10 T And the Lord said unto Moses, Go unto the people, and sanctify them to-day and tomorrow, and let them i wash their clothes,

11 And be ready against the third day: for the third day the LORD will come down, in the sight of all the people, upon mount Sinai.

12 And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death;

13 There shall not a hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount. 14 And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes.

15 And he said unto the people, P Be ready against the third day: 9 come not at your wives.

h Lev. 11. 41, 43 Heb. 10. 22-i Ver. 14. Gec 35. 2. Lev. 15. 5.-k Ver. 16, 18. Ch. 34. 5. Deut. 33. 2-1 Hebr. 12. 20.-m Or, cornet-n Ver. 16, 19.- Ver. 10. p Ver. 11-q 1 Sam. 21. 4, 5. Zech. 7. 3. 1 Cor. 7. 5.-r Psa. 77., 18. Hebr. 12. 18, 19 Rev. 4. 5. & 9. 5. & 11, 19.-s Ver. 9. Ch. 40. 34. 2 Chron. 5 14.- Rev. 1.

The Jews consider this as the fullest evidence their fathers had of the divine mission of Moses; themselves were permitted to see this awfully glorious sight, and to hear God himself speak out of the thick darkness: for, before this, as Rabbi Maymon remarks, they might have thought that Moses wrought his miracles by sorcery or enchantment; but now hearing the voice of God himself, they could no longer disbelieve nor even doubt.

Verse 10. Sanctify them] See the meaning of this term, chap. xiii. 2.

Let them wash their clothes] And consequently bathe their bodies; for according to the testimony of the Jews, these always went together. It was necessary, that as they were about to appear in the presence of God, every thing should be clean and pure about them; that they might be admonished by this of the necessity of inward purity, of which the outward washing was the emblem.

From these institutions, the heathens appear to have borrowed their precepts relative to washings and purifications previously to their offering sacrifice to their gods, examples of which abound in the Greek and Latin writers. They washed their hands and clothes, and bathed their bodies in pure water, before they performed any act of religious worship: and in a variety of cases, abstinence from all matrimonial connexions was positively required, before a person was permitted to perform any religious rite, or assist at the performance.

Verse 12. Thou shalt set bounds] Whether this was a line marked out on the ground, beyond which they were not to go; or whether a fence was actually made to keep them off, we cannot tell; or whether this fence was made all round the mountain, or only at that part to which one wing of the camp extended, is not evident.

This verse strictly forbids the people from coming near and touching mount Sinai, which was burning with FIRE: the words, therefore, in ver. 15. awe Se swan Sal tiggeshu el ishah, come not at your wives, seem rather to mean, come not near unto the FIRE; especially as the other phrase is not at all probable; but the fire is, on this occasion, spoken of so emphatically, see Deut. v. 4, 5, 22-25. that we are naturally led to consider ishah here, as w ha-esh transposed, or to say with Simon in his Lexicon, nox fam. idem quod mase. N ignis. So among other light; yox and so strength; and and N a speech. Burt. See KENNICOTT's Remarks.

אורה and אוד ; a toing אביה and אבי instances we have

Whosoever toucheth the mount shall be surely put to death] The place was awfully sacred, because the dreadful majesty of God was displayed on it. And this taught them that God is a consuming fire, and that it is a fearful thing to fall into the hands of the living God.

Verse 13. There shall not a hand touch IT] bo, HIM, not the mountain, but the man who had presumed to touch the mountain. He should be considered altogether as an unclean and accursed thing, not to be touched for fear of conveying defilement; but should be immediately stoned or pierced through with a dart, Heb. xii. 20.

Verse 16. Thunders, and lightnings, and a thick cloud and the voice of the trumpet] The thunders, lightnings, &c. announced the coming, as they proclaimed the majesty of God. Of the thunders and lightnings, and the deep, dark, dismal electric cloud, from which the thunders and lightnings proceeded, we can form a tolerable apprehension; but of the loud, long-sounding trumpet, we can

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, b Moses spake, and God answered him by a voice.

20 And the LORD came down upon mount Sinai, on the top of the mount: and the LORD

10. & 4. L-n Hebr. 12. 21.- Deut. 4. 10-w Deut. 4. 11. & 33. 2. Judg. 5. 5. Pen. 68. 7, 8. Isai. 6. 4. Hab. 3. 3-x Ch. 3. 2 & 24. 17. 2 Chron. 7. 1, 2, 3.-y Gen. 15. 17. Psa. 144. 5. Rev. 15. 8-z Psa. 68. 8. & 77. 18. & 114. 7. Jer. 4. 21. Hebr. 12. 26. a Ver. 13-b Hebr. 12. 21.-c Neh. 9. 13. Pan. 81. 7.

scarcely form a conjecture. Such were the appearances and the noise, that all the people in the camp trembled, and Moses himself was constrained to say, "I exceedingly fear and quake," Heb. xii. 21. Probably the sound of the trumpet was something similar to that which shall be blown by the angel, when he sweareth by him that liveth for ever, there shall be time no longer!

Verse 17. And Moses brought forth the people-to meet with God] For though they might not touch the mount till they had permission, yet when the trumpet sounded long, it appears they might come up to the nether part of the mount; see ver. 13. and Deut. iv. 11. and when the trumpet had ceased to sound, they might then go up unto the mountain, as to any other place.

It was absolutely necessary that God should give the people at large some particular evidence of his being and power, that they might be saved from idolatry, to which they were most deplorably prone; and that they might the more readily credit Moses, who was to be the constant mediator between God and them. God, therefore, in his indescribable majesty, descended on the mount; and by the thick dark cloud, the violent thunders, the vivid lightnings, the long and loud blasts of the trumpet, the smoke encompassing the whole mountain, and the excessive earthquake, proclaimed his power, his glory, and his holiness; so that the people, however unfaithful and disobedient afterward, never once doubted the divine interference, or suspected Moses of any cheat or imposture. Indeed, so absolute and unequivocal were the proofs of supernatural agency, that it was impossible these appearances could be attributed to any cause but the unlimited power of the Author of

nature.

It is worthy of remark, that the people were informed three days before, ver. 9-11. that such an appearance was to take place: and this answered two excellent purposes, 1. They had time to sanctify and prepare themselves for this solemn transaction; and 2. Those who might be sceptical, had sufficient opportunity to make use of every precaution to prevent and detect an imposture; so this previous warning strongly serves the cause of divine re

velation.

Their being at first prohibited from touching the mount, on the most awful penalties, and secondly, being permitted to see manifestations of the divine majesty, and hear the words of God, subserved the same great purposes. Their being prohibited, in the first instance, would naturally whet their curiosity, make them cautious of being deceived, and ultimately impress them with a due sense of God's justice, and their own sinfulness. And their being permitted afterward to go up to the mount, must have deepened the conviction that all was fair and real, that there could be no imposture in the case; and that though the justice and purity of God forbad them to draw nigh for a time, yet his mercy, which had prescribed the means of purification, had permitted an access to his presence. The directions given from ver. 10 to 15 inclusive, show not only the holiness of God, but the purity he reqires in his worshippers.

Besides, the whole scope and design of the chapter prove, that no soul can possibly approach this holy and terrible Being, but through a mediator: and this is the use made of this whole transaction by the author of the Epistle to the Hebrews, chap. xii. 18-24.

Verse 20. The Lord came down] This was undoubt

d Heb. contest.-e See Ch. 3. 5. 1 Sam. 6. 19.- Lev. 10. 3.—g 2 Sam. 6. 7, 8. q Ver. 12. Josh. 3. 4.

edly done in a visible manner, that the people might witness the awful appearance. We may suppose, that every thing was arranged thus: the glory of the Lord occupied the top of the mountain, and near to this Moses was permitted to approach. Aaron and the seventy elders were permitted to advance some way up the mountain; while the people were only permitted to come up to its base. Moses, as the lawgiver, was to receive the statutes and judgments from God's mouth. Aaron and the elders to receive them from Moses, and deliver them to the people; and the people were to act according to the direction received. Nothing can be imagined more glorious, terrible, majestic, and impressive, than the whole of this transaction; but it was chiefly calculated to impress deep reverence, religious fear, and sacred awe; and he who attempts to worship God uninfluenced by these, has neither a proper sense of the divine majesty, nor of the sinfulness of sin. It seems in reference to this, that the apostle says, Let us have grace whereby we may serve God acceptably, with REVERENCE and GODLY FEAR; for our God is a CONSUMING FIRE, Heb. xii. 28, 29. Who then shall dare to approach him in his own name, and without a mediator?

Verse 22. Let the priests also-sanctify themselves] That there were priests among the Hebrews, before the consecration of Aaron and his sons, cannot be doubted; though their functions might be, in a considerable measure, suspended, while under persecution in Egypt; yet the persons existed, whose right and duty it was to offer sacrifices to God. Moses requested liberty from Pharaoh, to go into the wilderness to sacrifice: and had there not been among the people both sacrifices and priests, the request itself must have appeared nugatory and absurd. Sacrifices, from the beginning, had constituted an essential part of the worship of God; and there certainly were priests, whose business it was to offer them to God, before the giving of the law; though this, for especial reasons, was restricted to Aaron and his sons, after the law had been given. As sacrifices had not been offered for a considerable time, the priests themselves were considered in a state of impurity; and therefore God requires that they also should be purified for the purpose of approaching the mountain, and hearing their Maker promulgate his laws. See the note on chap. xxviii. 1.

Verse 23. The people cannot come up] Either because they had been so solemnly forbidden, that they would not dare, with the penalty of instant death before their eyes, to transgress the divine command; or the bounds which were set about the mount were such, as rendered their passing them physically impossible.

And sanctify it] pve-kidoshto. Here the word kadash, is taken in its proper, literal sense, signifying the separating of a thing, person, or place from all profane or common uses, and devoting it to sacred purposes. Verse 24. Let not the priests and the people break through] God knew that they were heedless, criminally curious, and stupidly obstinate, and therefore his mercy saw it right to give them line upon line, that they might not transgress to their own destruction.

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

CHAPTER XX.

The preface to the ten commandments, 1,2. The first commandment, against

mental or theoretic idolatry, 3 The second, against making and worshipping images, or practical idolatry, 4-6. The third, against false swearing, bing phemy, and irreverent use of the name of God, 7. The fourth, against profe nation of the sabbath, and idleness on the other days of the week, S-11. The fifth against disrespect and disobedience to parents, 12 The sixth, against murder, and cruelty, 13. The seventh, against adultery, and uncleanness, 14 The eighth, against stealing, and dishonesty, 15. The ninth, against false leath mony, perjury, &c. 16. The tenth, against covetousness, 17. The people and alarmed at the awful appearance of God on the mount, and stand alar off. 15. They pray that Moses may be mediator between God and them, 19. Moses encourages them, 20. He draws near to the thick darkness, aud God commanes with hini, 21, 22 Farther directions against idolatry, 23. Directions concerning making an altar of earth, 24. An altar of hewn stone, 25. None of these to be ascended by steps, and the reason given, 26.

A

r

Sivan.

ND God spake all these words, An Exod. Ir. L. saying,

2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of " bondage.

u

r Deut. 5. 22-8 Lev. 26. 1, 13. Deut. 5. 6. Paз. 81. 10. Hos 13. 4- Cb. 13. 3. u Heb. servants.

into the Holiest by the blood of Jesus, Heb. x. 19. "For," says the apostle, "ye are not come unto the mount that might be touched, and that burned with fire; nor unto blackness, and darkness, and tempest, and to the sound of a trumpet, and the voice of words; which voice, they that heard, entreated that the word should not be spoken to them any more: (for they could not endure that which was commanded. And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: and so terrible was the sight, that Moses said, I exceedingly fear and quake,) but ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven; and to God, the Judge of all, and to the spirits of just men made perfect, and to Jesus the MEDIATOR of the NEW COVENANT, and to the blood of sprinkling, that speaketh better things than that of Abel." Heb. xii. 18-24.

Reader, art thou still under the influence and condemning power of that fiery law, which proceeded from his right hand? Art thou yet afar off? Remember, thou canst only come nigh by the blood of sprinkling; and till justified by his blood, thou art under the curse. Consider the terrible majesty of God! If thou have his farout, thou hast life: if his frown, death. Be instantly reconciled to God, for though thou hast deeply sinned, and he is just, yet he is the justifier of him that believeth in Christ Jesus. Believe on him, receive his salvation, OBEY his voice indeed, and KEEP his covenant, and THEN shalt thou be a king, and a priest, unto God and the Lamb, and be finally saved with all the power of an endless life. Amen.

NOTES ON CHAPTER XX. Verse 1. All these words] Houbigant supposes, and with great plausibility of reason, that the clause bann et col ha-debarim ha-elleh, "all these words," belong to the latter part of the concluding verse of chap. xix. which, he thinks, should be read thus: And Moses went down to the people, and spake unto them ALL THESE WORDS; i. e. delivered the solemn charge, relative to their not attempting to come up to that part of the mountain, on which God manifested himself in his glorious majesty, lest he should break forth upon them, and consume them. For how could divine justice and purity suffer a people so defiled, to stand in his immediate presence? When Moses, therefore, had gone down and spoken all these words, and he and Aaron had reascended the mount, then the Divine Being, as supreme legislator, is majestically introduced thus; And God spake, saying. This gives a dignity to the commencement of this chapter, of which the clause above mentioned, if not referred to the speech of Moses, deprives it. The Anglo-Saxon favours this emendation, Lod rpɲæc dur, God spoke THUS, which is the whole of the first verse, as it stands in that version.

Some learned men are of opinion, that the ten COMMANDMENTS were delivered on May 30, being then the day of Pentecost.

THE FIRST COMMANDMENT.

Against mental or theoretic idolatry. Verse 2. Iam the LORD thy God] Yehovah eloheyca. On the word JEHOVAH, which we here translate LORD, see the notes on Gen. ii. 4. and Exod. vi. 3. And on the word Elohim, here translated GOD, see on Gen. i. 1. It is worthy of remark, that each individual is addressed here, and not the people collectively; though they are all necessarily included, that each might feel that he was bound for himself, to hear and do all these words. Moses laboured to impress this personal interest on the people's minds, when he said, Deut. v. 3. "The Lord made this covenant with us, even us, who are all of us here alive this day."

Brought thee out of the land of Egypt, &c.] And by this very thing, have proved myself to be superior to all gods, unlimited in power, and most gracious, as well as fearful in operation. This is the preface or introduction, but should not be separated from the commandment.-Therefore,

Verse 3. Thou shalt have no other gods before me] DIAN DIAS elohim acharim-No strange gods-none that thou art not acquainted with-none who has not given thee such proofs of his power and godhead as I have done, in delivering thee from the Egyptians, dividing the Red sca, bringing water out of the rock, quails into the desert, manna from heaven to feed thee, and the pillar of cloud to direct, enlighten, and shield thee. By these miracles, God had rendered himself familiar to them; they were intimately acquainted with the operation of his hands: and therefore with great propriety he says, thou shalt have no strange gods before me; y al panai, before, or in the place of those manifestations which I have made of myself.

This commandment prohibits every species of mental idolatry, and all inordinate attachment to earthly and sensible things. As God is the fountain of happiness, and no intelligent creature can be happy but through him, whoever seeks happiness in the creature is necessarily an idolater; as he puts the creature in the place of the Creator: expecting that from the gratification of his passions, in the ise or abuse of earthly things, which is to be found in God Jone. The very first commandment of the whole series, divinely calculated to prevent man's misery, and prohote his happiness, by taking him off from all false deendence, and leading him to God himself, the fountain f all good.

THE SECOND COMMANDMENT.

Against making and worshipping images. Verse 4. Thou shalt not make unto thee any graven image] As the word o pesel signifies to hew, carve, grave, &c. it may here signify any kind of image, either of wood, stone, or metal, on which the are, the chisel, or the graving tool has been employed. This commandment includes in its prohibitions every species of idolatry, known to have been practised among the Egyptians. The reader will see this the more plainly, by consulting the notes on the ten plagues, particularly those on ch. xii.

Or any likeness, &c.] To know the full spirit and extent of this commandment, this place must be collated with Deut. iv. 15, &c. Take ye therefore good heed unto yourselves, lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of MALE or FEMALE. All who have even the slightest acquaintance with the ancient history of Egypt, know that Osiris, and his wife Isis, were supreme divinities among that people. The likeness of any beast-n behemah, such as the or, and the heifer. Among the Egyptians, the ox was not only sacred, but adored, because they supposed that in one of these animals Osiris took up his residence: hence they always had a living or, which they supposed to be the habitation of this deity; and they imagined that on the death of one, he entered into the body of another, and so on successively. This famous ox-god they called Apis and Mnevis.

The likeness of any winged foul-The ibis, or stork, or crane, and hawk, may be here intended; for all these were objects of Egyptian idolatry.

The likeness of any thing that CREEPETH-The crocodile, serpents, the scarabeus or beetle, were all objects of their adoration: and Mr. Bryant has rendered it very probable that even the frog itself was a sacred animal, as from its inflation it was emblematic of the prophetic influence; for they supposed that the god inflated, or distended the body of the person, by whom he gave oracular answers.

The likeness of any FISH-All fish were esteemed sacred animals among the Egyptians. One called Orurunchus, had, according to Strabo, lib. xvii. a temple, and divine honours paid to it. Another fish called Phagrus, was worshipped at Syene, according to Clemens Alexandrinus in his Cohortatio. And the Lepidotus and eel were objects of their adoration, as we find from Herodotus, lib. ii. chap. 72. In short, oxen, heifers, sheep, goats, lions, dogs, monkeys, and cats; the ibis, the crane, and the hawk; the crocodile, serpents, frogs, flies, and the scarabeus, or beetle; the Nile, and its fish; the sun, moon, planets, and stars; fire, light, air, darkness, and night, were all objects of Egyptian idolatry, and all included in this very circumstantial prohibition, as detailed in Deuteronomy; and very forcibly in the general terms of the text, Thou shalt not make unto thee any graven image, or any likeness of any thing that is in the HEAVENS above, or that is in the EARTH beneath, or that is in the WATER under the earth. And the reason of this becomes self-evident, when the various objects of Egyptian idolatry are considered.

This commandment also prohibits every species of external idolatry, as the first does all idolatry, that may be called internal or mental. All false worship may be considered of this kind; together with all image worship, and all other superstitious rites and ceremonies. See the note on ver. 23.

Verse 5. Jealous God] This shows, in a most expressive manner, the love of God to this people. He felt for them, as the most affectionate husband could do for his spouse; and was jealous for their fidelity, because he willed their invariable happiness.

Visiting the iniquity of the fathers upon the children] This necessarily implies-Ir the children walk in the steps of their fathers. For no man can be condemned by divine justice for a crime of which he was never guilty, see Ezek. xviii. Idolatry is, however, particularly intended; and visiting sins of this kind, refers principally to national judgments. By withdrawing the divine protection, the idolatrous Israelites were delivered up into the hands of their enemies, from whom, the gods, in whom they had trusted, could not deliver them. This, God did to

the third and fourth generation, i. e. successively; as may be seen in every part of the Jewish history, and particularly in the book of Judges. And this, at last, became the grand, and the only effectual and lasting means, in his hand, of their final deliverance from idolatry; for it is well known, that after the Babylonish captivity the Israelites were so completely saved from idolatry, as never more to have disgraced themselves by it, as they had formerly done. These national judgments, thus continued from generation to generation, appear to be what are designed by the words in the text, Visiting the sins of the fathers upon the children, &c.

Verse 6. And showing mercy unto thousands] Mark: even those who love God, and keep his commandments, merit nothing from him; and therefore the salvation and blessedness which these enjoy, come from the mercy of God. Shewing mercy, &c. What a disproportion between the works of justice and mercy! Justice works to the third or fourth, mercy to thousands of generations! That love me, and keep my commandments.] It was this that caused Christ to comprise the fulfilment of the whole Law in love to God and man, see the note on ver. 1. And as love is the grand principle of obedience, and the only incentive to it, so there can be no obedience without it. It would be more easy, even in Egyptian bondage, to make brick without straw, than to do the will of God, unless his love be shed abroad in the heart by the Holy Spirit. Love, says the apostle, is the fulfilling of the law, Rom. xiii. 10.

THE THIRD COMMANDMENT.

Against false swearing, blasphemy, and irreverent use of the name of God.

Verse 7. Thou shalt not take the name of the Lord thy God in vain] This precept not only forbids all false oaths, but all common swearing where the name of God is used, or where he is appealed to, as a witness of the truth. It also necessarily forbids all light and irreverent mention of God, or any of his attributes; and this, the original word e lashave, particularly imports: and we may safely add to all these, that every prayer, ejaculation, &c. that is not accompanied with deep reverence, and the genuine spirit of piety, is here condemned also. In how many thousands of instances is this commandment broken in the prayers, whether read or extempore, of inconsiderate, bold, and presumptuous worshippers! And how few are there who do not break it, both in their public and private devotions! How low is piety, when we are obliged, in order to escape damnation, to pray to God to pardon the sins of our holy things."

The Lord will not hold him guiltless, &c.] Whatever the person himself may think or hope, however he may plead in his own behalf, and say he intends no evil, &c. if he, in any of the above ways, or in any other way, takes the name of God in vain, God will not hold him guiltless he will account him guilty, and punish him for it. Is it necessary to say to any truly spiritual mind, that all such interjections, as O God! my God! good Good! good Heavens! &c. &c. are formal, positive breaches of this law? How many, who pass for Christians, are highly criminal here!

THE FOURTH COMMANDMENT.

Against profanation of the sabbath, and idleness on the other days of the week.

Verse 8. Remember the sabbath-day, to keep it holy.] See what has been already said on this precept, Gen. ii. 2. and elsewhere. As this was the most ancient institution, God calls them to remember it; as if he had said, do not forget that when I had finished my creation, I instituted the sabbath, and remember why I did so, and for what purposes. The word na shabath, signifies rest, or cessation from labour: and the sanctification of the seventh day, is commanded as having something representative in

it, and so indeed it has, for it typifies the rest which remains for the people of God, and in this light, it evidently appears to have been understood by the apostle, Heb. iv. Because this commandment has not been par ticularly mentioned in the New Testament, as a moral precept, binding on all; therefore some have presumptuously inferred, that there is no sabbath under the Christian dispensation. The truth is, the sabbath is considered as a type-all types are of full force, till the thing signified by them, takes place: but the thing signified by the sabbath, is that rest in glory which remains for the people of God; therefore the moral obligation of the sabbath must continue till time be swallowed up in eternity.

Verse 9. Six days shalt thou labour] Therefore he who idles away time on any of the six days, is as guilty before God, as he who works on the sabbath. No work should be done on the sabbath that can be done on the preceding days, or can be deferred to the succeeding ones. Works of absolute necessity and mercy are alone excepted. He who works by his servants or cattle, is equally guilty as if he worked himself. Hiring out horses, &c. for pleas ure or business, going on journeys, paying wordly visits, or taking jaunts on the Lord's day, are breaches of this law. The whole of it should be devoted to the rest of the body, and the improvement of the mind. God says he has hallowed it-he has made it sacred, and set it apart for the above purposes. It is therefore the most proper day for public religious worship.

THE FIFTH COMMANDMENT.

Against disrespect, and disobedience to parents. Verse 12. Honour thy father and thy mother] There is a degree of affectionate respect which is owing to parents, that no person else can properly claim. For a consider able time parents stand, as it were, in the place of God to their children: and therefore, rebellion against their lawful commands, has been considered as rebellion against God. This precept, therefore, prohibits not only all injurious acts, irreverent and unkind speeches to parents; but enjoins all necessary acts of kindness, filial respect and obedience. We can scarcely suppose that a man honours his parents, who, when they fall weak, blind, or sick, does not exert himself to the uttermost in their support. In such cases, God as truly requires the children to provide for their parents, as he required the parents to feed, nourish, support, instruct, and defend the children, when they were in the lowest state of helpless infancy. See the note on Gen. xlviii. 12. The rabbins say, Honour the Lord with thy substance, Prov. iii. 9. and Honour thy father and mother. The LORD is to be honoured, if thou have it: thy father and mother, whether thou have it or not; for if thou have nothing, thou art bound to beg for them. See Ainsworth.

That thy days may be long] This, as the apostle observes, Ephes. vi. 2. is the first commandment to which God has annexed a promise; and therefore, we may learn in some measure, how important the duty is in the sight of God. In Deut. v. 16. it is said, And that it may go well with thee; we may therefore conclude, that it will go ill with the disobedient; and there is no doubt, that the untimely deaths of many young persons were the judicial consequence of their disobedience to their parents. Most who come to an untimely end, are obliged to confess, that this, with the breach of the sabbath, were the principal causes of their ruin. Reader! art thou guilty? Humble thyself, therefore, before God, and repent. 1. As children are bound to succour their parents; so parents are bound to educate and instruct their children in all useful and necessary knowledge; and not to bring them up either in ignorance or idleness. 2. They should teach their children the fear and knowledge of God, for how can they expect affection or dutiful respect from those, who have not the fear of God before their eyes? Those who are best educated, are generally the most dutiful.