CHAPTER XIX.

this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it This chapter introduces the solemnity of the giving of the law upon mount Sinai, thyself alone.

19 Hearken now unto my voice, I will give thee counsel; and God shall be with thee: be thou for the people to God-ward, that thou mayest bring the causes unto God:

20 And thou shalt teach them "ordinances and laws, and shalt show them the way wherein they must and the work that they must do.

which was one of the most striking appearances of the Divine Glory that ever was in this lower world. We have here, 1. The circumstances of time and place, v. I, 2. II. The covenant between God and Israel settled in general. The gra cious proposal God made to them, (v. 3-6;) and their consent to the proposal, v. 7, 8. III. Notice given, three days before, of God's design to give the law out of a thick cloud, v. 9. Orders given to prepare the people to receive the law, (v. 10-13) and care taken to execute those orders, v. 14, 15. IV. A terrible ap pearance of God's glory upon mount Sinai, v. 16-20. V. Silence proclaimed, and strict charges given to the people to observe decorum, while God spake to them, v. 21-26.

N the third when children Israel

ust walk, aver, thou shalt provide out of all the I were gone forth out of the land of of Is the

people able men, such as fear God, men of truth, hating covetousness: and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:

22 And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee; but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee.

23 If thou shalt do this thing, and God command sthee so, then thou shalt be able to endure, and all this people shall also go to their place in peace.

24 So Moses hearkened to the voice of his fatherin-law, and did all that he had said.

25 And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

26 And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.

27 And Moses let his father-in-law depart; and he went his way into his own land.

2 Deut. 1. 9, 12. m c. 20. 19. Deut. 5. 5.
n Deut. 4. 1. 6. 1, 2, Neh. 9. 14.
o Deut. 1. 15-17. 16. 18. 2 Sam. 23. 3. Job 29. 16. 31. 13. p Num. 11. 17.
g 1 Sam. 8. 7. ☛ Gen. 30. 25. Num. 10. 29, 30.

able men, men of good sense, that understood business, and
bold men, that would not be daunted by frowns or clamours.
Clear heads and stout hearts make good judges. Secondly,
For piety and religion; such as fear God, as believe there is a
God above them, whose eye is upon them, to whom they are
accountable, and whose judgment they stand in awe of; con-
scientious men, that dare not do a base thing, though they
could do it ever so secretly and securely. The fear of God is
that principle which will best fortify a man against all tempta-
tions to injustice, Neh. 5. 15. Gen. 42. 18. Thirdly, For in-
tegrity and honesty: men of truth, whose word one may take,
and whose fidelity one may rely upon; who would not for a world
tell a lie, betray a trust, or act an insidious part. Fourthly,
For a noble and generous contempt of worldly wealth; hating
covetousness, not only not seeking bribes, or aiming to enrich
themselves, but abhorring the thought of it; he is fit to be
a magistrate, and he alone, who despiseth the gain of op-
pression, and shaketh his hands from the holding of bribes, Is.

33. 15.

[2.] That he should attend God's direction in the case; (v. 23,) If thou shalt do this thing, and God command thee so. Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. Note, Advice must be given with a humble submission to the word and providence of God, which must always overrule.

Now Moses did not despise this advice, because it came from one not acquainted, as he was, with the words of God, and the visions of the Almighty; but he hearkened to the voice of his father-in-law, v. 24. When he came to consider the thing, he saw the reasonableness of what his father-in-law offered, and resolved to put it in practice, which he did soon afterward, when he had received directions from God in that matter. Note, Those are not so wise as they would be thought to be, who think themselves too wise to be counselled; for a wise man (one who is truly so) will hear, and will increase learning, and not slight good counsel, though given by an inferior. Moses did not leave the election of the magistrates to the people, who had already done enough to prove themselves unfit for such a trust; but he chose them, and appointed them, some for greater, others for lesser divisions, the lesser, probably, subordinate to the greater. We have reason to value government as a very great mercy, and to thank God for laws and magistrates, so that we are not like the fishes of the sea, where the greater devour the lesser.

III. Jethro's return to his own land, v. 27. No doubt he took home with him the improvements he had made in the knowledge of God, and communicated them to his neighbours for their instruction. It is supposed that the Kenites (mentioned, 1 Sam. 15. 6) were the posterity of Jethro, (compare Judg. 1. 16,) and they are there taken under special protection, for the kindness their ancestor here showed Israel. The good will showed to God's people, even in the smallest instances, shall in no wise lose its reward, but shall be recompensed, at furthest, in the resurrection,

VOL. I.-27

same day came they into the wilderness of Sinai.
2 For they were departed from 'Rephidim, and
were come to the desert of Sinai, and had pitched
in the wilderness; and there Israel camped before
the mount.

3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel:

4 Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself.

5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:

6 And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.

7 And Moses came, and called for the elders of the people, and laid before their faces all these words which the LORD commanded him.

8 And all the people answered together, and said,

a Num. 33. 15. b c. 17. 1, 8.

c c. 7, &c. d Deut. 32. 11. Is. 40. 31. 63. 9. e Deut. 7. 6. 32. 9. 1 Kings 8. 53. Ps. 135. 4. Is. 41. 8. 43. 1. Tit. 2. 14. 1.6. 5. 10.

NOTES TO CHAPTER XIX.

V. 1-8. Here is,

f Rev.

I. The date of the great charter by which Israel was incor porated. 1. The time when it bears date; (v. 1,) in the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which, the feast of Pentecost was observed the fiftieth day after the passover; and, in compliance with which, the Spirit was poured out upon the apostles, at the feast of Pentecost, fifty days after the death of Christ. In Egypt, they had spoken of a three days' journey into the wilderness to the place of the sacrifice, (ch. 5. 3,) but it proved to be almost a two months' journey; so often are we out in calculation of times; and things prove longer in the doing than we expected. 2. The place whence it bears date; from mount Sinai, a place which nature, not art, had made eminent and conspicuous, for it was the highest of all that range of mountains. Thus God put contempt upon cities, and palaces, and magnificent structures, setting up his pavilion on the top of a high mountain, in a waste and barren desert, there to carry on this treaty. It is called Sinai, from the multitude of thorny bushes that overspread it.

II. The charter itself; Moses was called up to the mountain, (on the top of which God had pitched his tent, and at the foot of which Israel had pitched theirs,) and was employed as the mediator, or rather no more than the messenger, of the covenant; (v. 3,) Thus shalt thou say to the house of Jacob, and tell the children of Israel. Here the learned Bishop Patrick observes, that the people are called by the names both of Jacob and Israel, to remind them, that they who had lately been as low as Jacob, when he went to Padan-aram, were now grown as great as God made him, when he came from thence, (justly enriched with the spoils of him that had oppressed him,) and was called Israel.

Now observe, 1. That the Maker, and the first Mover, of the covenant, is God himself. Nothing was said or done by this stupid and unthinking people themselves toward this settlement; no motion made, no petition put up for God's favour, but this blessed charter was granted er mero motu-purely out of God's own good will. Note, In all our dealings with God, free grace prevents us with the blessings of goodness, and all our comfort is owing, not to our knowing God, but rather to our being known of him, Gal. 4. 9. We love him, visit him, and covenant with him, because he first loved us, visited us, and covenanted with us. God is the Alpha, and therefore must be the Omega. 2. That the matter of the covenant is not only just and unexceptionable, and such as puts no hardship upon them, but kind and gracious, and such as gives them the greatest privileges and advantages imaginable.

(1.) He reminds them of what he had done for them, v. 4. He had righted them, and avenged them upon their persecutors and oppressors; "Ye have seen what I did unto the Egyptians, how many lives were sacrificed to Israel's honour and interests:" he had given them unparalleled instances of his favour ( 209 )

All that the LORD hath spoken we will do. And | 12 And thou shalt set bounds unto the people
Moses returned the words of the people unto the
LORD.

16 And it came to pass on the third day, in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp "trembled.

17 And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount.

18 And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.

22 And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them."

23 And Moses said unto the LORD, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it.

24 And the LORD said unto him, Away, get thee down; and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them.

25 So Moses went down unto the people, and spake unto them.

CHAPTER XX.

20 And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called All things being prepared for the solemn promulgation of the divine law, we have, in Moses up to the top of the mount; and Moses went up.

21 And the LORD said unto Moses, Go down, 'charge the people, lest they break through unto the LORD to gaze, and many of them perish.

this chapter, 1. The ten commandments, as God himself spake them upon mount Sinai, (v. 1-17 ;) as remarkable a portion of scripture as any in the Old Testament. II. The impressions made upon the people thereby, v. 18-21. III. Some particular instructions, which God gave privately to Moses, to be by him communicated to the people, relating to his worship, v. 22-26.

A brought

ND God spake all these "words, saying,

P Neh. 9. 13. ⚫ contest. q Ex. 33. 20. 1 Sam. 6. 19. a Deut. 5. 4, &c. trumpet, exceeding loud, (v. 16,) and waxing louder and louder, v. 19. This was done by the ministry of the angels, and we read of trumpets sounded by angels, Rev. 8. 6. It was the sound of the trumpet that made all the people tremble, as those who knew their own guilt, and that they had reason to expect that the sound of this trumpet should have been to them the alarm of war.

Heb. 12. 21. • Deut. 4. 11. 33. 2. Judg. 5. 5. Ps. 68. 8. Hab. 3. 3. their preparation by directing them what they must do. "Sanctify them that is, “Call them off from their worldly business, and call them to religious exercises, meditation, and prayer, that they may receive the law from God's mouth with reverence and devotion. Let them be ready," v. 11. Note, When we are to attend upon God in solemn ordinances, it concerns us to sanctify ourselves, and to get ready beforehand. Wandering thoughts must be gathered in, impure affections IV. Moses brought the hearers to the place of meeting, abandoned, disquieting passions suppressed, nay, and all cares v. 17. He that had led them out of the bondage of Egypt, now about secular business for the present dismissed, and laid by, led them to receive the law from God's mouth. Public persons that our hearts may be engaged to approach unto God. Two are then public blessings, when they lay out themselves in things particularly were prescribed as signs and instances of their places to promote the public worship of God. Moses, at their preparation. (1.) In token of their cleansing of them- the head of an assembly worshipping God, was as truly great, selves from all sinful pollutions, that they might be holy to God, as Moses at the head of an army in the field. they must wash their clothes, (v. 10,) and they did so, (v. 14;) V. The introductions to the service were thunders and lightnot that God regards our clothes; but, while they were wash-nings, v. 16. These were designed to strike an awe upon the ing their clothes, he would have them think of washing their people, and to raise and engage their attention. Were they souls by repentance from the sins they had contracted in asleep? The thunders would waken them. Were they lookEgypt, and since their deliverance. It becomes us to appearing another way? The lightnings would engage them to turn in clean clothes when we wait upon great men; so clean hearts their faces toward him that spake to them. Thunder and lightare required in our attendance on the great God, who sees ning have natural causes, but the scripture directs us in a them as plainly as men see our clothes. This is absolutely particular manner to take notice of the power of God, and his necessary to our acceptable worshipping of God. See Ps. 26. 6. terror, in them. Thunder is the voice of God, and lightning Is. 1. 16-18. Heb. 10. 22. (2.) In token of their devoting them- the fire of God, proper to engage the senses of sight and selves entirely to religious exercises, upon this occasion, they hearing, those senses by which we receive so much of our must abstain even from lawful enjoyments during these three information. days, and not come at their wives, v. 15. See I Cor. 7. 5.

2. He must set bounds about the mountain, v. 12, 13. Probably, he drew a line, or ditch, round at the foot of the hill, which none were to pass, upon pain of death. This was to intimate, (1.) That humble awful reverence which ought to possess the minds of all those that worship God. We are mean creatures before a great Creator, vile sinners before a holy, righteous judge; and therefore a godly fear and shame well become us, Heb. 12. 28. Ps. 2.11. (2.) The distance which worshippers were kept at, under that dispensation, which we ought to take notice of, that we may the more value our privilege under the Gospel, having boldness to enter into the holiest by the blood of Jesus, Heb. 10. 19.

3. He must order the people to attend upon the summons that should be given; (v. 13,)" When the trumpet soundeth long, then let them take their places at the foot of the mount, and so sit down at God's feet," as it is explained, Deut. 33. 3. Never was so great a congregation called together, and preached to, at once, as this was here. No one man's voice could have reached so many, but the voice of God did.

VI. Moses is God's minister, who is spoken to, to command silence, and keep the congregation in order; (v. 19,) Moses spake. Some think that it was now that he said, I exceedingly fear and quake, (Heb. 12. 21;) but God stilled his fear by his distinguishing favour to him, in calling him up to the top of the mount, (v. 20,) by which also he tried his faith and courage, No sooner was Moses got up a little way toward the top of the mount, than he was sent down again to keep the people from breaking through to gaze, v. 21. Even the priests or princes, the heads of the houses of their fathers, who officiated for their respective families, and therefore are said to come near to the Lord at other times, must now keep their distance, and conduct themselves with a great deal of caution. Moses pleads that they needed not to have any further orders given them, effectual care was taken already to prevent any intrusions, v. 23. But God, who knew their wilfulness and presumption, and what was now in the hearts of some of them, hastens him down with this in charge, that neither the priests nor the people should offer to force the lines which were set, to come up unto the Lord, but Moses and Aaron only, the men whom God delighted to honour. Observe, 1. What it was that God forbade them-breaking through to gaze; enough was provided to awaken their consciences, but they were not allowed to gratify their vain curiosity. They might see, but not gaze. Some of them, probably, were desirous to see some similitude, that they might know how to make an image of God, which he took care I. The Preacher was God himself; (v. 18,) The Lord de- to prevent, for they saw no manner of similitude, Deut. 4. 15. scended in fire, and, (v. 20,) The Lord came down upon mount Note, In divine things, we must not covet to know more than Sinai. The Shechinah, or Glory of the Lord, appeared in the God would have us know; and he has allowed us as much as sight of all the people; he shined forth from mount Paran, with is good for us. A desire of forbidden knowledge was the ruin. ten thousands of his saints, (Deut. 33. 2,) that is, attended, as the of our first parents. Those that would be wise above what is Divine Majesty always is, with a multitude of the holy angels, written, and intrude into those things which they have not who were both to grace the solemnity, and to assist it. Hence seen, need this admonition, that they break not through to gaze. the law is said to be given by the disposition of angels, Acts 7. 53. 2. Under what penalty it was forbidden, Lest the Lord break II. The pulpit (or throne rather) was mount Sinai, hung forth upon them, (v. 22—24,) and many of them perish. Note, with a thick cloud, (v. 16,) covered with smoke, (v. 18,) and (1.) The restraints and warnings of the divine law are all inmade to quake greatly. Now it was that the earth trembled attended for our good, and to keep us out of that danger which the presence of the Lord, and the mountains skipped like rams, otherwise we should, by our own folly, run ourselves into. (Ps. 114. 4, 7:) that Sinai itself, the rough and rocky, melted from before the Lord God of Israel, Judg. 5. 5. Now it was that the mountains saw him, and trembled, (Hab. 3. 10,) and were witnesses against a hard-hearted unmoved people, whom nothing would influence.

V. 16-25. Now, at length, is come that memorable day, that terrible day of the Lord, that day of judgment, in which Israel heard the voice of the Lord God speaking to them out of the midst of the fire, and lived, Deut. 4. 33. Never was there such a sermon preached, before or since, as this which was here preached to the church in the wilderness. For,

III. The congregation was called together by the sound of a

(2.) It is at our peril, if we break the bounds that God has set us, and intrude upon that which he has not allowed us; the Bethshemites and Uzzah paid dear for their presumption. And even when we are called to approach God, we must remember that he is in heaven, and we upon earth, and therefore it behooves us to exercise reverence and godly fear.

thee out of the land of Egypt, out of the house of *bondage.

3 Thou shalt have no other gods before me. 4 Thou shalt not make unto thee any graven dimage, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:

• servants.

75 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;

6 And showing mercy unto thousands of them that love me, and keep my commandments.

b Lev. 26. 13. Pa. 81. 10.
c 2 Kings 17. 35. Jer. 25. 6. Matt. 4. 10. f Josh. 24. 19. Dan. 1. 2.
d Lev. 25. 1. Deut. 4. 16. e c. 23. 24. Josh. 23. 7. Is. 44. 15, 19.
Deut. 7. 9. Rom. 11. 28.

NOTES TO CHAPTER XX.

V. 1-11. Here is,

I. The preface of the law-writer, Moses; (v. 1,) God spake all these words. The law of the ten commandments is, 1. A law of God's making. They are enjoined by the infinite eternal Majesty of heaven and earth. And where the word of the King of kings is, surely there is power. 2. It is a law of his own speaking. God has many ways of speaking to the children of men; (Job 33. 14,) once, yea twice, by his Spirit, by conscience, by providences, by his voice; all which we ought carefully to attend to; but he never spake, at any time, upon any occasion, so as he spake the ten commandments, which therefore we ought to hear with the more earnest heed. It was not only spoken audibly, (so he owned the Redeemer by a voice from heaven, Matt. 3. 17,) but with a great deal of dreadful pomp. This law God had given to man before; (it was written in his heart by nature;) but sin had so defaced that writing, that it was necessary, in this manner, to revive the knowledge of it.

g c. 34.7. Num. 14. 18. Job 21. 19. Jer. 2. 9. 32. 18.

he is God, accept him for ours, adore him with admiration and humble reverence, and set our affections entirely upon him. There is a reason intimated in the last words, before me; it intimates, (1.) That we cannot have any other god, but he will certainly know it. There is none beside him, but what is before him. Idolaters covet secrecy; but shall not God search this out? (2.) That it is very provoking to him; it is a sin that dares him to his face, which he cannot, which he will not, overlook, or connive at. See Ps. 44. 20, 21.

2. The second commandment concerns the ordinances of worship, or the way in which God will be worshipped, which it is fit that he himself should have the appointing of. Here is, (1.) The prohibition; we are here forbidden to worship even the true God by images, v. 4, 5. [1.] The Jews (at least after the captivity) thought themselves forbidden by this commandment to make any image or picture whatsoever. Hence the very images which the Roman armies had in their ensigns are called an abomination to them, (Matt. 24. 15,) especially when they II. The preface of the Law-maker; (v. 2,) I am the Lord were set up in the holy place. It is certain that it forbids makthy God. Herein, 1. God asserts his own authority to enacting any image of God, (for to whom can we liken him? Is. 40 this law in general; "I am the Lord, who command thee all 18, 25,) or the image of any creature, for a religious use; it is that follows." 2. He proposes himself as the sole Object of called the changing of the truth of God into a lie, (Rom. 1. 25,) that religious worship which is enjoined in the four first of the for an image is a teacher of lies; it insinuates to us that God commandments. They are here bound to obedience by a three- has a body, whereas he is an infinite Spirit, Hab. 2. 18. It fold cord, which, one would think, could not easily be broken, also forbids us to make images of God in our fancies, as if he (1.) Because God is the Lord-Jehovah, self-existent, inde- were a man as we are. Our religious worship must be governed pendent, eternal, and the Fountain of all being and power; by the power of faith, not by the power of imagination. They therefore he has an incontestable right to command us. He must not make such images or pictures as the heathen worthat gives being, may give law; and therefore he is able to bear shipped, lest they also should be tempted to worship them. us out in our obedience, to reward it, and to punish our disobe- Those who would be kept from sin, must keep themselves from dience. (2.) He was their God, a God in covenant with them, the occasions of it. [2.] They must not bow down to them their God by their own consent; and if they would not keep occasionally, that is, show any sign of respect or honour to his commandments, who would? He had laid himself under them, much less serve them constantly, by sacrifice or incense, obligations to them by promise, and therefore might justly lay or any other act of religious worship. When they paid their his obligations on them by precept. Though that covenant of devotion to the true God, they must not have any image before peculiarity is now no more, yet there is another, by virtue of them for the directing, exciting, or assisting of their devotion. which all that are baptized are taken into relation to him as Though the worship was designed to terminate in God, it would their God, and are therefore unjust, unfaithful, and very unkind, not please him if it came to him through an image. The best if they obey him not. (3.) He had brought them out of the and most ancient lawgivers among the heathen forbade the setland of Egypt; therefore they were bound in gratitude to obey ting up of images in their temples: it was forbidden in Rome him, because he had done them so great a kindness, had by Numa, a pagan prince; yet commanded in Rome by the brought them out of a grievous slavery into a glorious liberty; Pope, a Christian bishop, but, in this, antichristian. The use of they themselves had been eyewitnesses of the great things images in the church of Rome at this day, is so plainly conGod had done, in order to their deliverance, and could not but trary to the letter of this command, and so impossible to be have observed that every circumstance of it heightened their reconciled to it, that, in all their catechisms and books of obligation; they were now enjoying the blessed fruits of their devotion which they put into the hands of the people, they leave deliverance, and in expectation of a speedy settlement in Ca- out this commandment, joining the reason of it to the first; naan; and could they think any thing too much to do for Him and so the third commandment they called the second, the fourth that had done so much for them? Nay, by redeeming them, the third, &c.; only, to make up the number ten, they divide he acquired a further right to rule them; they owed their ser- the tenth into two. Thus have they committed two great evils, vice to him to whom they owed their freedom, and whose they in which they persist, and from which they hate to be reformed: were by purchase. And thus, Christ, having rescued us out of they take away from God's word, and add to his worship. the bondage of sin, is entitled to the best service we can do him, Luke 1. 74. Having loosed our bonds, he has bound us to obey him, Ps. 116. 16.

III. The law itself. The four first of the ten commandments, which concern our duty to God, (commonly called the first table,) we have in these verses. It was fit that those should be put first, because man had a Maker to love, before he had a neighbour to love; and justice and charity are then only acceptable acts of obedience to God, when they flow from the principles of piety. It cannot be expected that he should be true to his brother, who is false to his God.

Now our duty to God is, in one word, to worship him, that is, to give to him the glory due to his name, the inward worship of our affections, the outward worship of solemn address and attendance. This is spoken of as the sum and substance of the everlasting Gospel, (Rev. 14. 7,) Worship God.

1. The first commandment concerns the Object of our worship, Jehovah, and him only; (v. 3,) Thou shalt have no other gods before me. The Egyptians, and other neighbouring nations, had many gods, the creatures of their own fancy, strange gods, new gods; this law was prefixed, because of that transgression, and Jehovah being the God of Israel, they must entirely cleave to him, and not be for any other, either of their own invention, or borrowed from their neighbours. This was the sin they were most in danger of, now that the world was so overspread with Polytheism, which yet could not be rooted out effectually, but by the Gospel of Christ. The sin against this commandment, which we are most in danger of, is, giving the glory and honour to any creature, which are due to God only. Pride makes a god of self, covetousness makes a god of money, sensuality makes a god of the belly; whatever is esteemed and loved, feared or served, delighted in or depended on, more than God, that (whatever it is) we do in effect make a god of. This prohibition includes a precept which is the foundation of the whole law, that we take the Lord for our God, acknowledge that

(2.) The reasons to enforce this prohibition, (v. 5, 6,) which are, [1.] God's jealousy in the matters of his worship, "I the Lord Jehovah, and thy God, am a jealous God, especially in things of this nature." It intimates the care he has of his own institutions, his hatred of idolatry and all false worship, his displeasure against idolaters, and that he resents every thing in his worship that looks like, or leads to, idolatry. Jealousy is quick-sighted. Idolatry being spiritual adultery, as it is very often represented in scripture, the displeasure of God against it is fitly called jealousy. If God is jealous herein, we should be so, afraid of offering any worship to God otherwise than as he has appointed in his word. [2.] The punishment of idolaters. God looks upon them as haters of him, though they perhaps pretend love to him; he will visit their iniquity, that is, he will very severely punish it, not only as a breach of his law, but as an affront to his majesty, a violation of the covenant, and a blow at the root of all religion. He will visit it upon the children, that is, this being a sin for which churches shall be unchurched, and a bill of divorce given them, together with the parents, the children also shall be cast out of covenant and communion, as with the parents the children were at first taken in. Or, he will bring such judgments upon a people, as shall be the total ruin of families. If idolaters live to be old, so as to see their children of the third or fourth generation, it shall be the vexation of their eyes, and the breaking of their hearts, to see them fall by the sword, carried captives, and enslaved. Nor is it an unrighteous thing with God, (if the parents died in their iniquity, and the children tread in their steps, and keep up false worships, because they received them by tradition from their fathers,) when the measure is full, and God comes by his judgments to reckon with them, to bring into the account the idolatries their fathers were guilty of. Though he bear long with an idolatrous people, he will not bear always, but by the fourth generation, at furthest, he will begin to visit. Children are dear to their parents; therefore, to deter men

from idolatry, and to show how much God is displeased with it, not only a brand of infamy is by it entailed upon families, but the judgments of God may for it be executed upon the poor children, when the parents are dead and gone. [3.] The favour God would show to his faithful worshippers. Keeping mercy for thousands of persons, thousands of generations of them that love me, and keep my commandments. This intimates that the second commandment, though, in the letter of it, it is only a prohibition of false worships, yet includes a precept of wor-notified to them, (ch. 16. 23,) and from this they were to observe shipping God in all those ordinances which he has instituted. As the first commandment requires the inward worship of love, desire, joy, hope, and admiration, so the second requires the outward worship of prayer and praise, and solemn attendance on God's word. Note, First, Those that truly love God will make it their constant care and endeavour to keep his commandments, particularly those that relate to his worship. Those that love God, and keep those commandments, shall receive grace to keep his other commandments. Gospel worship will have a good influence upon all manner of Gospel obedience. Secondly, God has mercy in store for such; even they need mercy, and cannot plead merit; and mercy they shall find with God; merciful protection in their obedience, and a merciful recompense of it. Thirdly, This mercy shall extend to thousands, much further than the wrath threatened to those that hate him, for that reaches but to the third or fourth generation. The streams of mercy run now as full, as free, and as fresh, as ever.