Part 53
19. Out of Jacob - Out of Jacob's loins. He that shall have dominion - David, and especially Christ. Of the city - Or from or out of this city, that is, the cities, the singular number for the plural. He shall not subdue those Moabites and Edomites which meet him in the field, but he shall pursue them even to their strongest holds and cities.
20. He looked on Amalek - From the top of Pisgah, which was exceeding high, and gave him the prospect of part of all these kingdoms. The first - Hebrew. the firstfruits; so called either, because they were the first of all the neighbouring nations which were embodied together in one government: or, because he was the first who fought against Israel and was vanquished by them. That victory was an earnest and first-fruit of the large harvest of victories which the Israelites should in due time get over all their enemies. He shall perish for ever - He began with God and with Israel, but God will end with him, and the firm purpose of God is, that he shall be utterly destroyed; so that Saul lost his kingdom for not executing this decree, and God's command pursuant thereunto.
21. The Kenites - The posterity or kindred of Jethro; not that part of them which dwelt among the Israelites, to whom the following words do not agree, but those of them who were mingled with the Amalekites and Midianites. Thy nest - Thy dwelling-place, so called, either because it was in an high place, as nests commonly are: or in allusion to their name, for ken in Hebrew signifies a nest.
22. The Kenite - Hebrew. Kain, that is, the Kenite, so called, either by a transposition of letters, which is very usual in the Hebrew tongue; or from the name of some eminent place where they lived, or person from whom they were descended, though now the memory of them be utterly lost, as it hath fared with innumerable other places and persons, famous in their generations, mentioned in ancient Heathen writers. Shall be wasted - Shall be by degrees diminished by the incursions of divers enemies, till at last the Assyrian comes to compleat the work and carries them into captivity. For the Kenites who lived partly among the ten tribes, and partly with the two tribes, were carried captive with them, part by Salmaneser, the King of Assyria, and part by Nebuchadnezzar, who also is called an Assyrian, Ezra vi, 22 Isaiah lii, 4.
23. Who shall live - How calamitous and miserable will the state of the world be, when the Assyrian, and after him the Chaldean, shall over-turn all these parts of the world? Who will be able to keep his heart from fainting under such grievous pressures? Nay, how few will escape the destroying sword?
24. Chittim - A place or people so called from Chittim the son of Javan, Gen. x, 4, whose posterity were very numerous, and were first seated in the lesser Asia, and from thence sent forth colonies into the islands of the Aegean sea, and into Cyprus, afterwards into Macedonia and other parts of Greece, and then into Italy. Whence it comes to pass that by this name is understood sometimes Macedonia, as 1 Maccabees. i. 1, and 1 Maccabees. viii. 5, sometimes Italy, as Dan. xi, 29, 30, and sometimes both, as in this place: for he speaks here of the scourge that God hath appointed for the Assyrian after he had done God's work in punishing of his people and the bordering nations. Now although the Assyrian and Chaldean empire was subdued by the Medes and Persians, yet the chief afflictions of that people came from two hands, both beyond the sea and brought to them by ships; first from the Grecians under Alexander and his successors, by whom that people were grievously oppressed and wasted; then from the Romans, who subdued all the Grecian empire, one great part whereof were the Assyrians largely so called. Eber - The posterity of Eber, the Hebrew, who were the chief and flower of Eber's children. He also - Not the Hebrew: they shall have a better end; all Israel shall be saved; but the afflicter or scourge of Ashur and Eber, namely, the Grecian and Roman empire. Thus Balaam, instead of cursing the church, curses Amalek, the first, and Rome, the last enemy of it!
25. To his place - To Mesopotamia; tho' afterwards he returned to the Midianites, and gave them that devilish counsel which was put in practice, chap. xxv, 16-18.
The sin of Israel, ver. 1-3. Their punishment, ver. 4, 5. The zeal of Phinehas, with the promise annext to it, ver. 6-15. The command to slay the Midianites, ver. 16-18.
1. Shittim - And this was their last station, from whence they passed immediately into Canaan. This is noted as a great aggravation of their sin, that they committed it, when God was going to put them into the possession of their long-expected land. The people - Many of them. Whoredom - Either because they prostituted themselves to them upon condition of worshipping their God: or because their filthy God was worshipped by such filthy acts, as Priapus and Venus were. The daughters of Moab - And of Midian too; for both these people being confederated in this wicked design, the one is put for the other, and the daughters of Moab may be named, either because they began the transgression, or because they were the chief persons, possibly, the relations or courtiers of Balak.
2. They - The Moabites being now neighbours to the Israelites, and finding themselves unable to effect their design by war and witchcraft, fell another way to work, by contracting familiarity with them, and, perceiving their evil inclinations, they, that is, their daughters, invited them. Unto the sacrifices - Unto the feasts which were made of their parts of the sacrifices, after the manner of the Jews and Gentiles too, the participation whereof, was reckoned a participation in the worship of that God to whom the sacrifices were offered. Of their gods - Of their God, Baal-peor, the plural Elohim being here used, as commonly it is, for one God.
3. Joined himself - The word implies a forsaking God to whom they were joined and a turning to, and strict conjunction with, this false God. Baal-peor - Called Baal, by the name common to many false Gods, and especially to those that represented any of the heavenly bodies, and Peor, either from the hill Peor, where he was worshipped, chap. xxiii, 28, rather from a verb signifying to open and uncover, because of the obscene posture in which the idol was set, as Priapus was: or because of the filthiness which was exercised in his worship.
4. Take all the heads - Take, that is, apprehend, all the heads, that is, the chief, of the people, such as were chief in this transgression, and in place and power, who are singled out to this exemplary punishment for their concurrence with others in this wickedness, which was more odious and mischievous in them. Hang them up before the Lord - To the vindication of God's honour and justice. Against the sun - Publickly, as their sin was publick and scandalous, and speedily, before the sun go down.
5. Every one his men - Those under his charge, for as these seventy were chosen to assist Moses in the government, so doubtless the care and management of the people was distributed among them by just and equal proportions.
6. One came - This was done, when Moses had given the charge to the Judges, and, as it may seem, before the execution of it; otherwise it is probable he would not have been so foolish to have run upon certain ruin, when the examples were frequent before his eyes. To his brethren - Into the camp of the Israelites. In the sight of Moses - An argument of intolerable impudence and contempt of God and of Moses. Weeping - Bewailing the wickedness of the people, and the dreadful judgments of God, and imploring God's mercy and favour.
8. Thrust them thro' - Phineas was himself a man in great authority, and did this after the command given by Moses to the rulers to slay these transgressors, and in the very sight, and no doubt by the consent of Moses himself, and also by the special direction of God's spirit.
9. Twenty four thousand - St. Paul says twenty three thousand, 1 Cor. x, 8. The odd thousand here added were slain by the Judges according to the order of Moses, the rest by the immediate hand of God, but both sorts died of the plague, the word being used, as often it is, for the sword, or hand, or stroke of God.
12. My covenant of peace - That is, the covenant of an everlasting priesthood, as it is expounded, ver. 13, which is called a covenant of peace, partly with respect to the happy effect of this heroical action of his, whereby he made peace between God and his people; and partly with regard to the principal end of the priestly office, which was constantly to do that which Phinehas now did, even to meditate between God and men, to obtain and preserve his own and Israel's peace and reconciliation with God, by offering up sacrifices and incense, and prayers, to God on their behalf, as also by turning them away from iniquity, which is the only peacebreaker, and by teaching and pressing the observation of that law, which is the only bond of their peace.
13. At everlasting priesthood - To continue as long as the law and common-wealth of the Jews did. But this promise was conditional, and therefore might be made void, by the miscarriages of Phinehas's sons, as it seems it was, and thereupon a like promise was made to Eli of the line of Ithamar, that he and his should walk before the Lord, namely, in the office of highpriest, for ever, which also for his and their sins was made void, 1 Sam. ii, 30. And the the priesthood returned to Phinehas's line in the time of Solomon, 1 Kings ii, 26, 27, 34.
17. The Midianites - And why not the Moabites. It is probable the Midianites were most guilty, as in persuading Balak to send for Balaam, chap. xxii, 4, 7. So in the reception of Balaam after Balak had dismissed him, chap. xxxi, 8, and in farther consultation with him, and in contriving the means for the executing of this wicked plot.
18. With their wiles - For under pretense of kindred and friendship and leagues, which they offered to them, instead of that war which the Israelites expected, they sought only an opportunity to insinuate themselves into their familiarity, and execute their hellish plot of bringing that curse upon the Israelites, which they had in vain attempted to bring another way.
Orders for numbering the people, ver. 1-4. Their families and number, ver. 5-51. Directions for dividing the land between them, ver. 52-55. The families and number of the Levites, ver. 5662. Notice taken of the death of them that were first numbered, ver. 62-65.
2. Take the sum - They were numbered twice before, Exod. xxx, 11, 12 chap. i, 1, 2. Now they are numbered a third time, to demonstrate the faithfulness of God, both in cutting all those off whom he had threatened to cut off, chap. xiv, 29, and in a stupendous increase of the people according to his promise, notwithstanding all their sins, and the sweeping judgments inflicted upon them; and to prepare the way for the equal division of the land, which they were now going to possess.
7. Families - The chief houses, which were subdivided into divers lesser families. Forty three thousand seven hundred and thirty - Whereas in their last numbering they were forty six thousand five hundred; for Korah's conspiracy, as well as other provocations of theirs, had cut off many of them.
10. With Korah - According to this translation Korah was not consumed by fire with his two hundred and fifty men, but swallowed up by the earth. But others rather think he was devoured by
the fire, and render these words, and the things of Korah, or belonging to Korah, namely, his tent and goods, and family, children excepted, as here follows. A sign - God made them a monument or example, to warn others not to rebel against God, or magistracy, nor to usurp the priestly office.
11. Died not - God being pleased to spare them, because they disowned their father's fact, and separated themselves both from his tent and company. Hence the sons of Korah are mentioned, 1 Chron. vi, 22, 38, and often in the book of Psalms.
12. Jachin - Called also Jarib, 1 Chron. iv, 24. And such names might be either added or changed upon some special occasion not recorded in scripture.
14. Twenty two thousand and two hundred - No tribe decreased so much as Simeon's. From fifty nine thousand and three hundred it sunk to twenty two thousand and two hundred, little more than a third part of what it was. One whole family of that tribe, (Ohad mentioned Exod. vi, 15) was extinct in the wilderness. Some think most of the twenty four thousand, cut off by the plague for the iniquity of Peor, were of that tribe. For Zimri, a ring-leader in that iniquity, was a prince of that tribe. Simeon is not mentioned in Moses's blessing, Deut. xxxiii, 1-29. And the lot of that tribe in Canaan was inconsiderable, only a canton out of Judah's lot, Josh. xix, 9.
18. Children of Gad - Fewer by above five thousand than there were in their last numbering. 22. The families of Judah - About two thousand more than they were, chap. i, 27, whereas the foregoing tribes were all diminished.
34. Fifty two thousand and seven hundred - Whereas they were but thirty two thousand and two hundred, in chap. i, 35. So they are now increased above twenty thousand, according to that prophecy, Gen. xlix, 22.
38. The sons of Benjamin - Who were ten, Gen. xlvi, 21, whereof only five are here mentioned, the rest probably, together with their families, being extinct.
43. Threescore and four thousand and four hundred - All from one son and family, whereas of Benjamin who had ten sons, and five families, there were only forty five thousand and six hundred, to shew that the increase of families depends singly upon God's blessing and good pleasure.
51. These were the numbered - Very nigh as many as there were before, chap. i, 46. So wisely and marvelously did God at the same time manifest his justice in cutting off so vast a number; his mercy in giving such a speedy and numerous supply; and his truth in both.
53. The land shall be divided - The land was divided into nine parts and an half, respect being had in such division to the goodness as well as to the largeness of the several portions, and the lot gave each tribe their part. Of names - Of persons, the share of each tribe was divided amongst the several families, to some more, to some less, according to the number of the persons of each family. And withal, if one of the portions proved too large or too little for the families and persons of that tribe, they might give part of their portion to another tribe, (as Simeon and Daniel had part of Judah's share) or take away a part from the portion belonging to another tribe.
55. By lot - For the tribes, not for the several families; for the distribution of it to them was left to the rulers wisdom according to the rule now given.
56. Many and few - That share, which shall by lot fall to each tribe, shall be distributed to the several families and persons in such proportions as their numbers shall require.
65. Not left a man - Only of the Levites, who being not guilty of that sin did not partake of their judgment.
XXVII
The case of Zelophehad's daughters determined, ver. 1-11. Notice given to Moses of his death, ver. 12-14. His successor provided. ver. 15-23.
2. By the door of the tabernacle - Nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of publick affairs, which also was very convenient, because they had frequent occasion of recourse to God for his direction.
3. In his own sin - For his own personal sins. It was a truth, and that believed by the Jews that death was a punishment for mens own sins.
4. Be done away - As it will be, if it be not preserved by an inheritance given to us in his name and for his sake. Hence some gather, that the first son of each of these heiresses was called by their father's name, by virtue of that law, Deut. xxv, 6, whereby the brother's first son was to bear the name of his elder brother, whose widow he married. Give us a possession - In the land of Canaan upon the division of it, which though not yet conquered, they concluded would certainly be so, and thereby gave glory to God.
10. No brethren - Nor sisters, as appears from ver. 8. 11. A statute of judgment - A statute or rule, by which the magistrates shall give judgment in such cases.
12. Abarim - The whole tract of mountains was called Abarim, whereof one of the highest was called Nebo, and the top of that Pisgah.
13. Thou shalt be gathered unto thy people - Moses must die: but death does not cut him off; it only gathers him to his people, brings him to rest with the holy patriarchs that were gone before him. Abraham, Isaac and Jacob were his people, the people of his choice, and to them death gathered him.
15. And Moses spake unto the Lord - Concerning his successor. We should concern ourselves both in our prayers and in our endeavours for the rising generation, that God's kingdom may be advanced among men, when we are in our graves.
16. The Lord of the spirits of all flesh - God of all men: the searcher of spirits, that knowest who is fit for this great employment; the father and giver and governor of spirits, who canst raise and suit the spirits of men to the highest and hardest works.
17. Go out before them - That is, who may wisely conduct them in all their affairs, both when they go forth to war, or upon other occasions, and when they return home and live in peace. A metaphor from shepherds, who in those places used not to go behind their sheep, as ours now do, but before them, and to lead them forth to their pasture, and in due time to lead them home again.
18. The spirit - The spirit of government, of wisdom, and of the fear of the Lord. Lay thy hand - By which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite, obtain from God all the spiritual gifts and graces necessary for his future employment.
19. Before all the congregation - That they may be witnesses of the whole action, and may acknowledge him for their supreme ruler. Give him charge - Thou shalt give him counsels and instructions for the right management of that great trust.
20. Put some of thine honour - Thou shalt not now use him as a servant, but as a brother and thy partner in the government, that the people being used to obey him while Moses lived, might do it afterward the more chearfully.
21. Who shall ask counsel for him - When he requires him to do so, and in important and difficult matters. Of Urim - Urim is put for both Urim and Thummim. Before the Lord - Ordinarily in the tabernacle near the second veil setting his face to the ark. At his word - The word of the Lord, delivered to him by the high priest.
22. And Moses did as the Lord commanded him - It had been little to resign his honour to a son of his own. But with his own hands, first to ordain Eleazar high-priest, and now Joshua chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites: this was more to his glory than the highest advancement of his family could have been. This shews him to have had a principle which raised him above all other lawgivers, who always took care to establish their families in some share of the greatness themselves possessed.
XXVIII
Laws concerning the daily, ver. 1-8. Weekly, ver. 9-10. Monthly, ver. 11-15. Yearly sacrifices, ver. 16-31.
2. Command the children of Israel - God here repeats some of the former laws about sacrifices, not without great reason, partly because they had been generally discontinued for thirty eight years together; partly because the generation to which the former laws had been given about these things was wholly dead, and it was fit the new generation should be instructed about them, as their parents were; partly to renew their testimonies of God's grace and mercy, notwithstanding their frequent forfeitures thereof by their rebellion: and principally because they were now ready to enter into that land, in which they were obliged to put these things in practice.
7. In the holy place - Upon the altar of burnt offerings, which was in the court of the priests, nigh to the entrance into the sanctuary.
17. The feast - Namely, of unleavened bread. 23. In the morning - And that in the evening too, as is evident from other scriptures; but the morning-sacrifice alone is mentioned, because the celebration of the feast began with it, and principally because this alone was doubtful, whether this might not be omitted when so many other sacrifices were offered in that morning, whereas there was no question but the evening sacrifice should be offered, when there were none other to be offered.
26. The day of the first fruits - In the feast of pentecost, Acts ii, 1. Your weeks - The seven weeks which you are to number from the passover.
XXIX
Offerings to be made in the seventh month, 1. At the feast of trumpets, ver. 1-6. 2. In the day of atonement, ver. 7-11. 3. At the feast of tabernacles, ver. 12-40.
6. Of the month - Belonging to every new moon. 7. Afflict your souls - Yourselves, by fasting and abstinence from all delightful things, and by compunction for your sins, and the judgments of God, either deserved by you or inflicted upon you.
12. Seven days - Not by abstaining so long from all servile work, but by offering extraordinary sacrifices each day. This was the Feast of Tabernacles. And all the days of their dwelling in booths, they must offer sacrifices. While we are in these tabernacles, 'tis our interest as well as duty, to keep up our communion with God. Nor will the unsettledness of our outward condition, excuse our neglect of God's worship.
XXX
A general rule, vows must be performed, ver. 1-3. Particular exceptions, of the vow of a daughter, not allowed by the father, ver. 3-5. And the vow of a wife, not allowed by her husband, 616.
5. In the days - Speedily, or without delay, allowing only convenient time for deliberation. And it is hereby intimated, that the day or time he had for disallowing her vow, was not to be reckoned from her vowing, but from his knowledge of her vow. The Lord shall forgive - Or, will forgive her not performing it. But this should be understood only of vows which could not be performed without invading the father's right; for if one should vow to forbear such, or such a sin, and all occasions or means leading to it, and to perform such, or such duties, when he had opportunity, no father can discharge him from such vows. If this law does not extend to children's marrying without the parent's consent, so far as to put it in the power of the parent, to disannul the marriage, (which some think it does) yet certainly it proves the sinfulness of such marriages, and obliges those children to repent and humble themselves before God and their parents.
9. Widow or divorced - Though she be in her father's house, whither such persons often returned. 10. If she vowed - If she that now a widow, or divorced, made that vow while her husband lived with her; as suppose she then vowed, that if she was a widow, she would give such a proportion of her estate to pious or charitable uses, of which vow she might repent when she came to be a widow, and might believe or repented she was free from it, because that vow was made in her husband's lifetime; this is granted, in case her husband then disallowed it; but denied, in case by silence, or otherwise he consented to it.
13. To afflict her soul - Herself by fasting, by watching, or the like. And these words are added to shew that the husband had this power not only in those vows which concerned himself or his
estate, but also in those which might seem only to concern her own person, or body, and the reason is, because the wife's person or body being the husband's right; she might not do any thing to the injury of her body without his consent.
15. After he hath heard - And approved them by his silence from day to day, if after that time he shall hinder it, which he ought not to do: her non-performance of her vow shall be imputed to him, not to her.
XXXI
God commands Moses to avenge Israel of the Midianites, ver. 1, 2. Moses sends them to the war, ver. 3-6. They slay the Midianites, ver. 7-12. He reproves them for sparing the women, ver. 13-18. Directions for purifying themselves, ver. 19-24. The distribution of the spirit, ver. 25-47. The free-will-offering of the officers, ver. 48-54.
3. Avenge ye the Lord - For the affront which they offered to God, by their own idolatry and lewdness, and by seducing God's people into rebellion against him. God's great care was to avenge the Israelites, ver. 2, and Moses's chief desire was to avenge God rather than himself or the people.
5. Twelve thousand - God would send no more, though it is apparent the Midianites were numerous and strong, because he would exercise their trust in him, and give them an earnest of their Canaanitish conquests.
6. Them and Phinehas - Who had the charge not of the army, as general, (an office never committed to a priest in all the Old Testament) but of the holy instruments, and was sent to encourage, and quicken, them in their enterprize. The holy instruments - The holy breast-plate, wherein was the Urim and Thummim, which was easily carried, and very useful in war upon many emergent occasions.
7. All the males - Namely all who lived in those parts, for colonies of them, were sent forth to remoter places, which therefore had no hand either in their former sin, or in this present ruling. And herein they did according to God's own order concerning such people, Deut. xx, 13, only their fault was, that they did not consider the special reason which they had to involve the women in the destruction.
13. Without the camp - Partly to put respect upon them, and congratulate with them for their happy success; and partly to prevent the pollution of the camp by the untimely entrance of the warriors into it.
17. The little ones - Which they were forbidden to do to other people, Deut. xx, 14, except the Canaanites, to whom this people had equaled themselves by their horrid crimes, and therefore it is not strange, nor unjust, that God, the supreme Lord of all mens lives, who as he gives them, so may take them away when he pleaseth, did equal them in the punishment. Every woman -Partly for punishment, because the guilt was general, and though some of them only did prostitute themselves to the Israelites, yet the rest made themselves accessary by their consent or approbation; and partly, for prevention of the like mischief from such an adulterous generation.
20. Your raiment - Namely, your spoil and prey. All work - All which had contracted some ceremonial uncleanness either from the dead bodies which wore them, or the tents or houses where they were, in which such dead bodies lay, or from the touch of the Israelitish soldiers, who were legally defiled by the slaughters they made.
27. Two parts - The congregation hath some share, because the warriors went in the name of all, and because all having been injured by the Midianites, all were to have some share in the reparations: but the warriors who were but 12000, have a far greater share than their brethren, because they underwent greater pains and dangers.
29. An heave-offering - In thankfulness to God for their preservation and good success. 30. One of fifty - Whereas the former part was one of five hundred; the reason of the difference is, partly, because this was taken out of the peoples portion, whose hazards being less than the others, their gains also in all reason were to be less: partly because this was to be distributed into more hands, the Levites being now numerous, whereas the priests were but few.
50. An atonement - For their error noted, ver. 14, 15, 16, and withal for a memorial, or by way of gratitude for such a stupendous assistance and deliverance. We should never take any thing to ourselves in war or trade, of which we cannot in faith consecrate a part to God, who hates robbery for burnt-offerings. But when God has remarkably preserved and succeeded us, he expects we should make some particular return of gratitude to him.
XXXII
The request of Reuben and Gad for an inheritance on this side Jordan, ver. 1-5. Moses's misconstruction of it, ver. 6-15. Their explication of it, ver. 16-19. The grant of their petition, ver. 20-42.
1. Jazer - A city and country of the Amorites; Gilead - A mountainous country, famous for pasturage
6. Ye sit here - In ease and peace, while your brethren are engaged in a bloody war. 12. The Kenezite - So called from Kenaz, his grand-father. 15. All this people - Who being moved by your counsel and example, will refuse to go over Jordan.
17. We ourselves - Either all, or as many as shall be thought necessary, leaving only so many as may be necessary to provide for the sustenance and defense of our wives and children here.
20. Before the Lord - Before the ark, which was the token of God's presence. He alludes either to the order of the tribes in their march, whereby Reuben and Gad marched immediately before the ark, or to the manner of their passage over Jordan, wherein the ark went first into Jordan, and stood there while all the tribes marched over Jordan by and before it, and these amongst the rest, as is expressly noted in these very words, that they passed over before the Lord, Josh. iv, 13.
22. Before the Lord - By his presence and gracious and powerful assistance.
23. Your sin - The punishment of your sin. Sin will certainly find out the sinner sooner or later. It concerns us therefore to find our sins out, that we may repent of them and forsake them, lest our sins find us out, to our confusion and destruction.
30. They shall have possession - They shall forfeit their possessions in Gilead, and be constrained to go over Jordan, and to seek possessions there among their brethren.
31. As the Lord hath said - Either at this time by thy mouth: or formerly, where he commanded us, as well as our brethren to go into Canaan and possess it.
34. Built - Repaired and fortified. For they neither had need nor leisure as yet to do more, the old cities not being burnt and ruined, as divers in Canaan were.
38. Their names changed - Either because conquerers of places used to do so: or because the names of other Gods (which Nebo and Baal-meon unquestionably were) were not to be mentioned, Exod. xxiii, 13.
40. Machir - Not to Machir himself, who doubtless was long since dead, but the family or posterity of Machir.
42. Nobah - Who, though not else where named, was doubtless an eminent person of the tribe of Manasseh. 'Tis observable, that these tribes, as they were placed before the other tribes, so they were displaced before them. They were carried captive by the king of Assyria, some years before the other tribes. Such a proportion does providence frequently observe, in balancing prosperity and adversity.
XXXIII
An account of the marches and encampments of the Israelites, from Egypt to Canaan, ver. 1-49. A strict command to drive out all the Canaanites.
2. And Moses wrote their goings out - When they set out, God ordered him to keep a journal of all the remarkable occurrences in the way, that it might be a satisfaction to himself and an instruction to others. It may be of use to Christians, to preserve an account of the providences of God concerning them, the constant series of mercies they have experienced, and especially those turns which have made some days of their lives more remarkable.
4. On their gods - Their false gods, namely those beasts which the brutish Egyptians worshipped as gods, which were killed with the rest, for the first-born both of men and beasts were then killed. Probably their images likewise were thrown down, as Dagon afterward before the ark.
10. By the Red-sea - By another part of that sea which they passed over. 48. Shittim - The place where the people sinned in the matter of Peor, is here called Abel-Shittim - Abel signifies mourning; and probably this place was so called, from the mourning of Israel for that sin, and the heavy punishment inflicted on the sinners.
52. Drive out - Not by banishing, but by destroying them. Pictures - Which seem to have been stones curiously engraven, and set up for worship. High Places - Chapels, altars, groves, or other means of worship there set up.
XXXIV
Directions concerning the bounds of Canaan, ver. 1-15. Concerning the division of it, ver. 16-29.
2. Coasts - Or limits or bounds, to wit, of the land beyond Jordan. Which are here particularly described,
1. to direct and bound them in their wars and conquests, that they might not seek the enlargement of their empire, after the manner of other nations, but be contented with their own portion. 2. To encourage them in their attempt upon Canaan, and assure them of their success. There was a much larger possession promised them, if they were obedient, even to the river Euphrates. But this, which is properly Canaan, lay in a very little compass. 'Tis but about an hundred and fifty miles in length, and about fifty in breadth. This was that little spot of ground, in which alone for many ages God was known! But its littleness was abundantly compensated by its fruitfulness: otherwise it could not have sustained so numerous a nation. See, how little a share of the world God often gives to his own people! But they that have their portion in heaven, can be content with a small pittance of this earth. 3. Your fourth quarter - Which is here described from east to west by divers windings and turnings, by reason of the mountains and rivers. The salt sea - So called from the salt and sulphurous taste of its waters. Eastward - That is, at the eastern part of that sea, where the eastern and southern borders meet.
4. From the south - Or, on the south, that is, proceeding onward towards the south. Azmon - Which is at the west-end of the mount of Edom.
5. The river of Egypt - Called Sihor, Josh. xiii, 3, which divided Egypt from Canaan. The sea - The midland sea, called the sea emphatically, whereas the other seas, as they are called, are indeed but lakes.
6. The great sea - This midland sea from the south to the north, so far as it runs parallel with mount Libanus.
7. Hor - Not that Hor where Aaron died, which was southward, and bordering upon Edom, but another mountain, and, as it is conceived, the mountain of Libanus, which is elsewhere mentioned as the northern border of the land, and which, in regard of divers parts, or by divers people, is called by divers names, and here Hor, which signifies a mountain, by way of eminency.
17. Eleazar - Who was to act in God's name, to cast lots, to prevent contentions, to consult with God in cases of difficulty, to transact the whole business in a solemn and religious manner.
19. Judah - The order of the tribes is here different from that, chap. i, 7, 26, and in other places, being conformed to the order of their several inheritances, which afterwards fell to them by lots. Which is an evident demonstration of the infinite wisdom of God's providence, and of his peculiar care over his people.
XXXV
Forty eight cities assigned to the Levites, of which six were cities of refuge, ver. 1-15. In what cases it was not allowed to flee to these, ver. 16-21. In what cases it was allowed, ver. 2224. Laws concerning them, ver. 25-34.
3. For the cattle - For pasturage for their cattle: where they might not build houses, nor plant gardens, orchards or vineyards, no nor sow corn, for which they were abundantly provided out of the first-fruits. And these suburbs did not belong to the Levites in common, but were distributed to them in convenient proportions.
4. A thousand cubits - In the next verse it is two thousand. But this verse and the next do not speak to the same thing; this speaks of the space from whence the suburbs shall be measured, the next speaks of the space unto which that measure shall be extended; and the words may very well be read thus. And the suburbs - Shall be from the wall of the city and from without it, or, from the outward parts of it, even from a thousand cubits round about. Which are mentioned not as the thing measured, but as the space from which the measuring line should begin. And then it follows, ver. 5. And ye shall measure from without the city, (not from the wall of the city, as said before ver. 4, but from without it, that is, from the said outward space of a thousand cubits without the wall of the city round about) on the east side two thousand cubits. So in truth there were three thousand cubits from the wall of the city, whereof one thousand probably were for out-houses, stalls for cattle, gardens, vineyards and olive-yards, and the other two thousand for pasture, which are therefore called the field of the suburbs, Lev. xxv, 34, by way of distinction from the suburbs themselves, which consist of the first thousand cubits from the wall of the city.
6. Cities for refuge - Or, of escape for manslayers: And these cities are assigned among the Levites, partly because they might be presumed to be the most proper and impartial Judges between man-slayers, and wilful murderers; partly because their presence and authority would more effectually bridle the passions of the avenger of blood who might pursue him thither; and perhaps to signify, that it is only in Christ (whom the Levitical priests represented) that sinners find refuge and safety from the destroyer.
11. Unawares - Not wilfully, designedly or maliciously, but through mistake or indiscretion. 12. From the avenger - Hebrew. from the redeemer, or, from the next kinsman, to whom by the law belonged the right of redemption of the lands of; and vindication of the injury done to, the person deceased. Die not - Be not killed by the avenger meeting him in some other place. Before the congregation - Before the Judges or elders who were appointed in every city for the decision of criminal causes, who were to examine, and that publickly before the people, whether the murder was wilful or casual.
14. On this side Jordan - Because that land was as long as Canaan, though not so broad, and besides these might be convenient for many of them that lived in Canaan.
16. If he smite him - Wittingly and wilfully, though not with premeditated malice. He shall be put to death - Yea though he were fled into the city of refuge.
19. He shall slay him - Either by himself, as the following words shew; so it is a permission, that he may do it without offense to God or danger to himself: or by the magistrate, from whom he shall demand justice: so it is a command.
24. Then - If the man-slayer flee to to the city of refuge. 26. He shall abide in it - Be confined to it, partly to shew the hatefulness of murder in God's account by so severe a punishment, inflicted upon the very appearance of it, and partly for the security of the man-slayer, lest the presence of such a person, and his conversation among the kindred of the deceased, might occasion reproach and blood-shed. The death of the highpriest - Perhaps to shew that the death of Christ (the true Highpriest, whom the others represented) is the only means whereby sins are pardoned and sinners set at liberty.
27. Not guilty - Not liable to punishment from men, though not free of guilt before God. This God ordained to oblige the manslayer to abide in his city of refuge.
XXXVI
An inconvenience if heiresses should marry into another tribe, ver. 1-4. An appointment that they should marry in their own tribe, ver. 5-9. Zelophehad's daughters marry their cousins, ver. 10-12. The conclusion, ver.13.
2. Our brother - Our kinsman. 6. To the family - They seem hereby to be confined not only to the same tribe, but also to the family of their tribe, as appears from the reason of the law, for God would have the inheritance of families as well as tribes kept entire and unmixed.
8. The inheritance of his fathers - This law was not general to forbid every woman to marry into another tribe, as may be reasonably concluded from the practice of so many patriarchs, kings, priests, and other holy men, who have married women of other tribes, yea sometimes of other nations, but restrained to heiresses, or such as were likely to be so. But if they had brethren, they were free to marry into any tribe, yet so that, if their brethren died, the inheritance went from them to the next a-kin of their father's tribe and family. And the principal reason why God was solicitous to preserve tribes and families unmixed was, that the tribe and family too, out of which the Messiah was to come, and by which he should be known, might be evident and unquestionable.
NOTES ON THE FIFTH BOOK OF MOSES CALLED DEUTERONOMY
THE Greek interpreters call this book Deuteronomy, that is, The second law, or a second edition of the law, bccause it is a repetition of many of the laws, (as well as much of the history contained in the three foregoing books. They to whom the first law was given were all dead, and a new generation sprung up, to whom God would have it repeated by Moses himself, that it might make
the deeper impression upon them. It begins with a brief rehearsal of the most remarkable events, that had befallen them since they came from mount Sinai. In the fourth chapter begins a pathetic exhortation to obedience: From the 12th to the 27th are repeated many particular laws, inforced in the 27th and 28th with promises and threatnings, which are formed into a covenant, chap. 29, 30. Care is taken in chap. 31. to perpetuate the remembrance of these things among them, particularly by a song, chap. 32 concluded with a blessing, chap. 33. All this was delivered by Moses to Israel, in the last month of his life. See how busy this great and good Man was to do good, when he knew his time was short.
The preface, fixing the time and place, ver. 1-5. Israel commanded to march, ver. 6-8. Judges provided, ver. 9-1; 3. They come to Kadesh-barnea, ver. 19-21. Spies sent, their report, the people's murmuring, ver. 22-33. The sentence passed upon them, ver. 34-40. They are smitten by the Amorites, and remain at Kadesh, ver. 41-46.
1. All Israel - Namely, by the heads or elders of the several tribes, who were to communicate these discourses to all the people. In the wilderness - In the plain of Moab, as may appear by comparing this with ver. 5, and Num. xxii, 1, and chap. xxxiv, 8. The word Suph here used does not signify the Red-Sea, which is commonly called jam-suph, and which was at too great a distance, but some oiher place now unknown to us, (as also most of the following places are) so called from the reeds or flags, or rushes (which that word signifies) that grew in or near it. Paran - Not that Num. x, 12, which there and elsewhere is called the Wilderness of Paran, and which was too remote, but some other place called by the same name. Laban, Hazeroth, and Dizahab - These places seem to be the several bounds, not of the whole country of Moab, but of the plain of Moab, where Moses now was.
2. There are eleven days journey - This is added to shew that the reason why the Israelites, in so many years were advanced no farther from Horeb, than to these plains, was not the distance of the places but because of their rebellions. Kadesh-barnea - Which was not far from the borders of Canaan.
3. The eleventh month - Which was but a little before his death. All that the Lord had given him in commandment - Which shews not only that what he now delivered was in substance the same with what had formerly been commanded, but that God now commanded him to repeat it. He gave this rehearsal and exhortation by divine direction: God appointed him to leave this legacy to the church.
4. Og - His palace or mansion-house was at Astaroth, and he was slain at Edrei. 7. To the mount of the Amorites - That is, to the mountainous country where the Amorites dwelt, which is opposed to the plain, where others of them dwelt. And this is the first mentioned, because it was in the borders of the land.
8. Before you - Hebrew. Before your faces; it is open to your view, and to your possession; there is no impediment in the way.
9. At that time - That is, about that time, namely, a little before their coming to Horeb.
12. Your burden - The trouble of ruling and managing so perverse a people. Your strife - Your contentions among yourselves, for the determnination whereof the elders were appointed.
15. Officers - Inferior officers, that were to attend upon the superior magistrates, and to execute their decrees.
16. The stranger - That converseth or dealeth with himn. To Such God would have justice equally adtninistred as to his own people, partly for the honour of religion, and partly for the interest which every man hath in matters of common right.
17. Respect persons - Hebrew. Not know, or acknowledge faces, that is, not give sentence according to the outward qualities of the person, as he is poor or rich, your friend or enemy, but purely according to the merit of the cause. For which reason some of the Grecian law-givers ordered that the Judges should give sentence in the dark where they could not see mens faces. The judgment is God's - It is passed in the name of God, and by commission from him, by you as representing his person, and doing his work; who therefore will defend you therein against all your enemies, amid to whom you must give an exact account.
18. All the things which ye shall do - I delivered unto you, and especially unto your Judges, all the laws, statutes, and judgments revealed unto me by the Lord in Horeb.
24. Eshcol - That is, of grapes, so called from the goodly cluster of grapes which they brought from thence.
28. Greater - In number and strength and valour. 31. Bare thee - Or, carried thee, as a father carries his weak and tender child in his arms, through difficulties and dangers, gently leading you according as you are able to go, and sustaining you by his power and goodness.
32. Ye did not believe the Lord - So they could not enter in, because of unbelief. It was not any other sin shut them out of Canaan, 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; and therefore without remedy.
33. Your words - That is to say, your murmurings, your unthankful, impatient, distrustful and rebellious speeches.
36. Save Caleb - Under whom Josh. is comprehended, though not here expressed, because he was not now to be one of the people, but to be set over them as a chief governor.
37. For your sakes - Upon occasion of your wickedness and perverseness, by which you provoked me to speak unadvisedly.
38. Who standeth - Who is now thy servant. 44. As bees - As bees which being provoked come out of their hives in great numbers, and with great fury pursue their adversary and disturber.
Their march from Kadesh-barnea, ver. 1-3. A charge not to trouble the Edomites, ver. 4-8. Nor the Moabites, ver. 9-12. (They pass the river Zered, ver. 13-16.) Nor the Ammonites, ver. 17-23. A command to attack Sihon, ver. 24-26. The conquest of his kingdom, ver. 27-37
1. Mount Seir - The mountainous country of Seir or Edom. Many days - Even for thirty eight years.
3. Northward - Towards the land of the Amorites and Canaanites. 6. Buy meat - For thongh the manna did yet rain upon them, they were not forbidden to buy other meats when they had opportunity, but only were forbidden greedily to hunger after them when they could not obtain them. Buy water - For water in those parts was scarce, and therefore private persons did severally dig pits for their particular use.
7. The Lord hath blessed thee - By God's blessing thou art able to buy thy conveniences, and therefore thy theft and rapine will be inexcusable, because without any pretense of necessity. He knoweth - Hebrew. He hath known, that is, observed, or regarded with care and kindness, which that word often notes. Which experience of God's singular goodness to thee, should make thee rely on him still, and not use any unjust practice to procure what thou wantest or desirest.
8. We turned - From our direct road which lay through Edom. 9. Ar - The chief city of the Moabites, here put for the whole country which depended upon it. The children of Lot - So called to signify that this preservation, was not for their sakes, for they were a wicked people, but for Lot's sake whose memory God yet honours.
10. The Emims - Men terrible for stature and strength, as their very name imparts, whose expulsion by the Moabites is here noted as a great encouragement to the Israelites, for whose sake he would much more drive out the wicked and accursed Canaanites.
12. Which the Lord gave - The past tense is here put for the future, will give after the manner of the prophets.
23. The Caphtorim - A people a-kin to the Philistines, Gen. x, 14, and confederate with them in this enterprize, and so dwelling together, and by degrees uniting together by marriages, they became one people. Caphtor - Which is by the learned thought to be Cappadocia: whither these people might make an expedition out of Egypt, either because of the report of the great riches of part of that country which drew others thither from places equally remote, or for some other reason now unknown.
25. Under heaven - The following words rest rain the sentence to those nations that heard of them.
28. On my feet - Or, with my company who are on foot: which is added significantly, because if their army had consisted as much of horsemen as many other armies did, their passage through his land might have been more mischievous and dangerous.
29. As the children of Esau did - They did permit them to pass quietly by the borders, though not through the heart of their land, and in their passage the people sold them meat and drink, being it seems more kind to them than their king would have had them; and therefore they here ascribe this favour not to the king, though they are now treating with a king, but to the people, the children of Esau.
30. Hardened his spirit - That is, suffered it to be hardened. 34. Utterly destroyed - By God's command, these being a part of those people who were devoted by the Lord of life and death, to utter destruction for their abominable wickedness.
37. Of Jabbok - That is, beyond Jabbok: for that was the border of the Ammomites.
The conquest of Og and his country, ver. 1-11. The distribution of it to the two tribes and an half, ver. 12-17. On condition of assisting their brethren, ver. 18-20. Joshua encouraged, ver. 2122. Moses prays that he may go into Canaan, v. 23-25. But is refused, yet permitted to see it, ver. 26-29.
8. On this side Jordan - So it was when Moses wrote this book; but afterward when Israel passed over Jordan it was called the land beyond Jordan.
9. Sirion - Elsewhere called Mount Gilead, and Lebanon, and here Shenir, and Sirion, which several names are given to this one mountain partly by several people, and partly in regard of several tops and parts of it.
10. All Gilead - Gilead is sometimes taken for all the Israelites possessions beyond Jordan, and so it comprehends Bashan; but here for that part of it which lies in and near mount Gilead, and so it is distinguished from Bashan and Argob.
11. In Rabbath - Where it might now be, either because the Ammonites in some former battle with Og, had taken it as a spoil: or because after Og's death, the Ammonites desired to have this monument of his greatness, and the Israelites permitted them to carry it away to their chief city. Nine cubits - So his bed was four yards and an half long, and two yards broad.
14. Unto this day - This must be put among those passages which were not written by Moses, but added by those holy men, who digested the books of Moses into this order, and inserted some few passages to accommodate things to their own time and people.
15. Gilead - That is, the half part of Gilead. To Machir - That is, unto the children of Machir, son of Manasseh, for Machir was now dead.
16. Half the valley - Or rather to the middle of the river: for the word rendered half signifies commonly middle, and the same Hebrew word means both a valley and a brook or river. And this sense is agreeable to the truth, that their land extended from Gilead unto Arnon, and, to speak exactly, to the middle of that river; for as that river was the border between them and others, so one half of it belonged to them, as the other half did to others, Josh. xii, 2. The same thing is expressed in the same words in the Hebrew which are here, though our translators render the selfsame words there, from the middle of the river, which here they render, half of the valley. There the bounds of Sihon's kingdom, which was the same portion here mentioned as given to Reuben and Gad, are thus described, from Aroer, which is upon the bank of the river of Arnon, and from the middle of the river, and from half Gilead, even unto the river Jabbok, which is the border of the children of Ammon.
17. The plain - The low country towards Jordan. The sea of the plain - That is, that salt sea, which before that dreadful conflagration was a goodly plain.
18. You - Namely, the Reubenites and Gadites. All that are meet - In such number as your our brethren shall judge necessary. They were in all above an hundred thousand. Forty thousand of them went over Jordan before their brethren.
23. I besought the Lord - We should allow no desire in our hearts, which we cannot in faith offer unto God by prayer.
24. Thou hast begun to shew thy servant thy greatness - Lord, perfect what thou hast begun. The more we see of God's glory in his works, the more we desire to see. And the more we are affected with what we have seen of God, the better we are prepared for farther discoveries.
25. Let me go over - For he supposed God's threatening might be conditional and reversible, as many others were. That goodly mountain -Which the Jews not improbably understood of that mountain on which the temple was to be built. This he seems to call that mountain, emphatically and eminently, that which was much in Moses's thoughts, though not in his eye.
28. He shall go over - It was not Moses, but Joshua or Jesus that was to give the people rest, Heb. iv, 8. 'Tis a comfort to those who love mankind, 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.
An exhortation to obedience, ver. 1-13. A warning against idolatry, ver. 14-28. A promise upon repentance, ver. 29-40. Cities of refuge appointed, ver. 41-43. The place where Moses repeated the law, ver. 44-49.
1. The statutes - The laws which concern the worship and service of God. The judgments - The laws concerning your duties to men. So these two comprehend both tables, and the whole law of God.
6. In the sight of the nations - For though the generality of Heathens in the latter ages, did through inveterate prejudices condemn the laws of the Hebrew, yet it is certain, the wisest Heathens did highly approve of them, so that they made use of divers of them, and translated them into their own laws and constitutions; and Moses, the giver of these laws, hath been mentioned with great honour for his wisdom and learning by many of them. And particularly the old Heathen oracle expressly said, that the Chaldeans or Hebrew, who worshipped the uncreated God, were the only wise men.
7. So nigh - By glorious miracles, by the pledges of his special presence, by the operations of his grace, and particularly by his readiness to hear our prayers, and to give us those succors which we call upon him for.
8. So righteous - Whereby he implies that the true greatness of a nation doth not consist in pomp or power, or largeness of empire, as commonly men think, but in the righteousness of its laws.
10. Thou stoodest - Some of them stood there in their own persons, though then they were but young, the rest in the loins of their parents.
11. The midst of heaven - Flaming up into the air, which is often called heaven. 12. No similitude - No resemblance or representation of God, whereby either his essence, or properties, or actions were represented, such as were usual among the Heathens.
14. Statutes and judgments - The ceremonial and judicial laws which are here distinguished from the moral, or the ten commandments.
15. In Horeb - God, who in other places and times did appear in a similitude in the fashion of a man, now in this most solemn appearance, when he comes to give eternal laws for the direction
of the Israelites in the worship of God, and in their duty to men, purposely avoids all such representations, to shew that he abhors all worship of images, or of himself by images of what kind soever, because he is the invisible God, and cannot be represented by any visible image.
16. Lest ye corrupt yourselves - Your ways, by worshipping God in a corrupt manner. 19. Driven - Strongly inclined. Which the Lord hath divided unto all nations - Which are not Gods, but creatures, made not for the worship, but for the use of men; yea, of the meanest and most barbarous people under heaven, and therefore cannot without great absurdity be worshipped, especially by you who are so much advanced above other nations in wisdom and knowledge, and in this, that you are my peculiar people.
24. A consuming fire - A just and terrible God, who, notwithstanding his special relation to thee, will severely punish thee, if thou provoke him. A jealous God - Who being espoused to thee, will be highly incensed against thee, (if thou follow after other lovers, or commit whoredom with idols) and will bear no rival or partner.
28. Ye shall serve Gods - You shall be compelled by men, and given up by me to idolatry. So that very thing which was your choice, shall be your punishment: it being just and usual for God to punish one sin by giving men up to another.
29. If from thence thou seek the Lord - Whatever place we are in, we may from thence seek him. There is no part of the earth which has a gulf fixt between it and heaven.
30. In the latter days - In succeeding ages. 32. The one side of heaven - That is, of the earth under heaven. Ask all the inhabitants of the world.
33. And live - And was not overwhelmed and consumed by such a glorious appearance. 34. By temptations - Temptations is the general title, which is explained by the following particulars, signs, and wonders, &c. which are called temptations, because they were trials both to the Egyptians and Israelites, whether they would be induced to believe and obey God or no. By terrors - Raised in the minds of the Egyptians, or, by terrible things done among them.
37. In his sight - Keeping his eye fixed upon him, as the father doth on his beloved child. 44. This is the law - More punctually expressed in the following chapter, to which these words are a preface.
The general intent of the Ten Commandments as a covenant between God and Israel, ver. 1-5. The Commandments, ver. 6-21. God writes them, and grants the people's request, that he would speak by Moses, ver. 22-28. Exhortations to obedience, ver. 2933.
1. All Israel - Namely by their elders, who were to impart it to the rest. 3. Not with our fathers - Only: but with us, who are all alive - He saith not, that all who made the covenant at Sinai are now alive, but this covenant was made with all that are now alive; which is most true, for it was made with the elders in their persons, and with the rest in their parents, who covenanted for them.
4. Face to face - Personally and immediately, not by the mouth or ministry of Moses; plainly and certainly, as when two men talk face to face; freely and familiarly, so as not to overwhelm and confound you.
5. Between the Lord and you - As a mediator between you, according to your desire. The word of the Lord - Not the ten commandments, which God himself uttered, but the following statutes and judgments.
7. There being little said, concerning the spiritual sense of the Ten Commandments, in the notes on the twentieth of Exodus, I think it needful to add a few questions here, which the reader may answer between God and his own soul. Thou shalt have none other gods before me - Hast thou worshipped God in spirit and in truth? Hast thou proposed to thyself no end besides him? Hath he been the end of all thy actions? Hast thou sought for any other happiness, than the knowledge and love of God? Dost thou experimentally know the only true God, and Jesus Christ whom he hath sent? Dost thou love God? Dost thou love him with all thy heart, with all thy soul, and with all thy strength; so as to love nothing else but in that manner and degree which tends to increase thy love of him? Hast thou found happiness in God? Is he the desire of thine eyes, the joy of thy heart? If not, thou hast other gods before him.
8. Thou shalt not make any graven image - Hast thou not formed any gross image of God in thy mind? Hast thou always thought of him as a pure spirit, whom no man hath seen, nor can see? And hast thou worshipped him with thy body, as well as with thy spirit, seeing both of them are God's?
11. Thou shalt not take the name of the Lord thy God in vain - Hast thou never used the name of God, unless on solemn and weighty occasions? Hast thou then used it with the deepest awe? Hast thou duly honoured his word, his ordinances, his ministers? Hast thou considered all things as they stand in relation to him, and seen God in all? Hast thou looked upon heaven as God's throne? Up on earth as God's footstool? On every thing therein as belonging to the great king? On every creature as full of God?
12. Keep the sabbath-day, to sanctify it - Dost thou do no work on this day, which can be done as well on another? Art thou peculiarly careful on this day, to avoid all conversation, which does not tend to the knowledge and love of God? Dost thou watch narrowly over all that are within thy gates, that they too may keep it holy? And dost thou try every possible means, to bring all men, wherever you are, to do the same?
16. honour thy father and mother - Hast thou not been irreverent or undutiful to either? Hast thou not slighted their advice? Hast thou chearfully obeyed all their lawful commands? Hast thou loved and honoured their persons? Supplied their wants, and concealed their infirmities? Hast thou wrestled for them with God in prayer? Hast thou loved and honoured thy prince, and avoided as fire all speaking evil of the ruler of thy people? Have ye that are servants done all things as unto Christ? Not with eye-service, but in singleness of heart? Have ye who are masters, behaved as parents to your servants, with all gentleness and affection? Have ye all obeyed them that watch over your souls, and esteemed them highly in love for their work's sake?
17. Thou shalt not kill - Have you not tempted any one, to what might shorten his life? Have you tempted none to intemperance? Have you suffered none to be intemperate under your roof, or in your company? Have you done all you could in every place, to prevent intemperance of all kinds! Are you guilty of no degree of self-murder? Do you never eat or drink any thing because you like it, although you have reason to believe, it is prejudicial to your health? Have you constantly done
whatever you had reason to believe was conducive to it? Have you not hated your neighbour in your heart? Have you reproved him that committed sin in your sight? If not, you have in God's account hated him, seeing you suffered sin upon him. Have you loved all men as your own soul? As Christ loved us? Have you done unto all men, as in like circumstances, you would they should do to you? Have you done all in your power to help your neighbours, enemies as well as friends? Have you laboured to deliver every soul you could from sin and misery? Have you shewed that you loved all men as yourself, by a constant, earnest endeavour, to fill all places with holiness and happiness, with the knowledge and love of God?
18. Neither shalt thou commit adultery - If thou hast not been guilty of any act of uncleanness, hath thy heart conceived no unclean thought? Hast thou not looked on a woman so as to lust after her? Hast thou not betrayed thy own soul to temptation, by eating and drinking to the full, by needless familiarities, by foolish talking, by levity of dress or behaviour? Hast thou used all the means which scripture and reason suggest, to prevent every kind and degree of unchastity? Hast thou laboured, by watching, fasting, and prayer, to possess thy vessel in sanctification and honour?
19. Neither shalt thou steal - Have you seriously considered, that these houses, lands, money, or goods, which you are used to call your own, are not your own, but belong to another, even God? Have you ever considered, that God is the sole proprietor of heaven and earth? The true owner of every thing therein? Have you considered, that he has only lent them to you? That you are but a steward of your Lord's goods? And that he has told you expressly the uses and purposes for which he intrusts you with them? Namely, for the furnishing first yourselves, and then as many others as you can, with the things needful for life and godliness? Have you considered, that you have no right at all, to apply any part of them to any other purpose? And that if you do, you are as much a robber of God, as any can be a robber of you?
20. Neither shalt thou bear false witness against thy neighbour - Have you not been guilty of evil-speaking? Of needlessly repeating the real fault of your neighbour? If I see a man do an evil thing, and tell it to another, unless from a full and clear conviction, that it is necessary to mention it just then, for the glory of God, the safety or good of some other person, or for the benefit of him that hath done amiss; and unless I then do it only so far, as is necessary to these ends, that is evil-speaking. O beware of this! It is scattering abroad arrows, fire-brands, and death.