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John Wesley’s own Explanatory Notes Upon the Old and New Testament on the day’s readings — his verse-by-verse commentary, not a summary of it. Read the full edition ↗

first Genesis 1:1-2:4a

v.1Observe here. 1. The effect produced, The heaven and the earth - That is, the world, including the whole frame and furniture of the universe. But 'tis only the visible part of the creation that Moses designs to give an account of. Yet even in this there are secrets which cannot be fathomed, nor accounted for. But from what we see of heaven and earth, we may infer the eternal power and godhead of the great Creator. And let our make and place, as men, mind us of our duty, as Christians, which is always to keep heaven in our eye, and the earth under our feet. Observe 2. The author and cause of this great work, God. The Hebrew word is Elohim; which (1.) seems to mean The Covenant God, being derived from a word that signifies to swear. (2.) The plurality of persons in the Godhead, Father, Son, and Holy Ghost. The plural name of God in Hebrew, which speaks of him as many, tho' he be but one, was to the Gentiles perhaps a favour of death unto death, hardening them in their idolatry; but it is to us a favour of life unto life, confirming our faith in the doctrine of the Trinity, which, tho' but darkly intimated in the Old Testament, is clearly revealed in the New. Observe 3. The manner how this work was effected; God created, that is, made it out of nothing. There was not any pre-existent matter out of which the world was produced. The fish and fowl were indeed produced out of the waters, and the beasts and man out of the earth; but that earth and those waters were made out of nothing. Observe
v.4When this work was produced; In the beginning — That is, in the beginning of time. Time began with the production of those beings that are measured by time. Before the beginning of time there was none but that Infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity? 2. Where we have an account of the first matter, and the first Mover. 1. A chaos was the first matter. 'Tis here called the earth, (tho' the earth, properly taken, was not made 'till the third day, ver. 10) because it did most resemble that which was afterwards called earth, a heavy unwieldy mass. 'Tis also called the deep, both for its vastness, and because the waters which were afterwards separated from the earth were now mixed with it. This mighty bulk of matter was it, out of which all bodies were afterwards produced. The Creator could have made his work perfect at first, but by this gradual proceeding he would shew what is ordinarily the method of his providence, and grace. This chaos, was without form and void. Tohu and Bohu, confusion and emptiness, so those words are rendered, Isaiah xxxiv, 11. 'Twas shapeless, 'twas useless, 'twas without inhabitants, without ornaments; the shadow or rough draught of things to come. To those who have their hearts in heaven, this lower world, in comparison of the upper, still appears to be confusion and emptiness. And darkness was upon the face of the deep-God did not create this darkness, (as he is said to create the darkness of affliction, Isaiah xlv, 7.) for it was only the want of light. 2. The Spirit of God was the first Mover; He moved upon the face of the waters - He moved upon the face of the deep, as the hen gathereth her chicken under her wings, and hovers over them, to warm and cherish them, Matt. xxiii, 37 as the eagle stirs up her nest, and fluttereth over her young, ('tis the same word that is here used) Deut. xxxii, 11. 3, 4, 5. We have here a farther account of the first day's work. In which observe, 1. That the first of all visible beings which God created was light, the great beauty and blessing of the universe: like the first-born, it doth, of all visible beings, most resemble its great parent in purity and power, brightness and beneficence. 2. That the light was made by the word of God's power; He said, Let there be light - He willed it, and it was done; there was light - Such a copy as exactly answered the original idea in the eternal mind. 3. That the light which God willed, he approved of. God saw the light, that it was good - 'Twas exactly as he designed it; and it was fit to answer the end for which he designed it. 4. That God divided the light from the darkness - So put them asunder as they could never be joined together: and yet he divided time between them, the day for light, and the night for darkness, in a constant succession. Tho' the darkness was now scattered by the light, yet it has its place, because it has its use; for as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night. God has thus divided between light and darkness, because he would daily mind us that this is a world of mixtures and changes. In heaven there is perpetual light, and no darkness; in hell utter darkness, and no light: but in this world they are counter-changed, and we pass daily from one to another; that we may learn to expect the like vicissitudes in the providence of God. 5. That God divided them from each other by distinguishing names. He called the light Day, and the darkness he called night - He gave them names as Lord of both. He is the Lord of time, and will be so 'till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. 6. That this was the first day's work, The evening and the morning were the first day - The darkness of the evening was before the light of the morning, that it might set it off, and make it shine the brighter. See note at "ver. 3" 6, 7, 8. We have here an account of the second day's work, the creation of the firmament. In which observe, 1. The command of God: Let there be a firmament - An expansion; so the Hebrew word signifies, like a sheet spread, or a curtain drawn out. This includes all that is visible above the earth, between it and the third heavens, the air, its higher, middle, and lower region, the celestial globe, and all the orbs of light above; it reaches as high as the place where the stars are fixed, for that is called here the firmament of heaven, ver. 14, 15, and as low as the place where the birds fly for that also is called the firmament of heaven, ver. 20. 2. The creation of it: and God made the firmament. 3. The design of it; to divide the waters from the waters-That is, to distinguish between the waters that are wrapt up in the clouds, and those that cover the sea; the waters in the air, and those in the earth. 4. The naming it: He called the firmament Heaven - 'Tis the visible heaven, the pavement of the holy city. The height of the heavens should mind us of God's supremacy, and the infinite distance that is between us and him; the brightness of the heavens, and their purity, should mind us of his majesty, and perfect holiness; the vastness of the heavens, and their encompassing the earth, and influence upon it, should mind us of his immensity and universal providence. See note at "ver. 6" 9, 10, 11, 12, 13. The third day's work is related in these verses; the forming the sea and the dry land, and making the earth fruitful. Hitherto the power of the Creator had been employed about the upper part of the visible world; now he descends to this lower world, designed for the children of men, both for their habitation, and their maintenance. And here we have an account of the fitting of it for both; the building of their house, and the spreading of their table. Observe, 1. How the earth was prepared to be a habitation for man by the gathering of the waters together, and making the dry land appear. Thus, instead of that confusion which was, when earth and water were mixed in one great mass; now there is order, by such a separation as rendered them both useful. (1.) The waters which covered the earth were ordered to retire, and to gather into one place, viz. those hollows which were fitted for their reception. The waters thus lodged in their proper place, he called Seas; for though they are many, in distant regions, yet either above ground or under ground, they have communication with each other, and so they are one, and the common receptacle of waters, into which all the rivers run. (2.) The dry land was made to appear, and emerge out of the waters, and was called Earth. Observe, 2. How the earth was furnished for the support of man, ver. 11, 12. Present provision was made, by the immediate products of the earth, which, in obedience to God's command, was no sooner made but it became fruitful. Provision was likewise made for time to come, by the perpetuating of the several species of vegetables, every one having its seed in itself after its kind, that during the continuance of man upon the earth, food might be fetched out of the earth, for his use and benefit. See note at "ver. 9" 14, 15, 16, 17, 18, 19. This is the history of the fourth day's work, the creating the sun, moon and stars. Of this we have an account, 1. In general, verse 14, 15. where we have, (1.) The command given concerning them. Let there be lights in the firmament of heaven - God had said, ver. 3 Let there be light, and there was light; but that was, as it were, a chaos of light, scattered and confused; now it was collected and made into several luminaries, and so rendered both more glorious and more serviceable. (2.) The use they were intended to be of to this earth. [1.] They must be for the distinction of times, of day and night, summer and winter. [2.] They must be for the direction of actions: they are for signs of the change of weather, that the husbandman may order his affairs with discretion. They do also give light upon the earth - That we may walk John xi, 9 and work John ix, 4 according as the duty of every day requires. The lights of heaven do not shine for themselves, nor for the world of spirits above, they need them not; but they shine for us, and for our pleasure and advantage. Lord, what is man that he should be thus regarded, Psalm viii, 3, 4. 2. In particular, ver. 16, 17, 18, The lights of heaven are the sun, moon and stars, and these all are the work of God's hands. (1.) The sun is the greatest light of all, and the most glorious and useful of all the lamps of heaven; a noble instance of the Creator's wisdom, power and goodness, and an invaluable blessing to the creatures of this lower world. (2.) The moon is a lesser light, and yet is here reckoned one of the greater lights, because, though in regard of its magnitude, it is inferior to many of the stars, yet in respect of its usefulness to the earth, it is more excellent than they. (3.) He made the stars also - Which are here spoken of only in general; for the scriptures were written not to gratify our curiosity, but to lead us to God. Now, these lights are said to rule, ver. 16, 18; not that they have a supreme dominion as God has, but they are rulers under him. Here the lesser light, the moon, is said to rule the night; but Psalm 1xxxvi, 9 the stars are mentioned as sharers in that government, the moon and stars to rule by night. No more is meant, but that they give light, Jer. xxxi, 35. The best and most honourable way of ruling is, by giving light, and doing good. See note at "ver. 14" 20, 21, 22, 23. Each day hitherto hath produced very excellent beings, but we do not read of the creation of any living creature till the fifth day. The work of creation not only proceeded gradually from one thing to another, but advanced gradually from that which was less excellent, to that which was more so. 'Twas on the fifth day that the fish and fowl were created, and both out of the waters. Observe, 1. The making of the fish and fowl at first. ver. 20, 21 God commanded them to be produced, he said, Let the waters bring forth abundantly - The fish in the waters, and the fowl out of them. This command he himself executed, God created great whales, &c.-Insects which are as various as any species of animals, and their structure as curious, were part of this day's work, some of them being allied to the fish, and others to the fowl. Notice is here taken of the various species of fish and fowl, each after their kind; and of the great numbers of both that were produced, for the waters brought forth abundantly; and in particular of great whales the largest of fishes, whose bulk and strength, are remarkable proofs of the power and greatness of the Creator. Observe, 2, The blessing of them in order to their continuance. Life is a wasting thing, its strength is not the strength of stones; therefore the wise Creator not only made the individuals, but provided for the propagating of the several species, ver. 22. God blessed them, saying, Be fruitful, and multiply - Fruitfulness is the effect of God's blessing, and must be ascribed to it; the multiplying of the fish and fowl from year to year, is still the fruit of this blessing here. See note at "ver. 20" 24, 25. We have here the first part of the sixth day's work. The sea was the day before replenished with fish, and the air with fowl; and this day are made the beasts of the earth, cattle, and the creeping things that pertain to the earth. Here, as before, 1. The Lord gave the word: he said, Let The earth bring forth - Let these creatures come into being upon the earth, and out of it, in their respective kinds. 2. He also did the work; he made them all after their kind - Not only of divers shapes, but of divers natures, manners, food, and fashions: In all which appears the manifold wisdom of the Creator. See note at "ver. 2" 26, 27, 28. We have here the second part of the sixth day's work, the creation of man, which we are in a special manner concerned to take notice of. Observe, 1. That man was made last of all the creatures, which was both an honour and a favour to him: an honour, for the creation was to advance from that which was less perfect, to that which was more so and a favour, for it was not fit he should be lodged in the palace designed for him, till it was completely fitted and furnished for his reception. Man, as soon as he was made, had the whole visible creation before him, both to contemplate, and to take the comfort of. 2. That man's creation was a mere signal act of divine wisdom and power, than that of the other creatures. The narrative of it is introduced with solemnity, and a manifest distinction from the rest. Hitherto it had been said, Let there be light, and Let there be a firmament: but now the word of command is turned into a word of consultation, Let us make man - For whose sake the rest of the creatures were made. Man was to be a creature different from all that had been hitherto made. Flesh and spirit, heaven and earth must be put together in him, and he must be allied to both worlds. And therefore God himself not only undertakes to make, but is pleased so to express himself, as if he called a council to consider of the making of him; Let us make man - The three persons of the Trinity, Father, Son, and Holy Ghost, consult about it, and concur in it; because man, when he was made, was to be dedicated and devoted to Father, Son, and Holy Ghost. 3. That man was made in God's image, and after his likeness; two words to express the same thing. God's image upon man, consists, 1. In his nature, not that of his body, for God has not a body, but that of his soul. The soul is a spirit, an intelligent, immortal spirit, an active spirit, herein resembling God, the Father of spirits, and the soul of the world. 2. In his place and authority. Let us make man in our image, and let him have dominion. As he has the government of the inferior creatures, he is as it were God's representative on earth. Yet his government of himself by the freedom of his will, has in it more of God's image, than his government of the creatures. 3. And chiefly in his purity and rectitude. God's image upon man consists in knowledge, righteousness, and true holiness, Eph. iv, 24; Colossians iii, 10. He was upright, Eccl. vii, 29. He had an habitual conformity of all his natural powers to the whole will of God. His understanding saw divine things clearly, and there were no errors in his knowledge: his will complied readily and universally with the will of God; without reluctancy: his affections were all regular, and he had no inordinate appetites or passions: his thoughts were easily fixed to the best subjects, and there was no vanity or ungovernableness in them. And all the inferior powers were subject to the dictates of the superior. Thus holy, thus happy, were our first parents, in having the image of God upon them. But how art thou fallen, O son of the morning? How is this image of God upon man defaced! How small are the remains of it, and how great the ruins of it! The Lord renew it upon our souls by his sanctifying grace! 4. That man was made male and female, and blessed with fruitfulness. He created him male and female, Adam and Eve: Adam first out of earth, and Eve out of his side. God made but one male and one female, that all the nations of men might know themselves to be made of one blood, descendants, from one common stock, and might thereby be induced to love one another. God having made them capable of transmitting the nature they had received, said to them, Be fruitful, and multiply, and replenish the earth - Here he gave them, 1. A large inheritance; replenish the earth, in which God has set man to be the servant of his providence, in the government of the inferior creatures, and as it were the intelligence of this orb; to be likewise the collector of his praises in this lower world, and lastly, to be a probationer for a better state. 2. A numerous lasting family to enjoy this inheritance; pronouncing a blessing upon them, in the virtue of which, their posterity should extend to the utmost corners of the earth, and continue to the utmost period of time. 5. That God gave to man a dominion over the inferior creatures, over fish of the sea, and over the fowl of the air - Though man provides for neither, he has power over both, much more over every living thing that moveth upon the earth - God designed hereby to put an honour upon man, that he might find himself the more strongly obliged to bring honour to his Maker. See note at "ver. 26" 29, 30. We have here the third part of the sixth day's work, which was not any new creation, but a gracious provision of food for all flesh, Psalm 1xxxvi, 25.-Here is, 1. Food provided for man, ver. 29. herbs and fruits must be his meat, including corn, and all the products of the earth. And before the earth was deluged, much more before it was cursed for man's sake, its fruits no doubt, were more pleasing to the taste, and more strengthening and nourishing to the body. 2. Food provided for the beasts, ver. 30. Doth God take care of oxen? Yes, certainly, he provides food convenient for them; and not for oxen only that were used in his sacrifices, and man's service, but even the young lions and the young ravens are the care of his providence, they ask and have their meat from God. See note at "ver. 29" 31. We have here the approbation and conclusion of the whole work of creation. Observe, 1. The review God took of his work, he saw every thing that he had made - So he doth still; all the works of his hands are under his eye; he that made all sees all. 2. The complacency God took in his work. When we come to review our works we find to our shame, that much has been very bad; but when God reviewed his, all was very good. 1. It was good. Good, for it is all agreeable to the mind of the creator. Good, for it answers the end of its creation. Good, for it is serviceable to man, whom God had appointed Lord of the visible creation. Good, for it is all for God's glory; there is that in the whole visible creation which is a demonstration of God's being and perfections, and which tends to beget in the soul of man a religious regard to him. 2. It was very good - Of each day's work (except the second) it was said that it was good, but now it is very good. For, 1. Now man was made, who was the chief of the ways of God, the visible image of the Creator's glory, 2. Now All was made, every part was good, but all together very good. The glory and goodness, the beauty and harmony of God's works both of providence and grace, as this of creation, will best appear when they are perfected. 3. The time when this work was concluded. The evening and the morning were the sixth day - So that in six days God made the world. We are not to think but that God could have made the world in an instant: but he did it in six days, that he might shew himself a free agent, doing his own work, both in his own way, and in his own time; that his wisdom, power and goodness, might appear to us, and be meditated upon by us, the more distinctly; and that he might set us an example of working six days, and resting the seventh. And now as God reviewed his work, let us review our meditations upon it; let us stir up ourselves, and all that is within us, to worship him that made the, heaven, earth, and sea, and the fountains of waters. All his works in all places of his dominion bless him, and therefore bless thou the Lord, O my soul. This chapter is an appendix to the history of the creation, explaining, and enlarging on that part of it, which relates immediately to man. We have in it, I. The institution of the sabbath, which was made for man, to further his holiness and comfort, ver. 1-3. II. A more particular account of man's creation, as the summary of the whole work, ver. 4-7. III. A description of the garden of Eden, and the placing of man in it under the obligations of a law and covenant, ver. 8-17. IV. The creation of the woman, her marriage to the man, and the institution of the ordinance of marriage, ver. 18-25. 1, 2, 3. We have here, (1.) The settlement of the kingdom of nature, in God's resting from the work of creation, ver. 1, 2. Where observe,
v.1That the creatures made both in heaven and earth, are the hosts or armies of them, which speaks them numerous, but marshalled, disciplined, and under command. God useth them as his hosts for the defense of his people, and the destruction of his enemies.
v.2That the heavens and the earth are finished pieces, and so are all the creatures in them. So perfect is God's work that nothing can be added to it or taken from it, Eccl iii, 14.
v.3That after the end of the first six days, God ceased from all work of creation. He hath so ended his work, as that though in his providence he worketh hitherto, John v, 17. preserving and governing all the creatures, yet he doth not make any new species of creatures.
v.4That the eternal God, tho' infinitely happy in himself, yet took a satisfaction in the work of his own hands. He did not rest as one weary, but as one well-pleased with the instances of his own goodness. (2.) The commencement of the kingdom of grace, in the sanctification of the sabbath day, ver. 3. He rested on that day, and took a complacency in his creatures, and then sanctified it, and appointed us on that day to rest and take a complacency in the Creator; and his rest is in the fourth commandment made a reason for ours after six days labour. Observe, 1. That the solemn observation of one day in seven as a day of holy rest, and holy work, is the indispensible duty of all those to whom God has revealed his holy sabbaths. 2. That sabbaths are as ancient as the world. 3. That the sabbath of the Lord is truly honourable, and we have reason to honour it; honour it for the sake of its antiquity, its great author, and the sanctification of the first sabbath by the holy God himself, and in obedience to him, by our first parents in innocency. See note at "ver. 1" 4, 5, 6, 7. In these verses, 1. Here is a name given to the Creator, which we have not yet met with, Jehovah. The LORD in capital letters, is constantly used in our English translation, for Jehovah. This is that great and incommunicable name of God, which speaks his having his being of himself, and his giving being to all things. It properly means, He that was, and that is, and that is to come. 2. Further notice taken of the production of plants and herbs, because they were made to be food for man. 3. A more particular account of the creation of man, ver. 7. Man is a little world, consisting of heaven and earth, soul and body. Here we have all account of the original of both, and the putting of both together: The Lord God, the great fountain of being and power, formed man. Of the other creatures it is said, they were created and made; but of man, that he was formed, which notes a gradual process in the work with great accuracy and exactness. To express the creation of this new thing, he takes a new word: a word (some think) borrowed from the potter's forming his vessel upon the wheel. The body of man is curiously wrought. And the soul takes its rise from the breath of heaven. It came immediately from God; he gave it to be put into the body, Eccl xii, 7 as afterwards he gave the tables of stone of his own writing to be put into the ark. 'Tis by it that man is a living soul, that is, a living man. The body would be a worthless, useless carcase, if the soul did not animate it. See note at "ver. 4" 8, 9, 10, 11, 12, 13, 14, 15. Man consisting of body and soul, a body made out of the earth, and a rational immortal soul, we have in these verses the provision that was made for the happiness of both. That part of man, which is allied to the world of sense, was made happy, for he was put in the paradise of God; that part which is allied to the world of spirits was well provided for, for he was taken into covenant with God. Here we have, 1. A description of the garden of Eden, which was intended for the palace of this prince. The inspired penman in this history writing for the Jews first, and calculating his narratives from the infant state of the church, describes things by their outward sensible appearances, and leaves us, by farther discoveries of the divine light, to be led into the understanding of the mysteries couched under them. Therefore he doth not so much insist upon the happiness of Adam's mind, as upon that of his outward estate. The Mosaic history, as well as the Mosaic law, has rather the patterns of heavenly things, than the heavenly things themselves, Heb. ix, 23. Observe, (1.) The place appointed for Adam's residence was a garden; not an ivory house. As clothes came in with sin, so did houses. The heaven was the roof of Adam's house, and never was any roof so curiously cieled and painted: the earth was his floor, and never was any floor so richly inlaid: the shadow of the trees was his retirement, and never were any rooms so finely hung: Solomon's in all their glory were not arrayed like them. (2.) The contrivance and furniture of this garden was the immediate work of God's wisdom and power. The Lord God planted this garden, that is, he had planted it, upon the third day when the fruits of the earth were made. We may well suppose it to be the most accomplished place that ever the sun saw, when the All-sufficient God himself designed it to be the present happiness of his beloved creature. (3.) The situation of this garden was extremely sweet; it was in Eden, which signifies delight and pleasure. The place is here particularly pointed out by such marks and bounds as were sufficient when Moses wrote, to specify the place to those who knew that country; but now it seems the curious cannot satisfy themselves concerning it. Let it be our care to make sure a place in the heavenly paradise, and then we need not perplex ourselves with a search after the place of the earthly paradise. (4.) The trees wherewith this garden was planted. [1.] It had all the best and choicest trees in common with the rest of the ground. It was beautified with every tree that was pleasant to the sight - It was enriched with every tree that yielded fruit grateful to the taste, and useful to the body. But, [2.] It had two extraordinary trees peculiar to itself, on earth there were not their like. 1. There was the tree of life in the midst of the garden - Which was not so much a natural means to preserve or prolong life; but was chiefly intended to be a sign to Adam, assuring him of the continuance of life and happiness upon condition of his perseverance in innocency and obedience. 2. There was the tree of the knowledge of good and evil - So called, not because it had any virtue to beget useful knowledge, but because there was an express Revelation of the will of God concerning this tree, so that by it he might know good and evil. What is good? It is good not to eat of this tree: what is evil? To eat of this tree. The distinction between all other moral good and evil was written in the heart of man; but this, which resulted from a positive law, was written upon this tree. And in the event it proved to give Adam an experimental knowledge of good by the loss of it, and of evil by the sense of it. (5.) The rivers wherewith this garden was watered, ver. 10-14. These four rivers, (or one river branched into four streams) contributed much both to the pleasantness and the fruitfulness of this garden. Hiddekel and Euphrates are rivers of Babylon. Havilah had gold and spices and precious stones; but Eden had that which was infinitely better, the tree of life, and communion with God. 2. The command which God gave to man in innocency, and the covenant he than took him into. Hither we have seen God; man's powerful Creator, and his bountiful benefactor; now he appears as his ruler and lawgiver. See note at "ver. 8"

psalm Psalm 136:1-9, 23-26

v.2The God of gods — Who is infinitely superior to all that are called gods, whether angels, or princes, or idols.

first Genesis 7:1-5, 11-18; 8:6-18; 9:8-13

v.1Here is a gracious invitation of Noah and his family into a place of safety, now the flood of waters was coming. For thee have I seen righteous before me in this generation — Those are righteous indeed that are righteous before God; that have not only the form of godliness by which they appear righteous before men, who may easily be imposed upon; but the power of it, by which they approve themselves to God, who searcheth the heart.
v.2Here are necessary orders given concerning the brute creatures that they were to be preserved alive with Noah in the ark. He must carefully preserve every species, that no tribe, no, not the least considerable, might entirely perish out of the creation. Observe in this: (1.) God's care for man. Doth God take care for oxen? 1 Cor. ix, 9, or was it not rather for man's sake that this care was taken? (2.) Even the unclean beasts were preserved alive in the ark, that were least valuable. For God's tender mercies are over all his works, and not only over those that are of most use. (3.) Yet more of the clean were preserved than of the unclean. 1. Because the clean were most for the service of man; and therefore in favour to him, more of them were preserved and are still propagated. Thanks be to God there are not herds of lions as there are of oxen, nor flocks of tigers as there are of sheep. 2. Because the clean were for sacrifice to God; and therefore, in honour to him, more of them were preserved, three couple for breed, and the odd seventh for sacrifice, chap. viii, 20.
v.4Yet seven days and I will cause it to rain — It shall be seven days yet before I do it, After the 120 years were expired, God grants them a reprieve of seven days longer, both to shew how slow he is to anger, and to give them some farther space for repentance. But all in vain; these seven days were trifled away after all the rest, they continued secure until the day that the flood came. While Noah told them of the judgment at a distance, they were tempted to put off their repentance: but now he is ordered to tell them that it is at the door; that they have but one week more to turn them in, to see if that will now at last awaken them to consider the things that belong to their peace. But it is common for those that have been careless for their souls during the years of their health, when they have looked upon death at a distance, to be as careless during the days, the seven days of their sickness, when they see it approaching, their hearts being hardened by the deceitfulness of sin.

psalm Psalm 46

v.2Though — Though there should be nothing but confusion, and desolations round about us: which are often expressed by such metaphors.
v.4A river — This may design the gracious presence, and blessing of the Lord, which is frequently described under the name of waters. Make glad - Shall not barely preserve it from danger, but give great occasion for rejoicing and thanksgiving. The city - Jerusalem, the place where God's holy tabernacle is settled.
v.7Raged — Against God, and against his people. Uttered - He spake to them in his wrath. The earth - The inhabitants of the earth were consumed.
v.8Desolations — Among those who were vexatious to God's people.
v.9To cease — He hath settled as in a firm and well-grounded peace. The land - Of Israel: from one end of it to the other. The bow - The bows and spears, and chariots of their enemies.
v.11Be still — Stir no more against my people. God - The only true and almighty God; your gods are but dumb and impotent idols. Exalted - I will make myself glorious by my great and wonderful works. This psalm seems to have been composed upon the occasion of carrying the ark from the house of Obed-edom into the city of Zion, 2 Sam. vi, 12, 17. But as Zion was a type of the church, and the ark a type of Christ, so it has a farther reference, even to Christ's ascension into heaven, and to the spreading of his kingdom in all parts of the world. It contains an exhortation to rejoice in God, ver. 1-4. A prophecy of Christ's ascension, and of the calling of the Gentiles, ver. 5-9. To the chief musician, A psalm for the sons of Korah.

first Genesis 22:1-18

v.1Here is the trial of Abraham's faith, whether it continued so strong, so vigourous, so victorious, after a long settlement in communion with God, as it was at first, when by it he left his country: then it appeared that he loved God better than his father; now, that he loved him better than his son. After these things — After all the other exercises he had had, all the difficulties he had gone through: now perhaps he was beginning to think the storms were blown over but after all, this encounter comes, which is stranger than any yet. God did tempt Abraham - Not to draw him to sin, so Satan tempts; but to discover his graces, how strong they were, that they might be found to praise and honour and glory. The trial itself: God appeared to him as he had formerly done, called him by name Abraham, that name which had been given him in ratification of the promise: Abraham, like a good servant, readily answered, Here am I; what saith my Lord unto his servant? Probably he expected some renewed promise, like those, chap. xv, 1; xvii, 1, but to his great amazement that which God hath to say to him is in short, Abraham, go kill thy son: and this command is given him in such aggravating language as makes the temptation abundantly more grievous. When God speaks, Abraham, no doubt, takes notice of every word, and listens attentively to it: and every word here is a sword in his bones; the trial is steel'd with trying phrases. Is it any pleasure to the Almighty that he should afflict? No, it is not; yet when Abraham's faith is to be tried, God seems to take pleasure in the aggravation of the trial.
v.2And he said, take thy son — Not thy bullocks and thy lambs; how willingly would Abraham have parted with them by thousands to redeem Isaac! Not thy servant, no, not the steward of thine house. Thine only son - Thine only son by Sarah. Ishmael was lately cast out, to the grief of Abraham, and now Isaac only was left and must he go too? Yes: take Isaac, him by name, thy laughter, that son indeed. Yea, that son whom thou lovest - The trial was of Abraham's love to God, and therefore it must be in a beloved son: in the Hebrew 'tis expressed more emphatically, and I think might very well be read thus, Take now that son of thine, that only son of thine, whom thou lovest, that Isaac. And get thee into the land of Moriah - Three days journey off: so that he might have time to consider it, and if he do it, must do it deliberately. And offer him for a burnt offering - He must not only kill his son, but kill him as a sacrifice, with all that sedateness and composedness of mind, with which he used to offer his burnt- offering.
v.3The several steps of this obedience, all help to magnify it, and to shew that he was guided by prudence, and governed by faith, in the whole transaction. (1.) He rises early — Probably the command was given in the visions of the night, and early the next morning he sets himself about it, did not delay, did not demur. Those that do the will of God heartily will do it speedily. (2.) He gets things ready for a sacrifice, and it should seem, with his own hands, cleaves the wood for the burnt-offering. (3.) He left his servants at some distance off, left they should have created him some disturbance in his strange oblation. Thus when Christ was entering upon his agony in the garden, he took only three of his disciples with him.
v.6Isaac's carrying the wood was a type of Christ, who carried his own cross, while Abraham, with a steady and undaunted resolution, carried the fatal knife and fire.
v.7Behold the fire and the wood, but where is the lamb? — This is, 1. A trying question to Abraham; how could he endure to think that Isaac is himself the lamb? 2. 'Tis a teaching question to us all, that when we are going to worship God, we should seriously consider whether we have every thing ready, especially the lamb for a burnt-offering. Behold, the fire is ready; that is, the Spirit's assistance, and God's acceptance: the wood is ready, the instituted ordinances designed to kindle our affections, which indeed, without the Spirit, are but like wood without fire, but the Spirit works by them. All things are now ready, but where is the lamb? Where is the heart? Is that ready to be offered up to God, to ascend to him as a burnt- offering?
v.8My son, God will provide himself a lamb — This was the language either, 1. Of his obedience; we must offer the lamb which God has appointed now to be offered; thus giving him this general rule of submission to the divine will to prepare him for the application of it to himself. Or, 2. Of his faith; whether he meant it so or no, this proved to be the meaning of it; a sacrifice was provided instead of Isaac. Thus, 1. Christ the great sacrifice of atonement was of God's providing: when none in heaven or earth could have found a lamb for that burnt-offering, God himself found the ransom. 2. All our sacrifices of acknowledgement are of God's providing too; 'tis he that prepares the heart. The broken and contrite spirit is a sacrifice of God, of his providing. 9. With the same resolution and composedness of mind, he applies himself to the compleating of this sacrifice. After many a weary step, and with a heavy heart, he arrives at length at the fatal place; builds the altar, an altar of earth, we may suppose, the saddest that ever be built; lays the wood in order for Isaac's funeral pile; and now tells him the amazing news. Isaac, for ought appears, is as willing as Abraham; we do not find that he made any objection against it. God commands it to be done, and Isaac has learned to submit. Yet it is necessary that a sacrifice be bound; the great Sacrifice, which, in the fulness of time, was to be offered up, must be bound, and therefore so must Isaac. Having bound him he lays him upon the altar, and his hand upon the head of the sacrifice. Be astonished, O heavens, at this, and wonder, O earth! here is an act of faith and obedience which deserves to be a spectacle to God, angels and men; Abraham's darling, the church's hope, the heir of promise, lies ready to bleed and die by his own father's hands! Now this obedience of Abraham in offering up Isaac is a lively representation, 1. Of the love of God to us, in delivering up his only begotten Son to suffer and die for us, as a sacrifice. Abraham was obliged both in duty and gratitude to part with Isaac and parted with him to a friend, but God was under no obligations to us, for we were enemies. 2. Of our duty to God in return of that love we must tread in the steps of this faith of Abraham. God, by his word, calls us to part with all for Christ, all our sins, tho' they have been as a right hand, or a right eye, or an Isaac; all those things that are rivals with Christ for the sovereignity of our heart; and we must cheerfully let them all go. God, by his providence, which is truly the voice of God, calls us to part with an Isaac sometimes, and we must do it by a chearful resignation and submission to his holy will.
v.11The Angel of the Lord — That is, God himself, the eternal Word, the Angel of the covenant, who was to be the great Redeemer and Comforter.
v.12Lay not thine hand upon the lad — God's time to help his people is, when they are brought to the greatest extremity: the more eminent the danger is, and the nearer to be put in execution, the more wonderful and the more welcome is the deliverance. Now know I that thou fearest God - God knew it before, but now Abraham had given a memorable evidence of it. He need do no more, what he had done was sufficient to prove the religious regard he had to God and his authority. The best evidence of our fearing God is our being willing to honour him with that which is dearest to us, and to part with all to him, or for him.
v.13Behold a ram — Tho' that blessed Seed was now typified by Isaac, yet the offering of him up was suspended 'till the latter end of the world, and in the mean time the sacrifice of beasts was accepted, as a pledge of that expiation which should be made by that great sacrifice. And it is observable, that the temple, the place of sacrifice, was afterward built upon this mount Moriah, 2 Chron. iii, 1, and mount Calvary, where Christ was crucified, was not far off.
v.14And Abraham called the place Jehovah-jireh — The Lord will provide. Probably alluding to what he had said, ver. 8. God will provide himself a lamb - This was purely the Lord's doing: let it be recorded for the generations to come; that the Lord will see; he will always have his eyes upon his people in their straits, that he may come in with seasonable succor in the critical juncture. And that he will be seen, be seen in the mount, in the greatest perplexities of his people; he will not only manifest but magnify his wisdom, power and goodness in their deliverance. Where God sees and provides, he should be seen and praised. And perhaps it may refer to God manifest in the flesh.
v.15And the Angel — Christ. Called unto Abraham - Probably while the ram was yet burning. Very high expressions are here of God's favour to Abraham, above any he had yet been blessed with.
v.16Because thou hast done this thing, and hast not with-held thy son, thine only son — He lays a mighty emphasis upon that, and ver. 18, praises it as an act of obedience, in it thou hast obeyed my voice. By myself have I sworn - For he could swear by no greater.
v.17Multiplying I will multiply thee — Those that part with any thing for God, shall have it made up to them with unspeakable advantage. Abraham has but one son, and is willing to part with that one in obedience to God; well, saith God, thou shalt be recompensed with thousands and millions. Here is a promise, 1. Of the Spirit, In blessing I will bless thee - The Gift of the Holy Ghost; the promise of the Spirit was that blessing of Abraham which was to come upon the Gentiles through Jesus Christ, Gal. iii, 14. 2. Of the increase of the church; that believers, his spiritual seed, should be many as the stars of heaven. 3. Of spiritual victories; Thy seed shall possess the gate of his enemies - Believers by their faith overcome the world, and triumph over all the powers of darkness. Probably Zacharias refers to this part of the oath, Luke i, 74. That we being delivered out of the hand of our enemies might serve him without fear. But the crown of all is the last promise, 4. Of the incarnation of Christ; In thy seed (one particular person that shall descend from thee, for he speaks not of many but of one, as the apostle observes, Gal. iii, 16.) shall all the nations of the earth be blessed - Christ is the great blessing of the world. Abraham was ready to give up his son for a sacrifice to the honour of God, and on that occasion God promised to give his son a sacrifice for the salvation of man. 20. This is recorded here, 1. To show that tho' Abraham saw his own family highly dignified with peculiar privileges, yet he did not look with contempt upon his relations, but was glad to hear of the increase and prosperity of their families. 2. To make way for the following story of the marriage of Isaac to Rebekah, a daughter of this family. Here is, I. Abraham a mourner, for the death of Sarah, ver. 1, 2. II. Abraham a purchaser of a burying place for Sarah. (1.) The purchase proposed by Abraham, ver. 3, 4. (2.) Treated of and agreed, ver. 5-16. (3.) The purchase-money paid, ver. 16. (4.) The premises conveyed and secured to Abraham, ver. 17, 18, 20. (5.) Sarah's funeral, ver. 19.

psalm Psalm 16

v.2To thee — Thou dost not need me or my service, nor art capable of any advantage from it.
v.3But — I bear a singular respect and love to all saints, for thy sake, whose friends and servants they are, and whose image they bear. This more properly agrees to David, than to Christ, whose goodness was principally designed for, and imparted to sinners.
v.4Sorrows — Having shewed his affection to the servants of the true God, he now declares what an abhorrency he has for those that worship idols. Offerings - In which the Gentiles used sometimes to drink part of the blood of their sacrifices. Names - Of those other gods mentioned before.
v.5The Lord — I rejoice in God as my portion, and desire no better, no other felicity. Cup - The portion which is put into my cup, as the ancient manner was in feasts, where each had his portion of meat, and of wine allotted to him. Lot - My inheritance divided to me by lot, as the custom then was.
v.6Lines — My portion, which was measured with lines. Are fallen - In a land flowing with milk and honey, and above all, blessed with the presence and knowledge of God.
v.7The Lord — Hath inspired that wisdom into me, by which I have chosen the Lord for my portion, and am so fully satisfied with him. Reins - My inward thoughts and affections, being inspired and moved by the Holy Spirit. Instruct - Direct me how to please God, and put my whole trust in him. Night - Even when others are asleep, my mind is working upon God, and improving the silence and solitude of holy meditations.
v.8I have set — I have always presented him to my mind, as my witness and judge, as my patron and protector. Hitherto David seems to have spoken with respect to himself, but now he is transported by the spirit of prophecy, and carried above himself, to speak as a type of Christ, in whom this and the following verses were truly accomplished. Christ as man did always set his father's will and glory before him. Right-hand - To strengthen, protect, assist, and comfort me: as this assistance of God was necessary to Christ as man. Moved - Though the archers shoot grievously at me, and both men and devils seek my destruction, and God sets himself against me as an enemy, yet I am assured he will deliver me out of all my distresses.
v.9My glory — My tongue, which is a man's glory and privilege, above all other living creatures. Rejoiceth - Declares my inward joy. For this word signifies not so much eternal joy, as the outward demonstrations of it. My flesh - My body shall quietly rest in the grave. Shall rest - in confident assurance of its incorruption there, and of its resurrection to an immortal life: the flesh or body is in itself, but a dead lump of clay; yet hope is here ascribed to it figuratively, as it is to the brute creatures, Rom. viii, 19.
v.10Hell — In the state of the dead. Holy one - Me thy holy son, whom thou hast sanctified and sent into the world. It is peculiar to Christ, to be called the holy one of God. To see - To be corrupted or putrefied in the grave, as the bodies of others are.
v.11Life — Thou wilt raise me from the grave, and conduct me to the place and state of everlasting felicity. Presence - In that heavenly paradise, where thou art gloriously present, where thou dost clearly and fully discover the light of thy countenance; whereas in this life thou hidest thy face and shewest us only thy back-parts. Right-hand - Which he mentions as a place of the greatest honour, the place where the saints are placed at the last day, and where Christ himself is said to sit, chap. cx, 1. Pleasures - All our joys are empty and defective: But in heaven there is fulness of joy. Our pleasures here are transient and momentary; but those at God's right hand are pleasures forevermore. For they are the pleasures of immortal souls, in the enjoyment of an eternal God. David appealing to God for his integrity, begs for defense against his enemies, ver. 1-9. Describes their wickedness, ver. 10- 12. Prays for deliverance from them, and rests in hope, ver. 13-15. A prayer of David.

first Exodus 14:10-31; 15:20-21

v.10They were sore afraid — They knew the strength of the enemy, and their own weakness; numerous indeed they were, but all foot, unarmed, undisciplined, dispirited, by long servitude, and now pent up, so that they could not escape. On one hand was Pi- hahiroth, a range of craggy rocks unpassable; on the other hand were Migdol and Baal-zephon, forts upon the frontiers of Egypt; before them was the sea, behind them were the Egyptians; so that there was no way open for them but upwards, and thence their deliverance came.
v.13Moses answered not these fools according to their folly: Instead of chiding he comforts them, and with an admirable pretense of mind, not disheartened either by the threatenings of Egypt, or the tremblings of Israel, stills their murmuring, Fear ye not, It is our duty, when we cannot get out of our troubles, yet to get above our fears, so that they may only serve to quicken our prayers and endeavours, but may not prevail to silence our faith and hope. Stand still, and think not to save yourselves either by fighting or flying; wait God's orders, and observe them; Compose yourselves, by an entire confidence in God, into a peaceful prospect of the great salvation God is now about to work for you. Hold your peace, you need not so much as give a shout against the enemy: the work shall be done without any concurrence of yours. In times of great difficulty, it is our wisdom to keep our spirits calm, quiet, and sedate, for then we are in the best frame both to do our own work, and to consider the work of God.
v.15Wherefore criest thou unto me — Moses though he was assured of a good issue, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up his heart to God, and God well understood, and took notice of. Moses's silent prayer prevailed more with God, than Israel's loud out-cries. But is God displeased with Moses for praying? No, he asks this question, Wherefore criest thou unto me? Wherefore shouldst thou press thy petition any farther, when it is already granted? Moses has something else to do besides praying, he is to command the hosts of Israel. Speak to them that they go forward - Some think Moses had prayed not so much for their deliverance, he was assured of that; as for the pardon of their murmurings, and God's ordering them to go forward, was an intimation of the pardon. Moses bid them stand still and expect orders from God: and now orders are given. They thought they must have been directed either to the right hand, or to the left; no, saith God, speak to them to go forward, directly to the sea-side; as if there had lain a fleet of transport ships ready for them to embark in. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea. The same power could have congealed the waters for them to pass over, but infinite wisdom chose rather to divide the waters for them to pass through, for that way of salvation is always pitched upon which is most humbling.
v.19The angel of God — Whose ministry was made use of in the pillar of cloud and fire, went from before the camp of Israel, where they did not now need a guide; there was no danger of missing their way through the sea, and came behind them, where now they needed a guard, the Egyptians being just ready to seize the hindmost of them. There it was of use to the Israelites, not only to protect them, but to light them through the sea; and at the same time it confounded the Egyptians, so that they lost sight of their prey, just when they were ready to lay hands on it. The word and providence of God have a black and dark side towards sin and sinners, but a bright and pleasant side towards those that are Israelites indeed.
v.21We have here the history of that work of wonder which is so often mentioned both in the Old and New Testament. An instance of God's almighty power in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over. The God of nature has not tied himself to its laws, but when he pleases dispenseth with them, and then the fire doth not burn, nor the water flow. They went through the sea to the opposite shore; they walked upon dry land in the midst of the sea; and the pillar of cloud being their rereward, the waters were a wall to them on their right hand, and on their left. Moses and Aaron it is likely ventured first, into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterwards through the wilderness less formidable. This march through the sea was in the night, and not a moon-shine night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of fire. This made it the more awful, but where God leads us, he will light us; while we follow his conduct we shall not want his comforts.
v.23And the Egyptians went in after them into the midst of the sea — They thought, why might they not venture where Israel did? They were more advantageously provided with chariots and horses, while the Israelites were on foot.
v.24The Lord — Called the angel before, looked - With indignation, upon the Egyptians, and troubled the Egyptians - With terrible winds and lightnings and thunders, chap. xv, 10, Psalm lxxvii, 18, 19. Also with terror of mind.
v.25They had driven furiously, but now they drove heavily, and found themselves embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropt off, and the axle-trees failed. They had been flying upon the back of Israel as the hawk upon the dove; but now they cried, Let us flee from the face of Israel.
v.26And the Lord said unto Moses, Stretch out thy hand over the sea — And give a signal to the waters to close again, as before upon the word of command they had opened to the right and the left. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians. Pharaoh and his servants, that had hardened one another in sin, now fell together, and not one escaped. An ancient tradition saith, That Pharaoh's magicians Jannes and Jambres perished with the rest. Now God got him honour upon Pharaoh, a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honour; here be lies buried in the deep, a perpetual monument of divine justice: here he went down to the pit, though he was the terror of the mighty in the land of the living.
v.28After them — That is, after the Israelites.
v.30And Israel saw the Egyptians dead upon the shore — The Egyptians were very curious in preserving the bodies of their great men, but here the utmost contempt is poured upon all the grandees of Egypt; see how they lie heaps upon heaps, as dung upon the face of the earth.
v.31And Israel feared the Lord, and believed the Lord and his servant Moses — Now they were ashamed of their distrusts and murmurings; and in the mind they were in, they would never again despair of help from heaven; no not in the greatest straits! They would never again quarrel with Moses; nor talk of returning to Egypt. How well were it for us, if we were, always in as good a frame, as we are in sometimes! In this chapter, I. Israel looks back upon Egypt with a song of praise for their deliverance. Here is,

psalm Exodus 15:1b-13, 17-18

v.1The song itself, ver. 1-19.
v.2The solemn singing of it, ver. 20, 21. II. Israel marches forward in the wilderness, ver. 22. Their discontent at the waters of Marah, ver. 23, 24. and the relief granted them, ver. 25, 26. Their satisfaction in the waters of Elim, ver. 27. 1. Then sang Moses - Moses composed this song, and sang it with the children of Israel. Doubtless he wrote it by inspiration, and sang it on the spot. By this instance it appears that the singing of psalms, as an act of religious worship, was used in the church of Christ before the giving of the ceremonial law, therefore it is no part of it, nor abolished with it: singing is as much the language of holy joy, as praying is of holy desire. I will sing unto the Lord - All our joy must terminate in God, and all our praises be offered up to him, for he hath triumphed - All that love God triumph in his triumphs. 2. Israel rejoiceth in God, as their strength, song, and salvation - Happy therefore the people whole God is the Lord: They are weak themselves, but he strengthens them, his grace is their strength: they are oft in sorrow, but in him they have comfort, he is their song: sin and death threaten them, but he is, and will be, their salvation. He is their fathers God - This they take notice of, because being conscious of their own unworthiness, they had reason to think that what God had now done for them was for their fathers sake, Deut. iv, 37.
v.3The Lord is a man of war — Able to deal with all those that strive with their maker.
v.4He hath cast — With great force, as an arrow out of a bow, so the Hebrew word signifies.
v.7In the greatness of thine excellency — By thy great and excellent power.
v.8With the blast of thy nostrils — By thine anger: The depths were congealed - Stood still, as if they had been frozen: In the heart of the sea - The midst of it.
v.9My lust — My desire both of revenge and gain.
v.11The gods — So called: Idols, or Princes: Glorious in holiness - In justice, mercy and truth: Fearful in praises - To be praised with reverence.
v.12The earth swallowed them — Their dead bodies sunk into the sands on which they were thrown, which sucked them in.
v.13Thou in thy mercy hast led forth the People — Out of the bondage of Egypt, and out of the perils of the Red-sea. Thou hast guided them to thy holy habitation - Thou hast put them into the way to it, and wilt in due time bring them to the end of that way.

first Isaiah 55:1-11

v.1Thirsteth — For the grace of God and the blessings of the gospel. This thirst implies a vehement, and active, and restless desire after it. No money - Those who are most worthless and wicked, if they do but thirst may be welcome. Buy - Procure or receive that which is freely offered. Wine and milk - All gospel-blessings; in particular, that peace and joy in the Holy Ghost, which are better than wine, and that love of God which nourishes the soul, as milk does the body.
v.2Money — All your time, and strength, and cost. Not bread - For those things which can never nourish or satisfy you, such as worldly goods, or pleasures. Eat ye - That which is truly and solidly, and everlastingly good. In fatness - In this pleasant food of gospel-enjoyments.
v.3An everlasting covenant — That everlasting covenant of grace and peace which I made with Abraham, and his seed. Of David - Even that covenant which was made first with Abraham, and then with David, concerning those glorious and sure blessings which God hath promised to his people, one and the chief of which was giving Christ to die for their sins. David here seems to be put for the son of David.
v.4Behold — I have appointed, and will in due time actually give. Him - The David last mentioned, even Christ. A witness - To declare the will of God concerning the duty and salvation of men, to bear witness to truth, to confirm God's promises, and, among others, those which respect the calling of the Gentiles: to be a witness of both parties of that covenant made between God and men. The people - To all people.
v.5Thou — Thou, O Messiah. Call - To the knowledge of thyself. Knewest not - With that special knowledge which implies approbation. Because - Because the Lord shall by many tokens, manifest himself to be thy God, and thee to be his son and faithful servant. Glorify thee - By confirming thy word with illustrious signs and miracles, and particularly by thy resurrection, and glorious ascension.
v.6Seek — labour to get the knowledge of God's will, and to obtain his grace and favour. While - In this day of grace, while he offers mercy and reconciliation. Near - Ready and desirous to receive you to mercy.
v.7Return — By sincere repentance, and faith.
v.8For — If any man injure you, especially if he do it greatly and frequently, you are slow and backward to forgive him. But I am ready to forgive all penitents, how many, and great, and numberless soever their sins be.
v.10The snow — Which in its season contributes to the fruitfulness of the earth. Returneth not - Without effect. And bread - That it may bring forth store of bread-corn, both for mens present supplies, and for seed for the next year.
v.11My word — My promises, concerning the pardon of the greatest sinners. Void - Without success.

psalm Isaiah 12:2-6

v.2God — My salvation hath not been brought to pass by man, but by the almighty power of God.
v.3With joy — Your thirsty souls shall be filled with Divine graces and comforts, which you may draw from God, in the use of gospel-ordinances. God's armies, ver. 1-5. The destruction of Babylon by the Persians and Medes, their great distress, anguish, and utter desolation, ver. 6-22.

first Baruch 3:9-15, 3:32-4:4

no note on this passage

psalm Psalm 19

v.1The heavens — They are as a legible book, wherein he that runs may read it. The glory - His eternal power and Godhead, his infinite wisdom and goodness. Firmament - Or, the expansion, all the vast space extended from the earth to the highest heavens, with all its goodly furniture.
v.2Day — Every day and night repeats these demonstrations of God's glory. Uttereth - Or, poureth forth, constantly and abundantly, as a fountain doth water; So this Hebrew word signifies. Knowledge - Gives us a clear knowledge or discovery of God their author.
v.3Heard — Or, understood; there are divers nations in the world, which have several languages, so that one cannot discourse with, or be understood by another, but the heavens are such an universal teacher, that they can speak to all people, and be clearly understood by all.
v.4Line — Their lines, the singular number being put for the plural. And this expression is very proper, because the heavens do not teach men audibly, or by speaking to their ears, but visibly by propounding things to their eyes, which is done in lines or writings. Gone - Is spread abroad. Earth - So as to be seen and read, by all the inhabitants of the earth. Words - Their magnificent structure, their exquisite order, and most regular course, by which they declare their author, no less than men discover their minds by their words. Sun - Which being the most illustrious and useful of all the heavenly bodies, is here particularly mentioned.
v.5Bridegroom — Gloriously adorned with light as with a beautiful garment, and smiling upon the world with a pleasant countenance. Chamber - In which he is poetically supposed to have rested all night, and thence to break forth as it were on a sudden. Strong man - Conscious and confident of his own strength.
v.6The ends — His course is constant from east to west, and thence to the east again. So that there is no part of the earth which doth not one time or other feel the benefit of his light and heat.
v.7The law — The doctrine delivered to his church, whether by Moses, or by other prophets. Having discoursed hitherto of the glory of God shining forth in, the visible heavens, he now proceeds to another demonstration of God's glory, which he compares with and prefers before the former. Perfect - Completely discovering both the nature and will of God, and the whole duty of man, what he is to believe and practice, and whatsoever is necessary to his present and eternal happiness. Whereas the creation, although it did declare so much of God, as left all men without excuse, yet did not fully manifest the will of God, nor bring men to eternal salvation. Converting - From sin to God, from whom all men are naturally revolted. Testimony - His law, so called because it is a witness between God and man, what God requires of man, and what upon the performance of that condition, he will do for man. Sure - Hebrew. faithful or true, which is most necessary in a witness: it will not mislead any man, but will infallibly bring him to happiness. Simple - Even persons of the lowest capacities.
v.8Right — Both in themselves, and in their effect, as guiding men in the ready way to eternal happiness. Rejoicing - By the discoveries of God's love to sinful men, in offers and promises of mercy. Commandment - All his commands. Pure - Without the least mixture of error. The eyes - Of the mind, with a compleat manifestation of God's will and man's duty: both which, the works of nature, and all the writings of men discover but darkly and imperfectly.
v.9The fear — The law and word of God, because it is both the object and the rule, and the cause of holy fear. Clean - Sincere, not adulterated with any mixture. Constant and unchangeable, the same for substance in all ages. Judgments - God's laws are frequently called his judgments, because they are the declarations of his righteous will, and as it were his judicial sentence by which he expects that men should govern themselves, and by which he will judge them at the last day.
v.12Who — Thy law, O Lord, is holy and just and good. But I fall infinitely short of it. Cleanse - Both by justification, through the blood of thy son; and by sanctification thro' thy Holy Spirit. Though the first may seem to be principally intended, because he speaks of his past sins. Secret - From the guilt of such sins as were secret either, from others; such as none knows but God and my own conscience: or, from myself; such as I never observed, or did not discern the evil of. Pardon my unknown sins, of which I never repented particularly, as I should have done.
v.13Presumptuous — From known and evident sins, such as are committed against knowledge, against the checks of conscience, and the motions of God's spirit. Dominion - If I be at any time tempted to such sins, Lord let them not prevail over me, and if I do fall into them, let me speedily rise again.
v.14Let — Having prayed that God would keep him from sinful actions, he now prays that God would govern, and sanctify his words and thoughts: and this was necessary to preserve him from presumptuous sins, which have their first rise in the thoughts. Redeemer - This expression seems to be added emphatically, and with special respect to Christ, to whom alone this word Goel can properly belong. A prayer for the king, ver. 1-4. The king and the people rejoice in God, and pray for his help, ver. 5-9. To the chief musician, A psalm of David.

first Ezekiel 36:24-28

v.25Sprinkle — "This signifies both the blood of Christ sprinkled upon their conscience, to take away their guilt, as the water of purification was sprinkled, to take away their ceremonial uncleanness and the grace of the spirit sprinkled on the whole soul, to purify it from all corrupt inclinations and dispositions."
v.26A new heart — A new frame of soul, a mind changed, from sinful to holy, from carnal to spiritual. A heart in which the law of God is written, Jer. xxxi, 33. A sanctified heart, in which the almighty grace of God is victorious, and turns it from all sin to God. A new spirit - A new, holy frame in the spirit of man; which is given to him, not wrought by his own power. The stony - The senseless unfeeling. Out of your flesh - Out of you. Of flesh - That is, quite of another temper, hearkening to God's law, trembling at his threats, molded into a compliance with his whole will; to forbear, do, be, or suffer what God will, receiving the impress of God, as soft wax receives the impress of the seal.
v.27My spirit — The Holy Spirit of God, which is given to, and dwelleth in all true believers. And cause you - Sweetly, powerfully, yet without compulsion; for our spirits, framed by God's spirit to a disposition suitable to his holiness, readily concurs. Ye shall keep - Be willing; and able to keep the judgments, and to walk in the statutes of God, which is, to live in all holiness.
v.28Ye shall dwell — Observe: then, and not before, are these promises to be fulfilled to the house of Israel. And I will be your God - This is the foundation of the top-stone of a believer's happiness.

psalm Psalm 42, 43

v.1Panteth — After the enjoyment of thee in thy sanctuary.
v.2Thirsteth — Not after vain useless idols, but after the only true and living God. Appear - In the place of his special presence and publick worship.
v.4Remember — My banishment from God's presence, and mine enemies triumphs. In me - I breathe out my sorrows and complaints to God within my own breast. The multitudes - Israelites, who went thither in great numbers. Holy-day - Or that kept the feast, the three solemn festival solemnities, which they kept holy unto the Lord.
v.5For — Hebrew. for the salvations of his face, for those supports, deliverances and comforts which I doubt not I shall enjoy both in his presence and sanctuary, and from his presence, and the light of his countenance.
v.6Therefore — Therefore that I may revive my drooping spirits. Remember - I will consider thy infinite mercy and power, and faithfulness. Mizar - From all the parts of the land, to which I shall be driven; whether from the parts beyond Jordan on the east: or mount Hermon, which was in the northern parts.
v.7Deep — One affliction comes immediately after another, as if it were called for by the former. A metaphor taken from violent and successive showers of rain; which frequently come down from heaven, as it were at the noise, or call of God's water spouts.
v.8Command — Will effectually confer upon me. Loving-kindness - His blessings, the effects of his loving-kindness.
v.10As — As a sword, which cutteth the very bones, so painful are their reproaches. The psalmist appeals to God, ver. 1, 2. Prays to be restored to the public ordinances, and trusts in God, ver. 3-5.

first Ezekiel 37:1-14

v.1And set me down — So it seemed to me in the vision. Which is a lively representation of a threefold resurrection: 1. Of the resurrection of souls, from the death of sin, to the life of righteousness: 2. The resurrection of the church from an afflicted state, to liberty and peace: 3. The resurrection of the body at the great day, especially the bodies of believers to life eternal.
v.3And he — The Lord.
v.7Prophesied — Declared these promises. As I prophesied - While I was prophesying. A noise - A rattling of the bones in their motion. A shaking - A trembling or commotion among the bones, enough to manifest a divine presence, working among them. Came together - Glided nearer and nearer, 'till each bone met the bone to which it was to be joined. Of all the bones of all those numerous slain, not one was missing, not one missed its way, not one missed its place, but each knew and found its fellow. Thus in the resurrection of the dead, the scattered atoms shall be arranged in their proper place and order, and every bone come to his bone, by the same wisdom and power by which they were first formed in the womb of her that is with child.
v.8Came up — Gradually spreading itself.
v.9Prophesy — Declare what my will is. O breath - The soul, whose emblem here is wind; which, as it gently blew upon these lifeless creatures, each was inspired with its own soul or spirit.
v.10And the breath — The spirit of life, or the soul, Gen. ii, 7.
v.11The whole house — The emblem of the house of Israel. Are dried - Our state is as hopeless, as far from recovery, as dried bones are from life.
v.12I will open — Though your captivity be as death, your persons close as the grave, yet I will open those graves.

psalm Psalm 143

v.2Justified — Upon terms of strict justice.
v.3For — This is not a reason of what he last said, but an argument to enforce his petition delivered, ver. 1. Soul - My life; nothing less will satisfy him. Dead - I am in as hopeless a condition in the eye of man, as those that have lain long in the grave.
v.5The days — What thou hast done for thy servants in former times.
v.6As land — Thirsteth for rain.
v.8Morning — Seasonably and speedily. David blesses God for his mercies, ver. 1-4. Prays against his enemies, ver. 5-8. Promises to praise him, ver.9-11. The happiness of those who serve God, ver. 12-15. A psalm of David.

first Zephaniah 3:14-20

v.15Taken away — Abolished, and put an end to the judgments thy sins brought upon thee. Thine enemy - The Babylonian. Is in the midst - He is returned to redeem and govern thee. Any more - While thy carriage is as becomes my presence with thee, thou shalt neither fear, nor feel the like evils.
v.18Sorrowful — That mourn their distance from the solemn worship of God. Who are of thee - Thy children. Reproach - The taunts of their enemies.
v.19Undo — I will break their power and dissolve their kingdom. That halteth - Who is in trouble and ready to fall. Driven out - Into remote countries.
v.20A praise — So the universal church of the first-born will be, in the great day. And then the Israel of God be made a name and a praise to all eternity.

psalm Psalm 98

v.2Salvation — The redemption of the world by the Messiah: which was hitherto reserved was a secret among the Jews, yea was not throughly known by the most of the Jews themselves. Righteousness - His faithfulness in accomplishing this great promise. Israel is required to praise God, for their hasty constitution both in church and state, ver. 1-5. Some instances of the happy administration of it, ver. 6-9.

second Romans 6:3-11

v.3As many as have been baptized into Jesus Christ have been baptized into his death — In baptism we, through faith, are ingrafted into Christ; and we draw new spiritual life from this new root, through his Spirit, who fashions us like unto him, and particularly with regard to his death and resurrection.
v.4We are buried with him — Alluding to the ancient manner of baptizing by immersion. That as Christ was raised from the dead by the glory - Glorious power. Of the Father, so we also, by the same power, should rise again; and as he lives a new life in heaven, so we should walk in newness of life. This, says the apostle, our very baptism represents to us.
v.5For — Surely these two must go together; so that if we are indeed made conformable to his death, we shall also know the power of his resurrection.
v.6Our old man — Coeval with our being, and as old as the fall; our evil nature; a strong and beautiful expression for that entire depravity and corruption which by nature spreads itself over the whole man, leaving no part uninfected. This in a believer is crucified with Christ, mortified, gradually killed, by virtue of our union with him. That the body of sin - All evil tempers, words, and actions, which are the "members" of the "old man," Colossians iii, 5, might be destroyed.
v.7For he that is dead — With Christ. Is freed from the guilt of past, and from the power of present, sin, as dead men from the commands of their former masters.
v.8Dead with Christ — Conformed to his death, by dying to sin.
v.10He died to sin — To atone for and abolish it. He liveth unto God - A glorious eternal life, such as we shall live also.

psalm Psalm 114

v.2Judah — Or Israel, one tribe being put for all. Judah he mentions as the chief of all the tribes.
v.4The mountains — Horeb and Sinai, two tops of one mountain, and other neighbouring mountains.
v.7Tremble — The mountains did more than what was fit at the appearance of the great God. We are to give glory to God, not to ourselves or idols, ver. 1-8. By trusting in his promise and blessing, ver. 9-15. And by praising him, ver. 16-18.

gospel Mark 16:1-8

v.1Matt. xxviii, 1; Luke xxiv, 1; John xx, 1.
v.2At the rising of the sun — They set out while it was yet dark, and came within sight of the sepulchre, for the first time, just as it grew light enough to discern that the stone was rolled away, Matt. xxviii, 1; Luke xxiv, 1; John xx, 1. But by the time Mary had called Peter and John, and they had viewed the sepulchre, the sun was rising.
v.3Who shall roll us away the stone — This seems to have been the only difficulty they apprehended. So they knew nothing of Pilate's having sealed the stone, and placed a guard of soldiers there.
v.7And Peter — Though he so oft denied his Lord. What amazing goodness was this!