xx. 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. No sooner is the tent pitched, than the divine inhabitant comes to take up his residence in it; declaring hereby his favour towards them, and his acceptance of their fervices. All the glory of the tabernacle had been useless pomp, without the presence of the Deity: all the gifts and greatness of man, without the in-dwelling of the true Shechinah, are no better than the miserable ruins of a desolate palace. The soul is only truly glorious and happy, when it becomes a living temple, an habitation of God through the spirit. 1. There was an awful display of the Divine Majesty. The cloudy pillar from the top of Sinai descends, enters the tabernacle, and passes to the throne between the cherubims; and so transplendent was the brightness, that for a while Moses cannot enter. But though Moses is weak through the flesh, He, who from eternity dwells in the light which no man can approach unto, is now, in our nature, for us entered into the holy place; and not only so, but will open a way for us to follow him, and strengthen us to bear the brightest consecrations of the divine light and glory. 2. This cloud covered the tent, visible to all the host; a constant proof, that God was in the midst of them, and as constant a pledge of his protection. Note, If the Spirit of God and of glory resteth upon us, we may well be comforted; neither sin nor Satan shall be able to destroy us. 3. The cloud directed their journeyings, and guided them in the way, hovering over their tabernacle, till they rested at last in Canaan. Such to every believer is the word of God in his journey to glory. Under its guidance he sets out, and by its light shall he be conducted, till he shall take his last Exodus, his final departure from this sublunary scene, to his mansion in the skies, and his eternal and fixed abode with God in glory.  THE Here is, 1. The extreme distress and danger that Israel was in at the Red-fea. (1.) Native is given of it to Moses, ver. 1-4. (2.) The cause of it, ver. 5-9. (3.) Israel's confirmation, ver. 10, 11, 12. (4.) Moses endeavours to encourage them, ver. 13, 14. 2. Their wonderful deliverance. 1. Moses is instructed conversing it, ver. 15-18. 2. Lords that could not be forced, are set between the camp of Israel and Pharaoh's camp, ver. 19, 20. 3. By the divine power the Red-fea is divided, ver. 21. The Israelites pass before, ver. 22-29. The Egyptians are drowned, ver. 23-28. Lastly, The impression this made upon the Israelites, ver. 30, 31. a Chap. xiii. 18. b Numb. xxviii. 7. c Jer. xliii. d Chap. ix. 11. 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 intangled 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 holy, that the Egyptians may know that I am the LORD. And they did so. 9. 1-4. They were now got well out of Pharaoh's reach, but God hath farther designs for his own glory in his overthrow. He informs Moses of his purpose, and they admit to the right, to that part hemmed in by the sea and the wilderness, that the difficulties of their situation might induce Pharaoh to follow them. God hath wife designs, even in the straits to which he reduces his people, that in their deliverance he may make his power, grace, and love more evidently appear. 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. 9. 5-9. Now the Egyptians begin to recover from their fright, arcade their own folly in parting with their flares, and call their march a flight, though themselves had thrust them out: so easily can misrepresentations be made. Hereupon they determine, horse and chariots, to pursue, and bring them back to the house of their pe398: encouraged by the dangerous encampment they had made, where they quickly found them, and promised themselves an easy prey. Note (1.) They who are only frightened by God's word, will quickly be farve for the little good they did, and he ashamed even of their pretended repentance. (2.) He that will escape out of a sinful world, must expect a hot pursuit from the devil and his servants. (3.) He that brings us out with a high hand, can bear us up with everlasting strength. 10. ¶ And when Pharaoh drew nigh, the children of Israel lift up their eyes, and behold, the Egyptians marched after them, and they were fore afraid: and the children of Israel cried out unto the LORD. 11. And they said unto Moses, Because there were no graves in Egypt, hath thou taken us away to die in the wilderness? Wherefore hath thou dealt this 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 shew 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. 9. 10-14. How soon are the songs of liberty turned into the forrows of death. Observe, 1. The terrible dismay which seizes the Israelites. Surrounded with insurmountable obstacles, and no door open for escape, except the Lord interpose. Blasted he God, though troubled on every side, we can still say, Say-Saw oroke, Look up and hope. Some did so, and they cried unto the Lord. But it is to be feared, it was the cry of an也是 and despair, rather than of faith; for they fell hard on Moses with reproaches, and seem to give themselves up for loft. Could not he who had done wonders in Egypt, do as great in the wilderness? and had he shewn them so much grace, to forsake them now? but they are as desponding of God, as ungrateful to Moses; and by their murmuring provoke the judgment they otherwise need not fear. They were now delivered, but their continued pervertences, after ten provocations, brought on them at last, as on the Egyptians, after ten plagues, the same destruction. Unbelief, if uncured, must be fatal at last. 2. Moses encourages them against their fears; he does not reproach their cowardice, but pits their weakness. Sharp rebukes will not suit all sins; we must direct our advice to the circumstance of the patient. They have but one business; to rest upon God; he who hath brought them into danger, will bring them out of it. Note, (1.) Sedatenees in danger, is the most likely means to extricate ourselves from it. (2.) To encourage our heart in God, is the way, not only to remove our fears, but to surmount our difficulties. 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 mists of the sea. 17. And I, behold I will harden the hearts Before Chord 1-4-9. a Chap. p. 11. &12. cont. 4-9. a See No. 10. 14. 8 Con. 14. 5. hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his hoft, 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 flood behind them. 20. And it came between the camp of the Egyptians and the camp of Israel, and it was a cloud and darkness in them, but it gave light by night as they so that the one came not near the other all the night. Moses speaks the language of confidence to the people, and lifts up his heart in prayer to God. Prayer and faith are mutual helpers; faith quickens prayer, and prayer strengthens faith. 1. Children God's direction to Moses. He had not spoken with his lips, but there is a language of the soul which cries most forcibly in the ears of God, and his answer is, God-vowed Whither, into the sea? No, to the sea, and truth for the rest. Note, However dangerous and dark the way of duty, when we be forward, God will take care of the event. The Sea shall be divided, and that which affords a passage to Israel, shall be the grave of the Egyptians. Thus God will get honour from John; in his mercies on the one, in his judgments on the other. Note, The damnation of the sinner shall as surely redound to the glory of God, as the salvation of his saints. 2. The guard he sets to preserve his people from the Egyptians. The cloud removes between them; a light to guide the one through the sea, and a barrier to prevent the other from approaching to hurt them. This pillar of the cloud still stands in the same object. To the impenitent sinner, every prospect is covered with darkness: to the child of God, light surrounds his path; and as their present ways are directed, so will be their end. The darkness of sin will lead down to the darkness of eternal death; the light of grace conducts us to eternal life and light in glory. 21. And Moses stretched out his hand over the sea, and the LORD caused the sea to go back by a strong eastwind 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 city ground: and the waters were a wall to 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 lofty of the Egyptians, through the pillar of fire and of the cloud, and troubled the lofty of the Egyptians. 25. And took off their chariot wheels, that they draw 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 as gain 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 again'd 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 lofty 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-thore. 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. Now the full measure of Egypt's sin is come, and her punishment is accordingly. 1. God's own people are devoted. Moses, as commanded, stretches out his rod; strait the east wind ariseth, the stormy billions part their curling heads, and deep divided foam around above them, and his Israel's faith falls under his wings, whose winds and waves obey, march fearless through; nor, though amidst the darkness of the night, with such a guide and such a light, need apprehend mistake or danger. Note, God's people in every age have found him a very present help in trouble, and shall we not remember the days of old, and truth him? Surely we shall never be ashamed when we do so. 2. The presumption of sinners is their ruin. The Egyptians, infatuated with rage, drive furiously between the parted waters, and madly press to overtake those who were born, as it were, on eagles wings: but in their mid-earters, terroris overtake them; one head, from the off-ended God of Israel, strikes every heart with dire dismay: their chariots hang entangled in the lands, their wheels stare from their axles, their way is embarrassed, they can neither fly nor purfice. Too late convinced, they fain would turn, but now the approaching waters walls prevent escape: in vain they cry, in vain they urge the bare deed, or press towards the distant shore; every avenue is closed; advancing flow, the overwhelming waters first kill with fear, then burst impetuous on these devoted heads. Proud Pharaoh and his horsemen now lie low, no more the terror of the mighty, but breathless corpses shutting on the waters. Learn, (1.) To tremble before an offended God: if his wrath be kindled but for a moment, who can abide it? (2.) It is too late for the sinner to cry for mercy, or fly for life, when death unbars the gates of the grave. (3.) They must fall at last, who are found fighting against God. 3. Israel's triumph over them. Their bodies are cast on shore, despicable now, as once found. Oh what alterations both the cold hand of death make? Now they gratefully acknowledge the hand of God, and believe in his care, and Moses' mission from him. Who would have thought such a fierce could have been forgotten, or that these should ever again refuse credence to his word? We are ready in our prosperity to say, I shall never be removed, shall never doubt again, but the feasible imperations of present mercies decay, and unbelief, like these mighty waters, returneth to its strength again. Lord, not only remove my unbelief, but preserve the faith thou dost betlow! They who will go to heaven, must expect ruhu in their way. They no sooner begin their journey, than, 1. They are in want of water, and to a marching army what more 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 shewed him a tree, 'which when he had cast into the waters, the waters were made sweet: there 'he made for them a stature and an ordinance, and there 'he proved them. 26. And said, If thou wilt diligently hearken unto 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 thetutes; 'I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD's that healeth thee. 27. ¶ And they came to Elim, where were twelve wells of water, and therefore and ten palm-trees: and they encamped there by the waters. They who will go to heaven, must expect ruhu in their way. They no sooner begin their journey, than, 1. They are in want of water, and to a marching army what more dangerous? Nor was their condition much mended at Marah, where, though there was plenty, it was bitter, or brackish, and not fit for drink. Our expected comforts are thus in the possession often embittered, in order to lead us to the fountain of living waters. 2. Their impatience, v. 3. They who live by fonte, not by faith, will not long continue in a cheerful frame: every new difficulty will deject them. 3. The supply granted at Moses' prayer. A tree is pointed out, whose property either was to sweeten the waters, or which by miraculous power God used, as Moses' rod to work the wonder. There is not a useful plant for food or physie, but we should read in it God's goodness and wisdom. 4. The charge given them. Twice they had begun to show their murmuring spirit: God now expects their confidence, promises them his blessing, and freedom from the plagors of Egypt, if they are obedient; and therein imimates, that if they should join with Egypt in rebellion, they would share with it in suffering. Note, God is no respecter of persons; if his own people sin, they must impart for it. 5. Another march brings them to Elim, where they have water in abundance, and shady palms to cover them. Note, (1.) If our comforts are delayed, yet we should possess our souls in patience. (2.) God is usually better to us, than our wishes. (3.) When we are most prosperous, we should remember we are marching to the grave; that we may sit as loose to our comforts, as content under our crosses. 1. The despairing impatience of the people for want of bread. Their provision being exhausted, they see nothing but death before them, and charge Moses as the murderer. What? had God so eminently spared their lives, to bring them to their graves in the wilderness? And had Moses any concern at heart but their good? Yet so dear are they to reason, that they hastily wish to be in Egypt again, though they died there under the plague. Allumslung perversionists! Note, (1.) Discontent usually vilifies what it hath, and magnifies what it hides. (2.) It is a great aggravation of our difficulty, when we have experienced much mercy, and are promised so much greater in store for us. 2. The displeasure God hath against them. He heard their mummating, and regarded their complaints against his servants, as a charge against himself. Let those who find fault with God's mindless, remember they but deliver the outlays, and that to be displeased with them, is to fly in the face of their matter. 3. The gracious supply, of which God first informs Moses. Himself appearing in the cloud, to give the greater rebuke to the murmurers, and put honour upon his servants, commands him to promise, that to-morrow he would give bread for their hoffs. God knows our wants, and will not suffer us to lack any manner of thing which is needful for us: though how many perched to trust God with their souls for heaven, and yet, like Israel, difficult his providing bread for their bodies in the way thither! 1 Numb. 21. 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 holt. 14. And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, or small as the hour froth on the ground. 15. And when the children of Israel saw it, they laid one to another, It is manna: for they will 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 mere 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 stunk: 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. The manna and quails are sent; not only necessities, but delicacies. God exceeds their expectations. 1. The nature of their food, quails. Some food, though perhaps not the same which bears this name with us; and manna, a crowded dew, like hour froth, sweet as honey to the table, and strengthening as bread. Note, He who gives us appetite for our food, hath given our food pleasing qualities to gratify it. We have his provision, not merely as slaves fed with bread and water to live upon, but as children richly to enjoy. 2. They must gather it every day, for we must use the means which we are depending on the divine blessing. It must be they needed, and no more; because we may not abuse God's gifts, by needless boarding, of luxurious profession: None must be left till morning, because we ought every day to trust upon God for daily bread; not that we are forbidden a provident care for our families, but we must avoid anxious difficulty. 3. The disobedience of some. They saved it out of covetousness, or unbelief, and it bred worms and stunk, which justly provoked Moses' anger, though the macked man upon earth. Note, (1.) Covetousness is God's abhorrence. (2.) A holy zealously in a minister's heart for the people's souls, will vent itself in just displeasure against their sins. 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 death that ye will berth; 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 Vol. I. 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 is not like coramiter feed, white; and the table of it was like wafers made with honey. Before the law was given, the Sabbath was observed. This was an institution from the beginning, not peculiar to the Jewish ceremony, but untruthily binding. 1. On the sixth day, a double portion of manna is given, and what is preferred, does not corrupt in before. To these them also that this manna proceeded not from natural causes, working uniformly, none is sent on the sabbath. God will thus point out to them their duty: they must rest from their works, as he from his. Note, (1.) No man was ever a loser by a conscientious obliteration of the Lord's day, whilst the abode of it hath brought a curse upon many a violator of it. (2.) The less we have to do on Sabbath days, to divert us from the immediate work and service of God, the better. 2. Some of them go out notwithstanding, and God justly resents their perversionists. They are rebuked, and enjoined their obedience: God will have his day hallowed; they who dishonour it, do it at their peril. Let those who spend these sacred hours, in idle company, parties of pleasure, or works of wickedness, remember that God will visit for these things. 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, to 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 Causan. 36. Now an omer is the tenth part of an ephah." A pot of this manna is laid up before the Lord as a memorial: for we must leave behind us monuments of God's mercy, to awaken the praises of future generations: forty years they are fed, till they come to Causan. God will not excise his care over us, till he has safely lodged us in his eternal rest. This manna is the type of Christ, given us from heaven, to nourish our famished souls, to be fed upon by faith, as the strength and comfort of our hearts, and not only satisfies our hunger, but saves us from death. He that eateth this bread, shall never die: well may we cry with the disciples, Lord, ever more give us this bread! Two passages of flory are recorded in this chapter. 1. The watering of the holt of Israel. (1) In the wilderness they wanted water, ver. 1. (2.) In their want they shid with Moses, ver. 2. (3.) Moses cried to God, ver. 4. (4.) God ordered him to incite the rock, and fetch water out of that, and he did so, ver. 5. (5.) The place named from it, ver. 7. 2. The defnoting of the holt of Amalek. 1. The victory obtained by the prayer of Moses, ver. 8—12. 2. By the sword of Joshua, ver. 13. 3. A record kept of it, ver. 14—16. 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 you with me? wherefore do ye tempt the LORD? ¶ Pl. how. 3. And the people thirded there for water; and the people murmured against Moses, and said, Wherefore is Z this This that thou hail brought us up out of Egypt, to kill us, and our children, and our cattle with thrift? 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 smores 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: Maffah, 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? 9. 1—7. In the way of duty we may meet with difficulties. 1. The children of Israel again want water, and as before but too impatient, quarrel with their bed found, and question, after all they had seen, the reality of God's care and providence. Note, (1.) It is no uncommon thing for the greatest kindnesses to be thou ill required. (2.) Who hath not sometimes felt the same provoking questions of unbelief under distressing circumstances, even to the very doubt of the providence, perhaps of the being of God? Such is man's fallen nature. 2. Moses rebukes their unbelief, flies to God, calls his burdens before him, for they threatened his life, and begs his assistance in their perfect perilous situation. Such dangers must they sometimes run, who stand up eminently for God. Note, Prayer is the best means to compose our spirits under every disturbance, and to obtain direction in all our difficulties. 3. God hears and answers. Instead of pouring out his wrath on the rebellious, he pours out his water on the thrifty, and floods on the dry ground. Moses is commanded to fonte the rock; instant the copious torrent flowed. Deep drank the parched Israelites of these living streams; nor only quenched their perfect thrift, but all the desert through, the rock follows them, and pours around its miraculous waters. Note, (1.) God can open in our deepest distress the most abundant suppious. (2.) Every believer spiritually experiences the same favour. This rock is Christ, sintered by the rod of God for our offences, opening a fountain in his side, quenching the thrift of the guilty soul, satisfying the heart with the abundance of his consolations, and never leaving us, but springing up in our hearts as a wall of water unto everlasting life. 4. The name of the place, v. 7. Maffah, Templeton, and Meribah, Sirefo. We should long remember our sins, and the places where and when committed, for our constant humiliation, and for our future caution. 1 Deut. xxv. 17. 1 Sam. 18. 2. Wolf. 19. 3. 4 Called Jefes, Affa. vi- 20. 1 Chap. le- 20. 5 Num. xxv. 20. 1 Sam. 18. 3, 7, &xxx, 1, 17. 6 Sam. xxv. 18. 4. Ears vi- 20. 7 i. e. The Lord my heaven, See Jodg. vi. 84. 7 i. e. besaid the hand of Amalek is agreat the theme of the Lord, therefore, do: 7 i. e. The Jodg. upon the theme of the Lord. 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 pain when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. 12. But Moses's hands were heavy, and they took a flame, 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 JE-HOVAH-niff. 16. For he said, Because the LORD hath sworn, that the LORD will have war with Amalek from generation to generation. The first mention is now made of Israel's wars, and of Joshua, who from henceforth becomes so eminent. 1. The Amalekites, the potterity of Esau, and heirs of their father's quarrel against Jacob, attack their rest; a violation for their late mornings, and a proof, how soon the death they feared might find them, if God but withdrew his care of them. 2. The engagement under the conduct of Joshua, and the prayers of Moses. A detachment of selected men go forth to fight, and Moses gave up to the mount, with the rod of God in his hand, to encourage them, by this banner on the hill, with the assurance of victory, and by his prayers to secure it. Note, The prayer of the faithful can do more, than the drawn sword, in turning to fight the armies of the aliens. Weary at last, his hands begin to fail, his rod declines, and Amalek seems to rise victorious. Note, Everest prayer is a weariness to the flesh, and too apt are we to faint and grow tired of the blessed work; and whenever this is the case, sin infallibly prevails. But now Aaron and Hur stay up his arms, and the day is crowned with a compleat victory. Note, (1.) They who continue instant in prayer, cannot fail to be conquerors in the end. (2.) Christ is to us instead of all; he is our unwearied and prevailing advocate, better than Moses; our almighty captain, greater than Joshua, on whose banners victory sits enthroned; and our Aaron too, who holds up our fainting arms and feeble knees, that we may be enabled to persevere in faith and prayer, until the sun of life shall set, and death, our last enemy, be overcome. 3. The monument raised to God in the altar, acknowledging under whose banner they fought and conquered. Let it be ever remembered, in our victory over our corruptions, to the praise of the glory of God, that it is not I, but the grace of God which was with me. It is entred also upon record, that Amalek shall rue the day. Their enmity against Israel shall receive delivered judgment: the destruction now begins, and their name shall finally be blotted out from under heaven. Let assurance of victory inspire us with courage. Christ shall surely and shortly bruise all his enemies and ours under his feet. This chapter is concerning Moses himself, and the affairs of his own family. 1. Jethro his father-in-law brings him his wife and children, vers. 1—6. 2. Moses entertains him, vers. 7—12. 3. Jethro admits him about the management of his house, as a judge in Israel, vers. 13—23. and Moses, after some time, takes his counsel, vers. 24—26. Is they part, vers. 27. 1. WHEN Jethro the priest of Midian, Moses's 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's father-in-law, took Zippotah Moses's wife, after he had sent her back. 3. And her two sons, of which the name of the one was Gerthom (for he said, I have been an alien in a stranger hand). 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's 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. Jethro hearing of Moses's prosperity, brings him his wife and children. It would be a great comfort to him to take them along with him, as it was a great duty not to be needlessly separated from them. The names of the children are mentioned, Gerthom, a stranger, and Eliezer, God is my help, respective of the state of Moses in Midian, and his confidence in God's care of him. Note, We are all strangers upon earth, as our fathers were; but we have a child born unto us, to comfort us, the true Eliezer, even Emmanuel, the incarnate God, our helper. 7. ¶ And Moses went out to meet his father-in-law, and did obseance, and killed 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 travel 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 death proudly, he was above them. 12. And Jethro Moses's 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's father-in-law before God. Moses meets his father with affection and respect; for though he is become great, he is not become proud with it. As his heart is full of God's mercy, he begins immediately, on the first salutation, to recount God's dealings. Note, It is our duty, and should be our delight, to tell of the things God hath done for our fouls, for the encouragement and comfort of our brethren. Jethro is happy at the news, and bleifes God for it. We muft thus ever rejoice in the felicity of God's chofen, and give God the glory due to his name. And hereupon he makes a solemn profession of his faith in Israel's God, convinced of his greatness above all the powers of man, as well as the inchantments of Egypt and her idols. In token of his faith he offers sacrifice to God, and entertains all the elders of Israel. Though not an Israelite born, yet by faith of the Israel of God. Note, It is well when friends meet, not only to welcome them to our board, but to bring them to the altar. Our meetings will be joyful, and our fealls fanciified, when the word of God, and Christian conversation, and praise, and prayer, are our employment. 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's father-in-law saw all that he did to the people, he said, What is this thing that thou doft to the people? Why fiteth thou thyself alone, and all the people stand by thee from morning unto ever? 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 you and another, and I do make them know the statutes of God and his laws. 17. And Moses's father-in-law said unto him, The thing that thou doft is not good. 18. ¶ Thou with 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-want, that thou mayst bring the causes unto God: 20. And thou shalt teach them ordinances and laws, and shalt shew 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, then thou shalt be able to enslure, and all this people shall also go to their place in peace. 24. So Moses is arakened to the voice of his father-in-law, and did all that he had said. 25. And 'Moses chide also 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 hand 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. v. 13—27 Moses was their law-giver and judge, as well as their deliverer; and faithful was he in the truth committed to him. 1. Observe how he is employed, to decide in all matters of controversy, and to inform them in all doubtful cases concerning the will of God. Early of access, diligent and laborious in his office, and never diverted from the calls of business by any avocations. The greater a man is, the more useful he should labour to be. The servant of the public must not seek his own pleasure, but the good of the people. 2. Jethro's observation hereupon. It was inconvenient for the people, and is too much for himself. The multitude of business was attended with delay, and the greatness of the fatigue would kill him thereby. Note, (1.) A zealous minister is not sometimes to forget that his bones are not both, nor his finesse irons, and even in well-doing to destroy himself: but this is neither for God's glory, nor the people's good. The continuance of his life and ministry is more desirable; and God is too great a matter to need, and too good a matter to require, as to labour above our strength. 3. His advice, with submission to God's direction, v. 23, is to relieve himself for the weightless matters relating to the things of God, and the more difficult controversies, and to appoint judges for the more ordinary affairs, referring an appeal to himself in those of importance. Should hear the character of a good judge: of abilities to discern, of a clear understanding, and quick penetration; confirmation, and one that fears God; who cannot be over-zewd by authority, not levayed by influence; of strict integrity, whack word is sacred, and whose fidelity is tried; especially above the forbid attachment to oneself, whom bribes not only cannot corrupt, but who abhors the thought of such unrighteous gain. Happy the land, where such men sit on the seat of judgment! 4. Moses approves of it, for the wisest men are most ready to receive good counsel. The judges are appointed in several divisions, and in subordination one to another. Note, As we have reason to be thankful for the administration of justice, it is a farther privilege, that we have a right of appeal to higher courts, where wrong determinations may be reversed, and equity soften the rigour of the letter of the law. 5. Jethro returns. It is pleasing to be with our friends; but we have calls at home that demand our presence, and we may then part with comfort, when, like Moses and Jethro, we have profited by each other's conversation. This chapter presents us with one of the most sensible appearances of the Divine Glory, that ever was in this lesser world. Here is, 1. The circumstance of time and place, ver. 1, 2. 2. The gracious prophets God makes to his people, ver. 3—6. And their consent to it, ver. 7, 8. 3. Notice is given these days before of God's design to grow the law out of a thick cloud, ver. 9. Orders to prepare for it, ver. 10—13. and correction to execute these orders, ver. 14, 15. 4. A terrible appearance of God's glory upon means Sinai, ver. 16—20. 5. A strict charge given to the people, ver. 21—25. 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 Riyadh, 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 I all the earth is mine. 6. And ye shall be unto me' 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. About fifty days after their departure from Egypt, when they had marched to Sinai, God appears to glory on the mount, and calls up Moses to communicate his designs respecting the people. 1. A covenant is proposed. It is an act of God's free grace, and the tenor of the agreement as advantageous for Israel, as just respecting their Maker. Note, All the mercies we enjoy in time or eternity are partly owing to the sovereign grace and undeserved love of God. They are reminded of God's care and protection of them, v. 4, and therefore, as they are so much obliged to him, obedience is doubly their duty: this therefore be aspects from them, affusing them hereupon of his distinguishing regard, and the honour he designs them, as sovereignly chosen out from the nations of the earth, to be his peculiar people, a nation of priests unto him. Note, (1.) God's favours are as great as they are gracious. (2.) Every faithful servant of Jesus is predestinated to be a priest and king before God, to be holy and glorious to eternity. 2. The ready acceptance of this proposal, v. 8, which Moses, is mediator, reports to God. Note, Like Israel we are ready to be half in our promises; but when the performance is called for, how backward to obey the voice of the Lord our God! 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 tomorrow, and let them wash their clothes. 11. And he ready against the third day: for the third day the LORD will come down in the fight of all the people upon mount Sinai. 12. And thou shalt let 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 beaft, or man, it shall not live: when the trumpet foundeth 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. The Lord informs Moses of his appearing, and the interment of it, v. 9, and makes him to speak to the people to prepare for this awful solemnity. 1. They must be sanctified. They who approach God, should seek to be separated not only from the grober pollutions of sin, but from the intrusion of vain thoughts, worldly business and cares, and whatever would interrupt our communion with him. Their cloaths must be washed, in token of that internal purity which becomes God's worshippers; and even their lawful enjoyments must be abstained from, that they may without diffraction give themselves up more entirely to the exercises of devotion. 2. They must not go up into the mount, may, not so much as touch it; but when the trumpet founded long, they may draw near, to humble hearers, that God might speak with them face to face. Nor, No prohibition now forbids the nearest access to God. Christ Jesus hath opened a way into the holiest of all; we are no more called in terror to hear a fiery law, but invited by the gospel's silver trumpet to draw near to a crucified Jesus, and look and live. 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; to that all the people that may 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 founded 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, 'change 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. The third, the memorable day appears, ushered in with thunderings and lightnings, and blasts of the archangel's trumpet, like those that shortly must awake the dead. The people are drawn out, and now the Lord descends, accompanied with his mighty angels; a fiery cloud his chariot, and Sinai trembles at his presence, which blasts more loud and terrible proclaim the present deity. Even Moses quakes with fear. God speaks to him; v. 20, encourages him to approach. Moses draws near, to fear to repeat the former solemn injunctions, not to break through, nor gaze with vain curiosity. God knows their willfulness; he must go down to prevent them, lest they perish through their presumption. Nor, (1.) Where God hath wrapped a sacred veil around his fearns, to be courteously ignorant, is our highest wisdom. (2.) The boundaries God hath fixed are for our good: our folly or perv状照明, if undefeatened, would destroy us. (3.) Whenever we approach him in his ordinances, let us remember his glory, that we may appear before him as becomes us, with reverence and godly fear. We hear in this chapter, 1. The ten commandments, as God himself spake them upon mount Sinai, ver. 1—17. 2. The imperfere made upon the people thereby, ver. 18—21. 3. Some particular instructions, which God gave privately to Moses, to be by him communicated to the people, relating to his worship, ver. 22—26. 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 grave, 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 shewing 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 man-servant, nor thy maid-servant, 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 reflect the seventh day: wherefore the LORD bleffed the Sabbath-day, and hallowed it. Never before, or since, was such an auditory, or such a speaker. God himself appears from heaven, to promulgate that sacred law which once was written on the heart, but by sin defaced and obliterated. Oblivory. 1. The preface, v. 2. He is the Lord, who hath a right to demand the obedience he enjoins; and their God, in a covenant of peculiar favour, who would never be wanting in every instance of regard, which almighty power, joined with boundless love, could shew. He had manifested himself to them already in their deliverance from Egypt, and this is the earnest of what he further could and would do for them. Nor, That dear Redeemer, who hath delivered us from bondage worse than Egyptian, may justly claim our hounded duty and service in return. 2. The moral law. It opens with the duty we owe to God our Creator's enjoins his worship, service, and obedience. 3. God must alone be the object of our worship, no other may be joined with him; for there is no other God besides him, and no him must be placed our supreme confidence, fear, and hate. To let them on any creature or thing, in preference to him, is immediately to become idolaters. How few are worshippers than of the true God, when pleasure, gain, honour, and the whole train of worldly gratifications, afford so many gods to the idol heart of fallen man! 2. God must be worshipped, not under any representation, but as a spirit, in spirit and in truth. No image must be made of him, nor religious worship be paid through any creature to him. We are not, even in our minds, to liken him to any object that is seen; and he is to be served with the internal affections of the God, and with the outward service of prayer and praise. He threatens as a jealous God to visit offenders. They who neglect his worship, or walk contrary to his command herein, shall be treated as haters of him; and children's children shall suffer for it; who, taught by their fathers example, shall share in their visitations: whilst they who serve him in his prescribed way, shall find his mercy, and entail their blessing on generations yet to come. Nor, (1.) The idolatry of the Ramish church, in such gross violations of this commandment, which they artfully would conceal from the people, by omitting the second commandment in their catechisms, and joining the reasons against idolatry here given, to the full. (2.) The necessity of the confessions and constant worship of God, without which we never can be enabled to love him, and keep his commandments. 3. God's name must not be taken in vain, by hypocritical prayers, which never come from the heart, or by vows of fidelity to him we are negligent to keep; by any oath or false swearing, or by light and irreverent use of his holy name in our ordinary conversation. And however little attended to this commandment may now be, the same fanatic speech, it is ever. God will not hold the transgrefier guiltless; and it is a fearful thing to meet him in wrath. 4. The Before Chill 1461. 4. The Sabbath-day must be kept holy. Nothing should break in to disturb the sacred rest; all worldly badlands must be laid aside, and the whole employed in the more immediate service of God. And not only ourselves, but all under our roof, must cease from labour, and join with us in the celebration of the holy day: and this in memory of God's finished work of creation, and because he hath chodes it, and let it apart for his own. Nate, (1.) We need many a remembrance, so get are we to forget God and his laws. (2.) Nothing will conduce more, as a means to our preparation for the eternal rest, which remaineth for the people of God, than a serious and constant obliteration of the seventh day. 12. ¶ ⁹ 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 man-servant, nor his maid-servant, nor his ox, nor his as, nor any thing that is thy neighbour's. The first table related to God; the second respects our neighbour. When we conscientiously deny the one, we shall infallibly desire to walk upright before the other. 1. The fifth commandment enjoins the reverence due to our parents, and in them to all superiors; a respectful carriage towards them; obedient submission to their just commands; patience under their corrections; teachableness under their instructions; and readiness to help and succour them at all times, according to our abilities. The promise annexed to it, is long profession of the promised land. Nate, The career of a self-obedient child is often short, and even in this world has a miserable end. 2. The sixth commandment forbids murder in every kind and degree, of others or ourselves; and not only restrains from the outward act, but equally condemns the raft anger that leads to it, whether in thought, word, or deed. Nate, He that reads, Mde. v. 12. will need humble his soul for the murder he hath committed. 3. The seventh commandment respects our own, and our neighbour's chastity. Not only is condemns the gender act, but every desire, thought, look, word, or action, which would lead to impurity. 4. The eighth commandment enjoins all honesty and fidelity; condemns every act of injustice, fraud, or oppression, whether to individuals or the public, and also that profusion or covetousness, which naturally leads to the breach of it. 5. The ninth commandment forbids all perjury, all lying, backbiting, slandering, equivocation, and whatever would deceive, or be to the injury of our neighbour. 6. The tenth commandment is the spirituality of all the rest in one, and strikes at the root of all that selfishness which is in the corrupted nature of man, forbidding the worshiping of vain desire, and the imagination of lust and covetousness. Well will it be for us, if the deep views of this holy law affect our hearts, both with a sense of our need of the blood of Jesus Christ, to save us from the violations of it, and of the spirit of Christ, to enable us to perform any acceptable obedience to it. 18. ¶ And 'all the people' saw the thundering, and the lightning, 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. With pomp of terrible majesty God thus proclaims his holy will. An emblem of the dispensation they were under, begetting terror and bondage, and designed to make the reception of the grace and truth, which comes by Jesus Christ, the more welcome. Observe, 1. The people's apprehensions. They are now cured of their curiosity; and trembling retreat, even from the nearness permitted them; so fearful are they of the presence of God. They retreat Moses to be their modesty, whose terror cannot make them afraid. Who would have thought, after such a scene, the golden calf could on that spot have ever traced its guilty head? Nate, Legal terrors will never cure men of their sins. 2. Moses encourages them. Dejected hearts must be supported against their fears: God was come to prove, not to punish them; to put his fear before them, that they sin not. A filial fear of offending, is the great preservative from evil. Vol. I. 3. Moses, as God's command, returns to the thick darkness to commune with God. It is the property of divine faith, to see through the thick cloud of sense, and hold communion with him that is invisible. 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 shall thou go up by steps unto mine altar, that thy nakedness be not discovered thereon. Idolatry being the sin to which God saw the people most inveterately addicted, he gives Moses some particular directions to guard them from it. 1. All images are forbidden: the most costly are an abomination in the sight of God. The most expensive worship, if not according to God's commandment, is but a more splendid iniquity. 2. Their altars must be plain, unadorned, of earth or unhewn stone, and low, for the reason given, v. 26. God must be worshipped in spirit, and gorgeous ornaments are there superfluous, where the heart is to be regarded. The showy pageantry of the Romish church, is but as the sinery of a whore; that though it may draw in the unwary, is the signal to the wise to turn away. 3. God will meet those who wait upon him in his ways, and will bless them, in every place where his name should be worshipped, according to his own institution. Now they were allowed as many altars as they chose; afterwards their sacrifices were all to be offered at Jerusalem; but since the true Lamb of God was slain there, this peculiarity is destroyed; and now in every place, God is near those who call upon him out of a pure heart fervently. 1. Here are several enlargements upon the fifth commandment. (1.) The duty of matters towards their men-servants, ver. 2—6, and maid-servants, ver. 7—11. (2.) The punishment of disobedient children that strike their parents, ver. 15, or curbs them, ver. 17. 2. Upon the sixth commandment, 1. Concerning murder, ver. 12—14. 2. Manifesting, ver. 16. 3. Affidavit and battery, ver. 18, 19. 4. Correcting a servant, ver. 20, 21. 5. Hurting a woman with child, ver. 22, 23. 6. The love of retaliation, ver. 24, 25. 7. Manning a servant, ver. 26, 27. 8. An ox giving, ver. 26—32. 9. Damage done by opening a pit, ver. 33, 34. 10. Cattle fighting, ver. 35, 36. 1. NOW these are the judgments which thou shalt 'set before them. 2. If thou buy an Hebrew servant, six years shall be 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-poil: 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 maid-servant, she shall not go out as the men-servants 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 be not diminish. 11. And if he do not these three unto her, then shall she go out free without money. God was himself the head of the Jewish state, and governed them in an especial manner, by laws immediately given from himself. We have here, ordinances concerning servant: they had been servants themselves, and therefore are peculiarly called to exercise gentlemen towards such. Though they had suffered, they must not play the tyrant in their turn. 1. Of the man-servant, v. 2—6. He must be, free every seventh year, unless he chuts to stay; on which, in the presence of the judge, v. 6. his ear was bound, and he was then a servant for life, or till the year of robber. Note, Voluntary servitude will follow he found among men; but they who have called the lawful freedom of God's service, are happy to be considered in his house for ever, and desire to go out no more. 2. Of the maid-servant, v. 7—11. The instead of Israel's daughters are honourably taken care of: thus Jesus first bought the church with his blood; then, mean and assured as was the month, clouded her to himself in mercy, and liberally endowed her with all the rich blessings of his grace: 12. ¶ He that smiteth a man, so that he dies, shall he surely put to death. 13. And if a man lie not in vain, but God deliver him into his hand; then ¶ will oppose thee a place whither he shall flee. 14. But if a man come presumptuously upon his neighbour, so say him with guilt; then, that take him from mine after, that he may die. 15. ¶ And he that smiteth his father, or his mother, shall surely be put to death. 16. ¶ And he that stealth a man, and fifteth him, or if he be found in his hand, he shall surely be put to death. 17. ¶ And he that curfeth his father, or his mother, shall surely be put to death. Three capital crimes are laid down. Murder, man-shealing, and striking or cursing of private. Note, (1.) If the murderer will find no sanctuary even at God's altar, surely he should find none elsewhere. Mercy to a murderer, is cruelty to mankind. (2.) Though the behaviour of an undistilled son under our laws, meets not forth exemplary punishment, God will surely take vengeance, either in time or eternity. A provision is made for manslaughter; where there was no malice grounds, but God delivered him into his hand, a city of refuge shall be provided. Note, Nothing is accidental; if a sparrow falls not to the ground, without Divine direction, much less shall a man. Or his neighbour. § Heb. his craving. Heb. A verged. Lev. xxv. 4b. ¶ Gal. xvi. 10. Deu. xx. 21. Mat. v. 31. 18. ¶ And if men strive together, and one finite another with a stone, or with his hill, and he die not, but keepeth his bed: 19. If he rise again, and walk abroad upon his staff, then shall he that fmote 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 finite his servant, or his maid with a rod, and he dies 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. 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 finite 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 finite out his man-servant's tooth, or his maid-servant's tooth; he shall let him go free for his tooth's sake. We have here, 1. Satisfaction for damage in quarrels, v. 18, 19. 2. What was to be done, if a slave died under correction, or lived a day or two after it, v. 20, 21. Note, Though laws may not punish every influence of cruelty, there is a matter in heaven, with whom there is no respect of persons. 3. The penalty of hurting a woman with child, so as to miscarry, v. 22. 4. General directions for judges, regarding the laws of revaluation, though private persons may not avenge themselves, the judges may and ought to desire empastment, according to the damage. 5. A servant struck by his master, so as to be manned, or even lost a tooth, was to be free. Self-interred would thus refrain passionate matters from using violence; at least the injured servant would be recompended with his liberty. 28. ¶ If an ox gone a man or a woman, that they die, then the ox shall be surely thoned, 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 pass, and it hath been refused 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 turn of money, then he shall give for the ransom of his life, whatsoever is laid upon him. 31. Whether he have been a son, or have gone a daughter, according to this judgment shall it be done unto him. 32. If the ox shall push a man-servant, or maid-servant; he shall give unto their master a 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 enter it, and go on to an ash fall therein. 34. The owner of the pit, shall make it good, and give money unto the owner of them, and the dead hath shall be his. 35. ¶ And if one man or a man is not another's that he dies, then they shall sell the five ox, and divide the money of it, and the dead or also they shall divide. 36. Or if it be known that the ox hath sold to push in time pass, and his owner hath not kept him in; he shall surely pay ox for ox, and the dead shall be his own. We have sundry directions concerning damage done to life or limb by cattle; damage done by cattle fighting; damage sustained by a pit being uncovered. In which we may observe, 2. The care God hath of man's life, even the ox could be stoned that kills a man. 2. That they who are acquainted with the misdemeanors of their cattle, and take not proper care of them, are looked upon as according to the hurt done by them. Not to refrain the evil that is in our power, is to commit it. 3. We deserve to be punished for negligence, as well as mischief. They who put a flumbling block in their brother's way, perhaps dodge no harm; but when harm is done, that will be no excuse. The laws of this chapter relate, 1. To the right commandment, concerning theft, ver. 1—4. Freight by cattle, ver. 5. Damage by fire, ver. 6. Traffic, ver. 7—13. Borrowing cattle, ver. 14, 15. or money, ver. 15—27. 2. To the seventh commandment. Against fornication, ver. 16, 17. Defeating, ver. 19. 3. To the first while, furnishing witchcraft, ver. 18. Idolatry, ver. 20. Commanding to offer the first-freast, ver. 29, 30. 4. To the poor, ver. 21—24. 5. To the civil government, ver. 28. 6. To the peculiarity of the 'foresh nation, ver. 31. 1. If a man shall steal an ox or a sheep, and kill it, or fell 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 dies, 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 ash, or sheep; he shall restore double. 5. ¶ If a man shall cause a field or vineyard to be eaten, and shall put in his beall, and shall feed in another man's field; of the beall of his own field, and of the beall 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. Laws concerning theft, 1. For an ox stolen, if killed, or sold, five must be restored; for a sheep, four; if found alive, in his custody, double. If the thief hath nothing to pay, he must be sold for a slave. Note, No man was ever at left the richer, for what he got by thorning. 2. If a thief broke a house at night, and was killed, no blood was to be shed for him; but if in the day, unless in self-defence, he that few him was answerable for it. Observe, we should be tender, even to shed the blood of a robber. 3. Concerning trespass, v. 5. Restitution must be made of our bed. 4. For fire found by thorns, though unassigned, damages must be made good, v. 6. Those who by rattling, slander, &c. injure their neighbour, though they may plead they did not intend harm, will find in God's court a severe account laid for idle words. 7. ¶ If a man shall deliver unto his neighbour money or shall to keep, and it be shone out of the man's house; if the thief be found, let him pay double. 8. If the thief be not found, then the matter of the house shall be brought unto the judges, to see whether he have put his hand Or put. 1. See vi. 2. Law 3. 8. See Note, vi. 10. hand used his neighbour's goods. 9. For all manner of crepals, whether it be for ox, for as, for sheep, for raiment, or for any manner of left things which another challenged to be his: the cause of both parties shall come before the judges; and when the judges shall conform, he shall pay double unto his neighbour. 10. If a man deliver unto his neighbour an as, or an ox, or a sheep, or any beak to keep; and it die, or be hurt, or shiven 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 a good. 12. And if it be stolen from him, he shall make restitution unto the owner thereof. 13. If it be torn in pieces; due he 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 does not wish it, he shall surely make a good. 15. But if the owner thereof he wish it, he shall not make a good: if it be an hired thing, it came for his hire. 16. 7-25. Farther laws are given. 1. Concerning truth. If ought be left or stolen, and the thief be found, or the traitor privy to it, he shall pay double. If he prove his innocence by evidence, or oath, before the judges to their satisfaction, he should be free. Note. (1.) To betray a truth, it is to add ingratitude to injustice. (2.) The great dishonesty of the world makes oaths necessary. (3.) A man must be advanced to a daring pitch of wickedness, that can solemnly make a false appeal to the avenging God. 2. Concerning loans, v. 14. 15. If a man hired ought, and the owner was with it, the care was reposed on him. If it was lent forcibly, and received injury, it was to be made good. What we borrow, we should be twice careful of, out of gratitude to the leader. 16. ¶ And if a man enclose 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. ¶ Whoever lieth with a beall, shall surely be put to death. 20. ¶ He that farthesteth 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. We have. 1. The restitution to be made to a maiden, who should be debuached. The person must marry her; or if her father relisted his comfort, make her a satisfaction in money. 2. Three capital crimes; witchcraft, buggery, and idolatry. They who forlike God in spirit, or thus abute their own bodies, are no longer fit to live. 22. ¶ Ye shall not affect any widow, or fatherless child. 23. If thou afflict them in any wife, and they cry at all unto me: I will surely hear their cry. 24. And my wrath shall wax her, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. 25. If thou lend money to any of my people dear to 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 son goeth down: 27. For that it 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. 1. Strangers must not be oppressed, v. 21. neither advantage taken of their ignorance, or partially flown to them in judgment; or any affront or unkindness offered them. Strangers have a double title to our protection and humanity, as from their circumstances they must be more repulsed, and liable to imposition or oppression. 2. The fatherless and widows are under God's peculiar care: woe to those who give cause for their cries, by unkindness to them, or by any injuries done them. If among men they find no helper, God will be the arogacy of all such. 3. A law against usury. It was wholly sophisticated among the Jews, though allowed respecting strangers. All exposed premiums, or exorbitant gain from loans to the revergencies, are contrary not only to the laws of God, but prinificates also by the judges. But if he who borrows, does it to make a more considerable advantage to himself, it is so reasonable he should pay for the use of money, as of land. 4. Against remaining cloaths for a pledge, v. 26, 27. When we lie within our selves, let us remember those who want cloaths to experiment and never add affliction to the needy, but shalt how to relieve it. 28. ¶ Thou shalt not revile the good, nor curse the ruler of thy people. 29. ¶ Thou shalt not delay or offer the first of thy ripe fruits, and of thy liquors: the first-born of thy sons shalt thou give unto me. 30. Like with shalt thou do with thine stems, 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 set any flesh that is torn of beasts in the field: ye shall cast it to the dogs. 1. A law against contempt of magistrates, v. 28. They are cloaked with their character from God. To oppose or revile them, is to revile and oppose the ordinance of God. Note. A faithful magistrate must expect malignant tongues. 2. Concerning the first-fruits, v. 29-30. They must not delay to offer them: nothing so dangerous as procrastination: how many foals have perished, by putting off to a mere conscientious fashion, what present duty required? Happy they, who offer their youngest days to God, and devote to him not the dregs of age, but the prime of life. 3. They must not eat what was torn of beasts, v. 31. For they are holy: they must remember their dignity. A christian will no more do a meat and bake thing, than a sinful one. Contains. 1. Some laws of universal obligation against bearing false witness, vol. 1. and giving false judgment, ver. 2, 3, 6, 7, 8. The of doing good to our enemies, ver. 4, 5, and not oppressing strangers, ver. 9. 2. Some laws perish to the Jews: The folketical years, ver. 10, 11. the three annual feasts, ver. 12-17. with some laws pertaining thereto. 3. Promises to them, if shedient, ver. 20-24. That he would prefer all they had, ver. 25, 26. That he would put them in possession of Canaan, ver. 27-31. But they must not mingle themselves with the nations, ver. 32, 33. 1. THOU shalt not raise a false report: put not to the 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 do cline after many, to wrest judgment: 3. ¶ Neither shalt thou countenance a poor man in his cause. 4. ¶ If thou meet thine enemies or or hid as going astray, thou shalt surely bring it back to him again. 5. ¶ If thou see the as of him that hateth thee, lying under his burden, and wouldst forbear to help him; thou shalt surely help 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 say thou not: for I will me justify the wicked. 8. ¶ And thou shalt take no gift: for the gift blindeth the wife, and persevereth the words of the righteous. 9. ¶ Also thou shalt not oppress a stranger: for ye know the heart of of a stranger, seeing ye were strangers in the land of Egypt. We have here sundry laws of universal obligation. 1. Against false accusations: not only by perjury, in a court of judicature, but by every scandal propagated in common convention. Now, To speak evil of any man behind his back, or to hear it, without vindicating the injured and the absent, is to be guilty of a great act of injustice, as well as unchariableness. 2. Every judge must act from conscience, and not be influenced by any consideration of the might or multitude of those who may be against him. It is generally bad following the multitude: they who are going with the crowd, infallibly perish. 3. No jury for a poor man, must prevent the execution of justice against him. 4. Kindesth must be flown to remake, in helping their beall when fallen, or bringing it back, if gone afray. Now, To hear, and he kind to those who hate us, is no new commandment. 5. The poor must have justice done them, v. 6. Is it enough to be poor, they ought not to be oppressed too. 6. All approach to injustice must be guarded against, v. 7. They who would keep from evil, must abstain from the appearance of it. 7. No bribe must be taken; justice must be administered freely, as well as impartially. 8. The stranger must not be oppressed: this is enforced upon them, from their having experienced the disadvantages forth labour under, in Egypt. Similarity of distresses should reach us compassion. Hand ignoresa male, &c. S. 1 10. And no covenant with them, nor with their gods. 33. They shall not dwell in thy land, left they make thee sin against me: for if thou serve their gods, "it will surely be a finer unto thee. 20. 33. God having explained his judgments, concludes with most encouraging promises, and solemn warnings. 1. He promises, that the angel of the covenants, the great head of his church, shall go before them; under his conduct, their enemies should fear and fall before them, till they were confound; yet not all at once, but by little and little, till they were able to occupy the whole land. Mean time, every earthly died, of the words which the words of the LORD, and role up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. The twelve tribes 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 bafons; and half of the blood he出来, and the booklet of the the book, 1. 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 lyrinkled it on the people, and said, Behold, "the blood of the covenant, which the LORD hath made with you, concerning all these words. 1. 1—8. Moses is now dismissed to carry down these ordinances, and bring back with him seventy of the elders of Israel, to behold the glory of God, and confirm the people in their obedience. They must come and worship in the mount, but for off; Moses alone must come near. Not, Every believer must attend into the mount of prayer, to for God's glory, and we may now boldly draw nigh, thro' our mediator Jesus Christ: this honour have all his faims. Moses hereupon, 1. Comes down, rehears, and writes in a book, for standing use, and will be the evidence. The people solemnly claim, it was for the place of the elders of the Bishops, and the their obliations. 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Sacrifices are offered, for without an instrument, there can be no intercourse between God and heaven: and the blood sprinkled partly on the altar, partly on the people, signified the feeling and reaffection of the terms agreed upon. Note, Christ is the true sacrifice which makes peace between God and us; his blood confirms the covenant of grace. He sprinkles it on our consistences by faith, and as our high profit appears with it before the altar of God in heaven, at all times to plead that covenant of redemption, he hath on our behalf fulfilled, by his obedience unto death, even the death of the creek. 9. ¶ Then went up Moses and Aaron, Nalab 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. 9.—11. The covenant being thus signed and sealed, Moses returns to God, with seventy elders: and they are admitted to approach his pretence. 1. God made some awful manifestation of his glory unto them. They beheld his fooschool only, and it afforded the most stupendous admiration, v. 10. Note, We may not repossess even in idea any image of the invisible God. His glory exceeds angelic comprehension; our highest thoughts, nay even our most enlarged conceptions, are still infinitely before him. 2. He neither overwhelmed them with his dazzling brightness, as woman, nor laid an avenging hand on them as flowers, but they did eat and drink before him, in token of the friendship established in the covenant between them. It will be among the kindness enjoyed in the better mount of God, to behold much more than Moses even saw, when we sit and eat bread in the company of him, who is the brightness of his father's glory, and the express image of his person. 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 light 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. Moses hath now another call to come up higher. Hereupon Aaron and Hur are entrusted with the management of affairs in his absence. Joshua is taken with him, that, being designed for his successor, peculiar honour might be put upon him. Six days Moses waited for the Lord, whilst the fiery cloud, the emblem of the Divine Presence, appeared upon the mount. On the seventh, Moses is called up into the midst of this awful appearance, and fears not to dwell in this devouring fire, v. 17. There he continued alone forty days and forty nights. Learn, (1.) They who are found faithful in God's service, he will bring nearer to himself. (2.) We must wait upon God patiently, till he is pleased to manifest himself to us, as he doth not unto the world. (3.) Though God be a consuming fire to his enemies, his faithful people may draw near with boldness. (4.) The time spent with God will never be thought long by a believing soul; for the sake of this honour and comfort, he would forget to eat his bread. Here are, 1. Orders given for a collection to be made among the people for45/100 the tabernacle, ver. 1—9. 2. Particular infractions, (1.) Concerning the ark of the covenant, ver. 10—22. (2.) The table of pheas-bread, ver. 23—30. (3.) The golden candlepile, ver. 31, to the end. 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 Vc 1. I. 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 brats, 4. And blue and purple, and scarlet, and fine linen, and goats hair, 5. And ram-tkins died red, and badger's fkins, and shittin-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 breast-plate. 8. And let them make me a sanctuary; that I may dwell among them. 9. According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it. Moses begins to receive from God directions for the tabernacle which should be erected, as the palace for the King of Glory. 1. The people must furnish him with the materials, and that by a free-will-offering, v. 1—7. Whatever we have, it is the Lord's, and whenever his service and glory requires it, most readily should we open our heart and hand. A true christian needs no argument to extort his liberality in God's cause, not only to his power, but alone his peace in its willing. 2. The exact pattern must be followed, which God would shew him. In God's service, we must beware of will-worship, and be guided by his revealed word. 3. The design of this tabernacle: for God's dwelling, there to manifest his pretence in the midst of them, and travel with them as their king and their leader, through the wilderness. This tabernacle was typical of the incarnation of the Lord Jesus. He was the true tabernacle, he dwells among us, and we beheld his glory. In him was the fulness of the Godhead bodily; and he still makes the hearts of his people the throne of his sanctuary, reigning in them, and over them, and subduing before them all their enemies. 4. All their oblations must be offered there, and there they must enquire after him, as at the place where his honour dwelleth. Note, All our prayers and services are only then acceptable with God, when they are presented in and through the Lord Jesus Christ. 10. ¶ And they shall make an ark of shittin-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 shittin-wood, and over-lay them with gold. 14. And thou shalt put the staves into the rings, by the sides of the ark, that the ark may be born 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. Few words relate the glorious work of the creation of all things; here every particular is nicely described and infested upon. Note, The church of God is more precious in his account, than all the other works of his hands. 1. The ark of the testimony is described, so called, as containing God's testimony of his will and their duty. The furniture of the most holy place is first appointed, and this is the most distinguished part. A chest over-laid within and without with gold, capable of containing the two tables of stone, on B b which Before God's page: 1. Chanc. 2. 1. 2. 3. a Chap. xxviii. 1. Heb. ix. 4. a Chap. xii. 3a. 2. Coll. 18. Deut. x. 4. 1 Kings xiii. 4. Heb. ix. 4. 1 Chap. xxvii. 6. Or of the matter of the mercy-1aii. 1 Kings xii. 7. 1 Chanc. xxviii 18. Heb. ix. 5. a Chap. xxvi. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. 1a. The image is too blurry to recognize any text content. which the line was to be written, a corelith of gold, surrounded at the top, and four golden rings were placed at the corners, for its more convenient carriage. Learn, (1). Our hearts should be this act of gold, purified by divine grace, and full of love, which is the fulfilling of the law. (2). Where God's presence is with any soul, obedience will be his delight. (3). Whenever the law of God is truly made our rule of conduct, and we delight in it after the inner man, it is a self-remy of our simplicity, and God's approbation. 2. The mercy-feat was the covering of the ark, and made of still gold, v. 17—23, whereon the blood of atonement was sprinkled. Christ is the true mercy-feat, standing between a holy fan, and an offended God, to make reconstitution for the sins of his people. 3. The cherubims of gold: they were emblematical figures of angels, bending towards the mercy-feat, in token of adoration, or deep contemplation of the mysteries of grace therein contained, and winged, to signify the speed, stature, and delight, with which they obey the Divine commands. From between these cherubims, above the mercy-feat, God promises to move, and commune with them. Note, They who draw near to God, in his appointed way, will find him ever ready to hear and answer them. 1 Chap. xxviii. 12. 1 Kings vii. 4b. 2Chas. iv. 2. 23. ¶ 4 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 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 faves to bear the table. 28. And thou shalt make the faves of shittim-wood, and over-lay them with gold, that the table may be born 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 shall thou make them. 30. And thou shalt let upon the table 'them-bread before me always. 1 Num. iv. 2. 3. On to pure and withal. 4. Lev. xxix. 5. The table of the bread and its appurtenances, are directed to be made, to stand in the holy place without the will. Twelve loaves were placed upon it continually, in token of their thankfulness for the provision in the wilderness, and afterwards for their abundance in Canaan. Note, (1). Our daily bread is God's, and should be tancified by daily prayer and thankful acknowledgment. 2. They who visit God's house, shall be fed with his bread. He hath confidations to bestow (sweeter than manna, and more strengthening to our soul, than bread to our bodies. 31. ¶ And 'thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shalt, 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 toups thereof, and the South-dishes thereof, shall be of pure gold. 39. Of a talent of pure gold shall be made it, with all their vessels. 40. And I look that thou make them after their pattern, I which was shewed thee in the mount. 1 Chap. xxvii. 12. 31—40. 1. The tabernacle being without a window, light was necessary, and a most noble candlestick of gold of seven branches, highly ornamented, must be provided. Candi is to his church, and to every individual believer, what this candle- stick was to the tabernacle. He shows in the mouth of his father, to show them the way to the presence and show of God, who dwelleth between the cherubims. a. Notes is charged not to deviate from the divine pattern, in any particular. In God's ordinance, we must abide by his express indications. Notes here receives instructions. (1.) Concerning the inner curtains and the coupling, ver. 1—6. (2.) Concerning the outer curtains which were of great hair, in blasphemy the former, str. 7—13. (3.) Concerning the same to secure it from the question, ver. 14. (4.) Concerning the boards to support the curtains, with their hair and fences, ver. 15—30. (5.) The partition between the holy place, and the only holy, ver. 31—35. (6.) The wall for the door, ver. 36, 37. M-Creover, * 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 chutes, 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 after 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 televise 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. The furniture being described, the covering is ordered. There must be a tabernacle or tent made, with curtains richly embroidered, and united by loops and chips of gold. Note, (1.) We dwell at present in tabernacle of clay, whose foundation is in the dust; but if God is with us, his presence shall comfort us, till he brings us to the promised inheritance. (2.) All true christians, whatever their denomination may be, are united in love to Jesus Christ and one another, like these curtains of the tabernacle, and make one truly glorious catholic and apostolic church. 7. ¶ And 'thou shalt make curtains of goat's 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 outward in the coupling, and fifty loops in the edge of the curtain which complete 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 back-side 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 died red, and a covering above of badgers skins. Three other coverings provided, to preserve the rich curtains within. The first of goat's hair, with brass claps, the next of rams skins dyed red, and the outermost of all, badgers skins, or as it is elsewhere translated, very fine leather, Exak no. 15. Note, (1.) A comfy garment covers often a precious soul. (2.) A true christian is best within, whilst a hypocrite seeks only outward show. (3.) They who take refuge in God's true sanctuary, Jesus Christ, have a safe and glorious covert from all the storms of wrath, and the tempests of sin. 15. ¶ And thou shalt make boards for the tabernacle, of shittim-wood, standing up. 16. Ten cubits shall be the the length of a board, and a cubic 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 shall 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 fockets of silver under the twenty boards: two fockets under one board for his two tenons, and two fockets 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 fockets of silver, two fockets under one board, and two fockets under another board. 22. And for the sides of the tabernacle westward, thou shalt make the boards. 23. And two boards shalt thou make for the corners of the tabernacle, in the two sides. 24. And they shall be 1/2 complete together beneath, and they shall be coupled together above the head of it unto one ring: thou shalt it be for them both; they shall be for the two corners. 25. And they shall be eight boards, and their fockets of silver, sixteen fockets: two fockets under one board, and two fockets under another board. 26. And thou shalt make bars of thirtim-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 mids 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 threwed thee in the mount. Directions are given for the boards and framework, on which the curtains should be supported. They are richly advanced, and strongly mortised. Beams and strength unite in the church of Christ: beauty that renders it the admiration of angels; and strength, that defies all the malice of devils. 31. ¶ And thou shalt make a vali of bloe, 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 thirtim-wood, overlaid with gold: then hooks shall be of gold, upon the four fockets of silver. 33. ¶ And thou shalt hang up the vali under the taches, that thou mayest bring in thither within the vali, the ark of the testimony: and the vali shall divide unto you, between the holy place and the most holy. 34. And thou shalt put the mercy-fear upon the ark of the testimony, in the most holy place. 35. And thou shalt set the table without the vali, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north-side. 36. And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needle-work. 37. And thou shalt make for the hanging, five pillars of thirtim-wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt call five fockets of brass for them. Two vails of partition are ordered; one to separate the most holy place, where was the ark and mercy-fear: none must enter it, on pain of death, save the high-priest once a year: the other, to separate the outer tent from the court around it; thither the priests came every day to minister. Note, No vali of separation now keeps us from the holies of all; it was rent when the Saviour suffered; and since the great High Priest is entered into the heavens, every believer is consecrated a priest, and may with boldness approach the mercy-fear, thro' the blood of Jesus. Blessed be God for his unspeakable gift! The tabernacle being complete, the court and its furniture are next ordered. The most essential part is the brazen altar here described, on which all the offerings of the children of Israel are to be offered, and there accepted as a sweet-smelling favour. It was the type of Christ, who is both altar and sacrifice; and who by one oblation of himself, once offered, hath obtained eternal redemption for us. Our sacrifices of prayer and praise, are acceptable only as offered up through him, who is the true altar which sanctifies the gift. And to him, under the continual accusations of sin, we must fly at the malefactor did to the horns of the altar, and then we shall be safe. 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 fockets 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 fockets 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 fockets 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 fockets three. 15. And on the other side shall be hangings, fifteen cubits: their pillars three, and their fockets 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 needle-work: and their pillars shall be four, and their fockets four. 17. All the pillars round about the court shall be filleted with silver: their hooks shall be of silver, and their fockets of brass. 18. ¶ The length of the court shall be an hundred cubits, and the breadth of fifty every where, and the height five cubits of fine twined linen, and their fockets of brass. 19. All the vessels of the tabernacle in all the service thereof, and all the pits thereof, and all the pits of the court shall be of brass. Chap. XXVIII. This court surrounded the tabernacle, and is typical of the church of Christ, inclosed from the rest of the world, and brought into a nearer state of communion with his blessed self. It was about fifty yards long, and twenty-five broad; small, compared with the wide camp of Israel. Thus, among the professors of Christ, a small compass will contain the faithful; for many are called, but few chosen. † 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. 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 vali, which is before the testimony, Aaron and his sons shall order it from evening to morning before the LORD: Is shall be a statute for ever unto their generations, on the behalf of the children of Israel. Lev. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. Directions are given for the boards and framework, on which the curtains should be supported. They are richly advanced, and strongly mortised. Beams and strength unite in the church of Christ: beauty that renders it the admiration of angels; and strength, that defies all the malice of devils. 31. ¶ And thou shalt make a vali of bloe, 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 thirtim-wood, overlaid with gold: then hooks shall be of gold, upon the four fockets of silver. 33. ¶ And thou shalt hang up the vali under the taches, that thou mayest bring in thither within the vali, the ark of the testimony: and the vali shall divide unto you, between the holy place and the most holy. 34. And thou shalt put the mercy-fear upon the ark of the testimony, in the most holy place. 35. And thou shalt set the table without the vali, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north-side. 36. And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needle-work. 37. And thou shalt make for the hanging, five pillars of thirtim-wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt call five fockets of brass for them. Provision is here made for the continual supply of the lamps in the golden candlestick, and Aaron and his sons must attend them. The oil signifies the graces of God's feasts, which shine forth in the constellation of his people; and Aaron's care is to remind every faithful minister, how diligent he should be in his labours towards the flock, of which the Holy Ghost hath made him overseer. CHAP.