the man that brought us up out of the land of Egypt, we wot not what is become of him.

c

24 And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. 25 And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame, among their enemies :) 26 Then Moses stood in the gate of the camp, and said, Who is on the LORD's side? let him come unto me. And all the sons of Levi gathered themselves together unto him.

f

27 And he said unto them, Thus saith the LORD God of Israel. Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and & slay every man his

c Ver 4 Ch. 33. 4, 5.- 2 Chron. 29. 19-f Heb. those that rose up against them-g Numb. 25. 5. Deut. 33. 9-h Numb. 25. 11, 12, 13. Deut. 13. 6-11. & 33. 9, 10. 1 Sam. 15, 18, 22 Prov. 21. 3. Zech. 13. 3. Matt. 10. 37.-i Or, And Moses, said, Consecrate yourselves to-day to the LORD, because every man hath been

Verse 24. I cast it into the fire, and there came out this calf] What a silly and ridiculous subterfuge! He seems to insinuate that he only threw the mettle into the fire, and that the calf came unexpectedly out, by mere accident! The Targum of Jonathan ben Üzziel makes a similar excuse for him: "And I said unto them, whosoever hath gold, let him break it off and give it to me; and I cast it into the fire, and Satan entered into it, and it came out in the form of this calf!"

Verse 25. Moses saw that the people were naked] They were stripped, says the Targum, of the holy crown that was upon their heads, on which the great and precious name, JEHOVAH, was engraved. But it is more likely that the word y pharâ, implies that they were reduced to the most helpless and wretched state, being abandoned by God in the midst of their enemies. This is exactly similar to that expression, 2 Chron. xxviii. 19. For the Lord brought Judah low, because of Ahaz king of Israel: for he made Judah NAKED, ye, hippriâ, and transgressed sore against the Lord. Their nakedness, therefore, though, in the first sense, it may imply that several of them were despoiled of their ornaments, yet it may also express their defenceless and abandoned state, in consequence of their sin.-That they could not, literally, have all been despoiled of their ornaments, appears evident from their offerings, chap. xxxv. 21, &c.

Verse 26. Who is on the Lord's (Jehovah's) side?] That is, who among you is free from this transgression? And all the sons of Levi, &c.] It seems they had no part in this idolatrous business.

Verse 27. From gate to gate] There was probably an enclosed or intrenched camp, in which the chief rulers and heads of the people were; and that this camp had two gates or outlets; and the Levites were commanded to pass from one to the other, slaying as many of the transgressors as they could find.

Verse 28. There fell-about three thousand men] These were, no doubt, the chief transgressors, having broken the covenant, by having other gods besides Jehovah, they lost the divine protection, and then the justice of God laid hold on and slew them. Moses, doubtless, had positive orders from God for this act of justice, see ver. 27. for though through his intercession the people were spared, so as not to be exterminated as a nation, yet the principal transgressors, those who were set on mischief, ver. 22. were put to death.

Verse 29. For Moses had said, Consecrate yourselves] Fill your hands to the Lord. See the reason of this form of speech in the note on chap. xxix. 19.

Verse 31. Moses returned unto the Lord] Before he went down from the mountain, God had acquainted him with the general defection of the people, whereupon he immediately, without knowing the extent of their crime, began to make intercession for them, and God having given him a general assurance, that they should not be cut off, hastened him to go down and bring them off from their idolatry. Having descended, he finds matters much worse then he expected, and ordered three thousand of the principal delinquents to be slain; but knowing that an evil so extensive must be highly provoking in the sight of the just and holy God, he finds it highly expedient that an atonement be made for the sin; for although he had the promise of God, that, as a nation, they should not be exterminated, yet he had reason to believe, that divine justice must continue to contend with them, and prevent them from ever entering the promised land; that he was appre

brother, and every man his companion, and every man his neighbour.

28 And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.

29 For i Moses had said, Consecrate yourselves to-day to the LORD, even every man upon his son, and upon his brother; that he may be stow upon you a blessing this day.

30 And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall " make an atonement for your sin.

31 And Moses returned unto the LORD, and said, Oh this people have sinned a great sin, and have P made them gods of gold.

32 Yet now, if thou wilt, forgive their sin;

against his son, and against his brother, &c.-k Heb. Fill your hands.- 1 Sam. 12 20, 23. Luke 15. 18.--m 2 Sam. 16. 12 Amos 5. 15.-n Numb. 25. 13.-0 Deut. 9. 18.-p Ch. 20. 23.

hensive that this would be the case, we may see plainly from the following verse.

Verse 32. Forgive their sin-if not, blot me out of thy book] It is probable that one part of Moses's work during the forty days of his residence on the mount with God, was his regulating the muster-roll of all the tribes and families of Israel, in reference to the parts they were respectively to act in the different transactions in the wilderness, promised land, &c. and this being done under the immediate direction of God, is termed God's book, which he had written; such muster-rolls, or registers, called also genealogies, the Jews have had from the remotest period of their history; and it is probable that God had told him, that those who should break the covenant that he had then made with them, should be blotted out of that list, and never enter into the promised land. All this Moses appears to have particularly in view, and without entering into any detail, immediately comes to the point which he knew was fixed, when this list or muster-roll was made, namely, that those who should break the covenant should be blotted out, and never have any inheritance in the promised land; therefore he says, this people have sinned a great sin, and have made them gods of gold; thus they had broken the covenant, see the first and second commandments: and by this, had forfeited their right to Canaan. Yet now, he adds, if thou wilt, forgive their sin, that they may yet attain the promised inheritance, and, if not, blot me, I pray thee, out of thy book which thou hast written. If thou wilt blot out their names from this register, and never suffer them to enter Canaan, blot me out also, for I cannot bear the thought of enjoying that blessedness, while my people and their posterity shall be for ever excluded. And God, in kindness to Moses, spared him the mortification of going into Canaan, without taking the people with him. They had forfeited their lives, and were sentenced to die in the wilderness; and Moses's prayer was answered in mercy to him, while the people suffered under the hand of justice. But the promise of God did not fail: for although those who sinned were blotted out of the book, yet their posterity enjoyed the inheritance.

This seems to be the simple and pure light in which this place should be viewed: and in this sense St. Paul is to be understood, Rom. ix. 3. where he says, For I could wish that myself were ACCURSED from Christ, for my brethren my kinsmen according to the flesh; who are ISRAELITES, to whom pertaineth the ADOPTION, and the GLORY, and the COVENANTS. Moses could not survive the destruction of his people, by the neighbouring nations, nor their exclusion from the promised land; and St. Paul, seeing the Jews about to be cut off by the Roman sword, for their rejection of the Gospel, was willing to be deprived of every earthly blessing, and even to become a sacrifice for them, if this might contribute to the preservation and salvation of the Jewish state. Both those eminent men, engaged in the same work, influenced by a spirit of unparalleled patriotism, were willing to forfeit every blessing of a secular kind, and even die for the welfare of the people. But certainly, neither of them could wish to go to eternal perdition, to save their countrymen from being cut off, the one by the sword of the Philistines, the other by that of the Romans. Even the supposition is monstrous.

On this mode of interpretation, we may at once see what is implied in the book of life, and being written in, or blotted out of such a book. In the public registers, all that were born of a particular tribe, were entered in the

35 And the LORD plagued the people, because they made the calf, which Aaron made.

CHAPTER XXXIII.

promised land, 1. An angel is promised to be their guide, 2 The land is described, and the Lord refuses to go with them, 3. The people mourn, and strip themselves of their ornaments, 4-6. The tabernacle or tent is pitched without the camp, 7. Moses goes to it, to consult the Lord, and the cloudy pillar descends on it, 8, 9. The people, standing at their tent doors, witness this, 10. The Lord speaks familiarly pleads with God, and desires to know whom he will send to be their guide, and to be informed of the way of the Lord, 12, 13. The Lord promises that his presence shall go with them, 14. Moses pleads that the people may be taken under the divine

with Moses; he returns to the camp, and leaves Joma in the tabernacle, 11 Moses

protection, 15, 16. The Lord promises to do so, 17. Moses requests to see the divine glory, 18. And God promises to make his goodness pass before them, and to proclaim his name, 19. Shows that no man can see his glory and live, 20, but promises to put him in a cleft of the rock, and to cover him with his hand while his glory passed by, and then to remove his hand, and let him see his back parts, 21-23. An. Exod. Isr. 1.

Ab

AND the LORD said unto Moses, Depart, and go up hence, thou

list of their respective families, under that tribe. This was the book of life: but when any of those died, his name might be considered as blotted out from this list. Our baptismal registers, which record the births of all the inhabitants of a particular parish or district, and which are properly our books of life; and our bills of mortality, which are properly our books of death, or the lists of those who are thus blotted out from our baptismal registers, or books of life, are very significant and illustrative remains of the ancient registers, or books of life and death, among the Jews, the Grecks, the Romans, and most ancient nations. It is worthy of remark, that, in China, the names of the persons who have been tried on criminal processes, are written in two distinct books, which are called the book of life, and the book of death; those who have been acquitted, or who have not been capitally convicted, are written in the former; those who have been found guilty, in the latter. These two books are presented to the emperor by his ministers, who, as sovereign, has a right to erase any name from either: to place the living among the dead, that he may die; or the dead, that is, the person condemned to death, among the living, that he may be preserved. Thus he blots out of the book of life, or the book of death, according to his sovereign pleasure, on the representation of his ministers, or the intercession of friends, &c. An ancient, extremely rich picture, in my own possession, representing this circumstance, painted in China, was thus interpreted to me by a native Chinese.

Verse 33. Whoever hath sinned against me, him will I blot out] As if the Divine Being had said, "All my conduct is regulated by infinite justice and righteousness: in no case shall the innocent ever suffer for the guilty: that no man may transgress through ignorance, I have given you my law, and thus publish my covenant; the people themselves have acknowledged its justice and equity, and have voluntarily ratified it. He then, that sins against me, for sin is the transgression of the law, (1 John iii. 4.) and the law must be published and known, that it may be binding, him will I blot out of my book.' And is it not remarkable, that to these conditions of the covenant God strictly adhered, so that not one soul of these transgressors ever entered into the promised rest! Here was justice: and yet, though they deserved death, they were spared! Here was mercy. Thus, as far as justice would permit, mercy extended: and, as far as mercy would permit, justice proceeded. Behold, O reader, the GOODNESS and SEVERITY of GOD! MERCY saves all that JUSTICE can spare; and JUSTICE destroys all that MERCY should not save.

Verse 34. Lead the people unto the place] The word place is not in the text, and is with great propriety omitted. For Moses never led this people into that place-they all died in the wilderness, except Joshua and Caleb-but Moses led them toward the place, and thus the particle el, here, should be understood: unless we suppose, that God designed to lead them to the borders of the land, but not to take them into it.

I will visit their sin] I will not destroy them, but they

on him his ornaments.

5 For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people; I will come up into the midst of thee in a moment, and consume thee; therefore, now put off thy ornaments from thee, that I may i know what to do unto thee.

6 And the children of Israel stripped themselves of their ornaments by the mount Horeb. 7 And Moses took the tabernacle, and pitched it without the camp, afar off from the camp,

z Dent. 7. 22 Josh. 24. 11.-a Ch. 3. 8.-b Ver. 15, 17.- Ch. 32 9. & 34. 9. Deut. 9. 6, 13-d Ch. 23. 21. & 32 10. Numb. 16. 21, 45.-e Numb. 14. 1, 39-f Lev. 10. 6. 2 Sam. 19. 24. 1 Kinge 21. 27. 2 Kings 19. 1. Esther 4. 1, 4. Ezra 9. 3. Job 1. 20 & 2 12. Isai 32. 11. Ezek. 24. 17, 23. & 26. 16.—g Ver. 3.-h See Numb. 16. 45, 46 i Deut. 8. 2 Psa. 139. 23.

shall not enter into the promised land. They shall wander in the wilderness till the present generation become extinct. Verse 35. The Lord plagued the people] Every time they transgressed afterward, Divine Justice seems to have remembered this transgression against them. The Jews have a metaphorical saying, apparently founded on this text: "No affliction has ever happened to Israel, in which there was not some particle of the dust of the golden calf." 1. THE attentive reader has seen enough in this chapter to induce him to exclaim, How soon a clear sky may be overcast! How soon may the brightest prospects be obscured! Israel had just ratified its covenant with Jehovah, and had received the most encouraging and unequivocal pledges of his protection and love. But they sinned, and provoked the Lord to depart from them, and to destroy the work of his hands. A little more faith, patience, and perseverance, and they should have been safely brought into the promised land. For want of a little more dependence upon God, how often does an excellent beginning come to an unhappy conclusion. Many, who were just on the borders of the promised land, and about to cross Jordan, have, through an act of unfaithfulness, been turned back to wander many a dreary year in the wilderness. Reader, be on thy guard! Trust in Christ, and watch unto prayer.

2. Many people have been greatly distressed on losing their baptismal register, and have been reduced, in consequence, to great political inconvenience. But still they had their lives, and should a living man complain? But a man may so sin, as to provoke God to cut him off; or, like a fruitless tree, be cut down, because he encumbers the ground. Or he may have sinned a sin unto death, 1 John v. 16, 17. that is, a sin which God will punish with temporal death, while he extends mercy to the soul.

3. With respect to the blotting out of God's book, on which there has been so much controversy, is it not evident that a soul could not be blotted out of a book, in which it had never been written? And is it not farther evident, from ver. 32, 33. that although a man be written in God's book, if he sins, he may be blotted out? Let him that readeth, understand: and let him that standeth, take heed lest he fall! Reader, be not high-minded, but fear. See the note on ver. 32 and 33.

NOTES ON CHAPTER XXXIII. Verse 1. Unto the land] That is, toward it, or to the borders of it. See chap. xxxii. 34.

Verse 2. I will send an angel] In chap. xxiii. 20. God promises to send an angel to conduct them into the good land, in whom the name of God should be; that is, in whom God should dwell. See the note there. Here, he promises that an angel should be their conductor; but as there is nothing particularly specified of him, it has been thought that an ordinary angel is intended, and not that angel of the covenant promised before. And this sentiment seems to be confirmed by the following verse.

Verse 3. I will not go up in the midst of thee] Consequently the angel here promised to be their guide, was not that angel in whom Jehovah's name was: and so the

1 Ch. 34, 9-u Psa. 25. 4. & 27. 11. & 86. 11. & 119. 33.-v Dent. 9. 26, 29. Joel 2. 17.-w Ch. 13. 21. & 40. 34-38. Lai. 63. 9.-x Deut. 3. 20. Josh. 21. 44. & 22. 4. & 23. 1. Psa 95. 11-y Ver. 3. Ch. 31 9.-2 Numb. 14. 14.-a Ch. 34. 10. Deut. 4. 7, 31. 2 Sam. 7. 23. 1 Kings 8. 53. Psa. 147. 20.

Thou hast not let me know, &c.] As God had said, he would not go up with this people, Moses wished to know whom he would send with him, as he had only said, in general terms, that he would send an angel.

Verse 13. Show me now thy way] Let me know the manner in which thou wouldest have this people led up and governed, because this nation is thy people, and should be governed and guided in thy own way.

Verse 14. My presence shall go with thee] panai yelecu, my faces shall go. I shall give thee manifestations of my grace and goodness through the whole of thy journey. I shall vary my appearances for thee, as thy necessities shall require.

Verse 15. If thy presence go not] Duba quÐ IN ON im ein paneyca holcim, if thy faces do not go. If we have not manifestations of thy peculiar providence and grace, carry us not up hence. Without supernatural assistance, and a most particular providence, he knew that it would be impossible either to govern such a people, or support them in the desert; and therefore he wishes to be well assured on this head, that he may lead them up with confidence, and be able to give them the most explicit assurances of support and protection. But by what means should these manifestations take place? This question seems to be answered by the prophet, Isai. Ixiii. 9. In all their affliction he was afflicted, and the Angel of his presence, MD panair, of his faces, saved them. So we find, that the goodness and mercy of God were to be manifested by the Angel of the covenant, the Lord Jesus, the Messiah: and this is the interpretation which the Jews themselves give of this place. Can any person lead men to the typical Canaan, who is not himself influenced and directed by the Lord? And of what use are all the means of grace, if not crowned with the presence and blessing of the God of Israel! It is on this ground, that Jesus Christ hath said, Where two or three are gathered together in my name, I am in the midst of them, Matt. xviii. 20. Without which, what would preachings, prayers, and even SACRAMENTS, avail?

Verse 16. So shall we be separated] By having this divine protection, we shall be saved from idolatry, and be preserved in thy truth, and in the true worshipping of thee: and thus shall we be separated from all the people that are upon the face of the earth, as all the nations of the world, the Jews only excepted, were at this time idolaters.

Verse 17. 1 will do this thing also] My presence shall go with thee, and I will keep thee separate from all the people of the earth.-Both these promises have been remarkably fulfilled. God continued miraculously with them, till he brought them into the promised land; and from the day in which he brought them out of Egypt, to the present day, he has kept them a distinct, unmixed people! Who can account for this on any principle but that of a continual especial providence, and a constant divine interference? The Jews have ever been a people fond of money; had they been mingled with the people of the earth, among whom they have been scattered, their secular interests would have been greatly promoted by it; and they who have sacrificed every thing besides to their love of money, on this point have been incorruptible! They chose, in every part of their dispersions, rather to be a poor, despised, persecuted people, and continue separate from all the people of the earth, than to enjoy ease and affluence by becoming mixed with the nations. For what great purposes must God be preserving this people! for it does not appear that any moral principle binds them together

18 And he said, I beseech thee show me d thy glory.

19 And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee, and will be gracious, to whom I will be gracious, and I will show mercy on whom I will show mercy.

20 And he said, Thou canst not see my face: for there shall no man see me, and live. 21 And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock :

22 And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by:

k

23 And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.

b Gen. 19. 21. James 5. 16.- Ver. 12-d Ver. 20. 1 Tim. 6. 16-e Ch. 34. 5, 6, 7. Jer. 31. 14-f Rom. 9. 15, 16, 18.-g Rom. 4. 4, 16-h Gen. 32 30. Deut. 5. 24. Judg 6. 22. & 13. 22. Isai. 6. 5. Rev. 1. 16, 17. See Ch. 24. 10.-i Isai. 2. 21.-k Psa. 91. 1,4 1 Ver. 20. John 1. 18.

they seem lost to this; and yet, in opposition to their interests, for which, in other respects, they would sacrifice every thing, they are still kept distinct from all the people of the earth, and for this, an especial providence can alone account

Verse 18. Show me thy glory] Moses probably desired to see that which constitutes the peculiar glory or excellence of the divine nature, as it stands in reference to man. By many this is thought to signify his eternal mercy in sending Christ Jesus into the world. Moses perceived that what God was now doing had the most important and gracious designs, which at present he could not distinctly discover; therefore he desires God to show him his glory. God graciously promises to indulge him in this request as far as possible, by proclaiming his name, and making all his goodness pass before him, verse 19. But at the same time he assures him, that he could not see his face-the fulness of his perfections, and the grandeur of his designs-and live; as no human being could bear, in the present state, this full discovery. But he adds, thou shalt see my back parts, et achoray; probably meaning, that appearance which he should assume in aftertimes, when it should be said, God is manifest in the flesh. This appearance did take place; for we find God putting him into a cleft of the rock, covering him with his hand, and passing by in such a way as to exhibit a human similitude. John may have had this in view when he said, The Word was made flesh, and dwelt AMONG US, full of grace and truth, and WE BEHELD HIS GLORY. What this glory was, and what was implied by this grace and truth, we shall see in the succeeding chapter.

Verse 19. I will make all my goodness pass before thee] Thou shalt not have a sight of my justice, for thou couldst not bear the infinite splendour of my purity; but I shall show myself to thee as the Fountain of inexhaustible compassion-the sovereign Dispenser of my own mercy, in my own way; being gracious to whom I will be gracious, and showing mercy on whom I will show mercy. I will proclaim the name of the Lord] See the note, chap. xxxiv. 6.

Verse 20. No man can see me, and live] The splendour would be insufferable to man: he only, whose mortality is swallowed up of life, can see God as he is; see 1 John iii. 2. From some disguised relation of the circumstances mentioned here, the fable of Jupiter and Semele was formed: she is reported to have entreated Jupiter to show her his glory, who was at first very reluctant, knowing that it would be fatal to her; but, at last, yielding to her importunity, he discovered his divine majesty, and she was consumed by his presence. This story, is told by Ovid, in his Metamorphoses, book iii. fable iv. 5.

Verse 21. Behold, there is a place by me] There seems to be a reference here to a well-known place on the mount, where God was accustomed to meet with Moses. This was a rock, and it appears there was a cleft or cave in it, in which Moses was to stand, while the Divine Majesty was pleased to show him all that human nature was capable of bearing; but this appears to have referred more to the counsels of his mercy and goodness, relative to his purpose of redeeming the human race, than to any visible appearance of the Divine Majesty itself.-See the note on

ver. 18.

1. THE Conclusion of this chapter is very obscure; we can scarcely pretend to say, in any precise manner, what it means:-and it is very probable that the whole concerned Moses alone. He was in great perplexity and doubt-he was afraid that God was about to abandon this people;

CHAPTER XXXIV. Moses is commanded to hew two tables similar to the first, and bring them up to the mount, to get the covenant renewed, 1-3. He prepares the tables, and goes up to meet the Lord, 4. The Lord descends, and proclaims his name, JEHOVAH, 5. What this name signifies, 6,7. Moses worships and intercedes, 8, 9. The Lord promises to renew the covenant, work miracles among the people, and drive out the Canaanites, &c. 10, 11. No covenant to be made with the lolatrous nations, but their altars and images are to be destroyed, 12-15. No matrimonial alliances to be contracted with them, 16 The Israelites must have no molten gods, 17. The commandment of the feast of unleavenel bread, and of the sanctification of the first-born renewed, 18-20; as also that of the sabbath, and the three great annual feasts, 21-23 The promise, that the surrounding nations shall not invade their territories, while all the males were at Jerusalem, celebrating the annual feasts, 24. Directions concerning the pass-over, 25; and the first-fruits, 26. Moses is commanded to write all these words, as containing the covenant which God had now renewed with the Israelites, 7. Moses being forty days with God without eating or drinking, writes the words of the covenant; and the Lord writes the ten com mandments upon the tables of stone, 28. Moses descends with the tables-his face shines, 29. Aaron and the people are afraid to approach him, because of his glori

in the morning unto mount Sinai, and present thyself there to me in the top of the mount.

3. And no man shall Pcome up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

4 And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.

the Lord, and puts a veil over his face while he is speaking, 31-33; but takes it off when he goes to minister before the Lord, 34, 35.

AN

m

An. Exod. Isr. 1. ND the LORD said unto Moses, Hew thee two tables of stone like unto the first: "and I will write upon these tables the words that were in the first tables, which thou brakest.

2 And be ready in the morning, and come up

and he well knew that if he did so, their destruction must be the consequence. He had got general directions to decamp, and lead the people towards the promised land; but this was accompanied with a threat, that Jehovah would not go with them. The prospect that was before him was exceedingly gloomy and discouraging: and it was rendered the more so, because God predicted their persevering stiff-neckedness, and gave this, as one reason, why he would not go up among them, for their provocations would be so great, and so frequent, that his justice would be so provoked as to break through in a moment and consume them. Moses, well knowing that God must have some great and important designs in delivering them, and bringing them thus far, earnestly entreated him to give him some discovery of it, that his own mind might be satisfied. God mercifully condescends to meet his wishes in such a way as, no doubt, gave him full satisfaction: but, as this referred to himself alone, the circumstances are not related, as probably they could be of no farther use to us than the mere gratifying of a principle of curiosity.

2. On some occasions, to be kept in the dark, is as instructive as to be brought into the light. In many cases those words of the prophet are strictly applicable, Verily, thou art a God who HIDEST THYSELF, O God of Israel, the Saviour! One point we see here very plainly, that while the people continued obstinate and rebellious, that presence of God, by which his approbation was signified, could not be manifested among them-and yet, without his presence, to guide, protect, and provide for them, they could neither go up nor be saved. This presence is promised, and on the fulfilment of the promise, the safety of Israel depended. The church of God is often now in such a state, that the approbation of God cannot be manifested in it; and yet, if his presence were wholly withdrawn, truth would fall in the streets, equity go backward, the church must become extinct. How have the seeds of light and life been preserved, during the long, dark and cold periods, when error was triumphant, and the pure worship of God adulterated by the impurities of idolatry, and the thick darkness of superstition?-By the presence of his endless mercy, preserving his own truth in circumstances, in which he could not show his approbation. He was with the church in the wilderness, and preserved the living oracles, kept alive the heavenly seeds, and is now showing forth the glory of those designs, which before he concealed from mankind. He cannot err, because he is infinitely wise: he can do nothing that is unkind, because he delighteth in mercy. We, as yet, see only through a glass darkly: by and by we shall see face to face. The Lord's presence is with his people: and those who trust in him have confiIdent rest in his mercy.

NOTES ON CHAPTER XXXIV. Verse 1. Hew thee two tables of stone, like unto the first] In chap. xxxii. 16. we are told that the two first tables were the work of God, and the writing was the writing of God-but here Moses is commanded to provide tables of his own workmanship; and God promises to write on them the words which were on the first. That God wrote the first tables himself, see proved by different passages of Scripture, at the end of the xxxii. chapter. But here, in ver. 27. it seems as if Moses was commanded to write these words-and in ver. 28. it is said, And he wrote upon the tables-but in Deut. x. 1, 4. it is expressly said, that God wrote the second tables as well as the first.

г

6 And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful, and gracious, long-suffering, and abundant in goodness and truth.

7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that

s Psa. 31. 19. Rom. 2. 4.-t Psa. 57. 10. & 108. 4.- Ch. 20. 6. Deut. 5. 10. Ps. 88. 15. Jer. 32. 18. Dan. 9. 4.- Psa. 103. 3. & 130. 4. Dan. 9. 9. Eph. 4. 32. 1 John 1. 9. w Ch. 23. 7, 21. Josh. 24. 19. Job 10. 14. Mic. 6. 11. Nah. L. 3.

In order to reconcile these accounts, let us suppose that the ten words, or ten commandments, were written on both tables by the hand of God himself, and that what Moses wrote, ver. 27. was a copy of these, to be delivered to the people, while the tables themselves were laid up in the ark before the testimony, whither the people could not go to consult them; and therefore a copy was necessary for the use of the congregation; this copy being taken off, under the direction of God, was authenticated equally with the original; and the original itself was laid up as a record, to which all succeeding copies might be contínually referred, in order to prevent corruption. This supposition removes the apparent contradiction; and thus, both God and Moses may be said to have written the covenant and the ten commandments: the former, the original; the latter, the copy. This supposition is rendered still more probable by the 27th verse itself. "And the Lord said unto Moses, Write thou these words (that is, as I understand it, a copy of the words which God had already written,) for AFTER THE TENOR by âl pi, ACCORDING TO THE MOUTH of these words, 1 have made a covenant with thee, and with Israel." Here the original writing is represented, by an elegant prosopopacia, or personification, as speaking, and giving out, from its own mouth, a copy of itself. It may be supposed that this mode of interpretation is contradicted by the 28th verse, AND HE wrote upon the tables the words of the covenant: but, that the pronoun HE, refers to the LORD, and not to Moses, is sufficiently proved by the parallel place, Deut. x. 1-4. At that time the Lord said unto me, Hew thec two tables of stone like unto the first-and I will write on the tables the words that were in the first tables-and I hewed two tables of stone, as at first-And HE wrote on the tables according to the first writing.This determines the business, and proves that God wrote the second as well as the first tables, and that the pronoun in the 28th verse of this chapter, refers to the LORD, and not to Moses. By this mode of interpretation, all contradiction is removed. Houbigant imagines that the difficulty may be removed by supposing, that God wrote the ten commandments, and that Moses wrote the other parts of the covenant from ver. 11. to ver. 26. and thus it might be said, that both God and Moses wrote on the same tables. This is not an improbable case, and is left to the reader's consideration.-See on ver. 27.

There still remains a controversy whether what are called the ten commandments were at all written on the first tables, those tables containing, according to some, only the terms of the covenant, without the ten words, which are supposed to be added here for the first time. "The following a general view of this subject. In chap. xx. the ten commandments are given; and at the same time, various political and ecclesiastical statutes, which are detailed in the xxi. xxii. and xxiii. chapters. To receive these, Moses had drawn near unto the thick darkness, where God was, chap. xx. 21. and having received them, he came again with them to the people, according to their request, before expressed, ver. 19. Speak thou with usbut let not the Lord speak with us, lest we die, for they had been terrified by the manner in which God had uttered the ten commandments, see ver. 18. After this, Moses, with Aaron, Nadab, and Abihu, and the seventy elders, went up to the mountain; and on his return, he announced all these laws unto the people, chap. xxiv. 1, &c. and they promised obedience. Still there is no word of the tables