53 And for a sacrifice of peace-offerings, two | weight whereof was an hundred and thirty shekels, oxen, five rams, five he-goats, five lambs of the first one silver bowl of seventy shekels, after the shekel year. This was the offering of Elishama, the son of the sanctuary; both of them full of fine flour of Ammihud. mingled with oil, for a meat-offering:

54 On the eighth day offered "Gamaliel, the son of Pedahzur, prince of the children of Manasseh :

55 His offering was one silver charger, of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil, for a meat-offering:

56 One golden spoon of ten shekels, full of in

cense:

57 One young bullock, one ram, one lamb of the first year, for a burnt-offering:

58 One kid of the goats for a sin-offering: 59 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Gamaliel, the son of Pedahzur.

60 On the ninth day Abidan, the son of Gideoni, prince of the children of Benjamin, offered:

61 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil, for a meat-offering:

62 One golden spoon of ten shekels, full of in

cense:

63 One young bullock, one ram, one lamb of the first year, for a burnt-offering:

64 One kid of the goats for a sin-offering: 65 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Abidan, the son of Gideoni.

66 On the tenth day Ahiezer, the son of Ammishaddai, prince of the children of Dan, offered:

67 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil, for a meat-offering:

74 One golden spoon of ten shekels, full of incense:

75 One young bullock, one ram, one lamb of the first year, for a burnt-offering:

76 One kid of the goats for a sin-offering: 77 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Pagiel, the son of Ocran.

78 On the twelfth day Ahira, the son of Enan, prince of the children of Naphtali, offered:

k

79 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil, for a meat-offering:

80 One golden spoon of ten shekels, full of incense:

81 One young bullock, one ram, one lamb of the first year, for a burnt-offering:

82 One kid of the goats for a sin-offering:

83 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahira, the son of Enan.

84 This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold;

85 Each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary:

86 The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels.

87 All the oxen for the burnt-offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meat-offering: and the kids 68 One golden spoon of ten shekels, full of in-of the goats for sin-offering, twelve.

cense:

69 One young bullock, one ram, one lamb of the first year, for a burnt-offering:

70 One kid of the goats for a sin-offering: 71 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahiezer, the son of Ammishaddai.

72 On the eleventh day Pagiel, the son of Ocran, prince of the children of Asher, offered:

h

73 His offering was one silver charger, the

a c. 1. 10. 2. 20. 6 ver. 13, &c. e c. 1. 11. 2. 22. d ver. 13, &c. e c. 1. 12. 2. 25. f ver. 13, &c. g c. 1. 13. 2. 27. h ver. 13, &c.

2. They brought some things to be used immediately, offerings of each sort, burnt-offerings, sin-offerings, and a great many peace-offerings, (on part of which they were to feast with their friends,) and the meat-offerings that were to be annexed to them. Hereby they signified their thankful acceptance of, and cheerful submission to, all those laws concerning the sacrifices, which God had lately by Moses delivered to them. And though it was a time of joy and rejoicing, yet it is observable that still in the midst of their sacrifices we find a sin-offering; since in our best services we are conscious to ourselves that there is a mixture of sin, it is fit that there should be even in our most joyful services a mixture of repentance. In all our approaches to God, we must by faith have an eye to Christ as the great Sin-offering, and make mention of

him.

88 And all the oxen for the sacrifice of the peaceofferings were twenty and four bullocks, the rams sixty, the he-goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed.'

89 And when Moses was gone into the tabernacle of the congregation to "speak with him, then he heard the voice of one speaking unto him from off the mercy-seat "that was upon the ark of testimony, from between the two cherubims: and he spake unto him.

i c. 1. 15. 2. 29. k ver. 13, &c. ver. 1. m c. 12. 8. Ex. 33. 9, 11. That is, God. n Ex. 25. 22.

day. (3.) Thus it would be done more decently and in order; God's work should not be done confusedly, and in a hurry; take time, and we shall have done the sooner; or, at least, we shall have done the better. (4.) God hereby signified how much pleased he is, and how much pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continual pleasure to us, and we must not be weary of well-doing. If extraordinary services come to be done for twelve days together, we must not shrink from it, nor call it a task and a burden. (5.) The priests and Levites, having this occasion to offer the same sacrifices, and those some of every sort, every day for so many days together, would have their hands well set in, and would be well, versed in the laws concerning them. (6.) The peace-offerings were all to be eaten the same day they were offered, and two oxen, five rams, five he-goats, and five lambs, were enough for one day's festival; had there been more, especially if all had been brought on a day, there might have been danger of excess. The virtue of temperance must not be left, under pretence of the religion of feasting.

3. They brought their offerings each on a several day, in the order that they had been lately put into, so that the solemnity lasted twelve days. So God appointed, (v. 11,) They shall bring their offering, each prince on his day, and so they did. One sabbath must needs fall within the twelve days, if not two, 4. All their offerings were exactly the same, without any but it should seem they did not intermit on the sabbath, for it variation, though it is probable that neither the princes nor the was holy work, proper enough for a holy day. God appointed tribes were all alike rich; but thus it was intimated that all that it should thus be done on several days; (1.) That the the tribes of Israel had an equal share in the altar, and an equal solemnity might be prolonged, and so might be universally interest in the sacrifices that were offered upon it. Though taken notice of by all Israel, and the remembrance of it more one tribe was posted more honourably in the camp than anoeffectually preserved. (2.) That an equal honour might there-ther, yet they and their services were all alike acceptable to by be put upon each several tribe; in Aaron's breastplate God. Nor must we have the faith of our Lord Jesus Christ each had his precious stone, so in this offering each had his with respect to persons, Jam. 2. 1.

CHAPTER VIII.

This chapter is concerning the lamps or lights of the sanctuary. 1. The burning lamps in the candlestick, which the priests were charged to tend, v. 1-4. II. The living lamps, (if I may so call them,) the Levites, who, as ministers, were burning and shining lights. The ordination of the priests we had an account of, Lev. 8. Here we have an account of the ordination of the Levites, the inferior clergy. 3. How they were purified, v. 5-8. 2. How they were parted with by the people, v. 9, 10. 2. How they were presented to God in lieu of the first-born, v. 11-18. 4. How they were consigned to Aaron and his sons, to be ministers to them, v. 19. 5. How all these orders were duly executed, v. 20 -22. And, lasity, The age appointed for their ministration, v. 23-26.

A

ND the LORD spake unto Moses, saying,

2 Speak unto Aaron, and say unto him, When thou lightest the lamps, "the seven lamps shall give light over against the candlestick.

3 And Aaron did so: he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses.

4 And this work of the 'candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which the LORD had showed Moses, so he made the candlestick.

5 And the LORD spake unto Moses, saying,

The Consecration of the Levites.

7 And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and flet them shave all their flesh, and let them wash their clothes, and so make themselves clean.

8 Then let them take a young bullock with his meat-offering, even fine flour mingled with oil, and another young bullock shalt thou take for a sinoffering.

9 And thou shalt bring the Levites before the gather the whole assembly of the children of Israel tabernacle of the congregation: and thou shalt together:

10 And thou shalt bring the Levites before the LORD: and the children of Israel shall put their hands upon the Levites:

11 And Aaron shall toffer 'the Levites before the they may executes the service of the LORD. LORD for an offering of the children of Israel, that

the heads of the bullocks: and thou shalt offer the 12 And the Levites shall lay their hands upon one for a sin-offering, and the other for a burntoffering, unto the LORD, to make an atonement for

6 Take the Levites from among the children of the Levites. Israel, and cleanse them.

a Ex. 25. 37. 40. 25. b Ex. 25. 31. c Ex. 25. 18. d Ex. 25. 40. e c. 19. 9, 17, &c. f Lev. 14. 8, 9. cause a razor to pass over.

5. Nahshon the prince of the tribe of Judah offered first, because God had given that tribe the first post of honour in the camp; and the rest of the tribes acquiesced, and offered in the same order in which God had appointed them to encamp. Judah, of which tribe Christ came, first, and then the rest; thus, in the dedication of souls to God, every man is presented in his own order, Christ the First-Fruits, 1 Cor. 15. 23. Some observe that Nahshon is the only one that is not expressly called a prince, (v. 12,) which the Jews give this account of; he is not called a prince, that he might not be puffed up because he offered first; and all the others are called princes, because they (though some of them of the elder house) submitted, and offered after him. Or, because the title of Prince of Judah did more properly belong to Christ, for unto him shall the gathering of the people be.

6. Though the offerings were all the same, yet the account of them is repeated at large for each tribe, in the same words. We are sure there are no vain repetitions in scripture; what then shall we make of these repetitions? Might it not have served, to say of this noble jury, that the same offering which their foreman brought, each on his day brought likewise? No, God would have it specified for each tribe: and why so? (1.) It was for the encouragement of these princes, and of their respective tribes, that each of their offerings being recorded at large, no slight might seem to be put upon them; for rich and poor meet together before God. (2.) It was for the encouragement of all generous acts of piety and charity, by letting us know that what is given is lent to the Lord, and he carefully records it, with every one's name prefixed to his gift, because what is so given he will pay again, and even a cup of cold water shall have its reward. He is not unrighteous, to forget either the cost or the labour of love, Heb. 6. 10. We find Christ taking particular notice of what was cast into the treasury, Mark 12. 41. Though what is offered be but little, while it is according to our ability, though it be a contribution mixed with the charity of others, yet it shall be recorded, that it may be recompensed in the resurrection of the just.

7. The sum total is added at the foot of the account, (v. 84-88,) to show how much God was pleased with the mention of his free-will offerings; and what a great deal it amounted to in the whole, when every prince brought in his quota! How greatly would the sanctuary of God be enriched and beautified, if all would in their places do their part towards it, by exemplary purity and devotion, extensive charity, and universal usefulness!

13 And thou shalt set the Levites before Aaron,

g Lev. 2.1. h Ex. 29.4, &c. 40. 12. i Lev. 8. 3. k Lev. 1. 4. †wave. I ver 15. wave-offering. § be to execute.

was the Eternal Word, the second Person in the Trinity, was the pious conjecture of many of the ancients; for all God's world, and rules the church, and who is the same yesterday, tocommunion with man is by his Son, by whom he made the day, and for ever.

NOTES TO CHAPTER VIII.

making of the golden candlestick, (Ex. 25. 31,) and it was made V. 1-4. Directions were given long before this for the according to the pattern showed to Moses in the mount, Ex. lighted, when other things began to be used. Observe, 1. Who 37. 17. But now it was that the lamps were first ordered to be As the people's representative to God, he thus did the office of must light the lamps; Aaron himself, he lighted the lamps, v. 3. a servant in God's house, lighting his Master's candle; as the representative of God to the people, he thus gave them the significations of God's will and favour, thus expressed, (Ps. 18. 28,) Thou wilt light my candle; and thus Aaron himself face to shine upon thee, ch. 6. 25. The commandment is a was now lately directed to bless the people, The Lord make his lamp, Prov. 6. 23. The scripture is a light shining in a dark place, 2 Pet. 1. 19. And a dark place indeed even the church would be without it, as the tabernacle (which had no window in it) without the lamps. Now the work of ministers is to light these lamps, by expounding and applying the word of God. The priest lighted the middle lamp from the fire of the altar, and Mr. Ainsworth) signifies that the fountain of all light and the rest of the lamps he lighted one from another, which (says knowledge is in Christ, who has the seven spirits of God figured by the seven lamps of fire, (Rev. 4. 5,) but that in the expounding of scripture, one passage must borrow light from fection, by the seven branches of the candlestick is showed the another. He also supposes that seven being a number of perto salvation. 2. To what end the lamps were lighted; that full perfection of the scriptures, which are able to make us wise they might give light over against the candlestick, that is, to that part of the tabernacle where the table stood, with the showbread upon it over against the candlestick. They were not lighted like tapers in an urn, to burn to themselves, but to give light to the other side of the tabernacle, for therefore candles are lighted, Matt. 5. 15. Note, The lights of the world, the lights of the church, must shine as lights. Therefore we have light, that we may give light.

V. 5-26. We read before of the separating of the Levites from among the children of Israel when they were numbered, 8. God signified his gracious acceptance of these presents they might be employed in the service of the tabernacle. Now and the numbering of them by themselves, (ch. 3. 6, 15,) that that were brought him, by speaking familiarly to Moses, as a here we have directions given for their solemn ordination, (v. 6,) man speaks to his friend, from off the mercy-seat, (v. 89. ch. and the performance of it, v. 20. .All Israel must know that they 12. 8;) and in speaking to him, he did in effect speak to all took not this honour to themselves, but were called of God to Israel, showing them this token for good, Ps. 103. 7. Note, By it; nor was it enough that they were distinguished from their this we may know that God hears and accepts our prayers, if neighbours, but they must be solemnly devoted to God. Note, he gives us grace to hear and receive his word, for thus our All that are employed for God, must be dedicated to him, accordcommunion with him is maintained and kept up. I know noting as the degree of the employment is. Christians must be why we may not suppose that upon each of the days on which baptized, ministers must be ordained; we must first give ourthese offerings were brought, (probably, while the priests and selves unto the Lord, and then our services. Observe in what offerers were feasting upon the peace-offerings,) Moses was in method this was done : the tabernacle, receiving some of these laws and orders which we have already met with in this and the foregoing book. And here the excellent Bishop Patrick observes, that God's speaking to Moses thus by an audible articulate voice, as if he had been clothed with a body, might be looked upon as an earnest incarpation of the Son of God in the fulness of time, when the Word should be made flesh, and speak in the language of the sons of men. For however God at sundry times and in divers manners spake unto the fathers, he has in these last days spoken unto us by his Son. And that He who now spake to Moses as the Shechinah or Divine Majesty, from between the cherubims,

1. The Levites must be cleansed, and were so. The rites and ceremonies of their cleansing were to be performed, 1. By themselves. They must wash their clothes, and not only bathe, but shave all their flesh, as the leper was to do when he was cleansed, Lev. 14.8. They must cause a razor to pass over all their flesh, to clear themselves from that defilement which would not wash off, Jacob, whom God loved, was a smooth man; it was Esau that was hairy. The great pains they were to take with themselves to make themselves clean, teaches all Christians, and ministers particularly, by repentance and mortificatisn, to cleanse themselves from all filthiness of flesh and spirit, that

to that which is good. 3. The people observed the orders given them, v. 5. Though they had lately kept the feast of dedication, (ch. 7.) yet they did not desire to excuse themselves with that from keeping this feast. Note, Extraordinary performances must not supersede or justle out our stated services. They kept the passover even in the wilderness: though our condition be solitary and unsettled, yet we must keep up our attendance on God by holy ordinances as we have opportunity, for in them we may find the best conversation, and the best repose. Thus is God's Israel provided for in a desert.

II. Instructions given concerning those that were ceremonially unclean, when they were to eat the passover. The law of the passover required every Israelite to eat of it; some subsequent laws had forbidden those that had contracted any ceremonial pollution to eat of the holy things; those whose minds and consciences are defiled by sin, are utterly unfit for communion with God, and cannot partake, with any true comfort, of the Gospel passover, till they are cleansed by true repentance and faith: and a sad dilemma they are in; if they come not to holy ordinances, they are guilty of a contempt of them; if they do come in their pollution, they are guilty of a profanation of them. They must therefore wash, and then compass God's altar.

Now, 1. Here is the case that happened in Israel when this passover was to be kept. Certain men were defiled by the dead self-body of a man, (v. 6,) and they lay under that defilement seven

because he brought not the offering of the LORD in his appointed 'season, that man shall bear "his sin. 14 And if a stranger shall sojourn among you, and will keep the passover unto the LORD; according to the ordinance of the passover, and according to the manner thereof, so shall he do: ye shall have one "ordinance, both for the stranger, and for him that was born in the land.

15 And on the day that the tabernacle was reared up, the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning.

16 So it was alway: the cloud covered it by day, and the appearance of fire by night.

17 And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed, and in the place where the cloud abode, there the children of Israel pitched their tents.

19 And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the LORD, and journeyed not.

20 And so it was, when the cloud was a few days upon the tabernacle; according to the commandment of the LORD they abode in their tents, and according to the commandment of the LORD they journeyed.

21 And so i was, when the cloud abode from even unto the morning, and that the cloud was taken up in the morning, then they journeyed; whether it was by day or by night that the cloud was taken up, they journeyed.

22 Or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode "in their tents, and journeyed not: but when it was taken up, they journeyed.

23 At the commandment of the LORD they chil-rested in the tents, and at the commandment of the LORD they journeyed: they kept the charge of the LORD, at the "commandment of the LORD by the hand of Moses.

18 At the commandment of the LORD the dren of Israel journeyed, and at the commandment of the LORD they pitched: as long as the cloud abode upon the tabernacle they rested in their tents.

I ver. 1. c. 5. 31. n Ex. 12. 49. 9. 12, 19. Ps. 78. 14. Deut. I. 33.

o Ex. 40. 34. p Ex. 13. 21. 40. 38. Neh. T Ex. 40. 36-38. c. 10. 11, 33. lead us into all truth, will enable us to direct others in the good and right way.

1 Cor. 10. 1. prolonged. tc. 1. 53. 3. 8. Zech. 3. 7. t was. u Ex. 40. 36, 37. ver. 19. to Ps. 77. 20.

own appointments, and signified his acceptance of his people's love and obedience.

II. That which appeared as a cloud by day, appeared as a fire all night; had it been a cloud only, it had not been visible by night; and had it been a fire only, it would have been scarcely strations of the constancy of his presence with them, and his care of them, and that he kept them night and day, Is. 27. 3. Ps. 121. 6. And thus we are taught to set God always before us, and to see him near us both night and day. Something of the nature of that divine revelation which the Old-Testament church was governed by, might also be signified by these visible signs of God's presence, the cloud denoting the darkness, and the fire the terror, of that dispensation, in comparison with the more clear and comfortable discoveries God has made of his glory in the face of Jesus Christ.

4. The directions which God gave in this case, and in other similar cases, explanatory of the law of the passover. This disagreeable accident produced good laws. (1.) Those that happened to be ceremonially unclean at the time when the pass-discernible by day; but God would give them sensible demonover should be eaten, were allowed to eat it that day month when they were clean; so were those that happened to be in a journey afar off, v. 10, 11. See here, [1.] That when we are to attend upon God in solemn ordinances, it is very necessary both that we be clean, and that we be composed. [2] That that may excuse the deferring of a duty for a time, which yet will not justify us in the total neglect and omission of it. He that is at variance with his brother, may leave his gift before the altar, while he goes to be reconciled to his brother; but when he has done his part toward it, whether it be effected or no, he must come again and offer his gift, Matt. 5. 23, 24. This secondary passover was to be kept on the same day of the month with the first, because the ordinance was a memorial of their deliverance on that day of the month. Once we find the whole congregation keeping the passover, on this fourteenth day of the second month, in Hezekiah's time, (2 Chr. 30. 15,) which perhaps might help to account for the admission of some that were not clean to the eating of it; had the general passover been kept in the first month, the unclean might have been put off till the second; but that being kept in the second month, they had no warrant to eat it in the third month; and therefore rather than not eat of it at all, they were admitted, though not cleansed according to the purification of the sanctuary, v. 19, 20. (2.) When the passover was observed in the second month, all the rites and ceremonies of it must be strictly observed, v. 12. They must not think, that because the time was dispensed with, any part of the solemnity of it might be abated; no, when we cannot do as we would, we must do the utmost we can, in the service of God. (3.) This allowance in a case of necessity should by no means countenance or indulge any in their neglect to keep the passover at the time appointed, when they were not under the necessity, v. 13. When a person is under no incapacity to eat the passover in the appointed time, if he neglects it then, upon the presumption of the liberty granted by this law, he puts an affront upon God, impiously abuses his kindness, and he shall certainly bear his sin, and be cut off from his people. Note, As those who against their minds are forced to absent themselves from God's ordinances, may comfortably expect the favours of God's grace under their affliction; so those who of choice absent themselves, may justly expect the tokens of God's wrath for their sin. Be not deceived, God is not mocked. (4.) Here is a clause added in favour of strangers, v. 14. Though it was requisite that the stranger who would join with them in eating the passover, should be circumcised as a prose-particular notice of, as very significant and instructive. It is ylte to their religion, (Ex. 12. 48, 49,) yet this kind admission of those that were not native Israelites to eat the passover, was an intimation of the favour designed for the poor Gentiles by Christ. As then there was one law, so in the days of the Messiah there should be one Gospel, for the stranger, and for him that was born in the land; for in every nation, he that fears God, and works righteousness, is accepted of him, and this was a truth before Peter perceived it, Acts 10. 34, 35.

V. 15-23. We have here the history of the cloud; not a natural history, who knows the balancings of the clouds? but a divine history of a cloud that was appointed to be the visible sign and symbol of God's presence with Israel.

I. When the tabernacle was finished, this cloud, which before had hung on high over their camp, settled upon the tabernacle, and covered it, to show that God manifests his presence with his people in and by his ordinances; there he makes himself known, and to them we must look, if we would see the beauty of the Lord, Ps. 27. 4. Ez. 37. 26, 27. Thus God glorified his

III. This pillar of cloud and fire directed and determined all the motions, marches, and encampments of Israel in the wilderness. 1. As long as the cloud rested upon the tabernacle, so long they continued in the same place, and never stirred; though, no doubt, they were very desirous to be pressing forward in their journey toward Canaan, where they longed to be, and hoped to be quickly, yet as long as the cloud rested, if it were a month, or a year, so long they rested, v. 22. Note, He that believeth, doth not make haste. There is no time lost, while we are waiting God's time. It is as acceptable a piece of submission to the will of God to sit still contentedly when our lot requires it, as to work for him when we are called to it. 2. When the cloud was taken up, they removed, however comfortably soever they were encamped, v. 17. Whether it moved by day or night, they delayed not to attend its motions, (v. 21,) and, probably, there were some appointed to stand sentinel day and night within sight of it, to give timely notice to the camp of its beginning to stir, and this is called keeping the charge of the Lord. The people being thus kept at a constant uncertainty, and having no time fixed for stopping or removing, were obliged to hold themselves in constant readiness to march upon very short warning. And for the same reason we are kept at uncertainty concerning the time of our putting off the earthly house of this tabernacle, that we may be always ready to remove at the commandment of the Lord. 3. As long and as far as the cloud moved, so long and so far they marched, and just there where it abode, they pitched their tents about it, and God's tent under it, v. 17. Note, It is uncomfortable staying when God is departed, but very safe and pleasant going when we see God go before us, and resting where he appoints us to rest. This is repeated again and again in these verses, because it was a constant miracle, and often repeated, and what never failed in all their travels, and because it is a matter which we should take mentioned long after by David, (Ps. 105. 39,) and by the people of God after their captivity, Neh. 9. 19. And the conduct of this cloud is spoken of as signifying the guidance of the blessed Spirit; (Is. 63. 14,) The Spirit of the Lord caused him to rest, and so didst thou lead thy people.

We

This teaches us, (1.) The particular care God takes of his people. Nothing could be more expressive and significant of God's tenderness of Israel, than the conduct of this cloud was; it led them by the right way, (Ps. 107. 7,) went on their pace: God did by it, as it were, cover them with his feathers. are not now to expect such sensible tokens of the divine presence and guidance as this was, but the promise is sure to all God's spiritual Israel. That he will guide them by his counsel, (Ps. 73. 24,) even unto death, Ps. 48. 14. That all the children of God shall be led by the Spirit of God, Rom. 8. 14. That he will direct their paths, who in all their ways acknowledge him, Prov. 3. 6. There is a particular providence conversant about all their affairs, to direct and overrule them for the best. The