Commentary on the Holy Bible

Verse 30. Seven daya ahalt it be trim Ma dam] For the molher^a health, it was necessaiy that the young «m should suck so long: and prior to this time, the prooen of nutrition in a young animal, can scarcely be considered complelelv formed. Among the Romans, lamba were not considereo as pure or clean, before the eighth day t nor co^TC* before the thirtieth; — Pecoris^izftu, die octavo pMnte eat; bovis trigenmo. Plin. Hist Nat lib. viii.

Verse 31. Nather ahall ye eal—Jteah — torn of beaaim in the fietd\ lliis has been supposed to be sua ordiissnos r'nst eating flesh cut off the anim^ while alive, SL&d so Svriac aeenis to have imderstood it. if w» can eradic Hr. Bruce, this is a frequmt custcMn in Abyssinia — hut human nature revolts from it Hie reosoM ot the prcdtibitioa against eating the flesh of animals that had been torn, or, as we term it, worried in the Jieid, appears to have be«a simply this: that the people might not eaX the htoodt whicdk in this case must be coagulated in the flesh t and the ftlcorf being the life of the beaat, and emblematiod of the fctoorf &e Covenant, was ever to be held sacred, and was pxt^ hibiled from the days of Noah. — See on Oen. ix. 4.

In the conclusion of this chapter, we see the grand i ii son of all the ordinances and laws whirh it contains Mo command was issaed merely from the sors retgnnf of God. He gave them to the people as reaininu on <Iwar> derly passions and ineenitrea to bolinna; and henoe Im says, Ye tkall be holy men vnto me. Mere outwMrl mtr- and what tbey leave, the beasts of the field efaall on the seventh dajr theu shall rest; that thine eat In like manner thou ahalt deal with thy ox and thine bss may rest, and the son ctf

Ti«H could neither please him, nor profit them; for, from the very be^nniiij of the world, the end of the commandmax wu love otit of a pure heart, and good conscience, and fiidi unfeigned, I Tim. i. 6. And without these accom- IMtaiments, no set at relig^^ious duties, however punctually performed, could be pleasing in the sight of that Ood who Kskstrnth in the inward parts, and in whose eyes die faiih that vorketb 1^ love, is alont valuable. A koiy heart, and a hobf luefiii life, Ood invanably rai|uires in all his worshippers.— Reader, howstandest Ihou in liit sight NOTES ON CHAPTER XXIII. Verse 1. "nou ^laU not raue a falsa report^ Acting ' contrary to this preeefil, is a sin gainst the ntntk commandmenL And the inventor ana receiver of false and iriaoderoiisrepMts, are almost equally crhniitel. Hie word seems lo refer to dOier, and our translators hava very properly retained both senses, putting raiae in the text, and reeetvt m (he margin. The original Hvn lo tUm has been translated, thou sbalt hot publish. Were there no pmbHAers of slander and calumny, there would be no re- «BiMr*; and were there none to receive them, diere would be none to raise them: and were there no raisers, reeeivcrs, nor propagators of calumny, lies, &c. society would be 'm peace.

Terse 2. TTiott ahalt notfoUoiB a muUitude to do evi{\ Be ^nguiar. Singularity, if in the right can never be eruninal. So completely disgraceful is the way of sin, that if dtere were not a multitude walh^g in that way, who help to keep each other in countenance, every Mrfitory miner would be obliged to hide his head. But o>7? rab- Jifni, which we tninslate mtt/Ztfti^, sometimes signifieB the great, thieft, or migkiy ones; and is so understood by some eminent critics m this place: — Thou shall not follow (he example of the great or rich, who may so far dii^race their own chanwter, as to live without God in the world; sod trample under foot his laws. It is supposed that these directions refer princtptdly to matters vfttidi come under the eye of the civil uu^gistrate; as if he had said, Do not join with great men in condemning aninnocentor righteous person, against whom they had conceived a prejudice on the account of his religion, &e.

Terse 3. KeUher mall l^m countenance a poor man in his causa.] The word ht dot, which we translate poor flwin, is pn^bly put here in opposition to i3'<3-i rabbim, the great, or noblemen, in the preceding verse: if so, the meaning is, thou sbalt neither be influenced by the great, to make an unrighteous deeision, nor by tlie poverty or distress of the poor, to jgive thy voice-agaiust the dictates of jvatice and truth. Hence me ancient maxim, fiat jits- TRu, avAT ccELirai. Let justice be done, though the heavens should be dissolved.

Ver»e 4. fflhau meet thine enemifsox — going astray] From the humane and heavenly maxim in this and the following verse, our blessed Lord has formed the following precept: "Lovs your enemies, bless them diat curse joa, do good to them that hats you, and pray for tliem wnidi dsMpitefuUy use you and persecute yon. Matt, v, 41. A precept so plain, wise, benevolent, and useful, can receive no other comment tlian that which iu influence on the heart of a kind and merciful man produces in his life.

Terse 6. Thou skalt not vrest the Judgment qf thy poor) Hun ahalt nekher etmntenaoce him in his crimes, not oondena him in his righteoutness. See ver. 6. and

T«fsa 8. TTwm ^alt lake no gijt] A strong ordinance a^inst sMing justice, which Has been the disgrace and nan of every state where it has been practised. In the cuuellent ebaiter of British liberties, called Magna Charia, there is one article expressly on this head: NkI& vmdamtu, nuUi negabimtu out diferemus rectum aut justieiam. Art.xxxiii. "Tonone will we sell, to none will we deny or defer right or justice." This was the more necesnry, in those early and oorrupt times, as he who had iriosl mono/, and gave the largest presents, (called then oblaia) to the king or ouoen, was aiire to gain his cause in the king's ooort, nbeibat he bad rig^t and jostiee oa his side or not.

V«ae 9. Y« kndv lha heart of a airangvr] Hwing been strantfsrs yourselves, undei severe, h>ng-oontinae^ and eroet eppressian, ye Icnow th^ fears, cares, anxieties, and rWsBMl forebodings which the be^ of a stranger feels. What • IpfoiUe wpjsA to homanity and cMnfittsBion I every aetenlh day was a aabbafh day, bo every setentk year was to be a sabbath year. The reasons for diis ordinance Calmet gives thus: —

" I. To maintain, as far as possible, an equality of condition among the people, in selling the slaves at liberty, and in permitting all, as children of one family, lo have the free ana indiscriminate use of whatever the earth produced.

" 2. To inspire tlie people with sentiments of humanity, by making it their duty to give reat, -proper and suificieBt nourishment to the pooi; t^ slave, and the stranger, and even to the cattle.

" 3. To accustom tlie people to submit lo, and d^cnd on, the divine Providence and expect their sufqKui from that in the seventh year, by an extrawdinary provision on tbe rixlh.

" 4. To detach their aAetions from earthly and perishahle things, and to make thetti disinterested tuid lieavenlyminded.

" 5. To show them God's dominion over the country, and that He, not they, was Lord of the soil: and that they held it merely from his bounty." See this ordinance at length, Lev, xnr.

ThtLi -God intended to teach them the doctrine of providence by this ordinance, there can be no doubt; and this is marked very distinctly, Lev. xxv. 20, 21. And if ye shall say, What shall tee eat the seventh year? behota, we skaU not sow nor gather in our increase: Then I mill com' mand my biasing uponyou, in the sixt/tyear, and it Acdl bring for& fruit for three years. ThaX is, there shall be, not three crops in one year, but one crop, equal in its abundance to three, because it must supply the wants of three years, 1. For the sixth year, supplying fruit for its own consumption. 2. For the seventh year, in which they were neither to sow nor nap. And 3. For the eighth year, for though they ploughed, sowed, &e. that year, yet a whole course of its seasons was requisite, to bring all these fruits to perfection, so that they could not have the fruits of the eighth year till the ninth, see ver. 22. till which time, God promis^ tliat they should eat of the old store. What an astonishing proof did tlita give of tlie being, power, providence, mercy, and goodness of God 1 Could there be an infidel in such a land, or a sinner against Ood and his own Boul, with such nroofe before his eyes, of God and his attributes, as one sabbatical year afforded 1

It is very remarkable, that the observance of this ordinance is nowhere expressly mentioned in the Sacred Writings i lliough some suppose, but without sufficient reason, tliat there is a reference to it in Jer. xxxiv. 8, 9. Perhaps the major part of the people could not trust God, and therefore continued to sow oiid reap on the seventh

Eear, as on the preceding. This greatly displeased the lOrd, and ttierefore he sent them into captivity; so that the land enjoyed those sabbaths ilirough lack of inliabitants, of whi<»i their ungodliness tiad deprived it. See Lev. xviiL 24, 26, 2a xzvL », 3S, 4X 2 Chron. zxxvi. 20, 21. Commentators have been much nuzzled lo ascertain Ihe finis in which the sabbatical year began; because^ if it began in A6i6, or March, they must have lost two harvests: for they could neither reap nor plant that year, and of course they could have no crop the year following; butif itbwan wiin what was called the civil year, or in 'IHsri, or marheshvan, which answers to the beginning of our autumn. thev would then have had that year's produce reaped ana gathered in.

Verse 12. Six days AaU thou do Oiy vork] 'Hiough they were thus bound to keep the sabbaucal year, yet tlwy roust notn^lect the seventh day's rest, or weekly sabbath; fbr that was Of perpetual obligation, and was paramount to all others. Tmt the sanctiticntion of the sabbath was of Ereat consequence in the si^'ht of God, we may learn from the various repetitiona of this law; and wc may observe, that it has still for its object, not only the benefit of the sou), but the health and comfort of the body also. Dotk Ood care for oxen? Yes, and he mentions them vith tenderness — that lAtne ox and thine ass may rest. How criminal to employ die labourint; cattle cm the saUialhi as well as npon the other days of the week I More cattle are destroyed in Fjigland, than in any other pert of the world, in proportion, excessive and continued labour. Th» noble horse, in general, haa no sabbath I Does Ood kwk on this witlfan indilflRent ml Surely be does noL " England," said a foreignfr, ''is the sonume of wentsii, the purgatory of strranls, at^e^ftrJ/^ofg^^i^Q [e

13 If And in all thingg that I have said unto vou 'be circumspect: and ■makenonientionof the name of other gods, neither let it be beard out erf* thy mouth.

14 IT ■ Three times thou shalt keep a teaat onto me in the year.

15 ■> Thou shalt keep the feast oT unleavened bread: (thou shalt eat unlearened bread seven days, as I commanded thee, in the time appoint^ of the month Abib; for in it thou cameet out from Egypt: " and none shall appear before me empty:)

16 " And the feast of harvest, the first-fruits of thy labours, which thou hast sown in thy field: and ■ the feast of ingathering, i^ieh ia in the

TVte ton qf thina handmaidt and Bte atranger — bt reyrca&Mf.] was* yianaphah, may be re-apirited, or rmomnded; nave a complets renswaf both of bodily and wp.' ritual stieiigth. Tais expreanoo lued by Hows here, ia very liln thatuaed by Sl Peter, Acts iti. 19. "Repent ye,.therefore, and be cmverted, that your «m Toaj be bkHled out, when the times of refreshing {aaifi mu^iriimf the times otre-aouling) shall come from the presence of the Lord;" alluding, probably, to those times of refreshinz and rest for bodr and soul originally instituted under the Taw.

Verse 14. Three timea thcu thaU keep ajeast unto ms in llu year.] The three feasts here refiuml to were, L The feast of the PAssovxa; 2. ThefeasK^PsMTicosT; 3. The feast of Taubkacles.

1. The feast of the past-over, was celebrated to keep in remembrance the wonderful deliverance of the Hebrews from E^Tpt. 2. The fimt of Pentecoat, called also the /itatt of harveaU and the J^ocf ^ vaeka, chap. xxiv. 22. was celebrated ffty days aAer the pass-ovcr, to commemorate the giving of the law on mount Sinai; vrhich took

?lace fifty days after, and hence called by ttie Greeks ^tntteoat. 3. l^e feast of Tabernadea, called also iht fiaat Iff the ingatiuring, was celebrated about the 15th of the monUi Tiari, to commemorate the Israelites dwelling in tents for forty years, during their stay in the wilderness. —See on Lav. xxiii.

**Ood, out of his great wisdom," says Calmet, "appointed several festivals among the Jews, for many reasons: 1. To perpetuate the memory of those great events, and the wonders he had wrought for the people; for example, the aabbaih brought to remembrance the creeUum of the world i the poMoven the departure out of Eeyptt the Pentteoatj the giving of the law; tbe feast of iWtertuidea, the aojounung ofthetr bthers in the wilderness, &c. 3. To Keep them faithful to their religion, by appropriate ceremonies, and the splendour of the divine service. 3. To procure them lawful pleasures, and necessary rest. 4. To

E've diem instruction, for in their religious assemblies, the w of God was alwajrs read and explained. 6. To consolidate their social union, by renewing the ac<)utunlaace of their tribes aod fbmilies t fiM-, on tbMe occasions^ they came together, turn difiiirant parts of the land, to the holy city."

3. The feast of trumpeta,widcii was celebrated on the first day of v^iat was called their dvil year, which was ushered in liy the bhnring cd a trumpet, Lev. zziiL 23, Ac

4. Tkt feast of the new moon, which was celebrated on ttM first dav die moon appeared after her change.

fi. The feast of expiaiton, which was celebrated annu- •llyi on die tenth day of Tisri, or September, on which a general atooement was made for all the sins, negligences, ■od irDoraneea, du-oughout die year.

6. l%e feast of tots or purim, to commemorate the preservation of the Jews from the general massacre projected by Hainan. — See the book of Eather.

7. Tbe feast of the dedioation, or rather the restoration, of tbe templejwhich bad been profaned by AnHodtna BjMuinoa. litis was dMi eaUed lbs faaat tf UghiM.

Besides these, tbe Jews have had several other feasts, ■oeh as the ftaat of hranelua, to conunemorate the taking of Jeriebo.

Iba/Mst <if eoUedtont, on the 10th gf September, «a srtnAjMyttske contrifantiMki fur die ierriet of the HWgll ■W^Mgogue.

end of the year, when thou hast gathered in thy IdwuTa out of the field.

17 ' Three times in the year, all thy males shall appear before the Lord God.

18 It > Thou shall not offer the blood oT my sacrifice with leavened bread; neither shall the fat of my ^ sacrifice remain until the morning.

19 i The first of the first-fruits of thy land thou shalt bring into the house of the Loan thy Gtod. ^ Thou shalt not seethe a kid in his mother's milk.

20 1[ 1 Behold, I send an Angel before tbee, to keep thee in the miy, and to bring thee into the)uaee vrbxAi I have prepared.

Tbt feast for the death of yieanor, 1 Mae. viL 4& Ac. The feast for the discottry qf tacred Art, 2 ]u& L IGL&c verse 17. All thy mates] Old men, aide men, wuU idiot*, and male Aildrm under Airteen years of age, excepted ( for so the Jewish doctors ondnstsBd this conmaod.

Verse 16. Tkt Mood ^ my aderifioa wfA fsaswri frreoti] The saerifioe hne mentioned, ia undoubtedly Ae paMotwr.- see cbai>. xxxiv. 26. this is called, by way of eminence, m aaaryfiety because God had instituted it fee that especial purpose, the redemption of bael from the Egyptian Iwnaage, and because it typified thx Lamb cf God, who toketh away the sin of the world. We have already seen how strict the prohibition aeainat leawn was, during this festival, and what was signified by iL— See on ch. zu.

Verge 19. TJtou ahatt not teeHu a kid in hia melka'a milk] This passage has greatly perplexed comAeDtators; but Dr. Cudworth is supposM to have given it its true meaning by quoting a MS. comment ot a CanSta Jew, which he me', with, on this passage. It was a rostom of the ancient heathens, when they bad gathered in all their fruits, to take a kid, aod boil it in the milk of iu dam; and dien, in a miigical way, to wo about and besprinkle with it all their trees and ^Ids, gardens and orchards; thinking, by these means, to make them fruitful, that they mig^it bring forth more abundantly in the following year, — Cudxorth on tha hor^a Suppar.Kvo.

I give this comment as 1 find it; and add, that ^i^mecr has shown, that the ZaiM used this kind of magical milk to sprinkle their trees and fields in order to nudte them fruimil. Others understand it of eating flesh and milk together — others, of a lamb or kid, xchiit it ia aueking its mothar; and that the paschal lamb is here inffniifit which it was not lawful to offer while sucking.

After all the learned labour which critics hare bestowed on this passage, and by which (he obscurity, in some cases, is become more intense, the simple object of tbe precept seems to be this— "Thou shalt do nouiing that may nave any tendenpjr to blunt thy moral feeli^iB, Or teach thee hardness of heart." ETvcd human nature shudders at the though^ of causing the mother to lend her milk, to seethe the flesh of her young one I We need gf> no forther for the delicate, tender, humane, and impreaam meaning of this precept.

Verse 20. Bduld, I aend an Angel before that] Soaas have thought that this was Mjtea, others Jbaftoo, Mcsiae the word "pm malac, signifies an angtl or maaenger; but as it is said, verse 21. My name ia in kim ^aipa bekirbe, intimately, eatenUaUy tn him, it is more likely that the great Anfel of die Covenant, the Loid Jeaaa Christ, is meant, in vhom dwelt all me fltlness cf d» Oodhmd bodily. We have had already much resaoa to believe, that this glorious Personage often aptMued in a human form, to the patriarchs, Ac. and of him Josfaoa was a very expressive type, the names Jboftua and.^ceto^ in Hebrew, aiio Greek, being of exactly the same ngiiiication, because radically llw nme, from |rr> yosM^ be aaved, delitered, preaerved, or kept «q/%. Nor doss it (^^tear 'that die desoiptton given « (he aogd indiaHadt can belong to any other person.

Calmet has referred to a ve^ wtmderful eomtaem «0 these wordk given by Philo Judmi^ Dt AgnettUurt, irtiidk I shall produce here at Aill lengdi, ssit stHsdsis MaHgajfo edituN^ toL L 306.— «f sm $mw*i>aat •

81 Beware of him. and obejr hia voice, - provoke faim not; for he Till "not pardon your traQBgresaions: for my name ia in him.

S2 But if thou shalt indeed obey bia voice, and do all that I speak; then p I will be an enemy unto thine enemies, and i an adversary onto thine adveFaarice.. -,,

33 ' For mine Angel shall go before thee, and ■ bring thee in unto the Amorites, and the HittitCB, and the Perizzites, and the Canaanites, the Hirites, and the Jebusites: and I will cut themoti'.,,.,

24 Thou shalt not > bow down to their goda, nor serve them, "nor do afler their works: * bat thou ehalt utterly overthrow th«n, and quite iH-eak down their images.

25 And ye shall 'serve the Lobd your God, and *■ he shall bleas thy bread, and thy water; and ' I will take sickness away from me midst of thee.

26 ■ There shall nothing cast their young, nor be barren in thy land: the number of thy days I wiU'fuim.

Xtytt rfmrty-tnr it»r,jt r^r tiri|tiXti» Ti|; iifat TiiVT«t »ytKv(, •M ft ^iyaKM AM-ilLiitc «irpf)£g[ Stali^***!. Km y0f iiftTiii «Mr Its* lyw ii^i, wamXo myyi*.n ^cn iif trfsmn* mr«* «iix.aE.> ri, ■> — "Qod, a> the Shephord and King, conducts all thiaga Bccording U lav and righteousness, having estaiiliabM over them hU right Word, hU onlt amaoTTES Sok, who ai the Viceroy of the Great Ein^, takes care o^ aod ministers ti^ this sacred fiock. For it is somewhere said, (Exod. xxiii. 20.) Bdiold 1 AM, and / wiU aend my Ahocl htfart ffiy jaee to jbeep Hue in the vtty."

Tius is (t testimony, liable to no suspicion, coming fi-om Aperson who cannot be supposed to be even friendly to Cbristiani^, nor at all aeauwnted witli that particular doctrine, to which his woriu seem so pointedly to refer.

Terse 2t. Ha wStt net pardon yoar iraiugreatiotu] He is not like a man, with wham ye may think that ye may trifle: were he either man or an^el, in the common ■eeeptation of the term, it need not be said, ffe will not, pardon your transgresfions; for neitlier man nor angel eoold do it.

3fy name it in him.} The Jehovah dwdlainhim — in Urn oweh all thn fiiliiMs of the Godhead bodily } and beoBoae of this hit could either pardon or paoid). — All power Is £fMa unto m« in heaven and earth. Matt, xxriii. 18.

verse 23. Unio the Amoriits] There are only six of the tfven nations mentioned here; but the Septusffint, Samaritan, Coptic, and one H^rew MS. add Girgamite, ihiM making the teren nations.

Verse 24. Break down Aar imam] onvcom mat—- haUjfhem, from an naitab, to itandup; pjttan% anointed otonee, A«. such as the baSAyQia.-~9et on Oen. chap. xxviiL iS.

Verse 23. ShaU hleae thy bread and thy water] That ia, all thy provisions, no matter of wluit sort; the meanest fare ihaU be sufficiently nuteitiTO, when Ood's blessing is ia it.

Verse 20. JVotiUngsftaSMsf A«fryoiiitg,«rbefrarrsn] Hence then must be a very mat incteasB both of men •od oaUU.

Thenumbortlf tkydan JwiUJiaja.] Ye riiall all live to a good old age, and none die hefore hi* time. This is the UeMioi; of the ri^teous; fi^ wicked men Hve not out half their daw, Psa. Iv. 23.

Verse 23. / wui oend homete before thee] nptsn ha ttireSh. The root is aot found in Hebrew, but it may be d» suae irilh die Arabic f^>*o earoA, to h}f protlrate, to etrlke dam; the hornet, probably bo called from the dsstnwtion oecmsioned by the violence of its atiOK Tlie hm^net, in natural histoir, belongs to the species Crabro, of the genua Vetpa or Waap: it is a most voracious inseet, and ia exceedingly strong for its aix^ whidi is Ifenemlly aa inch in lenrth, thoi^ I have seen some an neh and a half loi^ ana so strong, duU having caught OM in a small pur of forceps, it repeatedly escaped nsiu Tioient eontortMna, so that at last I was oblwed lo ■faaMoaatt bopesef Beeoriag it alive, whiohl wisnad le bavedona. HowdiitreaungaiNl desuuedvea multlttida

27 I will send ^ mv fear before thee, and will < destroy all the people to whom thou shall come, and I will make all thine enemlea turn their ** backs unto thee.

28 And • I will send hornets before thee, whicli shall drive out the Hivite, the Canaanite* and the Hittite, from bdbre thee.

29 ' I will not drive them out from before thee in one year; lest the land become desolate, and the beast of^ the field multiply against thee.

30 By little and liule, i will drive them out from before thee, until tliou be increased, and inherit the land.

31 And K I will set thy bounds from the Red sea, even unto the sea of the Philistines, and from the desert unto the river: for I will »" deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.

33 1 Thou shalt make no covenant with them, nor with their gods.

33 They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, * it wiU surely be a snare imto thee.

of these miriit be, any person may conjeetare: even the bees of one hive would be sufficient to sting a (hoaaand men to madness t but how 'nnwb worse mostwa^ and hornets be! No armour, no weapons, could avail V^nrt these. A few thousands of them would be quite sufficient to throw the best disciplined army into oonfiision and rout. From Josh. xXiv. 12. we find that two kings of the Amorites were actually driven out of the land by these hornets, so that the Israelites were not obliged to use either sword or bow in the con<(ueBL

Verse 31. IwUltetthy hmmdafrom. the Red eea'~~m the southeast— evert unto theeea of the Philietine*-~th» Mediterranean on die northwest — and from the deeert of Arabiafiov the wilderness of Skur, on the west — to h« riffST^The Euphrates, on the northeast. Or, in eeneral terms, from the Bupl^tes on the east, to the Mediterranean sea, on the west: and from Mount Libanua, on tha north, to the Red sea and the Nile, on the south. This promise was not completely fiil&lled till the days of David and Solomon. The general disobedience of the people before this time, prevented a more speedy accomplidkroentt and their disobedience (Merward caused them ta lose me possession. So, though all the promieea of Qod are vu and ambm, yet they are fulfilled out to a few; because men are slots 1/ heart to beUemi and the Uesainga of providence and grace are taken away from aavaral, because of their wnfaithfulneeo.

Verse 32. Iwu shalt make no eovenani laUk ftm] They were incurable idolaters, and the cup of their iiu()uity was fit)). Aod had the laiaelilea ooDtracted any alluuaea with thent, either saored or civil, th^ would have enticed ttiem into their idolatries, to which the Jews were at all times moat unhi^pily prone; and as God intended that they should be the preservers of the true religion till tha coming of the Measiab, hence he strictly forbade them ta tolerate idolatry.

be utterly expelled. Hm land was the Lord's, and be had riven it to ute pnKeutors of this people, to Abraham, baac, and Jac^ The latter beingobliged to leave it because of a famine, God is now conducUng back his posterity, who alone had a divine and natural right to it 1 and, therefbre, their aeeldng to possess the inheritance or tbeir fiuhers, can be only criminal in the sight of those vthia are systematically opposed lo the thing, because it ia a part of Divine Bavelatioa.

What a Pity, that the Mosaic Lav should be so little stodied I what a number of just and equal laws, pious and hiunane institutions, useful and instructive ordinances^ does it contain I

Every where we see the purity and benevolence of God, always working to prevent crimes, and make the pMple happy I But what else can be expected from that God who IS love, whose tender mercies are over all hie works, and who hoteih nothing that he has made 1— Reader, thou art not straiteDed in himt be not straitened in thy ownbowals. Learn from him to be just, hunun^ kind, anil nereiftil. Lora tkQreiwa7,Mid^ goadtohimdiathateB

2 And Mo^ea " alono ehall come near the Lord: but they shall not come ni»h; neither shall the people go up with him.

3 And Moires came and told the people all the wordF) of the Lobd, and nil the juifgments: and all the iicople answered with one voice, and Bald, " All the words which the Lord hath said will we do.

4 If And Moses r wrote all the words of the

thee. Jems is with t}i«e — hear and obey his voice; pro> voke him not, and be will be an enetny to tiiy enemies, Mid an adversary lo thine adversaries. Seticoe, /ore, obey, mad the road to the kingdom of Ood ifl plain before thee- "Iliou shalt inherit the good land, and be established in it fiv ever and ever.

Verse 1. Come up unio the Lord] Moses and Aaron vere already on the mount, ot at least some wi^ up, ch. zix. 24. where they had heard the voice of tlie Lord distinctly speaking to them i and the people also saw and heanf, mit in a leu distinct manner, probably like the hoarse grumbling sound of distant thunder, see chap. xx. 19. Calmet, who complains of the apparent want of order in the fitcts laid down here, thinks the whole should be understood thus: — "Alter God had laid before Mosea and Aaron all the taws, mentioned from the beginning of dkD 20th chapter to the end of the 23d, before they went down from die mountain to lay them before the peopl^ be UAi Ihem, that when they boa proposed the conditions of the covenant to the Israelites, and they had ratified them, they were to come up again unto the mountain, accompa- Biea with Nadab and Abiiiu, the sona of Aaron, aiul sev- •n^ of the principal elders of Israel. Moses accordingly went down, spoke to the people, ratified the covenant, iukI Ama, oeeerding to the command of God, mentioned here, he and the otliers reascended the mountain. — Toutceta ttt raconU id avee asses ptu ^ordre,"

Verse 2. Maea alone aiiall come near] The people stood at the fbot of the mountain. Aaron and his two ■ona, and the seventj elders, went up probably about half way, and Moaei alone went to tlie summit.

Verse 3. Mosea — told the people all the words qf the Lord] That is, the ten commandments, and the various laws and ordinaneee mentioned from the beginning of the 20di to the end of the 23it I'haiiicr,

Verse 4. Mont wrote all the wards tff the Lord] After the people hod promised tdiediciire, (\-er. 3.) and so entered mlo the boixu of the covenant, it was neccraary, wtcyt Calmet, to draw up an act, by which ihc tncmory of theee transactions might be preserved, and contirin the eovenant, authentic and sotemii ceremonies. Ami this Moses does; I. As Ugislator, he reduces lo writing nil the oriieles and conditions of the agreement, with the people's act of consent. 2. As their mediator end the deputy of the Lord, he accepts on his part, the n^soluiiou of the people! awl Jehovah on his part, engages himself (o Israel, (o be their Ood, their King, and Protector, and to fijlfil to them all the promises he had mode to their fothers. 3. To make this the more solemn and alTccijn«', and to ratify the covenant, which cmild not be done witliout sacrifice, shedding and sprinkling of lilood, Moses builds an offan pro&obly of tur^ as was commanded, chap. XX. 24. and erects twelve pillars, no douUof imhewn stone, and probably set round ^lout the altar. The altar itself represented ine throne of Ood; the tweice stones, the Ittelee tribes qf Israel. These were tho two parties, were to contract or enter into covenant on this occasion.

LoRD.'and rose up early in the moTnmg, and builded an altar under the hill, and twelve * pilars, according to the twelve tribes of Isntel.

5 And he sent yonng men of the children of Israel, whirh odercd burnt-ofieriiiga, and sacri' ficed pence-otteriu?*!, of oxen unto the Lord.

G And Mosei^ '' louk half of the blood, and put it in basins; and hall' of the blood he sprinkled on the altar.

7 And he • took the book of the covenant, and read in the audience of the people: nod they Baid, ( All that the Lord hath said, will we do, and be obedient.

8 And Moses took the blood, and sprinkled t/ on the people, and said. Behold " the blood of the covenant, which the Lord hath made with you, concerning al! thepe words.

9 IT Then ' went up Mosea, and Aaron, Nadab, and Abihn, and seventy of the elders of Israel:

10 And they ' saw the God of Israel: and there vas under his feet, as it were, n pared work, of a ' sapphire stone, and as it were, the J body of heaven in kit clearness.

Verse S. He sent young ""^enX Stout, able, repuloble young men, chosen out of the different tribes, for the poxpose of killing, Saying, and oflering the oxen meatitAed iiere.

Bumi'Offerings] They generally consisted of sheep and goat% Leviticus i. 10. Iliese vere wholly eomitmen

Peaee-oferinf^s] Bullocks or goats, see Heb. ix. 19. The blood of diese was poured out before the Lord, and then the priests and people might feast on the flesh.

Verse 7. 7%s book of Ike eocaumt} He writing, containing the taws, mentioned in the three preceding chapters. As tliis writing contained (be acreement made between God and them, it was called ine book the covenant: but as no covenant was considered to be nuified, and binding, till a sacrifice hod been offered on the occasion, hence tlie necessity of the sacrifices mentioned here.

Hay of the btood being sprinkled on the altab, and half it sprinkled on the people, showed that both Goo and THKT were mutually bound this covenant Goo was bound to the people, to support, defend, and save them: the people were bound to Goo, to fear, love, and serve him. On the ancient method of making co^'enoMs, see on Gen. vi. 18. xv. 18. Thus the blood of the Nem Covenant was necessary to propitiate the Throne of Justico on the one hood, and to reconcile men to God on the other. On the nature and various kinds of the Jswidi odertngi^ see the note on Levit. vii. 1, Ac- Verse 10. Thfy saw the Ood qf leraetl The seventy elders who were representatives of the whole conerecnr tion, were chosen to witness the manifcslaiion of God, diat they might be satisfied of the truth of tlie rerelotion wliich he hs^ made of himself, and of his vUl: and on this occasion it was necessary that the people nlso should be favo<ircd wiihn. sight of the glory of God, sec chap. XX. IS. Tlius tlie certamty of the revelation u-as established by many witnesses; and by those especially of the most compeltTtt kind.

A parMworkqf a sapphire etone] Or, stpphtrebHetwork. I suppose that something of the Alusi re or Jfasah paeemetit, is here intended, floore most curiouaiv inlaid wiih variously coloured stones, or small square liles, disposed in a cTC&i variety of ornamental forms. Manyof these remain in ditTerent countries to tlie present day. The Romans were particularly fond of them, anil left mooumenis of their taste and ingenuity in pavements of this kind, in most countriee where they est^lisheil their do. minion. Some very fine specimens are found in difiercoc parts of Britain.

SapjAire is n precious stone, of a fine blue colour, next in baroness to the diamond. The ruby is considered, by most mineralogistfl, of the same genus; so is also this topax; hence wo cnnnot say Uiat the sapfrfiirc is only of k blue colour; it is blue, red, or yellow, as it may be ctttl«d sappftire, ruby, or topaz; and some of them ore Wwt or ^ecn, according to the light in which they ore hcM. *!>>• ancient oriemtil sapphire is supposed to have been the same with (he lapis laxuli. SuppOBino: that these different kinds of sapphires ore here intended, how glorious must a pavement be^ constituted of i>o)ished stonsi of tfais

l\ And npon the nobles the children of Israel he 'laid not his hand: also ■theysawGod, and did ^ eat and drink.

12 If 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 mimsler Joshua: and Moses ' went up into the mount of

14 And he said unto the elders. Tarry ye here Ibr us. until Are come again unto you: and, behold, Aaron and Hur are with you; if any man

wHt, perfectly trBi»«parent, with an effulgence of heavenly splendour poured oul upon them I — The redf ihe blue, the green, ana the yeUow, arranged by the wudom of God, uuo Uie most beautiful emblematic representations, and the whole body qf heaven in ite deamet*, diining upon them, must have made a most glorious appearance I Aa the divine gloiy appeared above du mount, it is reaaonabte to suppose that the Israelilea saw the sapphire pavement over their heads, aa il might have occupied a apace in the umospbere eigual in extent to Ihe base of the mountain; and being tranaparmt, the intense brightneBS shining xtpoD it, must have greatly heightened the effect.

It IS neoeasary foither to observe, that all this must have been only an afHMorance, unconDMted with any personal similituje; for tnis, Moses expressly asseria, Deut iv. 15. And ibouKii the Jed are here mentioned, this con onlv be underatOM of the sappharine basis, or pavement, on which tlus celestUl and inaescribable glory of Uie Lord appeared. There is a similar description oi the glory of the Lord in the bode of Revelation, chap. iv. 3. — "And he who sat (upon the throne) waa to look upon like a jatver, and a sardine stone; and there was a rainbow round about the throne, in sight like unu> an emeraid." In neither of these appearances was there any similtcuda or likeoeaa of any injng in heaven, earth, or sea. HiuSgGod took care to preserve them from all incentives to idolatry, while he g^ve them the fullest proofs of hie being. In Scoeuchzer's Phywita Sacra, among his numerous fine engravings, there is one at this glorious manifestation, which cannot be too severely reprehended. The Supreme Being is represented as an old man, sitting on a throne encompoued with glory, having a crown on his head, and a sceptre in his nana; the people prostrate in adoratimi at the foot of the piece. A pnnt of this kind dwuld be considered aa utterly improjter, if not blaeptietnouM.

Verse 11. Upon tJte nobles qf— Israel he laid not his hand\ This laying on of the hand has been variously explained, i. He did not conceal himself from the nobles of Israel by covering them with his hand aa he did Moses, chap, zzxiii. 22. Z He did not endue any of the nobles, L e. the seventy elders, wiA the gilt of prophet^'; for so laying on of ins hand, baa bees understood. 3. He did not slay any of them; none of them received any injury; irtiich is certainty one meaning of the phrase, see \chcm. xiiL 2L Ps. Iv. 2U.— jUao they saw God, i. e. although they had this discovery of his majesty, yet they did eat and drink, i. e. were preserved alive and unliiirt. Perhaps the sating and drinking here, may refer to tlie peace-o& rings, on which they feasted, and the libations that were then offered, on the ratification of the covenant. But they rejoiced the more, because they had been so highly favoured and still permitted to live; for it was generally appretwaded thai Uod never showed his glory in this stgiial manner, but for the purpose of mouiieBdug nis I'ustiee I and therefore it appeared a strange thing, that inese should have seen Ood as it were face to face, and yet live. See Qen. xvi. 13. axziii. 30. and Judges xiii. 22, ii.

Terse IZ Come up to me in the mount, and be there] We nay suppose Moses to have been, with Aaron, Nadal^ Afaihu, and the seventy elders, about midway up the mount; ■ far il plainly appears, that there were sevenil scions unit.

Vene 13. Moses toes up] la verse Ifl. it is said, that As glory of the, hard aboas on the mount, and the cloud oocsrod it. The glory was probably above the cloud, and it was ta the elouo, that Moses and his servant Joshua as- •sadad at this tilne^ leavrng Aaron and the elders below. JAer diey had beea in this region, viz. where the cloud WQfWmpaMfd the mountain (or six days, God appears to hare called Hoaea up higher: conpan Ute 16th and IStb Hoses than aseended to the glory,, leaving Joshua

13 1[ And Moses went up into the mount, and

16 And ''the giory of the Loan abode upon jnount Sinai, ancTthe cloud covered it six days: and the seventh day he called unto Moses, out of the midst of the cloud.

17 And the sight of the glory of the Lord wo* like ' devouring fire, on the top of the mount, ia the eyes of the children of Israel.

18 And Moses went into the midst of the doud, and gat him up into the mount: and * Moeea was in tlie mount forty days and forty ni^ts.

in the clmid, with whom he had, no doubt, frequent conferences, during the Guty days be continued with God on

Verse 14. Tarry ye here for vs] Probably Moses dM not know that he was to continue so long on the mountj nor is it likely, that the elders tarried the whole forty days where they were: they doubtless, after wailing some considerable time, returned to the camp; and their return is supposed to nave been the grand cause why ttie Israelites made the golden calf, as they probably reported diot Hoses was lost.

Aaron and Bur are wWiyou] Not knowing how low he might be detained on the mount, and knowing diu many cases might occur which would require the interference of tlia chief magisimle, Mosea constituted them regents of the people during the time he should be absent.

Verse 16. And the seventh day he called] It is very likely that Moses went up into the mount on ihtjtrst day of the week; and having, with Joshua, remained in the region qf the cloud during six days; on the seventh. w Rich was the sabbath, God spake to him, and delivered successively to him, during forty days and forty nights, tlje different statutes and ordinances which are afterwanl mentioned.

Verse 17, TTu glory tf Qu hard was like devouring _fire] This appearance was well calculated to inspire the people with the deepest reverence and godly fear j and this IS the use the apoaile makes of it, Heb. xii. 2R 29. where he evidently refers to this place, saying, Let us have grace, whtreby we may serve God acceptably, with rtverenea and godly fear; far our God is a cosBOUvxa nas. Seeing the glory of the Lord upon the mount, like a de« vouring fire, Moses having tarried long, the Israelites probably supposed that he hail been devoured or consumed by it; and, therefore, the more easily fell into iitolatry. But how could they do tins, with Inis tremendous light of God's glory before their eyes!

Verse IB. Forty days and forty nights] During the whole of this lime, he neither ale bread, nor drank water: see chap, xxxiv. m. Deut ix. 9. Bnth his body and his soul were so austained by the invigorating presence of God, that he needed no earthly support, and this may be the simple reason why he took none. Elijah fasted jarty days and forty nights, sustained by the same influence. 1 Kings xix. 8. as did likewise our blessed Lbr^ when na was about to commence the public ministty of bis own Gospel, Matt. iv. 2.

1. Moses, who was the mediator of the Old Covenant is alone permitted to draw nigh lo God; none of the people are sufTercd to come up to the divine gloiy, not eveii Aaron, nor hjs sons, nor the nobles of Israel. Moses was a type of Christ, who is the meiliator of the New Covenant, and he alone hna access to God, in behalf of the human race, as Moses had, in lichalf of Israel.

2. The law can inspire nothing but terror, when viewed unconnected with its sacrifices; dnd those sacrificeB are nothing, but as tliey refer lo Jesus Christ, the Lamb of God, wlio alone, by the sacrifice of himself, Ijcotb away the sin of the world.

3. Tlie blood of the victims was sprinkled both on the altar and on the peop/e, to show that the death of Christ gave lo divine ^urttM what il demanded % and to menwliat they needed. ITie people were sanctified by it unto God, and God was propitiated by it unio the people By thia sacrifice, the law was magnified, and niacle honourable, so Divine justice received its due; and those who believe, are justifiea from all guilt, and sanctified from all sin; so thev receive all that tlwy need. 'Xluis God is well-pleased, ana believers eternally saved. This is a glorious ecMiomyi highly wOTthy of God, its author.. -^.

Vem 2. TTuU ihey bring Ttu an qffering] The oflering here mentioned, U the mnvt terumaA; & kind of free-will (Bering, caniiating of any thing that was neeeuary for the occouoo. It aignifiea properly, any thing that was Hfled up, the fceafe-o/fertn*', becauae in presenting it to Ood, it was fifl'd ud to be laid on his altar, but lee on cbhp. II ix. 26. Gocl requires that they should build him a tent, suited in tome sort to his di^ni^ aod eminence; because he was to act as iheir Knig, and lo dwell among them; and they were to consider themselves as his mbjecla, and in this character, to bring him presents, which was considered to be die duly of every supject appearing before his prince. — See chap, xxiii. 16.

Tene 3. 7^ is Uu offering} Thtn were three kinds <if nMaU^ 1. Gold, an zahab, which may properly signi^ iBTvufht gold, what wm briffit and TetpuMleni, as the word impUea. In Job xxviii. 16, 16, 17, 19. ^Id ie mentioned J&e times, and Jour of the words are diflcrent in the original. 1. fno exaoR, 'vd tagar, to Mui ttp! gold in the mine, or ahxU up in its ore. 2. ara kx- THKM, from oru caiham, to ngn, teal, or atampi gold made current 1^ being coined; eteitdard or sterling gold, exhibiting the stamp expressive of its value. 3. an zahab, mvttght ^Idt pure, htghiy poliahed gotd, probably wha: was usedTor overlaying or gilding. A,)B faz, denoting 9olidity,eompactnesa, and atrenglk; probably gold formed into different kinds of pltU^ as it is joined in ver. 17. of the above chapter, with ktUu, veneU. The zahab, or pure gold, is here mentioned, beeause it was in a state that rendered it capable of being variously manufactuied, for the service of the sanctuary.

2. SiLTxa, ips keaeph, from casaph, to be paU, twin, or vihite; so called from its well-known colour.

3. Bkass, Twm nedutaheih, copper; unless we suppose, that the factitious metals commonly called brass, is intended: diis is formed hy a combination of dw oxide or ore of zine^ ealifld tapia eaiaminaria, with copper. Bran seems to have been very anciently in use, as we find it mentioned Geiu iv. 22. and the preparation of copper, to transform it into this factitious metal, seems to be very pointedly referred to, Job xxviii. 2. Iron is taken out qf the earth, and bra»» is molten out of the atone nnni pip \zh eben yo^wJtnechusAaAjtianslaied by the Vulgate, Lapiatoluiua ealore. in aa vertitur, " The stone, liquefied by heet, is tumea into bnuu." Is it nnng too fir to say, that the •tone here may refer to die taj^ eataminaria, vmlch was used to uirn the copper into brass? Because brass was eapsble of so fine a polish, as to become exceedingly hng^t, and keep iu lustre a considerable tinw, hence it was used for all weapons of war, and defenmve armour among ancient nations; and copper seams 10 have been in no r^u^ but for iu use in making braaa.

Verae 4. Bhu} nSan UeeUt, mwrally supposed to mean on axurt or colour; rendered by the Septuagint, vsmivlg*. and by Uie Vulgate, hyadnOaim, a tky blue, or dem vioUL

Purple] jorm argaman, a very precious colour, extmeted from the purpura, or murex, a roecies of diellfish, from which it is supposed the bmoua T\rian purple eamik so costly, and so much celebrated in antiquity. See ihis largely aescribed, and the manner of dying it, in Pliny, Hisl NaL lib. ix. c. 60-66. edit. BiponL iSborlef] njrVvi lola^, signifies a worm, of which this eolourin^ matter was made, and joined with ■<3V «ftant, ii^ch Signifies lo repeat, or doubU, implies, that to strike diis colour, the wool or cloth was twice dipped j beiMie (he Vulgate renders the original eoccum bia Hnetum, scarlet twice dndi (tad to ihia Homoa'refens Odor. lib. ii. od. 16. V. aft.

2 Speak unto thechadreo of Israel, that they 1 bring me on "onerins: "of every man tbat givetn it willingly, with niB heart, ye ahn-ll trAe my otferinf.

3 And tnis ia the ofTering which ye shall take of them; gold, and silver, and braee,

5 And rams* skins dyed red, and badgers' skins, and sbittiro wood;

6 P Oil for the light, t spices for anointing oil, and ibr ' sweet incense;

7 Onyx stones, and stones to be set in the ■ ephod, and in the < breast-piate.

It is the same colour whtdt the Arabs call ol ktmex, whence the French cramoiai, and ihe English crinum. On this subject, much may be seen in Bochart, Calmet, and Sdteuch^er.

Fine linm] vvsheA; whetlier this means linen, eottm, or axUc, is not agreed on among interpreters. Because rv ahecA, signifies six, the rabbins suppose, that it aXvajw signifies the fine linen of Etfypt, in whichj six folds eoo- Btituted one thread; and that when a nngU Jbld was meant, ia bad is the term used. See the note on Gen. xli. 42.

Goais' burl o<«p txzim. gvotsi but used here elliptically for nmta* hair. In dinerent parts of Asia Minor. Syria, Slficia, and Phr^ia, the goats have hmg, fine, and beautifiil hair; in aome cases, almost aa fine as ^k, wbidk they shear at proper limes, and manufaemre into gw ments. From Virgil, Georg. iii. v. 306 — 311. we hariL that goats' hair manufacture into cloih, was nearly a equal value with that formed from wooL

Ha^voqiH nsn cmaiuMi Uam OinJa; Nie iHinor utut (HI: tuamrij MUoria iwaf » VtUra — -'r-frr- 7yH« in»cU ml mi Nte miau inlma barim ixaimua m«Hta CInyiM lomUHl Mrti, ■taffw tow— Sw. Unim In fliui'ina, N nlMrU aitiwii— nwuHi

" Per halTT ftalM at nud profit n*

■Tli iru« Um Sen wkm dnink wiihl^dM Wn b dcuir bM, but UM br BHilfiil I HouwhUc ilw pHUr ilHua iteir

nair ouHtaM, wand la unU. iht KiUicr bold, Anl Mdd Ifet ddrcriw DMilart Sm tt* fdkL^

Verse 6. Ram^ skins dyed r«f1 o<dimo bVm my UnA eylim meadamin, literally, the vcina o^ red rama. It is a fact that is attested many respectable travellers, that in the Levant, sheep are often to be met with that have red or violet coloured fleeces. And almost all aneieBl writers speak of die same thing. Homer describes As rams of Polyphemus aa having a violet-coloured flaeee.

Ptiny, Aristotle, and others, mention the lune. And from facts of ihia kind, it ia very probable, that the faUa of the golden fieect had its origin.

Badger^ sHna\ bufnn mp flroA teduiHm. Few terms have afforded greater perplexity to eritios and commentators, than this. Bochart has exhausted die subject, and seems to have proved, that no lund of animal is here intended, but a colour. None of the Versions acknowledge an animal of any kind, except (he Chakke; which aeeiBa to think the ba&tr is intended, and from it we have bos^ rowed otu* translation of the word. The Septuogint, and Vulgate, have skins dyed a vioUt e<dour; the SyriMo, axure; the Arabic, A/ocA; the Coptic, vurfe^; theFsraso, ram skina, dtc The colour eontmded for by Bochart, U A» kyaginus, which is a very deep bhie; so Pliny, Co^ coqus Hnctum tyrio tingere, ut Juret hyaginum. They dip crimson in purple, to make the colour eaUed hyagiwtua, ■ Hist. Nat. lib. tx. c. 66. edit. Biptmt.

ShitHm irood] By some supposed 10 be the fiaertipBcsts of the cedar; by others the ucocto NiiatioOj a specaea ol Aom, solid, light, and very beautiful. This acaei& is known to have been plentiful in Egypt; and it abooMlam ArsUa Dessrta, the very place in which Moaea was, wliua be bailded the tabernacle; and hence it is teaaonsbto M suppose, ttiat he built it of diet woot^ wbkti w« wajr proper foe his puposs.

8 And let them make me a " sanctuary; tliat * I may dwell among them.

9 * According to all that I show thee, after the nattem of the tabernacle, ajid the pattern of all the inBtrumentB thereof, even so shall ye make it,

10 Tf " And they ehail make an ark of shittim wood: two cubits and a half $haU be the length thereoG and a cubit and a half the breadth thereof, and a cubit and a hidf the height thereof

11 And thou shalt overlay it with pure gold, within and without, shall thou overlay it, ana shalt make upon it a crown of gold round about.

TeraeS. CHI far Qu lights Hub they must have Inrouriit with them from Egypt, Tor they could not get any in ue wilderness, where mere were no olives t vA It is l&ely that this, uad some other directions, refer more to what was to be done, when in (heir fixed and settled i fiiikiiii i. Auurt while wandering in the wilderness^

S^rieeal To make a confection for twet inceaae, abound- •d in dimrent parts of these countries.

Tene 7. Oiqr* sfansf] We have already met wiA the MOM called arm tkoham, Gen. ii. 12. and acknowledge dw difficult nX ascertaining what is meant by it Some think the onyx, some the aardiM, and some the •meraid is meanL We eannot My [vecisety what it was.

tbnuM o^ JtUing m. • Stones so cut as to be proper to be set in the gold won of the tveostplate.

The laH mAoA It is very diffieuU to tell wim this w»i^ or in vnat Csrm it was made. It was a garment of Mae kind paeuliar to the prierts, and ever consideved esaential to all the parts of divine worship; for without it, BO person attempted to inquire of Ood. As the word it- ■ali comes from the root iMt aphad, he Hed, or bound dOM, Calmet simoses that it was a kind of girdU, which Wought from buund ibe naek, and over the aaonlders, and so hanging down before, was put cross upon the stomach, and then carried round the waist, and thus made a girdle to the tunic Where the o^od crossed on the breast, there was a square ornament caUed tvn dtMAm,ihiabrea^ptate, in which twelve precious stones wiere set, each bearing <me 9t the names of die twdve sons of Jacob eittraven on it. Hierewere two forts of ephods) tmaof plam litwik tar tile prieMs, tha odier very modh enbroidsred, far die high priwt. As there was iKnhing singular in this common •oru no particular deaoription is given; but that of the high priest is described very nnich in detail, see chap, xxviii. 6 — & It was distinguished from tlu common ^lod bv beiu; composed of gold, bhu^ purpU, aeorUt, Jou tuuM Snm, and eunn^ -aorkt i. e. superbly onoajnented and embroidered. This ephod was fastened on <he shooldera whh two pneious stones on iriiich the twelve itames of the twelve tribes of Israel were engraved, atx names on each stone. ITiese stones, thus engraved, were different from those on the breastplate, with which they have been confounded. Prom Calmet's description, Am ephod seems U> have been a series of baits, festened to a eollar, which were intended to keen the gnrmenu of the priest closely ftUacbed to his body; but there ia some reason to believe, that it was a sort of garment, lik^ that worn by our heralds: it covered the back, breast, and bellv, and was open at the sides. A piece of the same fcina of stuff wim itself tiniied it on the shoulders, where the two stones^ already menttoned, were placed [ and it was probably without sleeves. See on ebap. xxviii. 2, Ac

Verse 8. Jjet Am make nu a tanduanA ripo mtAwdosfc, a hcfy p'occi >uch as Ood roigfit dweu in; this was that part of the tabernacle that tnM called the most holy place, into which the high priest entered only once a year, OS ihe great day of atonement.

7m( / may dweU among Hum,] Hum, says Mr. AinswoMfa, was the main end of all; and to this all the parliealan an to bs referred; and by this they are to be opened. For this sanctuary, as Solomon's temple afterward, was the place of prarar, and of the public service ■f Ood, Levit. xviL i— 6! Mao. xxi. 13. and it signified dw albcRA, which is the habitatitm of Ood through the Spirit, 2 Cor. vi. 16. Eph. it 19—22. Bev. xxi. 2, 3. and was a viaibie sign of Ood's pretmet and protection, Levit. xxvL 11, 12. ^ek. xxxvii 27, 28. 1 Kings vi. 12, 13, and of his Inading them to his heavenly glory. For as the bi^ priest entered into the tabcmacie, and throu^ the *«u, into Ihe most holy place, where God dwelt; so Christ «Mlirad in(o (ha bdy of boUei^ and wa also emert throng

12 And thou shalt east 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 rinsre in the other side of it.

13 And thou shalt make staves of shittim wood, and overlay them with gold.

14 And thou shaJt put the staves into th« rings, by the sides of the ark, that Uie ark may be Borne with them.

15 f The staves shall be in the rings of the ark: and they shall not be taken from iL

16 And thou shalt put into the ark ■tiie testis mony which I shEdi give thee.

the veil, that is to say, his flesh. See the use made of this by tfaeapoetle, Heb. ix. and x. "nius, the fajutuary is to b» applied as a type, 1. To Ckrial't person, Heb. viii. 2. iz. 11, 12. John u. 19, 21. 2. To every Chrittian^ I Cor. vL 19. 3. To the chwA, both partiadar, Heb. iti. 6. 1 Tim. iii. 15. and uniotnal, Heb. x. 21. and it was because of the very extensive signification of diis building, that the different thinn concerning this sauetuary are Hirticululy set down by Moses^ and so variously applied ay (he prtk phets, and bf dtfrapostlea. StftAinmoortK. Asthedml^ tng in this tabernacle was the highest proof of Clod's grace and mercy toward the Israelttes,.so it typified Chrises dwelling fay fiuth in the hearts of believer^ and thus ei^ ing them tne highest and surest proof of their reconwiar tion to Ood, andof hia love and nivour to them. See Eph. i. 22. iii. 17.

Vorse 9. After the pattern tf Hie tobemade] It has been supposed that there had been a tabernacle before that erected Moses; thtHigh it probably did notnowexistt but the tabernacle which Moses is ordered In make, was to be formed exactly on the model of this ancient one, tha pattern of which Ood showed him in the mount, ver. 40- The word)3vd muAean, signifies lita«lly, the dwtUing or habUation.- and this was so called, bet^iuse it was tha dwelling-place of God; and the on^^laoe on the earth in which he made himself manifest. See the note on ver. 40. and on chap, xxxiii. 7 — 10.

Verse 10. 'They ahaU make an ar£] oron, signifies an ark, che^ cqff'tr, or coffln. It is used particularly to designate that chest, or cotter, in whidi the ttetimonyk or two fables qf the cxnenant were lud up; on the top «f which was the propUialory or menu-eeat, see on ver. 17. and at the end of wiuch were the durubim of gold, ver. 18— 20. between whom, the visible signs of the presenoa of the supreme Ood appeared as sealed upon his ihrona. l^e ark was the most excellent of all tne holy thii^ whicii belonged to the Mosaic economy i and for its sake the tabvnada and the temple were boilt, cbsfi. xxvL 3&. xl^W, 21. It was consit&ied as eonfuring a Mneti^ merever it was fixed, 2 Chroo. viiL U. 2 Sam. vi. 12.

Two eubiia and a half riiall be Ou length, Ac] Aboat four feet Jive inches in length, taking the cubit at tiMnfy one inches; and two feet sir inches in breadth and m depth. As ihia aik was chiefly inlMtded to depout the two tables of stone in, which had been written tnr the fiwer of Ood, we may very reasonably conjecture^ that the length of those tabfes was not less than four feet, and their breadth not leas than too. As to their thickness wa can say nothing, as the depth of the ark was intended for other matters besides the two tables, such as Aaron's rod, the pot of F^j^flnf^, &c. though probably these were laid up beside, not in the ark.

Verse 15. The staves — ekalt not be taken from it,] Because it should ever be considered as in readiness to be removed: Ood not having told them at what hour he should command them to strike their tents. If the staves wm never to be taken out, how can it be said, as in Ifumb. iv. 6. that when the camp should set forward, they should put in the staves thereqf, which intimates, that when they encamped they took out the staves, wbich ap> pears to be contrary to what is here said 1 To reconcile these two places, it has been supposed, with great show of probability, that besides the staves which passed throuf^ the rings of the aric, and 1^ which it was carried thm wen two other staves or pole% in the fbrm of a Hw wAondfrorrow, on which the ark was laid, in order to be transported in tlwir ioumeyinn, when it and its own staves, still in their nngs, had been wrapped up in the eovertng of what is called ^^^j^' '^'^^'""l blut^loth.

17 H Atti • Uteu Bhait make a merey-aeat of Mtf e cold: two eabiiB ana a half <nau the lei^th thereof, and a cubit and a half the breadth

18 And tbou shalt make two cherubuni of gold, o/ beaten work ehalt thou make them, m the two ends of the mercy-eeat.

19 And make ooe cherub, oa 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 liigh, covering the merey-eeat with their wings, and their faces tkall low one to another; toward the mercy-seat shall the faces of the cherubims be.

The XATes of the aric itsalf, which aaf^U ba ooMidered u Hi kantUct, ai«{4r lo lift it by, were never taken out of ^'r rtngei but tne Btavea or fxdea, whiA served u a Mer. were takoi from under it, when tfiey eooamped.

Tern 1& TU tutimoity] Tlie two tables of auta, which were not yet given; these tsblee were called n'rf Mutt, from ip So, forward, onvard, ta bear witaeis to, or ef a person or tfa'ing. Not onW the isblea of itoiie, bat an ibeooDtenta of ihesrk, Aaroo's (od, the pot of nanna, the anointing oil, &e. ben letMmentf to ifas Messiah 10 his pTvpfuiic, tfUtrAHoL and rtgal offices.

Terse 17. A merty-Mot] mas eajAorath, from -wa eapher, to emer, or oterspread, because by an set of pardon sini are represeoted as beui; cossred; so that th^ bo longer appear in the eye of dtvine justice, to displease, irritale, and call for puoishmeiH; aod the person of die eftnjsr is eveered^ or protected from dw stn^ of the hrdcn law. In the Gredc eersien <rf the SeMMgini, the word •ixartfriAr, MbuUrion, is used, whicn sijmifies a •ropjfjatory, and is the name used by the apostle, Heb. fx. o. "Hiie meret/'teat, or propittatoTy, was made of pure goM; it was properly the lid er covering of that vessel, so well known by the name of the ark, am ark <^ OU covenant. On, and befsre dns, the high priest was lo nriidde the Mood of the expMuy saeriftcesi on the great mj' ef afonenienf; and it waa in mis piuee that Ood promnd to meet the people; see ver. 22. For A«re he dwelt; and there waa the symbol of die divine presence. At esch end of this propiuatory was a cherub^ between whom diia glory was manifested: hence, in Scripture, it is so often said, duu A< dieeUeth betttten the cAeruMm. Am ^ word 'Uarr^for, propiUotmy, or nurey-aeat, is apT^ied to Christ, Rom. in. StS, vham Ood halh sel forth i» be a raoprriATioir (iKn«^nt'*^\ through faith in Me HtoA—for the remUeion nf tine mat arepaet; hence we barn, mat Christ was die true mercy-seal, the thing eignified by the caphoreth, to the ancient believera. Ana we learn hirtber, uat it was by Me blood, that an atonement «al to be made for the sins of the world. And as Ood ■howvd hrmsetf beiween the ebertibim over this propitialory er nwrcy-sew^ so it is said, Ood wo* Chriet t^emeUingth^wld unto kiiiueff,2 Cm. r. 19, Ae. See m Lev. VII.

Terse 18. 7%ob ^Aott make two Aerubime] What ttieM were we cannot disttnclly say; it is generally lupposed, that a cherub was a creature widi four heads and MAebodyt and the animals of which these emblematical femscoBsiated, wered>e»Ue8t<rfdieir1rinds: the /ton, among die vita heatta; the buO, among the tame ones; the eagle, among the WrA; and mm, at the head of all j to that they might- be, mxyn Dr. Priestley, the representativesof aUnaiure. Concerning their./orms and design, there is much difference of opinion among divinea. It la probable, that the term often means a fgure of sny kind, Such oa was ordinarily ecutptured on etone; engraven on metal I carted on voodf or embroidered on doth, — See dn ch. XXXV. 9. It may be onlr neceasary to add, that <iherub is the singular number, aiervbim, not cherubmts, dte plural. See what has been aaid on this subject, in die note on Gen. iil 24.

Terse 22..ditd there t if ttf mtei vUh Aee] That it, over the mercy-seat, between the cherubim. In diis place, Ood chose to give the moat especial manifestations of himself: here uie divine glory was lo be seen; and here Moses waa to come, in order to consult /eliovah relative to the management of the people.

Ainswwth has remarked, that die rabbins any, " Hie heart of man may be Kkened to Qod's sanctuary; for, as in die sanctuary, die ahettniA or divine glory dwelt, be- 87^

21 * And thou shalt put the mercy-seat aboTc upon the ark; and ■ in the ark, thou shalt pat the testimonv that I shall give thee.

22 And ' there I will meet with thee, and I will commune with tliee from above the mercyseat, from (between the two cherubims, which are upon the ark of the testimony, of all ^inga which I will give thee in commandment unto the children of Israel.

23 Tf *■ Thou ehalt also make a table o/shittim wood: twocubits«Aaf^&e the length thereof^ and a cubit the breadth thereof, and a cubit and a half the height thereof.

24 And thou shalt overlay it with pure gold, and make thereto a crown of gold round about.

25 And thou shalt make unto it a border, of an

cause there were the ark, the tables and cherubim; bo, in ibe heart of man, it is meet diat a place be made for iha divine maiMty to dwell in; and oiat it be the hoIyoC holies," This is a doctrine most implicidy Wogfat bv the aposdesL and the ahoelule neceasi^ of having the heart made a habitadai of Ood, throurii the Spirit, is strongly and frequently insisted on throu^ the whole of the Near Testament. See the note on die following verse.

Verse 23. TTum ehalt make a table ^ eMitim «md] The same wood, the ococm of which the ark, stavea. &e, w«c made. On ihe subject of the ark, table of showbread, dbc. Dr. Cudeeorlh, m his vew learned and exoelleot treatise on the Lord's supoer, has the following remarks t " When God had brought the children of Inael out of ^ypt, resolving to maniteat himeelf in a peculiar manner piesMit among them, he thought good to dwell amoi^al thsas m a vi^rie aod external manner; and therefore, while dtey weae in the wildemesi^ and sojoamed in Iml^ hs would have a lent or tabernacle built, to sojourn widi them also. This myateir ot the tabernacle was fully understood by the learned Nachmanides, who, in a few vpo/da, bat pregnant, expresaeth himself to this purpose: "Hm mystery oS the tabernacle waa this, that it was to be a plaea for the Shechinah, or habitatitHi of Divinity, to be &xed in and thia^ no doubt, as a special type oS uod's Aitma dwelling in Chris^a human nature, mnieh was the ntn SHScnnvAH: but when the Jews were come into dieir land, and had there built dwm houaes, Ckid intended to have a fixed dwelling-house also; and therefore his move* ^le tabemocle was to be turned into a standing (emple. Now, the tabernacle, or temple, being thus as a house, for God to dwell in visibly, to nmke up die notion ot dwelling or habitation cwi^lete, there must be all things suitable u> a house belonging to it. Hence, in the holy place, thm must be a table and a candlestick, because this was the ordiniuy furniture of a room, aa the fore.eom mended Nachmanidea observes. The table must have ita dishes, and spoons^ and bowl% and covers belonging (o it, thou^ tbey were never osed: and always be nirntshed with bread upon it. "nie candlestick must have its lampa oontinuaHy baminr. Henee atao there must be a continual fire kept in Ihifl nouse of God upon the altar, as the foaia of it; to which nodon, I conceive, the prophet Isaiah doth allude^ ch^. xxxi. 9. uAose jSr« utn.Zton, and Ais^unuus «tt JeTvealem; and besides all this, to carry the nottoo stilJ fiuther, there mnat be some constant meat and ptoWaian brought into this boose; which waa done in the nerifioea that were partly consumed by fire upon God's own altar, and partly eaten by the priests, who were God's bmily, and uiereiore to be maintained by him.. Tht^t which waa consumed upon God's altar, was accounted God'e mesa, as appeoreth from Hal. i. 12. where the altar is called Gwa taole, and the sacrifice upon it, God's meat.* — Ve aoy, the table qf the Lord ie polluted, and ffie fruU Atreqf, even his meat, m contemptible. And (rfien, in the law, the aao rifice is called Oon's nnV lechem, i. e. his bread ot food. Wherefore it is fanher obaervRlile, that besides the flohof the beast ofiered np in aacrificc, there was a mtncoA. i e. a msoi or rather bread-offering, made of flour and oil i and afffronten or drinh^ering, which was always joined with the duly sacrifiee, as die bread and drink wfai^ was to go along with God's meat. It was also strictly commoiued, that there should be sah in every aacrificc and oblation, because all meat is iinsavouTy without salt, aa Nachmanides hath here also well obseni-ed; ' because it was not honourable that God's meat diould be unsavoury, without aalt' Lastly, all these things were to be ecmsuaMa on the altar only by the holy Bre, whieh came down fion heaven, because tlwy were Ood's portipa, asd therefor* M tmoi breadtfa, rtmnd about, and thou riialt make a CoMen erawn to the border thereof, round about.

26 And thou shalt make fbr it four rings, of gold, and put the rinxs in the four cornerB, that are on the four feet thereof.

27 Over against the border, shall the rings be Ibr places of the staves, to bear the table.

28 And thou Bhalt make the staves of shittim wood, aikd overlay them with gold, that the table may be borne with them.

29 And thou shalt make i the dishes thereof, and spoons thereof, and covers thereof, ana bowls thereoC * to cover wlUi^: qf pure gold ahalt thou make them,

30 And thou shalt set npon flu tdite > diowbread before me abray.

31 K And thou sh^t make a edndlestick <^ pore gold: €tf beaten work shall the cantHestick be made: his shaft, and his braDcfaes. his bowls, bis knops, and his flowers, shatl be of the same.

33 And six branches ahail come out of the sides of it; three branches of the candlestick, out of tbe one side, and three branches of the candle- ■tkk, out of the other side:

Vmb 29. TTu diAea Viertqf] wvfp keArotaiv, probsUy tfis 4«ep b»wb ia tibich Uwy kneooed iba iiuh% out of wtidk dwy made (he tkov-hrtad,

Tht naon* tk*n^ vnoa cajH>tait, probably ewuer*, oavbioa ibcr not me iooenae; «• Menu preuy evident bom Nttnilx Tiiri4, 20ba6^33,38>44,60tM.SE,fla>74, S&aSunbendteMiMTOidtsHSM; and the taatmineDt, wnaieTC^ Uva^ is slviTB refmsentad aa being fiUad with

Cmrv iktrt^ vrmp luAtUait, auppoacd to be a large cup, or l*aJtard, in which pure wine waa kept on dM MUe along widi th* Aow-breiid, tar UbatiMM, which wore poured oat hetoto the Lord eray wdihatb, whan the «ld bnad WM nmoTed, and dte new farm laid on tbe taUa.

BowU Hureof] rri^pao vtmakiyotaiv, from np nahtA, ta dear tna^, remoo^ onpfy, Ac. ra>po«ed, by Calmet, t» mean either ifae tioM hj wnicfa the Levitea cleamed the wheat they made into bread i for it ia aaaarted, that the gnto out it which tbe dtow-biead wu made, waa aowed, reaped, gmod, aifiad, kneadad, baked, dbe. by the Levitea ftsfiisalveai or iha otm* in which the Umd waa baked. Olbara iuppoae thty were veaaeU, which they dipped into the kttho&t to lake out the wine for Itbationa.

Vane 30. iSKoio-bread] b^jd sn^ Udum pantm, UtenUy, bread qf Jiiet*, ao called; eithar becauae ihey wore plaeed b^fitre tlu prtMKC* at Jiaee Ood, in the aanctnary; or, bacauae ibev were made ttptan^ aa the Jewa will have it. h ia probable that they wen in the form of aihtt or Acrdgan^ eaeb aide preaenting tbe aame appearance, and h—fn tbe Jewa mi^t auppoae dk^ were called the br^iuj or ioavqf facet; but the Hebrew text aeema to intimate, that they were ealled the braocf qf facet, pantm, be* cauaa, aa the Lord Mya, ihey were set «ib^ lepanai, before, we^ Thaaa loaves or cakes were tuticc, representing, aa is ^menlly supposed, the twelve tribes of laneL T^ey were m two rows of six each. On the top of each row there waa a golden dish, with frankincense^ which waa burned before the Lard, aia a memorial at iba end of the week, wfaea the old loaves were lenwred, and replaced by n«w eneai the prieaU taking the ftnnar for thair domesUo tiea.

It ia more difficult to aaeeHain ibe nee of Aese, or what diey rewesented, than ahnost any other tmblnn in the wtele Jewish ecooMny. Haay have eonjteiured their meaning; and I feel no disposition to increaee their number bv aav addition of my own. TTie note od ver. 23, from Er. Cud worth, appears to me mwe ntionol than any thing olaa I have met widi. The tabernacle wm Qod's house, •ad in it be had his tabU, hia brend^ bis wins, oawIlMtick, dbe. to show Aem that ha had l«fc«a «j> hU AttUing ■iheag ihesi. — See the note on ver. 23.

Verse 31. Aearuitaticieta pure goU] This eowUsfftdt 0» tliaiutMtr, is generally deeonbed ut having one sAq/I or ttnek, with ris branAi*, proceeding from tt, ndomed, at aVMl distaneea, widi six flowery hke lil>e% with as isaav ImflaMMlibMiwplaeadaltaniaiely. On each of tbe bssnalHaaHfewisalampi aadsavoaihstepoldwdiaflt 01^1^ lbs flMM) dMs dm INN aim laavs-iB

33 Three bowls made Ifltennto almonds, wAA a knop and a flower in one branch} and thred bowls made like almonds hi the other branch, with a knop and a flower: so in the six branotwe that come out of the candlestick.

34 And in the candlestick thall be four bowls, made like tmto almonds, vith their knopa aiu their flowers.

36 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 candle* stick.

36 Their knops and their branches shall be of the same: all of it shall be one beaten work of pure cold.

37 And thou shalt make the seven lamps thereof: and " they shall " l»ht the lamps thereof, that they may f give light over against i it.

38 And the tonga thereof, and the snufT-dlshea thereof sAo/i be of pure gold.

aD, ver. 37. TVse tevtn lamp* were lighted every evea' insr, and eztioguiahed every morning.

We are not ao certain of the Toeciaeybrm ttf any instni' ment or uteaail of (he l^Mmacle or temple^ as we are of thuk the go Wen table and the two ailver tnunpeu.

TinuL after the overthrow of Jerusalem, A. D. ^ bad the griden o»ndl»atieh and the ■olden <a6ie of the unywbreed, tbe sifter frvswato, snd tne book of die X.au^ lako» out of tbe temple, and canied ia trium^ to Rome; Veapaaian lodged them in the temple which he had ooimo* crated to the goddess of Ptaet! Some plants also of tbfr balm of JcriSuf are said to have been carried in the pro> eeesion. At du foot of mount PaUtine there are the ruins of an arch, on which the triumph of Titus for his ronqnost of the Jew% ia rcpreaeoted; and on which the several mennmsats, which were CMried in the procession, ant sculptured, and pertieularly the g«idm eandUatick, the tabu of the thow-Wead, and the two nlver trvmptU. A coTToU HODSL of this arch, taken on the spot, now stands before me t and tbe qxriU of the temple, the candiettick, the gotdm tablt, and the two trumjMto, are repreaenied on the pannel, on the left band, in tbe in^de of tbe arch, iabauo-rtlitvo. Hie cmdleMdt ia not so omaBWiHed aa it appears in many prints; at the same time it looks roach better than it doea in the engraving of this arch, given bf Sioot&ucon, AnHq. ExpHq. voL iv. pi. 32. It is likely, that on the real arch, this candlestick is teas in siae than the original, aa it acarcely measures three feet in heif^t-^ See the Diarium Italicuvu, p. 129. To aee these snored ardcles given up 1^ that Ood who ordered then to bs niade, sccordiog 10 a pattern exhibited by himself, graoina the triumph of a AeoOen empnor, and at last, eonseeraiaa to an idol, afTordi melancholy reflections to a pious mind. — But these things had accomplished the end for which they were institutec^ and were now cf no further tiM. T\» gknrious Personage typified by all this aoeicait apparatus, had, about seven^ years before this, made hie appearanea. Tie true light was come, and the no/y ^ri/ poured outfrom on high; and therefore the goUUn eanMtatick, by which they were typified, was given up; the ever-during bread bad been sent from heaven, and therefore the goUtm talOt, which bora iu reprumtoHta, the Aow-br*ad, waa now no longer needful; \)m joyful smmdotihtneriiuUng OcitjMj waa thenpubliahadu the world} and therefore tb* tihotr hvmfU, that typified thi% were carried into captivity, and uwir sound was no mora to be heard. Strange providence, but umuterable mecc^ of Ood I the Jewa lost bodi the «gx and the tiUnga ngn^fitdi and that yttf ptopU who destroyed the holy city, carried away UM SDOiIr of the temple, and dedicated them to the olqeeta of Uiew idolatry, were the firat in the univeree to reoeive the prcocAf ng of Uw Oospel, the light of aalvaiion, and the 6r«ad qf ■ lyit llwn ia a sort oT orinctdsnce or aMOetonon hm, which is worthy of the most serioos observatiMk Jews had diese significant embUau, to lead them to, snd prepare them for, the things ttgiti^. They trusted iwthe/onRMs and rejected the totter/ Ck>d therefore d«prtved diem of both, and gave ap their temple to the spoUet% dwir land to dBsatetkm, aad thameelvea lo c^viiy, and to dw award. Tbs- JUallkAtrihea ewriMl away dw smUsn* «r

40 And ' look that thou make them after their pattern, * which was showed thee in the mount

Aeir Mlvotton, ud God abortly gave uiuo tbow heatheiH, that very salvation, of which these things were the emblemal Thus, becauae of their unbelief and rebellion, the kingdom of heavtn, according to the prediction of our bleued Lord, waa taken from the Jvwa, and p.ven to a nation, llie Gentile*, Oiat brought forth thefruUa thereof! HaiL xxi. 43. Behold the ooodkbw ai>d sEVKfttrr of God I Verae 39. Of a talent of tmn gold thatt kt make U, vUh all IhtM ve$KU] That is, a talent of gold tn we^i^t waa used in making the candlesitek, and the different vea- ■ela and inatrumenta which belonged to it. According to Biahop Cumberland, a talent waa three tkouoaTtd shdtda. Am the laraeliiea brought each haif a shekel^ ch. xxxviii. 26. w that one hundred talenl*, one thoueand aeoen Auntbted and aevcTtty-Jive ehekel^ were contributed by lumired and three thoumnd five hundred and Jtfly fa- MOB. By halving the number of the Inaelitea, be fiDda diey oontribuied mree hundred and OM thoueand eevat hundred and aeeenty-Jlve ahekela in all. Now, aa we find dial thia number of anekela made onehandred talents, and one tkomand aeven hundred and eetmty-Jiw ahekela em, if wo aobtract one thaueand eeoen nundrtd and meoniyjlw, the odd ahekela, from three hundred and ^ Aouaond aewn hxmdred and eeoenty-Jlvey we ahall have fcr a remainder three hundred thoueand; the number of riwkela in one hundred talenU; and if thia remainder be divided by one hundred, the number of talents, it quotes Area thoueand, the number of shekela in each talent. A ^Iver shekel of the sanctuary, being eouaL aocordtng to Dr. Prideauz, to three ahiUinge Englisli, wve thoueand audi diekela will amount to four hundred and A/h/ fownd» aterling t and leekonii^ gold to silver aa fineen ts one, a talent of gold will amount to six thoueand aeten hmdroi and My pounds alerting: lo which add two hundred and auHv-three pounda lor the ons thoueand MMn hundred and aevenly-five shekels, at Area ehilUnga aaoh, and it nnakea a total of'^eevcn thoueand and thirteen pmmda, ^ich immenae sum waa expended on the candUatiek mi lie Jumitura. It is no wonder, tben, (if the candleatiek in the aecond (ample were equal in value to that ia the ancient labemaole) that TUua AauK think it of aofficient eonaequence to be one of the artieles, with the golden table and surer tnimpele, that ahould be employed to grace hia triumph. Their intrinaie worth waa a matter of nu consequence to Him, whooe are the silver and

£ld, the earth and ita fulness: th^ bad accomplidied >ir desUff^ and were of no fortber use, either in the kingdom of Awidene^ or the kingdom trf grace. — See the DSU on ver. 31. and see that on diap. xxxviii. 24.

Verae 40. And look thai Bum make, dtc.] This verae diould be understood aa an order to Mosee after the tabernaele, Ac. had been deacribed to him: as if he had aaid, "When thou oomeat to m^e all the thinga that I have already described lo thee, with the other mauera of which I ahall afterward treat, see that thou make eveir thing aecoiding to the pattern which thou didat eee in tna mouaL"

The Septuuint have it s»t« r** nnr t» Utuyptf r*i, — ileBDrrfing- to the ttps, roan, mfaMon whieft vma Aovn thee. It appeara to me, that St. Paul had thia command particularly in view, when he gave that to his son Timothy, whidi we fiod in his second epiatle, chap. J. ver. 13.

fait the FOSN of aound worda wtiioh thou hast beard of ma. Hie tabernacle wm a type of tbe church of God: that church is built upon the foundation of tlie propheia and i^Kwtlea, Jeaua Ghrlat being the chief conier>atone, Eph. ii. 20—23. the doetrtnea, therefore, delivered by tbe prapheta, Jesus Christ, and his apostles, are essential to m* eonatitntion of this ehtuch. Aa Goc^ therefore, gave tha plan, or form, according to which- the tabernacle mnt be eonavactecL ao ha gives die tiodHaee Mcording to which the Ohriau&n cborch ia to be DMdelled; and apostles, and nbonHnate boiblera, are to have and hold fbat dm Knm of ««od words, and eontnwt thia haavwhr tains qf fine twined linen, and blue, and puri^fl. and scarlet: with cherubims ■ of cunning work shatt thou make them.

2 The length of one curtain sJiaU oe eiffxt and twenty ciibitB, and the breadth of one ctiptain four cubks: and every one of Che curtaiiu shalt have one measure.

3 The five eurtaini shall be coupled together one to another; and other five curtains tkali be coupled one to another.

4 And thou shall make loops ofblue, upon th« edge of tbe one curtain, from the eelvedge in the

building according to that/oi^ or pattern, wbkb Jutm come through tbe expreas revelation of God.

In difierent parte of this work we have had occasion t» remark, that the heathens btsrowed their best thinga from Divine Revelation, both aa it refers to what was pure ia their doetrinea, and eignifieant in their reHgiaua ritea. Indeed, they seem in many cases to have studied tba closest imitation possible, coosiatent with the adaptatioa of all to tbeir prepoaterous and idolatroua worahip. Th^ had their Iao, or Jove, in imitation of the true JEIHO- VAH; and from different attrihutea of the Divine Nature^ they formed an innumerable group of gods and goddeasea^ They had also their temples, in imitation of the temple of Qodi and in these they bad their holy and more holjr pUces, in imitation of the courts of the Lord's bouse. Th» beaiben temples consisted of several parts or diviaiaos t U ^ie area or poreh; 2. fiit fl»u, or temple, similar to the naae of our dnirches; 3. Tbt adytuin, or holy placi^ called also penetraU, and aaerarium; and, 4. Tho tnrUtiittf, or tbe inner tempU, the moat secret recea, where they had their myateria, and which anawered to liie Holy of libUee in the tabernacle. And as there is no eridenee whatever, that there was uiy temple among the heatbebg^ prior to the tabernacle, it is reasonable to conclude, Aal It served as a model for all that they afterward builded. Thej had even their portable templea, to imitate tbe tabernacle: and the ahrines for Diana, mentioned. Acts xix. 24. were of thia kind. "Hiey had even their arka, or aaend a^ffera, where they kept their most holy ibinga, and ^ iooa emblems ot their religion; together with em* ts, or Uuapa, to illuminalc tbeir temptea, whtdi had few windowB, to imitate the golden candleetidi in the Mosaic tabemach. Hmt baa even their preosssioiist ia imitation of the earrving about of the ark in the wilder* ness; aoeompanied py suefa oeremonies, aa anfltetentlj show, to an unprejudiced mind, that they borrowed tbem fr<nn this sacrea original. Dr. Dodd haa a good noce on this stdmet which 1 shall take the liberty to extrooL

Speaking <rf the ark, ho s^s, "We meet with imitntions of diie divindhr matituM endilem, amoiig sercnl heathen nations. Irms Taeitue, De Jnoribtta ffsnnnnoruM, cap. 40. informs ua, that the inhafailants of the north of Germany, our Saxon ancestors, in general, worshipped Herthum, or Hertham, i. e. the Tnother earth r Herlham being plainly derived from areta, earth, mm DM am, mother; and they believed ber to interiMee in the afiairaof men,and to viaitnationai that lober, inaaoerad grov^ in a eertain island tS tbe ocean, a vtHida cowed witbavesAiMMi; was consecrated, ondollowed to betooched by die priaata only, (compare 2 Sam. vi. 6, 7. 1 Chron. xiii. 9, 10.) who perceived, when tbe goddess entered iaio her secret place, penetrate, and with profound veneration attended ber vehide, which was drawn by eowa: see ISam. vi.7 — 10. While the geddeaa was on her Piogies% days of r^oicing were kept in every place •miek tbe vaacduafsd to vint — Utey engaged in no war, ibtj handled no weapons; peace oiM quietness wen that oa^ known, only relished, till tbe same priest recondocted dH goddess to her temple. Then the vduete and sasAnsis^ and if you can believe it, the goddeaa hora^f^ were woabed in a sacred lake."

ApuUiua, describing a solemn idolalnnis prooeastoo, De Aur. Attn. lib. iL after the Egyptian mod^ anya, "A Aeat, or ark, waa carried by anolber, eooiainiu tbeir b»> cret things, entirely conceaang the myateriea ofralgion.'* And PlularA, in bis treatise De Aide, Ac describing the rites of Oeiria, saya — " On the tenth day of the mootii, at ni|^t, they go down to the sea, and tbe atoHsts, togedwr with the priest, carry forth tbe saectd Aaat, in wfaiu ii n aoudl boot or veaeet of gold."

i^oitsantM likewise teatifieak (lib. vii c 19.) that dis anuent l^ans had a sacretf ark, oiberoin was the hnag* of Baccbvs, made by Vokai^ which bod been cfvea M Dsidanni bj Jopittr. As dis aih wm dcfMntoa in coupling; aad likewise shalt thou make in the uttermost ed^e of wnother curtaio, in the couptins' of the second.

5 Fifty loops shalt thou make in the one curtain, and fifly loops shalt thou moke in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of anoUier.

6 And thou shalt make fitly taches of gold, and couple the curtains together with the tadies: and it shall be one tabernacle.

7 IT And * thou shalt make curtains of goata' hair, to be a covering upon the tabernacle: eleren curtaioB shalt tbou make.

S The length of one curtain shall be thirty cubits, and Oie tureadth of one ciu'taio four cubita: and the eleven curtains shtill be all of one meamre.

9 And thou shall couple five curtains by themselves, and six curtains hf themsdvea, and shalt double the sixth curtain in the forefront of the tabernacle.

Soly of Baliu, ao the heatbeni had, in the inmoflt port of tneir templet, an adj^m, or pmtiraU, to which twru had aectm out the prutls. And it ii remarkable, that unong the Mexican^ VUxHpuizli, tbeir lupreme god, waa repreaenied under a human shape, sitting on a throne, ■upported by an azure giobe, which they called heaveo; Jtar polea ar ttieka came out from two sides of this globe, ■1 the end of whit^ ser^t^ beads were corve^ the whole making a litter, wfaidh the priecta carried on their dwuldari, whenever the idol was shown in public." Jte- Hgiotu Ceremoniea, voL iii. p. 146.

Calinet remarks, dial the ancients used to dedicate candlesticks in the temple of their gods, bearing a great number of lamp^

Pliny, UisL NaL lib. zzxiv. e. 3. mentiona one made in ike forin of a tree^ with laoqw in the likenesi of applet which Alexander the mat consecrated in fte temple of Apollo.

And Athetueus, lib. xv. c 19, 20. nientions one that supported three hundred and tixtyfiee lamps, which Diony- Hut the yoonger, king of Syracuse, dedicated in the Prytatuum at Athens. As the Egyptians, according to the WsdoHn^ of Clemen* Alexanarinua, Srom. lib. i. were rtw first iriio used lamps in their teiople^ they pnAiably borrowed the use from the golden candbatick in the tabernacle and temple-

Prmn the solemn and vei^ particular charge — LookOiat ftoti make Aem q/fer their pattern, ithiA vku whowed Hue in the mount, it appears plainly tliat Giod showed Moaaa a model of the laberoaele and aU iu fimiiture: and to leeave inalraetiona relative to this, was one part' of his employneiit while on the mount forty daya with Ood. As God designed that this building and all that belonged to it, should be patterns or representations of good things to eome, it was indispensablr necessary that Moses should receive a model and iqiecincation of the whole, according 10 which he might direct the different artificers in their constructing the work. 1. We may observe that the whole tabernacle and its furniture resembled a dwellinghouse and iu famiture. Z. That this tabernacle was the house of God; not nurely for the performance of his worship, but for his residence. 3. Tint God had promised to dwell among this people; and this was the habitation which he appointed for his glory. 4. Hut the tabernacle, as well as the temple, was a type of the incarnation of Jesus Christ, see John i. 14. and u. 19, 21. R. That as the glory of God was manifpsted between the cherubim, above die mercy-seat, in this tabernacle; so God -wot in Chritt — <titd tn him diptU dU the futneat of Ou Godhead bodily. 6i As in ilie tobemaele were found, bread, li^t, dbc. probably all these were emblematical of the ample proviaioa made in Christ for the direction, support and salvattn of the aoal of roan. Of these, aiiil many other things fa the law and the prophets, we ahsll know more when aortalinr ia swallowed up of life.

NOTES ON^CHAPTER XXVI. Tens 1. Thou Aalt make the tabemaeU] JtfioAan pwo from \33f Mkaean, to dweU, means simply a dwelUiigplaee, er habitation of any kind; but here it means the inrellia^place of Jehovah, who as a king in his camp^ had his dweOutr or pavilion amonr his people, his table always ^read, bis m mpa lighted, and the jrriUta, dbe. kU attendmiU, ahnj* in waiting. From the minale aod acearate fcurijiriaii bars (ivso, a good vi^man, bod tie the asms

10 And thou shalt make GSty loops onthe edce of the one curtain, that ia outmost in the cotipling, and 6£iy loops in the edge of the eurtam which coupleth the second. ' ■

11 And rhou shalt make fifly tarhes of brass, and put the taches into the loops, and couple the * tent together, that it may be one.

12 Aiu the remnant that remaineth, of the ctu^ains of the tent, the half cortam that remaineth, shall hang over the baduide of the tabernacle.

13 And a cubit on the one Gide, and a cubit on the oth« 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 ride ana on that side to cover iL

14 If And ' thou shalt make a covering for the tent cif rams' akina dyed red, and a covering above of badgers' skins.

15 1[ And thou shalt make boards for the tabernacle of shittim wood standing up.

material^ rai^t make a perfect fae »imU« of the ancient Jewish tabernacle. It was a moveable buildtiK, and so eo»- stnicted that it might be easily taken to pieces, m thc'greater convenience of carriage, as they were often obligod to transport it from place to place, in their various joumeTinga.— For the tunned lineti, bbte. purple, and teariet, see the notes on chap, zxv, ver. 4, Ac

Cunning work] avn duuheb, probably means a sort of dither, in which the figures appisar eqtially pnrfeot on both aides; this was probwly formed in the loom. Anotlnr kind of curious work ii mentioned, ver. 36. Dp^ rokem, which we term needle''Work: this was probaUy similar to our embroidery, tapeelry, or cloth of arraa. It has beoi diou^t unlikely that these curious works were oil mam^ factured in the wilderness: what Was done in the loon^ they might have brouriit with them from ^yptt what could be done by handT without the use of complex machinery, the Israelitish women could readily perform with their needles, during their slay in the wildemessL But still it seems probable, that diey brought even their looms with them. The whole of this account shows, that not only neeeasary, but amamantal artiL had been carried to a eoanderaUe pitch of perfection, both among the Israelites and Egyptians. The inner curtains of the tabernacle were ten in number, and each in length, twcnty-eigiu mhita, and ^our in breadth — about sixteen yards twelve inches long, and two yards twelve inches brood. Hie curtains were to be coupled together, five and five of a sid«^ by fifty looiM, ver. 6. and as many ^Iden clasps, ver. 6. so that each might look like one curiam, and the whole maks one entire covering, which was the jKraL

Verse 7. Curtaina of goata' hair\ Stuff made of gont^ hair. See the note on chap. xxv. 4. His was tlie aeamd covering.

Verse U. Ram^ ainna dyed rerf] See on chap. xxv.. 6. His was the third covering; and what is called dis badgera' akina, was the Your A. See the note on chi^h xxv. 6. Why there should have been four coverings does not appear. Hiey might have been designed partly for respect, and partly to keep off dust and dirt, and the extremely fine sand, which m that desert rides as it were on eveiy breeze [ and partly to keep off the intense heat of the sun, which would otherwise have destroyed the polea^ bars, boards, and the whole of the wood-work. As to the conjecture of some, that " the four coverings were intended the better to keep off the min," it must appear unfotindad to those who know, that in that desert rain was rarely ever seen.

Verse 15. TVuns Aall make boards] Hese formed what might be called the walls of the tabernacle, and were made oS shittim wood, the Aeaeia Nilotiea. which. Dr. Shaw grows here in abundance. To have vorkeil the acacia mto these boarda or planks, the Israelites must have had aavyers, Joinera, &c. among them; hut how they got the tools, a a question. But as the Israelites were the general xoorkman of Egypt, and were brought up to every kind of trade for the service of their oppressors, we may naturally suppose, that every artificer brought off some of his tools widt him. For dwugfa it is not at ail likelj dtat tbey had any annour or defntstve weapons in then' power, yet fbr tM rsaaon above aasigmd, tbey must htvt had dM implenwnts which were requisita for meir respootivt trades.

16 Ten cubita sJuUl be the length of a board, and a cubit and a half shall be the breadth or one board.

17 Two »tehona shall there be in one board, ■et in order one a^nst another: thus shalt -thou make for all the boards of the tabernacle.

18 And thou flhalt make the boarda for the tabernEu:Ie, twenty boards on the south aide southward.

19 And thon Bhalt make fyrty sockets of silver under the twenty boards; two sockets under one board for his two tenoiu, and two sockets under another board for his two tenons.

80 And for the second side of the tabernacle, on the north side, there shalt be twenty boards:

21 And theh- forty sockets of silver; two sockets under one board, and two sockets nnder another board.

23 And two boarda shalt thou make for the corners of the tabernacle in the two sides.

84 And they shall be 'coupled toeethcr beneath, and they shall be eonpled together above the head of It unto one' ring: thus shall it be for them both; they shall be for the two corners.

25 And they shall be eight boards, and their sockets of silver, sixteen sockets; two sockets imder one board, and two sockets under another board.

26 And thou shalt make bars qf shittim wood; five for the boards of the one side of the tfUwrnaole,

27 Ajul bftTB for the boavds of the other aide of the tabernacle, and Ave bars for tte boards of the side of the tabernacle, for the tws

29 And the middle bar, in midat of the boards, shall reach from end to end.

29 And tbou shalt overlay the boards with H>ld, and make their ringrs qf ^Id places or the bars: and thou shalt overlay the bars with gold.

30 And thou shalt rear up the tabernacle; ^aeeording to the fashion thereof, wtiich was ahowefl thee in the mount

31 1[ And ' thou shalt make a veil^blpe. and purple, and scarlet, and fine twined hnen of cun< ning work; with cherubims shall it be made:

^ And thou shalt hang it upon four pillara of shittim -wood, overlaid with gold: their nooks shall be of gold, upon the four sockets of diver,

33 And thou shalt hang u_p the veil nnder the taches. that thou mayest nnng in thither withiiai the veil, ^ the ark of the testimony: and the veil shall divide unto you between *the boily place and the moat holy.

34 And '^thou shalt put the mercy-seat apon the ark of the testimony, in the moat holy place.

35 And ' thou shalt set the table without the veil, 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 1 tuou shalt make a haugiiv for the door of She tent, q^blue, and purjiile, ana acarlet, and fine twined linen, wrought with needl»-work.

Verae 16. Ten etihiU ihall be Ou length a hQard\ Each of these boards, or plaaksj wu about Jtvc yards and 6co feet and a half long, and Bixrty-tao incnes broad; and M tber are ooid to be »tanding up, thia waa the height of Ibe taMTDOcJe. The lenftb being thirty cubit% fw«nty boftrd% m iwbU and a mIt Ivood eadi, nudn ahoutwren^ tun yards sad thaif, ana the bbbadth wu about /«e yarda.

Terae 29. Tfuni ^utU merlay the boarda with gold\ It ia not s&id how thick the gold wa& bv which these boards, &c were overlaid: it was, no douDt, done with goldpUUui but these must have been very thin, else Uie Eoanb, Ac. must have been inwpportablT heavy. Tht gold was probably something Uke our gold baf, hat not bou|^ to so orsat & degree of tenui^i

Terae 31. TVum WuiM make a veU] ns^s paroceth, from *pn parae, to f>reak, or rend, the tnn«r veil of the tabenBole, or temple, 2 Chron. iii. 14. which broke, interrx^edjOr divided between the holy place and the moMt Jhoqr— lYw Holy OhoH this tignifyius, that the may into Ae haiiett of all wu not yet made man\fut, yAUe aa the Jlrtt tabernacle was atanaing, compare neb. ix. 8. The Seplusgint eonatantiy render u by »mT»w$Tur0m. Does not fbe Helnew name ru-ie paroeeih moreover intimate the hmieal correspondence of this veil to the body or JUeh at Cbrist? For thii tctTurirtritn, or veil, washis^es^ Ueb. X. so. which beinx rent^ alfwds us a new and Uving way into the ludieet ofiM, i. e. into heaven itwlf— compare Beb. «.19,20. ix.24. And acconliiwlT, when bta bleated body wss rsiU upon the eraa% this wU also (t« smMnrar^* t*« mm) irxirS*, 1M* BBHT m twtn,from &4topio aie btatom, Uatt. xxviL 61.— See ParlAuret under nie word T^.

liie veil in the tabernacle wu exceedingly costly: it WW made of the same malerials with the inner covering) UiKiparple, acailat, fine twined linen, embroidered wiu eheniMm, Ac It aerved to divide the tabernacle into two pazta — one, the outermost, called tba holy placet the other, or innermMt, called the Ai>(v of Bbliet, or the moat holy place. In this waa depoaitea the ark of the eorenant, and the other thinp that were laid up by way of memorial. Into this the hi^ prieat aloae was permitted to enter, and dtat only ooee m the year, on the great day of atonement It waa in dlia inner plaoe that Jehovah manifested tumaelf between the diembim. The Jews say, d>at tbia vril waa four fineera breadth ib thickness, in order to prevent any person m>m eeeiag through it; but of this, as Colmet ot^ serves, there waa no necessity, aa there was no window or idaoe for light in the tabernacle, and consequently the moat aimple veil would have been aufficieot to obatruet the diaeoveiy of any thing behind irtiicli could only be diaoero- ■d by flka li^ that earns in at tbs door, or by ' S7S

Terse 32. TltHr hooka thall be of g<]Id\ tevn vastfhem, which we translate tA^tr hooka, ia rendered %Mem*.ttt, capitala, by the Septuagitit, and capita, by the Vitlgata^. As die word ti vav, or van, plural e*vi tavtm, oeeurs ooly in this book, chap. xxvi. 32, 37. xzvii. 10, 11, 17. xxm, 36, 38. xxzviii. lO, U, 12, 17, 19, 23. and ia used in tbesa places in reference to die same subject, it is very difficult ts ascertain its precise meaning. Most commentators and lexicographers think, that the ideal meaning of the ward ii^ to conrtecf, aitadi, join to. hook; and that the letter vou f haa its name from tie home-like form; and iia tise as a pac> tide m dw Hdvew boguue, becauae it aervea to coMwd the words and members oi a sentence, and the aenteneaa of a discourse, togeAer; and that, therefore, hook, rauat be the obvious meaning of the word, in all the above texts. Calmet thinki this reason of no weig[ht, becauae the vau i of the preaent Hebrew alphabet is widely dissimilar froa die vau cX the primitive Hebrew al[4iabel, at may be aean on tha anuent sbekela: on these tlie diariicters appear aa in tha word Jsbotah, chop, zzvui. 36. Thia form bean DO resemblance to a book; nor does Ibe Samaritan 5 which appears to have beMi copied from thia ancient ehar racter.

Calmet, therefore, coaiends, 1. That if Moaes does not mean the capitala of the pillars, by tlie v^y Toptm of tha text, he mentions them nowhere; and it would be straog^ that, while he deseribee the fiillar^ their soeket«t j-tiana. JUteta. d^ &c with so much exactneaa, aa will IVP**' ^ consulting the preceding places, Chat he ahould make ae mention of the eapitalat or that pillars^ every way ao eorrectly formed, should have been deatitute a ihia veiy iia> cesaaiT ornament.

2. As Moaea waa commanded to make the hooka, em «a- Tim, of the nillora, and their ^fiUeta of silver, chap. zxvu. 10, 11. and the hooka, vavim, of the fullora of the veiL of gold, chap. XXXV). 36.andtheoit«fhouMnflMVen and eeoatty-Jlve diokela were employed in making theas hooka, vavtm, overlaying their chapiters, nrrvm rtuA^ hem, their heada, ana filleting them, chap, xxxviii. 28, il la more reaaonable to suppose, that all this is anoken of the cmitata ot tht piUara, than of any kind of hoofm, eapaeially as iwoka ara mentioned under the word tadiea or Hoym other places. On the whole, it apprars much more reasonap ble to translate the original by capitala than fay hooka.