to see where supplies are to be had, and to see others supplied. Shall others get food for their souls, and shall we starve while it is to be had?
4. He reproved his sons for delaying to provide corn for their families. *Why do you look one upon another?* Note, When we are in trouble and want, it is folly for us to stand looking upon one another, that is, to stand desponding and despairing, as if there were no hope, no help,-- to stand disputing either which shall have the honour of going first or which shall have the safety of coming last,-- to stand deliberating and debating what we shall do, and doing nothing,-- to stand dreaming under a spirit of slumber, as if we had nothing to do, and to stand delaying, as if we had time at command. Let it never be said, "We left that to be done to-morrow which we could as well have done to-day."
5. He quickened them to go to Egypt: *Get you down thither.* Masters of families must not only pray for daily bread for their families, and food convenient, but must lay out themselves with care and industry to provide it.
2. Their obedience to these orders, [[Genesis 42#3]]. They *went down to buy corn;* they did not send their servants, but very prudently went themselves, to lay out their own money. Let none think themselves too great nor too good to take pains. Masters of families should see with their own eyes, and take heed of leaving too much to servants. Only Benjamin went not with them, for he was his father's darling. To Egypt they came, among others, and, having a considerable cargo of corn to buy, they were brought before Joseph himself, who probably expected they would come; and, according to the laws of courtesy, *they bowed down themselves before him,* [[Genesis 42#6]]. Now their empty sheaves did obeisance to his full one. Compare this with [[Isaiah 60#14]]; [[Revelation 3#9]].
## Joseph Speaks Roughly to His Brethren. (b. c. 1706.)
Passage: 7 And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food.   8 And Joseph knew his brethren, but they knew not him.   9 And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye *are* spies; to see the nakedness of the land ye are come.   10 And they said unto him, Nay, my lord, but to buy food are thy servants come.   11 We *are* all one man's sons; 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.   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:   15 Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither.   16 Send one of you, and let him fetch your brother, and ye 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.   17 And he put them all together into ward three days.   18 And Joseph said unto them the third day, This do, and live; *for* I fear God:   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.
We may well wonder that Joseph, during the twenty years that he had now been in Egypt, especially during the last seven years that he had been in power there, never sent to his father to acquaint him with his circumstances; nay, it is strange that he who so often *went throughout all the land of Egypt* ([[Genesis 41#45..46]]) never made an excursion to Canaan, to visit his aged father, when he was in the borders of Egypt, that lay next to Canaan. Perhaps it would not have been above three or four days' journey for him in his chariot. It is a probable conjecture that his whole management of himself in this affair was by special direction from Heaven, that the purpose of God concerning Jacob and his family might be accomplished. When Joseph's brethren came, he knew them by many a satisfactory token, but they knew not him, little thinking to find him there, [[Genesis 42#8]]. He *remembered the dreams* ([[Genesis 42#9]]), but they had forgotten them. The laying up of God's oracles in our hearts will be of excellent use to us in all our conduct. Joseph had an eye to his dreams, which he knew to be divine, in his carriage towards his brethren, and aimed at the accomplishment of them and the bringing of his brethren to repentance for their former sins; and both these points were gained.
1. He showed himself very rigorous and harsh with them. The very manner of his speaking, considering the post he was in, was enough to frighten them; for *he spoke roughly to them,* [[Genesis 42#7]]. He charged them with bad designs against the government ([[Genesis 42#9]]), treated them as dangerous persons, saying, *You are spies,* and protesting *by the life of Pharaoh* that they were so, [[Genesis 42#16]]. Some make this an oath, others make it no more than a vehement asseveration, like that, *as thy soul liveth;* however it was more than yea, yea, and nay, nay, and therefore came of evil. Note, Bad words are soon learned by converse with those that use them, but not so soon unlearned. Joseph, by being much at court, got the courtier's oath, *By the life of Pharaoh,* perhaps designing hereby to confirm his brethren in their belief that he was an Egyptian, and not an Israelite. They knew this was not the language of a son of Abraham. When Peter would prove himself no disciple of Christ, he cursed and swore. Now why was Joseph thus hard upon his brethren? We may be sure it was not from a spirit of revenge, that he might now trample upon those who had formerly trampled upon him; he was not a man of that temper. But,
1. It was to enrich his own dreams, and complete the accomplishment of them.
2. It was to bring them to repentance.
3. It was to get out of them an account of the state of their family, which he longed to know: they would have discovered him if he had asked as a friend, therefore he asks as a judge. Not seeing his brother Benjamin with them, perhaps he began to suspect that they had made away with him too, and therefore gives them occasion to speak of their father and brother. Note, God in his providence sometimes seems harsh with those he loves, and speaks roughly to those for whom yet he has great mercy in store.
2. They, hereupon, were very submissive. They spoke to him with all the respect imaginable: *Nay, my lord* ([[Genesis 42#10]])-- a great change since they said, *Behold, this dreamer comes.* They very modestly deny the charge: *We are no spies.* They tell him their business, that they came to buy food, a justifiable errand, and the same that many strangers came to Egypt upon at this time. They undertake to give a particular account of themselves and their family ([[Genesis 42#13]]), and this was what they wanted.
3. He clapped them all up in prison for three days, [[Genesis 42#17]]. Thus God deals with the souls he designs for special comfort and honour; he first humbles them, and terrifies them, and brings them under a spirit of bondage, and then binds up their wounds by the Spirit of adoption.
4. He concluded with them, at last, that one of them should be left as a hostage, and the rest should go home and fetch Benjamin. It was a very encouraging word he said to them ([[Genesis 42#18]]): *I fear God;* as if he had said, "You may assure yourselves I will do you no wrong; I dare not, for I know that, high as I am, there is one higher than
1." Note, With those that fear God we have reason to expect fair dealing. The fear of God will be a check upon those that are in power, to restrain them from abusing their power to oppression and tyranny. Those that have no one else to stand in awe of ought to stand in awe of their own consciences. See [[Nehemiah 5#15]], *So did not I, because of the fear of God.*
## Reflections of Joseph's Brethren. (b. c. 1706.)
Passage: 21 And they said one to another, We *are* verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.   22 And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required.   23 And they knew not that Joseph understood *them;* for he spake unto them by an interpreter.   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 him before their eyes.   25 Then Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack, and to give them provision for the way: and thus did he unto them.   26 And they laded their asses with the corn, and departed thence.   27 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, saying one to another, What *is* this *that* God hath done unto us?
Here is,
1. The penitent reflection Joseph's brethren made upon the wrong they had formerly done to him, [[Genesis 42#21]]. They talked the matter over in the Hebrew tongue, not suspecting that Joseph, whom they took for a native of Egypt, understood them, much less that he was the person they spoke of.
1. They remembered with regret the barbarous cruelty wherewith they persecuted him: *We are verily guilty concerning our brother.* We do not read that they said this during their three days' imprisonment; but now, when the matter had come to some issue and they saw themselves still embarrassed, now they began to relent. Perhaps Joseph's mention of *the fear of God* ([[Genesis 42#18]]) put them upon consideration and extorted this reflection. Now see here,
1. The office of conscience; it is a remembrancer, to bring to mind things long since said and done, to show us wherein we have erred, though it was long ago, as the reflection here mentioned was above twenty years after the sin was committed. As time will not wear out the guilt of sin, so it will not blot out the records of conscience; when the guilt of this sin of Joseph's brethren was fresh they made light of it, and sat down to eat bread; but now, long afterwards, their consciences reminded them of it.
2. The benefit of affliction; they often prove the happy and effectual means of awakening conscience, and bringing sin to our remembrance, [[Job 13#26]].
3. The evil of guilt concerning our brethren; of all their sins, it was this that conscience now reproached them for. Whenever we think we have wrong done us, we ought to remember the wrong we have done to others, [[Ecclesiastes 7#21..22]].
2. Reuben alone remembered, with comfort, that he had been an advocate for his brother, and had done what he could to prevent the mischief they did him ([[Genesis 42#22]]): *Spoke I not unto you, saying, Do not sin against the child?* Note,
1. It is an aggravation of any sin that it was committed against admonitions.
2. When we come to share with others in their calamities, it will be a comfort to us if we have the testimony of our consciences for us that we did not share with them in their iniquities, but, in our places, witnessed against them. This shall be our rejoicing in the day of evil, and shall take out the sting.
2. Joseph's tenderness towards them upon this occasion. He retired from them to weep, [[Genesis 42#24]]. Though his reason directed that he should still carry himself as a stranger to them, because they were not as yet humbled enough, yet natural affection could not but work, for he was a man of a tender spirit. This represents the tender mercies of our God towards repenting sinners. See [[Jeremiah 31#20]], *Since I spoke against him I do earnestly remember him still.* See [[Judges 10#16]].
3. The imprisonment of Simeon, [[Genesis 42#24]]. He chose him for the hostage probably because he remembered him to have been his most bitter enemy, or because he observed him now to be least humbled and concerned; he bound him *before their eyes* to affect them all; or perhaps it is intimated that, though he bound him with some severity before them, yet afterwards, when they were gone, he took off his bonds.
4. The dismission of the rest of them. They came for corn, and corn they had; and not only so, but every man had his money restored in his sack's mouth. Thus Christ, our Joseph, gives out supplies without money and without price. Therefore the poor are invited to buy, [[Revelation 3#17..18]]. This put them into great consternation ([[Genesis 42#28]]): *Their heart failed them, and they were afraid, saying one to another, What is this that God hath done to us?*
1. It was really a merciful event; for I hope they had no wrong done to them when they had their money given them back, but a kindness; yet they were thus terrified by it. Note,
1. Guilty consciences are apt to take good providences in a bad sense, and to put wrong constructions even upon those things that make for them. They flee when none pursues.
2. Wealth sometimes brings as much care along with it as want does, and more too. If they had been robbed of their money, they could not have been worse frightened than they were now when they found their money in their sacks. Thus he whose ground brought forth plentifully said, *What shall I do?* [[Luke 12#17]].
2. Yet in their circumstances it was very amazing. They knew that the Egyptians abhorred a Hebrew ([[Genesis 43#32]]), and therefore, since they could not expect to receive any kindness from them, they concluded that this was done with a design to pick a quarrel with them, and the rather because the man, the lord of the land, had charged them as spies. Their own consciences also were awake, and their sins set in order before them; and this put them into confusion. Note,
1. When men's spirits are sinking every thing helps to sink them.
2. When the events of Providence concerning us are surprising it is good to enquire what it is that God has done and is doing with us, and to consider the operation of his hands.
## The Report Made to Jacob. (b. c. 1706.)
Passage: 29 And they came unto Jacob their father unto the land of Canaan, and told him all that befell unto them; saying,   30 The man, *who is* the lord 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 father; one *is* not, and the youngest *is* this day with our father in the land of Canaan.   33 And the man, the 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 bring your youngest brother unto me: then shall I know that ye *are* no spies, but *that* ye *are* true *men: so* will I deliver 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 when *both* they and their father saw the bundles of money, they were afraid.   36 And Jacob their father 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.   37 And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again.   38 And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befal him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave.
Here is,
1. The report which Jacob's sons made to their father of the great distress they had been in in Egypt; how they had been suspected, and threatened, and obliged to leave Simeon a prisoner there, till they should bring Benjamin with them thither. Who would have thought of this when they left home? When we go abroad we should consider how many sad accidents, that we little think of, may befal us before we return home. *We know not what a day may bring forth;* we ought therefore to be always ready for the worst.
2. The deep impression this made upon the good man. The very bundles of money which Joseph returned, in kindness to his father, frightened him ([[Genesis 42#35]]); for he concluded it was done with some mischievous design, or perhaps suspected his own sons to have committed some offence, and so to have run themselves into a *præmunire-- a penalty,* which is intimated in what he says ([[Genesis 42#36]]): *Me have you bereaved.* He seems to lay the fault upon them; knowing their characters, he feared they had provoked the Egyptians, and perhaps forcibly, or fraudulently, brought home their money. Jacob is here much out of temper.
1. He has very melancholy apprehensions concerning the present state of his family: *Joseph is not, and Simeon is not;* whereas Joseph was in honour and Simeon in the way to it. Note, We often perplex ourselves with our own mistakes, even in matters of fact. True griefs may arise from false intelligence and suppositions, [[2 Samuel 13#31]]. Jacob gives up Joseph for gone, and Simeon and Benjamin as being in danger; and he concludes, *All these things are against me.* It proved otherwise, that all these were for him, were working together for his good and the good of his family: yet here he thinks them all against him. Note, Through our ignorance and mistake, and the weakness of our faith, we often apprehend that to be against us which is really for us. We are afflicted in body, estate, name, and relations; and we think all these things are against us, whereas these are really working for us the weight of glory.
2. He is at present resolved that Benjamin shall not go down. Reuben will undertake to bring him back in safety ([[Genesis 42#37]]), not so much as putting in, *If the Lord will,* nor expecting the common disasters of travellers; but he foolishly bids Jacob slay his two sons (which, it is likely, he was very proud of) if he brought him not back; as if the death of two grandsons could satisfy Jacob for the death of a son. No, Jacob's present thoughts are, *My son shall not go down with you.* He plainly intimates a distrust of them, remembering that he never saw Joseph since he had been with them; therefore, "Benjamin shall not go with you, by the way in which you go, for *you will bring down my gray hairs with sorrow to the grave.*" Note, It is bad with a family when children conduct themselves so ill that their parents know not how to trust them.

63
Matthew Henry Commentary/xlm/Genesis/Chapter XLIII.md
View File

@ -1,63 +0,0 @@
Here the story of Joseph's brethren is carried on, and very particularly related.
1. Their melancholy parting with their father Jacob in Canaan, [[Genesis 43#1,14]].
2. Their pleasant meeting with Joseph in Egypt, [[Genesis 43#15,34]], &c. For on this occasion nothing occurs there but what is agreeable and pleasant.
## Jacob Unwilling to Part with Benjamin. (b. c. 1707.)
Passage: 1 And the famine *was* sore in the land.   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 food.   3 And Judah 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: 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: could we certainly know that he would say, Bring your brother down?   8 And Judah said unto Israel his father, Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, *and* also our little ones.   9 I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever:   10 For except we had lingered, surely now we had returned this second time.
Here,
1. Jacob urges his sons to go and buy more corn in Egypt, [[Genesis 43#1..2]]. The famine continued; and the corn they had bought was all spent, for it is meat that perisheth. Jacob, as a good master of a family, is in care to provide for those of his own house food convenient; and shall not God provide for his children, for *the household of faith?* Jacob bids them go again and buy a *little* food; now, in time of scarcity, a little must suffice, for nature is content with a little.
2. Judah urges him to consent that Benjamin should go down with them, how much soever it went against his feelings and previous determination. Note, It is not at all inconsistent with the honour and duty which children owe their parents humbly and modestly to advise them, and, as occasion is, to reason with them. *Plead with your mother, plead,*[[Hosea 2#2]].
1. He insists upon the absolute necessity they were under of bringing Benjamin with them, of which he, who was a witness to all that had passed in Egypt, was a more competent judge than Jacob could be. Joseph's protestation ([[Genesis 43#3]]) may be alluded to to show upon what terms we must draw nigh to God; unless we bring Christ along with us in the arms of our faith, we cannot see the face of God with comfort.
2. He engages to take all possible care of him, and to do his utmost for his safety, [[Genesis 43#8..9]]. Judah's conscience had lately smitten him for what he had done a great while ago against Joseph ([[Genesis 42#21]]); and, as an evidence of the truth of his repentance, he is ready to undertake, as far as a man could do it, for Benjamin's security. He will not only not wrong him, but will do all he can to protect him. This is restitution, as far as the case will admit; when he knew not how he could restore Joseph, he would make some amends for the irreparable injury he had done him by doubling his care concerning Benjamin.
## Joseph's Brethren Again Sent to Egypt. (b. c. 1707.)
Passage: 11 And their father Israel 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:   12 And take double money in your hand; and the money that was brought again in the mouth of your sacks, carry *it* again in your hand; peradventure it *was* an oversight:   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.
Observe here,
1. Jacob's persuasibleness. He would be ruled by reason, though they were his inferiors that urged it. He saw the necessity of the case; and, since there was no remedy, he consented to yield to the necessity ([[Genesis 43#11]]): "*If it must be so now, take your brother.* If no corn can be had but upon those terms, we may as well expose him to the perils of the journey as suffer ourselves and families, and Benjamin amongst the rest, to perish for want of bread." *Skin for skin, and all that a man has,* even a Benjamin, the dearest of all, *will he give for his life.* No death so dreadful as that by famine, [[Lamentations 4#9]]. Jacob had said ([[Genesis 42#38]]), *My son shall not go down;* but now he is over-persuaded to consent. Note, It is no fault, but our wisdom and duty, to alter our purposes and resolutions when there is a good reason for our so doing. Constancy is a virtue, but obstinacy is not. It is God's prerogative not to repent, and to make unchangeable resolves.
2. Jacob's prudence and justice, which appeared in three things:--
1. He sent back the money which they had found in the sacks' mouths, with this discreet construction of it, *Peradventure it was an oversight.* Note, Honesty obliges us to make restitution, not only of that which comes to us by our own fault, but of that which comes to us by the mistakes of others. Though we get it by oversight, if we keep it when the oversight is discovered, it is kept by deceit. In the stating of accounts, errors must be excepted, even those that make for us as well as those that make against us. Jacob's words furnish us with a favourable construction to put upon that which we are tempted to resent as an injury and affront; pass it by, and say, *Peradventure it was an oversight.* 2. He sent double money, as much again as they took the time before, upon supposition that the price of corn might have risen,-- or that if it should be insisted upon they might pay a ransom for Simeon, or his prison-fees,-- or to show a generous spirit, that they might be the more likely to find generous treatment with *the man, the lord of the land.* 3. He sent a present of such things as the land afforded, and as were scarce in Egypt-- *balm and honey, &c.* ([[Genesis 43#11]]), the commodities that Canaan exported, [[Genesis 37#25]]. Note,
1. Providence dispenses its gifts variously. Some countries produce one commodity, others another, that commerce may be preserved.
2. Honey and spice will never make up the want of bread-corn. The famine was sore in Canaan, and yet they had balm and myrrh, &c. We may live well enough upon plain food without dainties; but we cannot live upon dainties without plain food. Let us thank God that that which is most needful and useful is generally most cheap and common.
3. A *gift in secret pacifies wrath,* [[Proverbs 21#14]]. Jacob's sons were unjustly accused as spies, yet Jacob was willing to be at the expense of a present, to pacify the accuser. Sometimes we must not think it too much to buy peace even where we may justly demand it, and insist upon it as our right.
3. Jacob's piety appearing in his prayer: *God Almighty give you mercy before the man!* [[Genesis 43#14]]. Jacob had formerly turned an angry brother into a kind one with a present and a prayer; and here he betakes himself to the same tried method, and it sped well. Note, Those that would find mercy with men must seek it of God, who has all hearts in his hands, and turns them as he pleases.
4. Jacob's patience. He concludes all with this: "*If I be bereaved of my children, I am bereaved;* If I must part with them thus one after another, I must acquiesce, and say, *The will of the Lord be done.*" Note, It is our wisdom to reconcile ourselves to the sorest afflictions, and make the best of them; for there is nothing got by striving with our Maker, [[2 Samuel 15#25..26]].
## Joseph Entertains His Brethren. (b. c. 1707.)
Passage: 15 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.   16 And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring *these* men home, and slay, and make ready; for *these* men shall dine with me at noon.   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 first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.   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 other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks.   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: I had your money. And he 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 should eat bread there.
Jacob's sons, having got leave to take Benjamin with them, were observant of the orders their father had given them, and went down the second time into Egypt to buy corn. If we should ever know what a famine of the word means, let us not think it much to travel as far for spiritual food as they did for corporal food. Now here we have an account of what passed between them and Joseph's steward, who, some conjecture, was in the secret, and knew them to be Joseph's brethren, and helped to humour the thing; I rather think not, because no man was permitted to be present when Joseph afterwards made himself known to them, [[Genesis 45#1]]. Observe,
1. Joseph's steward has orders from his master (who was busy selling corn, and receiving money) to take them to his house, and make ready for their entertainment. Though Joseph saw Benjamin there, he would not leave his work at working-time, nor trust another with it. Note, Business must take place of civility in its season. Our needful employments must not be neglected, no, not to pay respect to our friends.
2. Even this frightened them: *They were afraid, because they were brought into Joseph's house,*[[Genesis 43#18]]. The just challenges of their own consciences, and Joseph's violent suspicions of them, forbade them to expect any favour, and suggested to them that this was done with a bad design upon them. Note, Those that are guilty and timorous are apt to make the worst of every thing. Now they thought they should be reckoned with about the money in the sacks' mouths, and should be charged as cheats, and men not fit to be dealt with, who had taken advantage of the hurry of the market to carry off their corn unpaid for. They therefore laid the case before the steward, that he, being apprized of it, might stand between them and danger; and, as a substantial proof of their honesty, before they were charged with taking back their money they produced it. Note, Integrity and uprightness will preserve us, and will clear themselves as the light of the morning.
3. The steward encouraged them ([[Genesis 43#23]]): *Peace be to you, fear not;* though he knew not what his master drove at, yet he was aware these were men whom he meant no harm to, while he thus amused them; and therefore he directs them to look at the divine Providence in the return of their money: *Your God, and the God of your father, has given you treasure in your sacks.* Observe,
1. Hereby he shows that he had no suspicion at all of dishonesty in them: for of what we get by deceit we cannot say, "God gives it to us."
2. Hereby he silences their further enquiry about it. "Ask not how it came thither; Providence brought it to you, and let that satisfy you."
3. It appears by what he said that, by his good master's instructions, he was brought to the knowledge of the true God, the God of the Hebrews. It may justly be expected that those who are servants in religious families should take all fit occasions to speak of God and his providence with reverence and seriousness.
4. He directs them to look up to God, and acknowledge his providence in the good bargain they had. We must own ourselves indebted to God, as *our God and the God of our fathers* (a God in covenant with us and them) for all our successes and advantages, and the kindnesses of our friends; for every creature is that to us, and no more, which God makes it to be. The steward encouraged them, not only in words but in deeds; for he made very much of them till his master came, [[Genesis 43#24]].
Passage: 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.   29 And he lifted up his eyes, and saw his brother Benjamin, his mother's son, and said, *Is* this your younger brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son.   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 himself, and said, Set on bread.   32 And they set on for him by himself, 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.   33 And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another.   34 And he took *and sent* messes unto them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank, and were merry with him.
Here is,
1. The great respect that Joseph's brethren paid to him. When they brought him the present, *they bowed themselves before him* ([[Genesis 43#26]]); and again, when they gave him an account of their father's health, *they made obeisance,* and called him, *Thy servant our father,* [[Genesis 43#28]]. Thus were Joseph's dreams fulfilled more and more: and even the father, by the sons, *bowed before him,* according to the dream, [[Genesis 37#10]]. Probably Jacob had directed them, if they had occasion to speak of him to *the man, the lord of the land,* to call him *his servant.*
2. The great kindness that Joseph showed to them, while they little thought it was a brotherly kindness. Here is,
1. His kind enquiry concerning Jacob: *Is he yet alive?*-- a very fit question to be asked concerning any, especially concerning old people; for we are dying daily: it is strange that we are *yet alive.* Jacob had said many years before, *I will go to the grave to my son;* but *he is yet alive:* we must not die when we will.
2. The kind notice he took of Benjamin, his own brother.
1. He put up a prayer for him: *God be gracious unto thee, my son,* [[Genesis 43#29]]. Joseph's favour, though he was the lord of the land, would do him little good, unless God were gracious to him. Many seek the ruler's favour, but Joseph directs him to seek the favour of the ruler of rulers.
2. He shed some tears for him, [[Genesis 43#30]]. His natural affection to his brother, his joy to see him, his concern at seeing him and the rest of them in distress for bread, and the remembrance of his own griefs since he last saw him, produced a great agitation in him, which perhaps was the more uneasy because he endeavoured to stifle and suppress it; but he was forced to retire into his closet, there to give vent to his feeling by tears. Note,
1. Tears of tenderness and affection are no disparagement at all, even to great and wise men.
2. Gracious weepers should not proclaim their tears. *My soul shall weep in secret,* says the prophet, [[Jeremiah 13#17]]. *Peter went out and wept bitterly.* See [[Matthew 26#75]].
3. His kind entertainment of them all. When his weeping had subsided so that he could refrain himself, he sat down to dinner with them, treated them nobly, and yet contrived every thing to amuse them.
1. He ordered three tables to be spread, one for his brethren, another for the Egyptians that dined with him (for so different were their customs that they did not care to eat together), another for himself, who durst not own himself a Hebrew, and yet would not sit with the Egyptians. See here an instance,
1. Of hospitality and good house-keeping, which are very commendable, according as the ability is.
2. Of compliance with people's humours, even whimsical ones, as bishop Patrick calls this of the Egyptians not eating with the Hebrews. Though Joseph was the lord of the land, and orders were given that all people should obey him, yet he would not force the Egyptians to eat with the Hebrews, against their minds, but let them enjoy their humours. Spirits truly generous hate to impose.
3. Of the early distance between Jews and Gentiles; one table would not hold them.
2. He placed his brethren according to their seniority ([[Genesis 43#33]]), as if he *could certainly divine.* Some think they placed themselves so, according to their custom; but, if so, I see not why such particular notice is taken of it, especially as a thing they marvelled at.
3. He gave them a very plentiful entertainment, sent messes to them from his own table, [[Genesis 43#34]]. This was the more generous in him, and the more obliging to them, because of the present scarcity of provisions. In a day of famine, it is enough to be fed; but here they were feasted. Perhaps they had not had such a good dinner for many months. It is said, *They drank and were merry;* their cares and fears were now over, and they ate their bread with joy, concluding they were now upon good terms with the man, the lord of the land. If God accept our works, *our present,* we have reason to be cheerful. Yet when we sit, as they here did, to eat with a ruler, we should consider what is before us, and not indulge our appetite, nor be desirous of dainties, [[Proverbs 23#1,3]]. Joseph gave them to understand that Benjamin was his favourite; for his mess was *five times as much as any of theirs,* not as if he would have him eat so much more than the rest, for then he must eat more than would do him good (and it is no act of friendship, but rather an injury and unkindness, to press any either to eat or drink to excess), but thus he would testify his particular respect for him, that he might try whether his brethren would envy Benjamin his larger messes, as formerly they had envied himself his finer coat. And it must be our rule, in such cases, to be content with what we have, and not to grieve at what others have.

37
Matthew Henry Commentary/xlm/Genesis/Chapter XLIV.md
View File

@ -1,37 +0,0 @@
Joseph, having entertained his brethren, dismissed them; but here we have them brought back in a greater fright than any they had been in yet. Observe,
1. What method he took both to humble them further and also to try their affection to his brother Benjamin, by which he would be able to judge of the sincerity of their repentance for what they had done against himself, of which he was desirous to be satisfied before he manifested his reconciliation to them. This he contrived to do by bringing Benjamin into distress, [[Genesis 44#1,17]].
2. The good success of the experiment; he found them all heartily concerned, and Judah particularly, both for the safety of Benjamin and for the comfort of their aged father, [[Genesis 44#18,34]], &c.
## Joseph's Policy. (b. c. 1707.)
Passage: 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 silver cup, in the sack's mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken.   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?   5 *Is* not this *it* in which my lord drinketh, and whereby indeed he divineth? ye have done evil in so doing.   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:   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.   10 And he said, Now also *let* it *be* according unto your words: he with whom it is found shall be my servant; and ye shall be blameless.   11 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.   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 I can certainly divine?   16 And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we *are* my lord's servants, both we, and *he* also with whom the cup is found.   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 in peace unto your father.
Joseph heaps further kindnesses upon his brethren, fills their sacks, returns their money, and sends them away full of gladness; but he also exercises them with further trials. Our God thus humbles those whom he loves and loads with benefits. Joseph ordered his steward to put a fine silver cup which he had (and which, it is likely, was used at his table when they dined with him) into Benjamin's sack's mouth, that it might seem as if he had stolen it from the table, and put it here himself, after his corn was delivered to him. If Benjamin had stolen it, it had been the basest piece of dishonesty and ingratitude that could be and if Joseph, by ordering it to be there, had designed really to take advantage against him, it had been in him most horrid cruelty and oppression; but it proved, in the issue, that there was no harm done, nor any designed, on either side. Observe,
1. How the pretended criminals were pursued and arrested, on suspicion of having stolen a silver cup. The steward charged them with ingratitude-- rewarding evil for good; and with folly, in taking away a cup of daily use, and which therefore would soon be missed, and diligent search made for it; for so it may be read: *Is not this it in which my lord drinketh* (as having a particular fondness for it), *and for which he would search thoroughly?* [[Genesis 44#5]]. Or, "By which, leaving it carelessly at your table, he would make trial whether you were honest men or no."
2. How they pleaded for themselves. They solemnly protested their innocence, and detestation of so base a thing ([[Genesis 44#7]]), urged it as an instance of their honesty that they had brought their money back ([[Genesis 44#8]]), and offered to submit to the severest punishment if they should be found guilty, [[Genesis 44#9..10]].
3. How the theft was fastened upon Benjamin. In his sack the cup was found to whom Joseph had been particularly kind. Benjamin, no doubt, was ready to deny, upon oath, the taking of the cup, and we may suppose him as little liable to suspicion as any of them; but it is in vain to confront such notorious evidence: the cup is found in his custody; they dare not arraign Joseph's justice, nor so much as suggest that perhaps he that had put their money in their sacks' mouths had put the cup there; but they throw themselves upon Joseph's mercy. And,
4. Here is their humble submission, [[Genesis 44#16]].
1. They acknowledge the righteousness of God: *God hath found out the iniquity of thy servants,* perhaps referring to the injury they had formerly done to Joseph, for which they thought God was now reckoning with them. Note, Even in those afflictions wherein we apprehend ourselves wronged by men yet we must own that God is righteous, and finds out our iniquity.
2. They surrender themselves prisoners to Joseph: *We are my lord's servants.* Now Joseph's dreams were accomplished to the utmost. Their bowing so often, and doing homage, might be looked upon but as a compliment, and no more than what other strangers did; but the construction they themselves, in their pride, had put upon his dreams was, *Shalt though have dominion over us?* ([[Genesis 37#8]]), and in this sense it is now at length fulfilled,; they own themselves his vassals. Since they did invidiously so understand it, so it shall be fulfilled in them.
5. Joseph, with an air of justice, gives sentence that Benjamin only should be kept in bondage, and the rest should be dismissed; for why should any suffer but the guilty? Perhaps Joseph intended hereby to try Benjamin's temper, whether he could bear such a hardship as this with the calmness and composure of mind that became a wise and good man: in short, whether he was indeed his own brother, in *spirit* as well as *blood;* for Joseph himself had been falsely accused, and had suffered hard things in consequence, and yet kept possession of his own soul. However, it is plain he intended hereby to try the affection of his brethren to Benjamin and to their father. If they had gone away contentedly, and left Benjamin in bonds, no doubt Joseph would soon have released and promoted him, and sent notice to Jacob, and would have left the rest of his brethren justly to suffer for their hard-heartedness; but they proved to be better affected to Benjamin than he feared. Note, We cannot judge what men are by what they have been formerly, nor what they will do by what they have done: age and experience may make men wiser and better. Those that had sold Joseph would not now abandon Benjamin. The worst may mend in time.
## Judah's Appeal on Behalf of Benjamin. (b. c. 1707.)
Passage: 18 Then Judah came near unto him, and said, Oh 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.   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; and his brother is dead, and he alone is left of his mother, and his father loveth him.   21 And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him.   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, 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 unto 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 will we 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 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 gray 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;   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 gray 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.   33 Now therefore, I 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 peradventure I see the evil that shall come on my father.
We have here a most ingenious and pathetic speech which Judah made to Joseph on Benjamin's behalf, to obtain his discharge from the sentence passed upon him. Perhaps Judah was a better friend to Benjamin than the rest were, and more solicitous to bring him off; or he thought himself under greater obligations to attempt it than the rest, because he had passed his word to his father for his safe return; or the rest chose him for their spokesman, because he was a man of better sense, and better spirit, and had a greater command of language than any of them. His address, as it is here recorded, is so very natural and so expressive of his present feelings that we cannot but suppose Moses, who wrote it so long after, to have written it under the special direction of him that made man's mouth.
1. A great deal of unaffected art, and unstudied unforced rhetoric, there is in this speech.
1. He addresses himself to Joseph with a great deal of respect and deference, calls him his *lord,* himself and his brethren his *servants,* begs his patient hearing, and ascribes sovereign authority to him: "*Thou art even as Pharaoh,* one whose favour we desire and whose wrath we dread as we do Pharaoh's." Religion does not destroy good manners, and it is prudence to speak respectfully to those at whose mercy we lie: titles of honour to those that are entitled to them are not flattering titles.
2. He represented Benjamin as one well worthy of his compassionate consideration ([[Genesis 44#20]]); he was *a little one,* compared with the rest of them; the youngest, not acquainted with the world, nor ever inured to hardship, having always been brought up tenderly with his father. It made the case the more pitiable that he alone was left of his mother, and his brother was dead, namely, *Joseph.* Little did Judah think what a tender point he touched upon now. Judah knew that Joseph was sold, and therefore had reason enough to think that he was alive; at least he could not be sure that he was dead: but they had made their father believe he was dead; and now they had told that lie so long that they had forgotten the truth, and begun to believe the lie themselves.
3. He urged it very closely that Joseph had himself constrained them to bring Benjamin with them, had expressed a desire to see him ([[Genesis 44#21]]), and had forbidden them his presence unless they brought Benjamin with them ([[Genesis 44#23]]; [[Genesis 44#26]]), all which intimated that he designed him some kindness; and must he be brought with so much difficulty to the preferment of a perpetual slavery? Was he not brought to Egypt, in obedience, purely in obedience, to the command of Joseph? and would he not show him some mercy? Some observe that Jacob's sons, in reasoning with their father, had said, *We will not go down unless Benjamin go with us* ([[Genesis 43#5]]); but that when Judah comes to relate the story he expresses it more decently: "*We cannot go down* with any expectation to speed well." Indecent words spoken in haste to our superiors should be recalled and amended.
4. The great argument he insisted upon was the insupportable grief it would be to his aged father if Benjamin should be left behind in servitude: *His father loveth him,*[[Genesis 44#20]]. This they had pleaded against Joseph's insisting on his coming down ([[Genesis 44#22]]): "*If he should leave his father, his father would die;* much more if now he be left behind, never more to return to him." This the old man, of whom they spoke, had pleaded against his going down: *If mischief befal him, you shall bring down my gray hairs,* that crown of glory, *with sorrow to the grave,* [[Genesis 44#29]]. This therefore Judah presses with a great deal of earnestness: "*His life is bound up in the lad's life* ([[Genesis 44#30]]); when he sees that the lad is not with us, he will faint away, and die immediately ([[Genesis 44#31]]), or will abandon himself to such a degree of sorrow as will, in a few days, make an end of him." And, *lastly,* Judah pleads that, for his part, he could not bear to see this: *Let me not see the evil that shall come on my father,* [[Genesis 44#34]]. Note, It is the duty of children to be very tender of their parents' comfort, and to be afraid of every thing that may be an occasion of grief to them. Thus the love that descended first must again ascend, and something must be done towards a recompense for their care.
5. Judah, in honour to the justice of Joseph's sentence, and to show his sincerity in this plea, offers himself to become a bondsman instead of Benjamin, [[Genesis 44#33]]. Thus the law would be satisfied; Joseph would be no loser (for we may suppose Judah a more able-bodied man than Benjamin, and fitter for service); and Jacob would better bear the loss of him than of Benjamin. Now, so far was he from grieving at his father's particular fondness for Benjamin, that he was himself willing to be a bondman to indulge it.
Now, had Joseph been, as Judah supposed him, an utter stranger to the family, yet even common humanity could not but be wrought upon by such powerful reasonings as these; for nothing could be said more moving, more tender; it was enough to melt a heart of stone. But to Joseph, who was nearer akin to Benjamin than Judah himself was, and who, at this time, felt a greater affection both for him and his aged father than Judah did, nothing could be more pleasingly nor more happily said. Neither Jacob nor Benjamin needed an intercessor with Joseph; for he himself loved them.
2. Upon the whole matter let us take notice,
1. How prudently Judah suppressed all mention of the crime that was charged upon Benjamin. Had he said any thing by way of acknowledgment of it, he would have reflected on Benjamin's honesty, and seemed too forward to suspect that; had he said any thing by way of denial of it, he would have reflected on Joseph's justice, and the sentence he had passed: therefore he wholly waives that head, and appeals to Joseph's pity. Compare with this that of Job, in humbling himself before God ([[Job 9#15]]), *Though I were righteous, yet would I not answer;* I would not argue, but petition; *I would make supplication to my Judge.* 2. What good reason dying Jacob had to say, *Judah, thou art he whom thy brethren shall praise* ([[Genesis 49#8]]), for he excelled them all in boldness, wisdom, eloquence, and especially tenderness for their father and family.
3. Judah's faithful adherence to Benjamin, now in his distress, was recompensed long after by the constant adherence of the tribe of Benjamin to the tribe of Judah, when all the other ten tribes deserted it.
4. How fitly does the apostle, when he is discoursing of the mediation of Christ, observe, that *our Lord sprang out of Judah* ([[Hebrews 7#14]]); for, like his father Judah, he not only *made intercession for the transgressors,* but he became a surety for them, as it follows there ([[Genesis 44#22]]), testifying therein a very tender concern both for his father and for his brethren.

106
Matthew Henry Commentary/xlm/Genesis/Chapter XLIX.md
View File

@ -1,106 +0,0 @@
This chapter is a prophecy; the likest to it we have yet met with was that of Noah, [[Genesis 9#25,27]], &c. Jacob is here upon his death-bed, making his will. He put it off till now, because dying men's words are apt to make deep impressions, and to be remembered long: what he said here, he could not say when he would, but as the Spirit gave him utterance, who chose this time, that divine strength might be perfected in his weakness. The twelve sons of Jacob were, in their day, men of renown, but the twelve tribes of Israel, which descended and were denominated from them, were much more renowned; we find their names upon the gates of the New Jerusalem, [[Revelation 21#12]]. In the prospect of this their dying father says something remarkable of each son, or of the tribe that bore his name. Here is,
1. The preface, [[Genesis 49#1..2]].
2. The prediction concerning each tribe, [[Genesis 49#3,28]].
3. The charge repeated concerning his burial, [[Genesis 49#29,32]].
4. His death, [[Genesis 49#33]].
## Jacob's Prophecy Concerning His Sons. (b. c. 1689.)
Passage: 1 And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you *that* which shall befal you in the last days.   2 Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.   3 Reuben, thou *art* my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:   4 Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou *it:* he went up to my couch.
Here is,
1. The preface to the prophecy, in which,
1. The congregation is called together ([[Genesis 49#2]]): *Gather yourselves together;* let them all be sent for from their several employments, to see their father die, and to hear his dying words. It was a comfort to Jacob, now that he was dying, to see all his children about him, and none missing, though he had sometimes thought himself bereaved. It was of use to them to attend him in his last moments, that they might learn of him how to die, as well as how to live: what he said to each he said in the hearing of all the rest; for we may profit by the reproofs, counsels, and comforts, that are principally intended for others. His calling upon them once and again to gather together intimated both a precept to them to unite in love, (to keep together, not to mingle with the Egyptians, not to forsake the assembling of themselves together,) and a prediction that they should not be separated from each other, as Abraham's sons and Isaac's were, but should be incorporated, and all make one people.
2. A general idea is given of the intended discourse ([[Genesis 49#1]]): *That I may tell you that which shall befal you* (not your persons, but your posterity) *in the latter days;* this prediction would be of use to those that came after them, for the confirming of their faith and the guiding of their way, on their return to Canaan, and their settlement there. We cannot tell our children what shall befal them or their families in this world; but we can tell them, from the word of God, what will befal them in the last day of all, according as they conduct themselves in this world.
3. Attention is demanded ([[Genesis 49#2]]): "*Hearken to Israel your father;* let Israel, that has prevailed with God, prevail with you." Note, Children must diligently hearken to what their godly parents say, particularly when they are dying. *Hear, you children, the instruction of a father,* which carries with it both authority and affection, [[Proverbs 4#1]].
2. The prophecy concerning Reuben. He begins with him ([[Genesis 49#3..4]]), for he was the firstborn; but by committing uncleanness with his father's wife, to the great reproach of the family to which he ought to have been an ornament, he forfeited the prerogatives of the birthright; and his dying father here solemnly degrades him, though he does not disown nor disinherit him: he shall have all the privileges of a son, but not of a firstborn. We have reason to think Reuben had repented of his sin, and it was pardoned; yet it was a necessary piece of justice, in detestation of the villany, and for warning to others, to put this mark of disgrace upon him. Now according to the method of degrading,
1. Jacob here puts upon him the ornaments of the birthright ([[Genesis 49#3]]), that he and all his brethren might see what he had forfeited, and, in that, might see the evil of the sin: as the firstborn, he was his father's joy, almost his pride, being *the beginning of his strength.* How welcome he was to his parents his name bespeaks, *Reuben, See a son.* To him belonged the excellency of dignity above his brethren, and some power over them. Christ Jesus is the firstborn among many brethren, and to him, of right, belong the most excellent power and dignity: his church also, through him, is a church of firstborn.
2. He then strips him of these ornaments ([[Genesis 49#4]]), lifts him up, that he may cast him down, by that one word, "*Thou shalt not excel;* a being thou shalt have as a tribe, but not an excellency." No judge, prophet, nor prince, is found of that tribe, nor any person of renown except Dathan and Abiram, who were noted for their impious rebellion against Moses. That tribe, as not aiming to excel, meanly chose a settlement on the other side Jordan. Reuben himself seems to have lost all that influence upon his brethren to which his birthright entitled him; for *when he spoke unto them they would not hear,* [[Genesis 42#22]]. Those that have not understanding and spirit to support the honours and privileges of their birth will soon lose them, and retain only the name of them. The character fastened upon Reuben, for which he is laid under this mark of infamy, is that he was *unstable as water.*
1. His virtue was unstable; he had not the government of himself and his own appetites: sometimes he would be very regular and orderly, but at other times he deviated into the wildest courses. Note, Instability is the ruin of men's excellency. Men do not thrive because they do not fix.
2. His honour consequently was unstable; it departed from him, vanished into smoke, and became as water spilt upon the ground. Note, Those that throw away their virtue must not expect to save their reputation. Jacob charges him particularly with the sin for which he was thus disgraced: *Thou wentest up to thy father's bed.* It was forty years ago that he had been guilty of this sin, yet now it is remembered against him. Note, As time will not of itself wear off the guilt of any sin from the conscience, so there are some sins whose stains it will not wipe off from the good name, especially seventh-commandment sins. Reuben's sin left an indelible mark of infamy upon his family, a dishonour that was a wound not to be healed without a scar, [[Proverbs 6#32..33]]. Let us never do evil, and then we need not fear being told of it.
Passage: 5 Simeon and Levi *are* brethren; instruments of cruelty *are in* their habitations.   6 O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.   7 Cursed *be* their anger, for *it was* fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.
These were next in age to Reuben, and they also had been a grief and shame to Jacob, when they treacherously and barbarously destroyed the Shechemites, which he here remembers against them. Children should be afraid of incurring their parents' just displeasure, lest they fare the worse for it long afterwards, and, when they would inherit the blessing, be rejected. Observe,
1. The character of Simeon and Levi: they were brethren in disposition; but, unlike their father, they were passionate and revengeful, fierce and uncontrollable; their swords, which should have been only weapons of defence, were (as the margin reads it, [[Genesis 49#5]]) *weapons of violence,* to do wrong to others, not to save themselves from wrong. Note, It is no new thing for the temper of children to differ very much from that of their parents. We need not think this strange: it was so in Jacob's family. It is not in the power of parents, no, not by education, to form the dispositions of their children; Jacob bred his sons to every thing that was mild and quiet, and yet they proved to be thus furious.
2. A proof of this is the murder of the Shechemites, which Jacob deeply resented at the time ([[Genesis 34#30]]) and still continued to resent. They slew a man, Shechem himself, and many others; and, to effect that, they digged down a wall, broke the houses, to plunder them, and murder the inhabitants. Note, The best governors cannot always restrain those under their charge from committing the worst villanies. And when two in a family are mischievous they commonly make one another so much the worse, and it were wisdom to part them. Simeon and Levi, it is probable, were most active in the wrong done to Joseph, to which some think Jacob has here some reference; for in their anger they would have slain *that man.* Observe what a mischievous thing self-will is in young people: Simeon and Levi would not be advised by their aged and experienced father; no, they would be governed by their own passion rather than by his prudence. Young people would better consult their own interests if they would less indulge their own will.
3. Jacob's protestation against this barbarous act of theirs: *O my soul, come not thou into their secret.* Hereby he professes not only his abhorrence of such practices in general, but his innocence particularly in that matter. Perhaps he had been suspected as, under-hand, aiding and abetting; he therefore thus solemnly expresses his detestation of the fact, that he might not die under that suspicion. Note, Our soul is our honour; by its powers and faculties we are distinguished from, and dignified above, the beasts that perish. Note, further, We ought, from our hearts, to detest and abhor all society and confederacy with bloody and mischievous men. We must not be ambitious of coming into their secret, or knowing the depths of Satan.
4. His abhorrence of those brutish lusts that led them to this wickedness: *Cursed be their anger.* He does not curse their persons, but their lusts. Note,
1. Anger is the cause and original of a great deal of sin, and exposes us to the curse of God, and his judgment, [[Matthew 5#22]].
2. We ought always, in the expressions of our zeal, carefully to distinguish between the sinner and the sin, so as not to love nor bless the sin for the sake of the person, nor to hate nor curse the person for the sake of the sin.
5. A token of displeasure which he foretells their posterity should lie under for this: *I will divide them.* The Levites were scattered throughout all the tribes, and Simeon's lot lay not together, and was so strait that many of the tribe were forced to disperse themselves in quest of settlements and subsistence. This curse was afterwards turned into a blessing to the Levites; but the Simeonites, for Zimri's sin ([[Numbers 25#14]]), had it bound on. Note, Shameful dispersions are the just punishment of sinful unions and confederacies.
Passage: 8 Judah, thou *art he* whom thy brethren shall praise: thy hand *shall be* in the neck of thine enemies; thy father's children shall bow down before thee.   9 Judah *is* a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?   10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him *shall* the gathering of the people *be.*   11 Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:   12 His eyes *shall be* red with wine, and his teeth white with milk.
Glorious things are here said of Judah. The mention of the crimes of the three elder of his sons had not so put the dying patriarch out of humour but that he had a blessing ready for Judah, to whom blessings belonged. Judah's name signifies *praise,* in allusion to which he says, *Thou art he whom thy brethren shall praise,* [[Genesis 49#8]]. God was praised for him ([[Genesis 29#35]]), praised by him, and praised in him; and therefore his brethren shall praise him. Note, Those that are to God for a praise shall be the praise of their brethren. It is prophesied that,
1. The tribe of Judah should be victorious and successful in war: *Thy hand shall be in the neck of thy enemies.* This was fulfilled in David, [[Psalms 18#40]].
2. It should be superior to the rest of the tribes; not only in itself more numerous and illustrious, but having a dominion over them: *Thy father's children shall bow down before thee.* Judah was the *lawgiver,* [[Psalms 60#7]]. That tribe led the van through the wilderness, and in the conquest of Canaan, [[Judges 1#2]]. The prerogatives of the birthright which Reuben had forfeited, the excellency of dignity and power, were thus conferred upon Judah. Observe, "Thy brethren shall bow down before thee, and yet shall praise thee, reckoning themselves happy in having so wise and bold a commander." Note, Honour and power are then a blessing to those that have them when they are not grudged and envied, but praised and applauded, and cheerfully submitted to.
3. It should be a strong and courageous tribe, and so qualified for command and conquest: *Judah is a lion's whelp,* [[Genesis 49#9]]. The lion is the king of beasts, the terror of the forest when he roars; when he seizes his prey, none can resist him; when he goes up from the prey, none dare pursue him to revenge it. By this it is foretold that the tribe of Judah should become very formidable, and should not only obtain great victories, but should peaceably and quietly enjoy what was obtained by those victories-- that they should make war, not for the sake of war, but for the sake of peace. Judah is compared, not to a lion *rampant,* always tearing, always raging, always ranging; but to a lion *couchant,* enjoying the satisfaction of his power and success, without creating vexation to others: this is to be truly great.
4. It should be the royal tribe, and the tribe from which Messiah the Prince should come: *The sceptre shall not depart from Judah, till Shiloh come,* [[Genesis 49#10]]. Jacob here foresees and foretells,
1. That the sceptre should come into the tribe of Judah, which was fulfilled in David, on whose family the crown was entailed.
2. That Shiloh should be of this tribe-- his seed, that promised seed, in whom the earth should be blessed: *that peaceable and prosperous one,* or *the Saviour,* so others translate it, he shall come of Judah. Thus dying Jacob, at a great distance, saw Christ's day, and it was his comfort and support on his death-bed.
3. That after the coming of the sceptre into the tribe of Judah it should continue in that tribe, at least a government of their own, till the coming of the Messiah, in whom, as the king of the church, and the great high priest, it was fit that both the priesthood and the royalty should determine. Till the captivity, all along from David's time, the sceptre was in Judah, and subsequently the governors of Judea were of that tribe, or of the Levites that adhered to it (which was equivalent), till Judea became a province of the Roman empire, just at the time of our Saviour's birth, and was at that time taxed as one of the provinces, [[Luke 2#1]]. And at the time of his death the Jews expressly owned, *We have no king but Cæsar.* Hence it is undeniably inferred against the Jews that our Lord Jesus is he that should come, and that we are to look for no other; for he came exactly at the time appointed. Many excellent pens have been admirable well employed in explaining and illustrating this famous prophecy of Christ.
5. It should be a very fruitful tribe, especially that it should abound with milk for babes, and wine to make glad the heart of strong men ([[Genesis 49#11..12]])-- vines so common in the hedge-rows and so strong that they should tie their asses to them, and so fruitful that they should load their asses from them-- wine as plentiful as water, so that the men of that tribe should be very healthful and lively, their eyes brisk and sparkling, their teeth white. Much of what is here said concerning Judah is to be applied to our Lord Jesus.
1. He is the ruler of all his father's children, and the conqueror of all his father's enemies; and he it is that is the praise of all the saints.
2. He is *the lion of the tribe of Judah,* as he is called with reference to this prophecy ([[Revelation 5#5]]), who, having spoiled principalities and powers, went up a conqueror, and couched so as none can stir him up, when he sat down on the right hand of the Father.
3. To him belongs the sceptre; he is the *lawgiver,* and *to him shall the gathering of the people be,* as the desire of all nations ([[Galatians 2#7]]), who, being lifted up from the earth, should draw all men unto him ([[John 12#32]]), and in whom the children of God that are scattered abroad should meet as the centre of their unity, [[John 11#52]].
4. In him there is plenty of all that which is nourishing and refreshing to the soul, and which maintains and cheers the divine life in it; in him we may have wine and milk, the riches of Judah's tribe, without money and without price, [[Isaiah 55#1]].
Passage: 13 Zebulun shall dwell at the haven of the sea; and he *shall be* for a haven of ships; and his border *shall be* unto Zidon.   14 Issachar *is* a strong ass couching down between two burdens:   15 And he saw that rest *was* good, and the land that *it was* pleasant; and bowed his shoulder to bear, and became a servant unto tribute.   16 Dan shall judge his people, as one of the tribes of Israel.   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.   18 I have waited for thy salvation, O Lord.   19 Gad, 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.   21 Naphtali *is* a hind let loose: he giveth goodly words.
Here we have Jacob's prophecy concerning six of his sons.
1. Concerning Zebulun ([[Genesis 49#13]]), that his posterity should have their lot upon the seacoast, and should be merchants, and mariners, and traders at sea. This was fulfilled when, two or three hundred years after, the land of Canaan was divided by lot, and the *border of Zebulun went up towards the sea,* [[Joshua 19#11]]. Had they chosen their lot themselves, or Joshua appointed it, we might have supposed it done with design to make Jacob's words good; but, being done by lot, it appears that it was divinely disposed, and Jacob divinely inspired. Note, The lot of God's providence exactly agrees with the plan of God's counsel, like a true copy with the original. If prophecy says, *Zebulun shall be a haven of ships,* Providence will so plant him. Note,
1. God appoints the bounds of our habitation.
2. It is our wisdom and duty to accommodate ourselves to our lot and to improve it. If Zebulun dwell at the haven of the sea, let him be for a haven of ships.
2. Concerning Issachar, [[Genesis 49#14..15]].
1. That the men of that tribe should be strong and industrious, fit for labour and inclined to labour, particularly the toil of husbandry, like the ass, that patiently carries his burden, and, by using himself to it, makes it the easier. Issachar submitted to two burdens, tillage and tribute. It was a tribe that took pains, and, thriving thereby, was called upon for rents and taxes.
2. That they should be encouraged in their labour by the goodness of the land that should fall to their lot.
1. *He saw that rest* at home *was good.* Note, The labour of the husbandman is really rest, in comparison with that of soldiers and seamen, whose hurries and perils are such that those who tarry at home in the most constant service have no reason to envy them.
2. *He saw that the land was pleasant,* yielding not only pleasant prospects to charm the eye of the curious, but pleasant fruits to recompense his toils. Many are the pleasures of a country life, abundantly sufficient to balance the inconveniences of it, if we can but persuade ourselves to think so, Issachar, in prospect of advantage, *bowed his shoulders to bear:* let us, with an eye of faith, see the heavenly rest to be good, and that land of promise to be pleasant; and this will make our present services easy, and encourage us to bow our shoulder to them.
3. Concerning Dan, [[Genesis 49#16..17]]. What is said concerning Dan has reference either,
1. To that tribe in general, that though Dan was one of the sons of the concubines yet he should be a tribe governed by judges of his own as well as other tribes, and should, by art, and policy, and surprise, gain advantages against his enemies, like a serpent suddenly biting the heel of the traveller. Note, In God's spiritual Israel there is no distinction made of *bond or free,* [[Colossians 3#11]]. Dan shall be incorporated by as good a charter as any of the other tribes. Note, also, Some, like Dan, may excel in the subtlety of the serpent, as others, like Judah, in the courage of the lion; and both may do good service to the cause of God against the Canaanites. Or it may refer,
2. To Samson, who was of that tribe, and judged Israel, that is, delivered them out of the hands of the Philistines, not as the other judges, by fighting them in the field, but by the vexations and annoyances he gave them underhand: when he pulled the house down under the Philistines that were upon the roof of it, he made the horse throw his rider.
Thus was Jacob going on with his discourse; but now, being almost spent with speaking, and ready to faint and die away, he relieves himself with those words which come in as a parenthesis ([[Genesis 49#18]]), *I have waited for thy salvation, O Lord!* as those that are fainting are helped by taking a spoonful of a cordial, or smelling at a bottle of spirits; or, if he must break off here, and his breath will not serve him to finish what he intended, with these words he pours out his soul into the bosom of his God, and even breathes it out. Note, The pious ejaculations of a warm and lively devotion, though sometimes they may be incoherent, are not therefore to be censured as impertinent; that may be uttered affectionately which does not come in methodically. It is no absurdity, when we are speaking to men, to lift up our hearts to God. The salvation he waited for was *Christ,* the promised seed, whom he had spoken of, [[Genesis 49#10]]. Now that he was going to be gathered to his people, he breathes after him to whom the gathering of the people shall be. The salvation he waited for was also *heaven,* the better country, which he declared plainly that he sought ([[Hebrews 11#13..14]]), and continued seeking, now that he was in Egypt. Now that he is going to enjoy the salvation he comforts himself with this, that he had waited for the salvation. Note, It is the character of a living saint that he waits for the salvation of the Lord. Christ, as our way to heaven, is to be waited on; and heaven, as our rest in Christ, is to be waited for. Again, It is the comfort of a dying saint thus to have waited for the salvation of the Lord; for then he shall have what he has been waiting for: long-looked-for will come.
4. Concerning Gad, [[Genesis 49#19]]. He alludes to his name, which signifies a *troop,* foresees the character of that tribe, that it should be a warlike tribe, and so we find ([[1 Chronicles 12#8]]); the *Gadites were men of war fit for the battle.* He foresees that the situation of that tribe on the other side Jordan would expose it to the incursions of its neighbours, the Moabites and Ammonites; and, that they might not be proud of their strength and valour, he foretells that the troops of their enemies should, in many skirmishes, overcome them; yet, that they might not be discouraged by their defeats, he assures them that they should *overcome at the last,* which was fulfilled when, in Saul's time and David's, the Moabites and Ammonites were wholly subdued: see [[1 Chronicles 5#18,22]], &c. Note, The cause of God and his people, though it may seem for a time to be baffled and run down, will yet be victorious at last. *Vincimur in prælio, sed non in bello-- We are foiled in a battle, but not in a campaign.* Grace in the soul is often foiled in its conflicts, troops of corruption overcome it, but the cause is God's, and grace will in the issue come off conqueror, yea, *more than conqueror,* [[Romans 8#37]].
5. Concerning Asher ([[Genesis 49#20]]), that it should be a very rich tribe, replenished not only with bread for necessity, but with fatness, with *dainties, royal dainties* (for the king himself is *served of the field,* [[Ecclesiastes 5#9]]), and these exported out of Asher to other tribes, perhaps to other lands. Note, The God of nature has provided for us not only necessaries but dainties, that we might call him a bountiful benefactor; yet, whereas all places are competently furnished with necessaries, only some places afford dainties. Corn is more common than spices. Were the supports of luxury as universal as the supports of life, the world would be worse than it is, and that it needs not be.
6. Concerning Naphtali ([[Genesis 49#21]]), a tribe that carries struggles in its name; it signifies *wrestling,* and the blessing entailed upon it signifies prevailing; it is *a hind let loose.* Though we find not this prediction so fully answered in the event as some of the rest, yet, no doubt, it proved true that those of this tribe were,
1. As the loving hind (for that is her epithet, [[Proverbs 5#19]]), friendly and obliging to one another and to other tribes; their converse remarkably kind and endearing.
2. As the loosened hind, zealous for their liberty.
3. As the swift hind ([[Psalms 18#33]]), quick in despatch of business; and perhaps,
4. As the trembling, timorous in times of public danger. It is rare that those that are most amiable to their friends are most formidable to their enemies.
5. That they should be affable and courteous, their language refined, and they complaisant, *giving goodly words.* Note, Among God's Israel there is to be found a great variety of dispositions, contrary to each other, yet all contributing to the beauty and strength of the body, Judah like a lion, Issachar like an ass, Dan like a serpent, Naphtali like a hind. Let not those of different tempers and gifts censure one another, nor envy one another, any more than those of different statures and complexions.
Passage: 22 Joseph *is* a fruitful bough, *even* a fruitful bough by a well; *whose* branches run over the wall:   23 The archers have sorely grieved him, and shot *at him,* and hated him:   24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty *God* of Jacob; (from thence *is* the shepherd, the stone of Israel:)   25 *Even* by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:   26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.   27 Benjamin shall ravin *as* a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.
He closes with the blessings of his best beloved sons, Joseph and Benjamin; with these he will breathe his last.
1. The blessing of Joseph, which is very large and full. He is compared ([[Genesis 49#22]]) to *a fruitful bough,* or young tree; for God had made him fruitful in the land of his affliction; he owned it, [[Genesis 41#52]]. His two sons were as branches of a vine, or other spreading plant, *running over the wall.* Note, God can make those fruitful, great comforts to themselves and others, who have been looked upon as dry and withered. More is recorded in the history concerning Joseph than concerning any other of Jacob's sons; and therefore what Jacob says of him is historical as well as prophetical. Observe,
1. The providences of God concerning Joseph, [[Genesis 49#23..24]]. These are mentioned to the glory of God, and for the encouragement of Jacob's faith and hope, that God had blessings in store for his seed. Here observe
1. Joseph's straits and troubles, [[Genesis 49#23]]. Though he now lived at ease and in honour, Jacob reminds him of the difficulties he had formerly waded through. He had had many enemies, here called *archers,* being skilful to do mischief, masters of their art of persecution. They hated him: there persecution begins. They shot their poisonous darts at him, and thus they sorely grieved him. His brethren, in his father's house, were very spiteful towards him, mocked him, stripped him, threatened him, sold him, thought they had been the death of him. His mistress, in the house of Potiphar, sorely grieved him, and shot at him, when she impudently assaulted his chastity (temptations are fiery darts, thorns in the flesh, sorely grievous to gracious souls); when she prevailed not in this, she hated him, and shot at him by her false accusations, arrows against which there is little fence but the hold God has in the consciences of the worst of men. Doubtless he had enemies in the court of Pharaoh, that envied his preferment, and sought to undermine him.
2. Joseph's strength and support under all these troubles ([[Genesis 49#24]]): *His bow abode in strength,* that is, his faith did not fail, but he kept his ground, and came off a conqueror. The *arms of his hands were made strong,* that is, his other graces did their part, his wisdom, courage, and patience, which are better than weapons of war. In short, he maintained both his integrity and his comfort through all his trials; he bore all his burdens with an invincible resolution, and did not sink under them, nor do any thing unbecoming him.
3. The spring and fountain of this strength; it was *by the hands of the mighty God,* who was therefore able to strengthen him, and *the God of Jacob,* a God in covenant with him, and therefore engaged to help him. All our strength for the resisting of temptations, and the bearing of afflictions, comes from God: his grace is sufficient, and his strength is perfected in our weakness.
4. The state of honour and usefulness to which he was subsequently advanced: *Thence* (from this strange method of providence) he became the *shepherd and stone,* the feeder and supporter, *of* God's *Israel,* Jacob and his family. Herein Joseph was a type,
1. Of Christ; he was shot at and hated, but borne up under his sufferings ([[Isaiah 50#7,9]]), and was afterwards advanced to be *the shepherd and stone.*
2. Of the church in general, and particular believers; hell shoots its arrows against the saints, but Heaven protects and strengthens them, and will crown them.
2. The promises of God to Joseph. See how these are connected with the former: *Even by the God of thy father Jacob, who shall help thee,* [[Genesis 49#25]]. Note, Our experiences of God's power and goodness in strengthening us hitherto are our encouragements still to hope for help from him; he that has helped us will help: we may build much upon our *Eben-ezers.* See what Joseph may expect from *the Almighty,* even *the God of his father.*
1. He shall help thee in difficulties and dangers which may yet be before thee, help thy seed in their wars. Joshua came from him, who commanded in chief in the wars of Canaan.
2. He shall bless thee; and he only blesses indeed. Jacob prays for a blessing upon Joseph, but the God of Jacob commands the blessing. Observe the blessings conferred on Joseph.
1. Various and abundant blessings: *Blessings of heaven above* (rain in its season, and fair weather in its season, and the benign influences of the heavenly bodies); *blessings of the deep that lieth under* this earth, which, compared with the upper world, is but a great deep, with subterraneous mines and springs. Spiritual blessings are blessings of heaven above, which we ought to desire and seek for in the first place, and to which we must give the preference; while temporal blessings, those of this earth, must lie under in our account and esteem. *Blessings of the womb and the breasts* are given when children are safely born and comfortably nursed. In the word of God, by which we are born again, and nourished up ([[1 Peter 1#23]]; [[1 Peter 2#2]]), there are to the new man blessings both of the womb and the breasts.
2. Eminent and transcendent blessings, which *prevail above the blessings of my progenitors,* [[Genesis 49#26]]. His father Isaac had but one blessing, and, when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now, at the latter end, a copious one for Joseph. The great blessing entailed upon that family was increase, which did not so immediately and so signally follow the blessings which Abraham and Isaac gave to their sons as it followed the blessing which Jacob gave to his; for, soon after his death, they multiplied exceedingly.
3. Durable and extensive blessings: *Unto the utmost bounds of the everlasting hills,* including all the productions of the most fruitful hills, and lasting as long as they last, [[Isaiah 54#10]]. Note, the blessings of the everlasting God include the riches of the everlasting hills, and much more. Well, of these blessings it is here said, *They shall be,* so it is a promise, or, *Let them be,* so it is a prayer, *on the head of Joseph,* to which let them be as a crown to adorn it and a helmet to protect it. Joseph *was separated from his brethren* (so we read it) for a time; yet, as others read it, *he was a Nazarite among his brethren,* better and more excellent than they. Note, It is no new thing for the best men to meet with the worst usage, for Nazarites among their brethren to be cast out and separated from their brethren; but the blessing of God will make it up to them.
2. The blessing of Benjamin ([[Genesis 49#27]]): He *shall raven as a wolf;* it is plain by this that Jacob was guided in what he said by a spirit of prophecy, and not by natural affection; else he would have spoken with more tenderness of his beloved son Benjamin, concerning whom he only foresees and foretells this, that his posterity should be a warlike tribe, strong and daring, and that they should enrich themselves with the spoils of their enemies-- that they should be active and busy in the world, and a tribe as much feared by their neighbours as any other: *In the morning, he shall devour the prey,* which he seized and divided over night. Or, in the first times of Israel, they shall be noted for activity, though many of them left-handed, [[Judges 3#15]]; [[Judges 20#16]]. Ehud the second judge, and Saul the first king, were of this tribe; and so also in the last times Esther and Mordecai, by whom the enemies of the Jews were destroyed, were of this tribe. The Benjamites ravened like wolves when they desperately espoused the cause of the men of Gibeah, those men of Belial, [[Judges 20#14]]. Blessed Paul was of this tribe ([[Romans 11#1]]; [[Philippians 3#5]]); and he did, in the morning of his day, devour the prey as a persecutor, but, in the evening, divided the spoil as a preacher. Note, God can serve his own purposes by the different tempers of men; *the deceived and the deceiver are his.*
## Death of Jacob. (b. c. 1689.)
Passage: 28 All these *are* the twelve tribes of Israel: and this *is it* that their father spake unto them, and blessed them; every one according to his blessing he blessed them.   29 And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that *is* in the field of Ephron the Hittite,   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 field of Ephron the Hittite for a possession of a buryingplace.   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 Heth.   33 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 people.
Here is,
1. The summing up of the blessings of Jacob's sons, [[Genesis 49#28]]. Though Reuben, Simeon, and Levi were put under the marks of their father's displeasure, yet he is said to *bless them every one according to his blessing;* for none of them were rejected as Esau was. Note, Whatever rebukes of God's word or providence we are under at any time, yet, as long as we have an interest in God's covenant, a place and a name among his people, and good hopes of a share in the heavenly Canaan, we must account ourselves blessed.
2. The solemn charge Jacob gave them concerning his burial, which is a repetition of what he had before given to Joseph. See how he speaks of death, now that he is dying: *I am to be gathered unto my people,* [[Genesis 49#29]]. Note, It is good to represent death to ourselves under the most desirable images, that the terror of it may be taken off. Though it separates us from our children and our people in this world, it gathers us to our fathers and to our people in the other world. Perhaps Jacob uses this expression concerning death as a reason why his sons should bury him in Canaan; for, says he, "*I am to be gathered unto my people,* my soul must go to *the spirits of just men made perfect:* and therefore bury me with my fathers, Abraham and Isaac, and their wives," [[Genesis 49#31]]. Observe,
1. His heart was very much upon it, not so much from a natural affection to his native soil as from a principle of faith in the promise of God, that Canaan should be the inheritance of his seed in due time. Thus he would keep up in his sons a remembrance of the promised land, and not only would have their acquaintance with it renewed by a journey thither on that occasion, but their desire towards it and their expectation of it preserved.
2. He is very particular in describing the place both by the situation of it and by the purchase Abraham had made of it for a burying-place, [[Genesis 49#30]]; [[Genesis 49#32]]. He was afraid lest his sons, after seventeen years' sojourning in Egypt, had forgotten Canaan, and even the burying-place of their ancestors there, or lest the Canaanites should dispute his title to it; and therefore he specifies it thus largely, and the purchase of it, even when he lies a-dying, not only to prevent mistakes, but to show how mindful he was of that country. Note, It is, and should be, a great pleasure to dying saints to fix their thoughts upon the heavenly Canaan, and the rest they hope for there after death.
3. The death of Jacob, [[Genesis 49#33]]. When he had finished both his blessing and his charge (both which are included in the commanding of his sons), and so had finished his testimony, he addressed himself to his dying work.
1. He put himself into a posture for dying; having before seated himself upon the bed-side, to bless his sons (the spirit of prophecy bringing fresh oil to his expiring lamp, [[Daniel 10#19]]), when that work was done, *he gathered up his feet into the bed,* that he might lie along, not only as one patiently submitting to the stroke, but as one cheerfully composing himself to rest, now that he was weary. *I will lay me down, and sleep.* 2. He freely resigned his spirit into the hand of God, the Father of spirits: *He yielded up the ghost.* 3. His separated soul went to the assembly of the souls of the faithful, which, after they are delivered from the burden of the flesh, are in joy and felicity: he was *gathered to his people.* Note, If God's people be our people, death will gather us to them.

52
Matthew Henry Commentary/xlm/Genesis/Chapter XLV.md
View File

@ -1,52 +0,0 @@
It is a pity that this chapter and the foregoing should be parted, and read asunder. There we had Judah's intercession for Benjamin, with which, we may suppose, the rest of his brethren signified their concurrence; Joseph let him go on without interruption, heard all he had to say, and then answered it all in one word, "I am Joseph." Now he found his brethren humbled for their sins, mindful of himself (for Judah had mentioned him twice in his speech), respectful to their father, and very tender of their brother Benjamin; now they were ripe for the comfort he designed them, by making himself known to them, the story of which we have in this chapter. It was to Joseph's brethren as clear shining after rain, nay, it was to them as life from the dead. Here is,
1. Joseph's discovery of himself to his brethren, and his discourse with them upon that occasion, [[Genesis 45#1,15]].
2. The orders Pharaoh, hereupon, gave to fetch Jacob and his family down to Egypt, and Joseph's despatch of his brethren, accordingly, back to his father with those orders, [[Genesis 45#16,24]].
3. The joyful tidings of this brought to Jacob, [[Genesis 45#25,28]], &c.
## Joseph Discovers Himself to His Brethren. (b. c. 1707.)
Passage: 1 Then 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 himself known unto his brethren.   2 And he wept aloud: and the Egyptians and the house of Pharaoh heard.   3 And Joseph said unto his brethren, I *am* Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence.   4 And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I *am* Joseph your brother, whom ye sold into Egypt.   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.   6 For 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.   7 And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.   8 So now *it was* not you *that* sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.   9 Haste ye, and go up to my father, 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 shalt 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 I 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, behold, your eyes see, and the eyes of my brother Benjamin, that *it is* my mouth that speaketh unto you.   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 him.
Judah and his brethren were waiting for an answer, and could not but be amazed to discover, instead of the gravity of a judge, the natural affection of a father or brother.
1. Joseph ordered all his attendants to withdraw, [[Genesis 45#1]]. The private conversations of friends are the most free. When Joseph would put on love he puts off state, and it was not fit his servants should be witnesses of this. Thus Christ graciously manifests himself and his loving-kindness to his people, out of the sight and hearing of the world.
2. Tears were the preface or introduction to his discourse, [[Genesis 45#2]]. He had dammed up this stream a great while, and with much ado: but now it swelled so high that he could no longer contain, but *he wept aloud,* so that those whom he had forbidden to see him could not but hear him. These were tears of tenderness and strong affection, and with these he threw off that austerity with which he had hitherto carried himself towards his brethren; for he could bear it no longer. This represents the divine compassion towards returning penitents, as much as that of the father of the prodigal, [[Luke 15#20]]; [[Hosea 14#8..9]].
3. He very abruptly (as one uneasy till it was out) tells them who he was: *I am Joseph.* They knew him only by his Egyptian name, *Zaphnath-paaneah,* his Hebrew name being lost and forgotten in Egypt; but now he teaches them to call him by that: *I am Joseph;* nay, that they might not suspect it was another of the same name, he explains himself ([[Genesis 45#4]]): *I am Joseph, your brother.* This would both humble them yet more for their sin in selling him, and would encourage them to hope for kind treatment. Thus when Christ would convince Paul he said, *I am Jesus;* and when he would comfort his disciples he said, *It is I, be not afraid.* This word, at first, startled Joseph's brethren; they started back through fear, or at least stood still astonished; but Joseph called kindly and familiarly to them: *Come near, I pray you.* Thus when Christ manifests himself to his people he encourages them to draw near to him with a true heart. Perhaps, being about to speak of their selling him, he would not speak aloud, lest the Egyptians should overhear, and it should make the Hebrews to be yet more an abomination to them; therefore he would have them come near, that he might whisper with them, which, now that the tide of his passion was a little over, he was able to do, whereas at first he could not but cry out.
4. He endeavours to assuage their grief for the injuries they had done him, by showing them that whatever they designed God meant it for good, and had brought much good out of it ([[Genesis 45#5]]): *Be not grieved, nor angry with yourselves.* Sinners must grieve, and be angry with themselves, for their sins; yea, though God by his power brings good out of them, for no thanks are due to the sinner for this: but true penitents should be greatly affected when they see God thus bringing good out of evil, *meat out of the eater.* Though we must not with this consideration extenuate our own sins and so take off the edge of our repentance, yet it may be well thus to extenuate the sins of others and so take off the edge of our angry resentments. Thus Joseph does here; his brethren needed not to fear that he would avenge upon them an injury which God's providence had made to turn so much to his advantage and that of his family. Now he tells them how long the famine was likely to last-- *five years;* yet ([[Genesis 45#6]]) what a capacity he was in of being kind to his relations and friends, which is the greatest satisfaction that wealth and power can give to a good man, [[Genesis 45#8]]. See what a favourable colour he puts upon the injury they had done him: *God sent me before you,* [[Genesis 45#5]]; [[Genesis 45#7]]. Note,
1. God's Israel is the particular care of God's providence. Joseph reckoned that his advancement was not so much designed to save a whole kingdom of Egyptians as to preserve a small family of Israelites: *for the Lord's portion is his people;* whatever becomes of others, they shall be secured.
2. Providence looks a great way forward, and has a long reach. Even long before the years of plenty, Providence was preparing for the supply of Jacob's house in the years of famine. The psalmist praises God for this ([[Psalms 105#17]]): *He sent a man before them, even Joseph.* God sees his work from the beginning to the end, but we do not, [[Ecclesiastes 3#11]]. How admirable are the projects of providence! How remote its tendencies! What wheels are there within wheels, and yet all directed by the eyes in the wheels, and the spirit of the living creature! Let us therefore judge nothing before the time.
3. God often works by contraries. The envy and contention of brethren threaten the ruin of families, yet, in this instance, they prove the occasion of preserving Jacob's family. Joseph could never have been *the shepherd and stone of Israel* if his brethren had not shot at him, and hated him; even those that had wickedly sold Joseph into Egypt yet themselves reaped the benefit of the good God brought out of it; as those that put Christ to death were many of them saved by his death.
4. God must have all the glory of the seasonable preservations of his people, by what way soever they are effected. *It was not you that sent me hither, but God,* [[Genesis 45#8]]. As, on the one hand, they must not fret at it, because it ended so well, so on the other hand they must not be proud of it, because it was God's doing, and not theirs. They designed, by selling him into Egypt, to defeat his dreams, but God thereby designed to accomplish them. [[Isaiah 10#7]], *Howbeit he meaneth not so.*
5. He promises to take care of his father and all the family during the rest of the years of famine.
1. He desires that his father may speedily be made glad with the tidings of his life and dignity. His brethren must hasten to Canaan, and must inform Jacob that his son Joseph was *lord of all Egypt;* ([[Genesis 45#9]]): they must tell him of all his glory there, [[Genesis 45#13]]. He knew it would be a refreshing oil to his hoary head and a sovereign cordial to his spirits. If any thing would make him young again, this would. He desires them to give themselves, and take with them to their father, all possible satisfaction of the truth of these surprising tidings: *Your eyes see that it is my mouth,* [[Genesis 45#12]]. If they would recollect themselves, they might remember something of his features, speech, &c., and be satisfied.
2. He is very earnest that his father and all his family should come to him to Egypt: *Come down unto me, tarry not,* [[Genesis 45#9]]. He allots his dwelling in Goshen, that part of Egypt which lay towards Canaan, that they might be mindful of the country from which they were to come out, [[Genesis 45#10]]. He promises to provide for him: *I will nourish thee,* [[Genesis 45#11]]. Note, It is the duty of children, if the necessity of their parents do at any time require it, to support and supply them to the utmost of their ability; and *Corban* will never excuse them, [[Mark 7#11]]. This is showing piety at home, [[1 Timothy 5#4]]. Our Lord Jesus being, like Joseph, exalted to the highest honours and powers of the upper world, it is his will that all that are his should be with him where he is, [[John 17#24]]. This is his commandment, that we be with him now in faith and hope, and a heavenly conversation; and this is his promise, that we shall be for ever with him.
6. Endearments were interchanged between him and his brethren. He began with the youngest, his own brother Benjamin, who was but about a year old when Joseph was separated from his brethren; they wept on each other's neck ([[Genesis 45#14]]), perhaps to think of their mother Rachel, who died in travail of Benjamin. Rachel, in her husband Jacob, had been lately weeping for her children, because, in his apprehension, they were not-- Joseph gone, and Benjamin going; and now they were weeping for her, because she was not. After he had embraced Benjamin, he, in like manner, caressed them all ([[Genesis 45#15]]); and then *his brethren talked with him* freely and familiarly of all the affairs of their father's house. After the tokens of true reconciliation follow the instances of a sweet communion.
## Pharaoh's Kindness to Joseph. (b. c. 1707.)
Passage: 16 And the fame thereof was heard in Pharaoh's house, saying, Joseph's brethren are come: and it pleased Pharaoh well, and his servants.   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 I will give you the good of the land of Egypt, and ye shall eat the fat of the land.   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; 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 the commandment of Pharaoh, and gave them provision for the way.   22 To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred *pieces* of silver, and five changes of raiment.   23 And to his father he sent after this *manner;* 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.
Here is,
1. The kindness of Pharaoh to Joseph, and to his relations for his sake: he bade his brethren welcome ([[Genesis 45#16]]), though it was a time of scarcity, and they were likely to be a charge to him. Nay, because it pleased Pharaoh, it pleased his servants, too, at least they pretended to be pleased because Pharaoh was. He engaged Joseph to send for his father down to Egypt, and promised to furnish them with all conveniences both for his removal thither and his settlement there. If the good of all the land of Egypt (as it was not better stocked than any other land, thanks to Joseph, under God) would suffice him, he was welcome to it all, it was all his own, even *the fat of the land* ([[Genesis 45#18]]), so that they need not *regard their stuff,* [[Genesis 45#20]]. What they had in Canaan he reckoned but stuff, in comparison with what he had for them in Egypt; and therefore if they should be constrained to leave some of that behind them, let them not be discontented; Egypt would afford them enough to make up the losses of their removal. Thus those for whom Christ intends shares in his heavenly glory ought not to regard the stuff of this world: The best of its enjoyments are but stuff, but lumber; we cannot make sure of it while we are here, much less can we carry it away with us; let us not therefore be solicitous about it, nor set our eyes or hearts upon it. There are better things reserved for us in that blessed land whither our Joseph has gone to prepare a place.
2. The kindness of Joseph to his father and brethren. Pharaoh was respectful to Joseph, in gratitude, because he had been an instrument of much good to him and his kingdom, not only preserving it from the common calamity, but helping to make it considerable among the nations; for all their neighbours would say, "Surely the Egyptians are a wise and an understanding people, that are so well stocked in a time of scarcity." For this reason Pharaoh never thought any thing too much that he could do for Joseph. Note, There is a gratitude owing even to inferiors; and when any have shown us kindness we should study to requite it, not only to them, but to their relations. And Joseph likewise was respectful to his father and brethren in duty, because they were his near relations, though his brethren had been his enemies, and his father long a stranger.
1. He furnished them for necessity, [[Genesis 45#21]]. He gave them wagons and provisions for the way, both going and coming; for we never find that Jacob was very rich, and, at this time, when the famine prevailed, we may suppose he was rather poor.
2. He furnished them for ornament and delight. To his brethren he gave two suits apiece of good clothes, to Benjamin five suits, and money besides in his pocket, [[Genesis 45#22]]. To his father he sent a very handsome present of the varieties of Egypt, [[Genesis 45#23]]. Note, Those that are wealthy should be generous, and devise liberal things; what is an abundance good for, but to do good with it?
3. He dismissed them with a seasonable caution: *See that you fall not out by the way,* [[Genesis 45#24]]. He knew they were but too apt to be quarrelsome; and what had lately passed, which revived the remembrance of what they had done formerly against their brother, might give them occasion to quarrel. Joseph had observed them to contend about it, [[Genesis 42#22]]. To one they would say, "It was you that first upbraided him with his dreams;" to another, "It was you that said, Let us kill him;" to another, "It was you that stripped him of his fine coat;" to another, "It was you that threw him into the pit," &c. Now Joseph, having forgiven them all, lays this obligation upon them, not to upbraid one another. This charge our Lord Jesus has given to us, *that we love one another,* that we live in peace, that whatever occurs, or whatever former occurrences are remembered, we fall not out. For,
1. We are brethren, we have all one Father.
2. We are his brethren, and we shame our relation to him *who is our peace,* if we fall out.
3. We are guilty, *verily guilty,* and, instead of quarrelling with one another, have a great deal of reason to fall out with ourselves.
4. We are, or hope to be, forgiven of God whom we have all offended, and therefore should be ready to forgive one another.
5. We are *by the way,* a way that lies through the land of Egypt, where we have many eyes upon us, that seek occasion and advantage against us, a way that leads to Canaan, where we hope to be for ever in perfect peace.
## The History of Joseph. (b. c. 1707.)
Passage: 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.   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:   28 And Israel said, *It is* enough; Joseph my son *is* yet alive: I will go and see him before I die.
We have here the good news brought to Jacob.
1. The relation of it, at first, sunk his spirits. When, without any preamble, his sons came in, crying, *Joseph is yet alive,* each striving which should first proclaim it, perhaps he thought they bantered him, and the affront grieved him; or the very mention of Joseph's name revived his sorrow, so that his heart fainted, [[Genesis 45#26]]. It was a good while before he came to himself. He was in such care and fear about the rest of them that at this time it would have been joy enough to him to hear that Simeon was released, and that Benjamin had come safely home (for he had been ready to despair concerning both these); but to hear that *Joseph is alive* is too good news to be true; he faints, for he believes it not. Note, We faint, because we do not believe; David himself had fainted if he had not believed, [[Psalms 27#13]].
2. The confirmation of it, by degrees, revived his spirit. Jacob had easily believed his sons formerly when they told him, *Joseph is dead;* but he can hardly believe them now that they tell him, *Joseph is alive.* Weak and tender spirits are influenced more by fear than hope, and are more apt to receive impressions that are discouraging than those that are encouraging. But at length Jacob is convinced of the truth of the story, especially when he sees the waggons which were sent to carry him (for seeing is believing), then his *spirit revived.* Death is as the waggons which are sent to fetch us to Christ: the very sight of it approaching should revive us. Now Jacob is called Israel ([[Genesis 45#28]]), for he begins to recover his wonted vigour.
1. It pleases him to think that Joseph is alive. He says nothing of Joseph's glory, of which they told him; it was enough to him that Joseph was alive. Note, Those that would be content with less degrees of comfort are best prepared for greater.
2. It pleases him to think of going to see him. Though he was old, and the journey long, yet he would go to see Joseph, because Joseph's business would not permit him to come to see him. Observe, He says, "*I will go and see him,*" not, "I will go and live with him;" Jacob was old, and did not expect to live long; "But I will go and see him *before I die,* and then let me depart in peace; let my eyes be refreshed with this sight before they are closed, and then it is *enough,* I need no more to make me happy in this world." Note, It is good for us all to make death familiar to us, and to speak of it as near, that we may think how little we have to do before we die, that we may do it with all our might, and may enjoy our comforts as those that must quickly die, and leave them.

Some files were not shown because too many files have changed in this diff Show More