x Num. 14:32,33. 32:13-15. a Ex. 20:2,3. Deut. 5:6,7. 7: b 11:20. 36:27, 37:24. Deut. 4: 1. 5:1,32,33. 6:1,2. 11:1. 12:1, &c. 32. Neh. 9:13,14. Ps. 19:7-11. 105:45. Tit. 2:11— 14. c 12. 44:24. Ex. 20:11. 31:13. d Num. 21:5. 25:1-8. Deut. f 8,13. 21:31. 2 Chr. 34:21,25. g 7:8. 13:15. Lam. 4.11. Dan. V. 18. (Notes, Deut. 4:-12: 26:-32:) The commands and exhortations here referred to occupy all these chapters; and indeed almost the whole of Deuteronomy; in which Moses, at the mouth of God, most pathetically addressed that generation of Israel, just before || his death, which under Joshua was put in possession of Canaan. 'Whereby the Holy Ghost 'confuteth them, that say they will follow the 'religion and example of their fathers, and not 'measure their doings by God's word, whether 'they be approvable thereby or no.' V. 19, 20. Marg. Ref. Notes, 12-14. 18:14 -17. V. 21, 22. Even that generation of Israel, which grew up in the wilderness, and lived in the midst of miracles both of judgment and mercy, was frequently rebellious against the Lord, as it appears by the history of their conduct, and by the reproofs given them by Moses. It is, however, evident that they were much improved by the instructions and judgments of God; and that the generation that entered Canaan, was the best which there ever was of that favored nation: and indeed the language concerning them, in this passage, is by no means so emphatical as that used concerning their fathers. (13) Yet God might justly have destroyed them all, as he did numbers in the matter of Baal-peor; and he certainly would, had not a regard to his own glory among the surrounding nations, and to the honor of his own truth and grace, influenced him still to spare and bless them. (Marg. Ref. -Notes, 7-9. Num. 21:4-9. 32:6--15, vv. 14, 15. Josh. 22:21-34. 24:15-32.) V. 23, 24. The predictions of the dispersion of the Israelites, which were delivered by Moses just before his death, are evidently here referred to. They had a partial accomplishment in the Babylonish captivity; but they are far more exactly fulfilling at this day. (Marg. 524] 22 Nevertheless I withdrew mine hand, and wrought for my name's sake, that it should not be polluted in the sight of the heathen, in whose sight I brought them forth. 23 I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries: 24 Because m they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and "their eyes were after their fathers' idols. 25 Wherefore I gave them also stat utes that were not good, and judgments whereby they should not live; 26 And IP polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD. Ref.-Notes, 16,17. Lev. 26:31-39. Deut. 4: 25-28. 28:64-67. 32:26,27.) V. 25, 26. 'God, in a just judgment for their 'disobedience to his own laws, gave them up to a reprobate mind, and suffered them to 'walk after the idolatrous and impious customs of the heathen round about them. And 'whereas, by obeying the laws and ordinances 'which he had given them, they might have lived happily; (11) they became slaves to the 'vile and cruel practices of the heathen idola'tries: so as to offer up their very children in 'sacrifice to idols. (26)... I suffered them to 'pollute themselves (so the form Hiphil is elsewhere used in the sense of permission,) ... in those very gifts, which by the law they were to dedicate to my service.... Their sin brought its own punishment along with it, destroying 'the hopes of families and bringing them to 'utter desolation.' Lowth.-The first-born by the law, were consecrated to God, but the Israelites devoted them to Baal or Molech. ||(Marg. Ref. p, q.)-'Because they would not obey my laws, I gave them up to themselves that they should obey their own fancies.'It is astonishing to find many very learned and able men maintaining, that the "statutes which were not good," meant the law of Moses, or some part of it; when the prophet evidently spoke of a much later time than the giving of the law; when the context clearly explains the meaning; and when "the statutes tha were not good," are expressly contrasted with the good laws of God. The giving of the law at mount Sinai could not be intended to punish sins committed by Israel more than forty years afterwards: and both the moral, the ceremo nial, and the judicial law, were good for their several purposes, and salutary to the people for the time being, as far as they used them properly: (Marg. Ref. o.-Notes, 10-12. Deut. ||32:4. John 1:17. 2 Cor. 3:7-11.) But God ju 27 Therefore, son of man, speak thers? and commit ye whoredom after ¶ unto the house of Israel, and say unto their abominations? them, Thus saith the Lord GOD; "Yet in this your fathers have blasphemed me, in that they have committed a trespass against 31 For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be inquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be inquired of by you. 32 And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone. 33 As I live, saith the Lord GOD, h surely with a mighty hand, and with a stretched-out arm, and with fury poured out, will I rule over you: 34 And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched-out arm, and with fury poured out. sound as offensive in the ears of his worshippers, as a brothel does in those of a virtuous woman: yet so attached were they to these high places, throughout all their generations; that they still retained the name Bamah, or the high place, as the favorite appellation for the places where they sacrificed. The words may be expounded of some noted high place, which the Jews frequented to perform their dicially left the people to be blinded by Satan, to prefer the ruinous practices of idolaters to his wise and salutary ordinances; as he is said to "send a strong delusion to believe a lie," to those who "obey not the truth, but obey unrighteousness." (Notes, 14:9--11. 2 Thes. 2: 8--12.) Thus he gave them up for their previous rebellion, to ripen for that destruction which he intended to bring upon them; that they might learn to know God by his judg-idolatrous worship: and then the sense will ments, seeing they had despised his mercies. (Marg. Ref. r.) V. 27. Yet, &c.] Besides all the provocations of Israel in Egypt and the wilderness, the prophet was to charge on the nation the superstitions, idolatries, and iniquities, which they had committed in the land of Canaan. These had disparaged the perfections of God, and, as it were, blasphemed him; as if he had been less deserving of their worship than the basest idol. (Marg, and Marg. Ref.) V. 28. As soon as the people were settled in Canaan, where they should have applied || themselves to obey the commandments of God, they began to look out for high hills, or shady groves, on which to offer their sacrifices, as more solemn or more retired: and there they presented their oblations, instead of bringing them to the court of the tabernacle; as if they had intended a provocation, rather than an acceptable service. This may be understood, either of the high places, where they worshipped God in a prohibited manner; or of those, where they were guilty of idolatry. (Marg. Ref.-Notes, 16:15-22. Judg. 2:6--13. Ps. 78:56-60. 106:35--38. Is. 57:7,8. Jer. 2: 21-24.) V. 29. The Lord frequently called the people to an account by his prophets, for these provocations: he inquired of them, "what the high place was," to which they went up, that they should so prefer it to his temple: he exposed the very word to odium, that it might 'be to this purpose; What is this high place, 'or Bamah, which you frequent? Who bade you call it so? I named my altar Mizbeach;' (the Hebrew word for aliar;) 'but this place had its name from the heathen idolatry, and it still retains it.' Louth. (Marg. and Marg. Ref.--16:24.) V. 30--32. The Jews ought not to conclude, that they were about to suffer only for their fathers' sins; for they were polluted with the same idolatries and iniquities. Nay, the elders who sat before the prophet (by whom the Lord would not be inquired of,) were projecting entirely to cast off his worship, and to conform to the idolatries of the people among whom they lived; that they might obtain their favor, share their prosperity, and escape from present affliction and reproach. But the Lord solemnly assured them, that he would not prosper them in this impious attempt: their apostacy would expose them to far severer punishment, than those people would suffer that had been educated in idolatry: they would not be considered as aliens; but as traitors and deserters, who had joined the enemy, and must expect no quarter or favor. (Marg. Ref.--Notes, 1--3. 16:15--22, vv. 20,21. Jer. 2:33--37. 19:5. 44:15-19.)--'God tells them, that he will pre'vent this purpose of theirs from taking effect: and we find, that from... the Babylonish cap'tivity, they have been very cautious of com'mitting idolatry, and scrupulous of n.aking the least approaches to it.' 'Lowth. 35 And I will bring you into the wil-||Israel, all of them in the land, serve me: derness of the people, and there will I there will I accept them, and there will I plead with you face to face. require your offerings, and the † first-fruits 36 Like as I pleaded with your fa- of your oblations, with all your holy thers in the wilderness of the land of Egypt, things. so will I plead with you, saith the Lord GCD. 41 1 will accept you, with y your + sweet 37 And I will cause you to pass under savor, when I bring you out from the the rod, and I will bring you into the people, and gather you out of the counbond of the covenant: tries wherein ye have been scattered; and I will be sanctified in you before the heathen. n * 42 And ye shall know that I am the LORD, when I shall bring you into the and land of Israel, into the country for the which I lifted up mine hand to give it te your fathers. 38 And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: ye shall know that I am the LORD. 39 As for you, O house of Israel thus saith the Lord GoD; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols. 8 14. 4:6. Jude 5. r 6:7. 15.7. 23:49. Ps. 9:16. f e 43 And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight for all your evils that ye have committed. 44 And ye shall know that I am the LORD, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith 138122. Jer. 2:9,35, 25:31. Hos. $ 25,26. Judg. 10:14. 2 Kings the Lord GOD. 4:1. Mic. 6:1,2. m 13,21. Ex. 32:7,&c. Num. 11: 14: 16: 25: 1 Cor. 10:5-10. n 34:17. Ps. 106:15,&c. Lev. 27:32. Jer. 33: 13. Matt. 25:32,33. 16:59,60. Lev. 26:25. Ps. 89: 30-32. Am. 3:2. *Or, a delivering. P 11:21. 34:17, 20-22. Num. 14:28-30. Am. 9.9.10, Zech. 13.8,9. Mal. 3:3, 4:1-3. Matt. 3:9,10,12, 25:32,33. Rom. 9: 27-29. q 13:9. Num. 14:30. Ps. 95:11. 3:13. Ps. 81:12. Hos. 4:17. t 23:37-39. Prov. 21:27. Is. 1: u 17:23. Ps. 2:6. 63:15,16. Is. b 38,44. 24:24. 26:33. Jer. 24: c 11:17-20. 34:13. 36:24. 37: e 6:9. Lev. 26:39-41. Neh. 16:61-63. 36:31. Job 42.6. Jer. 31:18. Zech. 12:10-14. Luke 13-13. 2 Cor. 7:11. Ps. 79:9. g 9,14,22. 36:21,22. 1 Tim. 1:16. 115:1. Eph. 1:6, destroyed, by their manifold desolations, and the terrible havoc made among thein. (Note, Is. 27:7-11.) These events are accommodated to the history of Israel's being brought out of Egypt and purified in the wilderness, before they entered Canaan; though we do not find any thing in history, which seems literally to answer to the prediction: but there was a great resemblance in these two distant dispensations. Many, however, with great probability suppose, that the dealings of God with Israel and Judah, in future ages, both of judgment and mercy, are foretold. V. 33-38. The Lord further declared, that he would assert his authority over his apostate people, by the powerful and terrible vengeance, which he would inflict upon them. He would separate them from the inhabitants of those countries, to which they had been driven, and with whom they attempted to unite themselves: and he would bring them into a situation, like that of their fathers in the wilderness. There he would plead his cause with them, and make them to pass under the rod, as the shepherd does the flock, when he distinguishes between the sheep and the goats, or marks out some of thein for slaughter: and he V. 39. An ironical permission, full of inwould bring then into "the bond of the cov- 'dignation and rebuke; sharply upbraiding enant," or deal with them according to it; en- 'them for despising those many warnings God forcing the bond, and exacting the penalty, as had given them; and implying that he was to the obstinate rebels; and again ratifying it now resolved to forsake them, and give them with the penitent and obedient, and shewing up to "strong delusions," as a just judgment them mercy according to it. Thus he would for their abuse of the means of grace, so long destroy from among them the rebels; as he had 'offered to them, and still rejected by them." done from among their fathers, previously to Lowth. In abhorrence and disdain of their their entrance into Canaan; whom, having||wickedness, he bade them follow their beloved brought out of Egypt, he would not suffer to idols, and take the consequence, both at the enter into the promised rest. (Marg. Ref present and in future. Let them do it at their Lev. 26:25,26, v. 25. Num. 14:27-34. Jer. 2:8,9.|| peril, seeing they would not hearken to him: Hos. 2:14-17. Am. 3:1-3.)-The passage but let them no more profane and affront his seems to refer to the whole of the Lord's deal-name, by joining him with their dunghill ings with Israel, from the time when this gods, and offering sacrifices both to him and prophecy was delivered, to the establishment them. (Marg. Ref.-Notes, 23:39. Jer. 7:8— of a small remnant of them in their own land after the captivity; from among whom the idolaters, and idolatry itself, were completely 45 Moreover the word of the LORD || " green tree in thee, and every dry tree. came unto me, saying, "the flaming flame shall not be quenched, and all faces from the south to the north shall be burned therein. 46 Son of man, set thy face toward the south, and drop thy word toward the south, and prophesy against the forest of the south field; 47 And say to the forest of the south, Hear the word of the LORD; Thus saith the Lord GOD; Behold, I will kindle a fire in thee, and it shall devour every 'chapter to speak the same thing in plain 'terms.' Lowth. (Marg. Ref.) PRACTICAL OBSERVATIONS. V. 1-9. 'at Jerusalem. ... The prophet here expresses 'the Christian worship by those religious ob'lations, which were proper to his own time: as 'the other prophets frequently describe the 'Christian church, by representations taken from the Jewish temple and service. (Is. 19: It is incumbent on ministers to charge men's 19. 56:7. 60:7. 66:23.) Lowth.-God purposed sins upon their consciences, as well as to pray to raise up to himself a large company of spir- for them that they may be converted and savitual worshippers, when he had destroyed the ed: when this is done in a scriptural manner, rebels from among his people. He would re- they judge and pass sentence on the wicked; store Israel to their own land, and they would and God will ratify their decisions in heaven, worship him on mount Zion, the eminent and and produce them at the last day; except the honorable place which he had chosen.-There criminals judge and condemn themselves, and would they find acceptance and present their seek his mercy and salvation. (Note, Matt. 16: oblations; he would be honored in them among 19.)—It is a dreadful case, when sinners prothe heathen; and they would know and wor- voke God to "swear in his wrath," that he will ship him alone, when he had gathered them no more be inquired of by them; and when he froin their dispersious into their own land: for gives them up to their lusts and idols; deterthey would remember their sins and abhor mines to receive no services from them; and themselves for them, as true penitents; and says of the barren fig-trees, "Let no fruit grow they would acknowledge, that he had dealt on you henceforth for ever. ." Their condemwith them in mercy, and for the glory of his nation then becomes irreversible, and nothing name, and not according to their deservings. remains for them, but "a certain fearful look-This was fulfilled in part, by their restora-ing for of judgment and fiery indignation." In tion from captivity; but it seems to be a prediction of the establishment of the Christian church; and also, and indeed more expressly, of the future conversion of the Jews, and their restoration to their own land. (Marg. Ref.Notes, 5-9, v. 9. 16:60–63. 36:20–24, v. 22,31 || -36.) ordinary circumstances, however, none can know this to be their case. Persons of this awful character are always hardened, either in presumption or despair: and, whilst these alarming subjects should teach us to beware of hypocrisy, no upright inquirer need be discouraged by them; for all who seek salvation V. 45-48. These verses are the beginning in the Lord's appointed way shall certainly of another prophecy, and belong properly to find it.—If he had waited till some of our fallthe next chapter. The prophet was ordered en race had merited his favor, or appeared to look southward, towards the land of Israel, meet objects of his complacency; nay, till any especially Judah and Jerusalem: and, though of us had been disposed to inquire after him he was about to prophesy against it, his word and return to him; not one would have been would drop, as the dew or rain: for he would saved. His free love to rebels and enemies speak with gravity and temper, as one who moved him to promise, and at length to give, sought the conversion, and not the ruin of the the great Redeemer: he mercifully sent his people. (Marg. Ref. i.-Note, Deut. 32:2.) word to us, as he did to Israel in Egypt: he The land of Israel, and the city Jerusalem, had made himself known to us, when we were been as a cultivated vineyard; but it was now "enemies in our mind by wicked works;" and, become a forest, filled with unfruitful trees, being thus "found of us when we sought him abounding with beasts of prey, and about to not," he taught us to seek his favor, and an be cut down and burned. (Marg. Ref. k.-interest in his covenanted mercies. Thus he Notes, 15: Is. 5:1-7.) For the Lord was determined to consume the whole forest, both green and dry trees together, that is, persons of all ranks and characters: (Notes, 21:2-5. Luke 23:26-31, v. 31.) and all the inhabitants of the land, with all their allies, would be scorched or consumed by it; and thus it would be generally known, that the JEHOVAH himself had kindled the fire, and that it was in vain for man to attempt to quench it. (Marg. Ref. 1-p. Matt. 3:7-10, v. 10. John 15:6-8, v. 6.) V. 49. They make this an argument for 'disregarding what I say, that I use so many "similitudes and metaphorical expressions, that they can't discover my meaning. (12:9.) Whereupon God commands him in the next became our God and Portion, and we his worshippers and servants: his word and oath became the security of our souls, and the ground and warrant of our consolations, when we "fled for refuge to lay hold on this hope set before us:" and we then learned to expect liberty and victory, and an inheritance in that heavenly country, which he has searched out for his chosen people. But in the day, when the Lord thus makes himself known to sinners, and "of his great love, wherewith he hath loved them even when dead in sins," (Note, Eph. 2:4-10, v. 4.) calls them to life and salvation; he also commands them to cast away all their idols and iniquities, and to defile themselves no more with the abominations of the ungodly CHAP. XXI. The prophet, predicting the indiscriminate slaughter made by the Lord's sword, in Israel, is commanded to sigh bitterly, for a sign, 1-7. Another prophecy to the same effect, 8-17. Nebuchadnezzar in suspense, whether to attack Rabbath or Jerusalem, is determined by divination to march against Je world around them; that they may be his people "to shew forth his praise." Yet, if we look back to the important season, when we were first awakened to a sense of our guilt and danger; and remember our reluctance to part with our idolized interests, pleasures, and pursuits; and to bear the requisite cross, reproach, and self-denial: if we consider the opposition that our hearts made to the humbling doctrines and holy precepts of God's word; or our procrastination, and the sins which we committed against the convictions of our consciences, and the strivings of the Holy Spirit: we shall be constrained to confess, that the Lord "wrought with us, for his own name's sake," and "for the glory of his grace;" or he would have left us even then to our own perverseness and rebellion, or have cut us off in his righteous indignation. For many of us are conscious, that, at no moment of our lives, did more of the enmity of our hearts against God, and his authority and sovereignty appear, than just before he made us willing by his power, to leave all and follow Christ. V. 10-49. sipated pleasure, or other carnal objects, are eagerly pursued even on the Lord's day: and if men serve the devil, the world, and the flesh on this holy day; we cannot suppose, that they serve any better master on other days. Alas! it is a very small remnant, even in this highly favored land, who delight in sanctifying the day of God, because they honor and love his ordinances, truths, and precepts: and this remnant are despised as precise and narrow-minded, for obeying the plain word of God, which others generally profess to believe. Thus from time to time, the church, or different parts of it, become greatly corrupted in every respect: and the Lord gives up immense numbers to follow their own traditions, lusts, and delusions, until their very gifts and services become their greatest abominations. At length he executes his judgments upon them. as he did on Israel in the wilderness; and, having by severe discipline destroyed many of the rebels from among them, and reformed the remainder, he charges them "not to walk in the statutes of their fathers, but to keep his judgments and do them." Then perhaps for a time spiritual religion revives: but soon the power of godliness begins to decline, dangerous errors and heresies, abominable idolatries, or immoralities creep in; and it again becomes necessary by judgments and corrections to plead against them; again to "purge out the rebels from among them," and to bring forth a company refined as gold from the furnace; or else to take away their privileges from them, and confer them on some other people. It has been repeatedly observed, that the believer, all his journey through, is conscious of many evils in his heart, temper, and conduct; and is continually constrained to confess, that he never could have escaped destruction, if God had not "wrought with him for his own name's sake, and not according to his own doings." He has deserved wrath in numberless instances: and he would have turned back and perished a thousand times over, had it been possible, if he had been left to himself. He is therefore more and more disposed to "remember his ways and doings, and to loathe and abhor himself," and to give the whole glory of his salvation, from first to last, to the mere mercy and distinguishing grace of God alone. And when he enters heaven, that happy land of promise, (which differs from Canaan, as rebellion, pollution, enemies, and sufferings are thence for ever excluded;) he is prepared to "cast his crown before the throne," and praise redeeming love; and to offer spiritual sacrifices, in that holy mountain, suited to his obligations, and to the boundless love of his God and Sav-be ior. In like manner, had not God "wrought for his own name's sake," his visible church must long since have been destroyed: but his honor is concerned in its preservation, lest his name should be profaned amongst idolaters and infidels. The Lord has given us his oracles and ordinances, his law and his gospel, for the rule of our conduct and the foundation of our hope: and they are suited, in the proper use of them, to promote our present comfort, and to direct us in the way to everlasting life. He has also given us his holy sabbaths, his own day to be kept holy, as a sign of our relation to him our Creator and Redeemer; and that, in rendering him on it the worship due to his name, we may receive from him the sanctifying grace of his Holy Spirit, to "purify us unto himself a peculiar people zealous of good works." But wherever we look, we observe multitudes that are called Christians, who do not walk in his statutes, but despise his judgments, and greatly pollute his sabbaths. For their hearts go after their idols: worldly gain, sensual or dis5281 || In these ways, God has from the beginning wrought with his church "for his name's sake;" and has purified her from time to time, instead of utterly destroying her: and his word engages and his honor requires, that he should still have a people on earth; that "the gates of hell should never prevail against" his church; and that his cause should finally prevail. But those who remain so insensible and wicked amidst the means of grace, as to cast off his worship, that they may be like the heathen to serve wood and stone, or to live "without Christ" and "without God in the world,” may assured, that they will never prosper in such an impious project. With "a mighty hand and an out-stretched arm," the Lord will assert his authority; and if idolatrous Israelites were so severely dealt with, of how much sorer punishment will apostates from Christianity be thought worthy! The same gracious dispensation, which ensures the salvation of every believer, denounces deeper condemnation on the unbelieving and rebellious: if the rod of the covenant do not bring men to repentance, and to walk with God according to the gracious tenor of it; he will execute upon them the punishment due to the despisers of it: and if any part of his vineyard become a forest of unfruitful trees, he will soon burn it up with unquenchable fire.-Men often deride or revile the truths of God, as if they were obderstand so much of them, as to hate the light scure and unintelligible; when in fact they unwhich condemns them. But, whilst others cavil at God's word, or form projects of rebellion: it is our wisdom to humble ourselves before him, and to beg of him to glorify himself in our salvation. |