1 Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the LORD your God.   2 Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.   3 If ye walk in my statutes, and keep my commandments, and do them;   4 Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit.   5 And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely.   6 And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land.   7 And ye shall chase your enemies, and they shall fall before you by the sword.   8 And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword.   9 For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you.   10 And ye shall eat old store, and bring forth the old because of the new.   11 And I will set my tabernacle among you: and my soul shall not abhor you.   12 And I will walk among you, and will be your God, and ye shall be my people.   13 I am the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright.

      Here is, I. The inculcating of those precepts of the law which were of the greatest consequence, and by which were of the greatest consequence, and by which especially their obedience would be tried, v. 1, 2. They are the abstract of the second and fourth commandments, which, as they are by much the largest in the decalogue, so they are most frequently insisted on in other parts of the law. As, when a master has given many things in charge to his servant, he concludes with the repetition of those things which were of the greatest importance, and which the servant was most in danger of neglecting, bidding him, whatever he did, be sure to remember those, so here God by Moses, after many precepts, closes all with a special charge to observe these two great commandments. 1. "Be sure you never worship images, nor ever make any sort of images or pictures for a religious use," v. 1. No sin was more provoking to God than this, and yet there was none that they were more addicted to, and which afterwards proved of more pernicious consequence to them. Next to God's being, unity, and universal influence, it is necessary that we know and believe that he is an infinite Spirit; and therefore to represent him by an image in the making of it, to confine him to an image in the consecrating of it, and to worship him by an image in bowing down to it, changes his truth into a lie and his glory into shame, as much as any thing. 2. "Be sure you keep up a great veneration for sabbaths and religious assemblies," v. 2. As nothing tends more to corrupt religion than the use of images in devotion, so nothing contributes more to the support of it than keeping the sabbaths and reverencing the sanctuary. These make up very much of the instrumental part of religion, by which the essentials of it are kept up. Therefore we find in the prophets that, next to the sin of idolatry, there is no sin for which the Jews are more frequently reproved and threatened than the profanation of the sabbath day.

      II. Great encouragements given them to live in constant obedience to all God's commandments, largely and strongly assuring them that if they did so they should be a happy people, and should be blessed with all the good things they could desire. Human governments enforce their laws with penalties to be inflicted for the breach of them; but God will be known as the rewarder of those that seek and serve him. Let us take a view of these great and precious promises, which, though they relate chiefly to the life which now is, and to the public national concerns of that people, were typical of the spiritual blessings entailed by the covenant of grace upon all believers through Christ. 1. Plenty and abundance of the fruits of the earth. They should have seasonable rain, neither too little nor too much, but what was requisite for their land, which was watered with the dew of heaven (Deut. xi. 10, 11), that it might yield its increase, v. 4. The dependence which the fruitfulness of the earth beneath has upon the influences of heaven above is a sensible intimation to us that every good and perfect gift must be expected from above, from the Father of lights. It is promised that the earth should produce its fruits in such great abundance that they would be kept in full employment, during both the harvest and the vintage, to gather it in, v. 5. Before they had reaped their corn and threshed it, the vintage would be ready; and, before they had finished their vintage, it would be high time to begin their sowing. Long harvests are often with us the consequences of bad weather, but with them they should be the effects of a great increase. This signified the abundance of grace which should be poured out in gospel times, when the ploughman should overtake the reaper (Amos ix. 13), and a great harvest of souls should be gathered in to Christ. The plenty should be so great that they should bring forth the old to be given away to the poor because of the new, to make room for it in their barns, which yet they would not pull down to build greater, as that rich fool (Luke xii. 18), for God gave them this abundance to be laid out, not be hoarded up from one year to another. He that withholdeth corn, the people shall curse him, Prov. xi. 26. That promise (Mal. iii. 10), I will pour you out a blessing, that there shall not be room enough to receive it, explains this, v. 10. And that which crowns this blessing of plenty is (v. 5), You shall eat your bread to the full, which intimates that they should have, not only abundance, but content and satisfaction in it. They should have enough, and should know when they had enough. Thus the meek shall eat and be satisfied, Ps. xxii. 26. 2. Peace under the divine protection; "You shall dwell in your land safely (v. 5); both really save, and safe in your own apprehensions; you shall lie down to rest in the power and promise of God, and not only none shall hurt you, but none shall so much as make you afraid," v. 6. See Ps. iv. 8. They should not be infested with wild beasts, these should be rid out of the land, or, as it is promised (Job v. 23), should be at peace with them. Nor should they be terrified with the alarms of war: Neither shall the sword go through your land. This holy security is promised to all the faithful, Ps. xci. 1, &c. Those must needs dwell in safety that dwell in God, Job ix. 18, 19. 3. Victory and success in their wars abroad, while they had peace and tranquility at home, v. 7, 8. They are assured that the hand of God should so signally appear with them in their conquests that no disproportion of numbers should make against them: Five of you shall have courage to attack, and strength to chase and defeat, a hundred, as Jonathan did (1 Sam. xiv. 12), experiencing the truth of his own maxim (v. 6), that it is all one with the Lord to save by many or by few. 4. The increase of their people: I will make you fruitful and multiply you, v. 9. Thus the promise made to Abraham must be fulfilled, that his seed should be as the dust of the earth; and much more numerous they would have been if they had by their sin cut themselves short. It is promised to the gospel church that it shall be fruitful, John xv. 16. 5. The favour of God, which is the fountain of all good: I will have respect unto you, v. 9. If the eye of our faith be unto God, the eye of his favour will be unto us. More is implied than is expressed in that promise, My soul shall not abhor you (v. 11), as there is in that threatening, My soul shall have no pleasure in him, Heb. x. 38. Though there was that among them which might justly have alienated him from them, yet, if they would closely adhere to his institutions, he would not abhor them. 6. Tokens of his presence in and by his ordinances: I will set my tabernacle among you, v. 11. It was their honour and advantage that God's tabernacle was lately erected among them; but here he lets them know that the continuance and establishment of it depended upon their good behaviour. The tabernacle that was now set should be settled if they would be obedient, else not. Note, The way to have God's ordinances fixed among us, as a nail in a sure place, is to cleave closely to the institution of them. It is added (v. 12), "I will walk among you, with delight and satisfaction, as a man in his garden; I will keep up communion with you as a man walking with his friend." This seems to be alluded to, Rev. ii. 1, where Christ is said to walk in the midst of the golden candlesticks. 7. The grace of the covenant, as the fountain and foundation, the sweetness and security, of all these blessings: I will establish my covenant with you, v. 9. Let them perform their part of the covenant, and God would not fail to perform his. All covenant-blessings are summed up in the covenant-relation (v. 12): I will be your God, and you shall be my people; and they are all grounded upon their redemption: I am your God, because I brought you forth out of the land of Egypt, v. 13. Having purchased them, he would own them, and never cast them off till they cast him off. He broke their yoke, and made them go upright, that is, their deliverance out of Egypt put them in a state both of ease and honour, that, being delivered out of the hands of their enemies, they might serve God without fear, each walking in his uprightness. When Israel rejected Christ, and was therefore rejected by him, their back is said to be bowed down always under the burden of their guilt, which was heavier than that of their bondage in Egypt, Rom. xi. 10.

      14 But if ye will not hearken unto me, and will not do all these commandments;   15 And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant:   16 I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it.   17 And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you.   18 And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins.   19 And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass:   20 And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits.   21 And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins.   22 I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high ways shall be desolate.   23 And if ye will not be reformed by me by these things, but will walk contrary unto me;   24 Then will I also walk contrary unto you, and will punish you yet seven times for your sins.   25 And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy.   26 And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied.   27 And if ye will not for all this hearken unto me, but walk contrary unto me;   28 Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins.   29 And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat.   30 And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you.   31 And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.   32 And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it.   33 And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste.   34 Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her sabbaths.   35 As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it.   36 And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth.   37 And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies.   38 And ye shall perish among the heathen, and the land of your enemies shall eat you up.   39 And they that are left of you shall pine away in their iniquity in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them.

      After God had set the blessing before them (the life and good which would make them a happy people if they would be obedient), he here sets the curse before them, the death and evil which would make them as miserable if they were disobedient. Let them not think themselves so deeply rooted as that God's power could not ruin them, nor so highly favoured as that his justice would not ruin them if they revolted from him and rebelled against him; no You only have I known, therefore I will punish you soonest and sorest. Amos iii. 2. Observe,

      I. How their sin is described, which would bring all this misery upon them. Not sins of ignorance and infirmity; God had provided sacrifices for those. Not the sins they repented of and forsook; but the sins that were presumptuously committed, and obstinately persisted in. Two things would certainly bring this ruin upon them:--

      1. A contempt of God's commandments (v. 14): "If you will not hearken to me speaking to you by the law, nor do all these commandments, that is, desire and endeavour to do them, and, wherein you miss it, make use of the prescribed remedies." Thus their sin is supposed to begin in mere carelessness, and neglect, and omission. These are bad enough, but they make way for worse; for the people are brought in (v. 15) as, (1.) Despising God's statutes, both the duties enjoined and the authority enjoining them, thinking meanly of the law and the Law-maker. Note, Those are hastening apace to their own ruin who begin to think it below them to be religious. (2.) Abhorring his judgments, their very souls abhorring them. Note, Those that begin to despise religion will come by degrees to loathe it; and mean thoughts of it will ripen into ill thoughts of it; those that turn from it will turn against it, and their hearts will rise at it. (3.) Breaking his covenant. Though every breach of the commandment does not amount to a breach of the covenant (we were undone if it did), yet, when men have come to such a pitch of impiety as to despise and abhor the commandment, the next step will be to disown God, and all relation to him. Those that reject the precept will come at last to renounce the covenant. Observe, It is God's covenant which they break: he made it, but they break it. Note, If a covenant be made and kept between God and man, God must have all the honour; but, if ever it be broken, man must bear all the blame: on him shall this breach be.

      2. A contempt of his corrections. Even their disobedience would not have been their destruction if they had not been obstinate and impenitent in it, notwithstanding the methods God took to reclaim them. Their contempt of God's word would not have brought them to ruin, if they had not added to that a contempt of his rod, which should have brought them to repentance. Three ways this is expressed:-- (1.) "If you will not for all this hearken to me, v. 18, 21, 27. If you will not learn obedience by the things which you suffer, but be as deaf to the loud alarms of God's judgments as you have been to the close reasonings of his word and the secret whispers of your own consciences, you are obstinate indeed." (2.) "If you walk contrary to me, v. 21, 23, 27. All sinners walk contrary to God, to his truths, laws, and counsels; but those especially that are incorrigible under his judgments. The design of the rod is to humble them, and soften them, and bring them to repentance; but, instead of this, their hearts are more hardened and exasperated against God, and in their distress they trespass yet more against him, 2 Chron. xxviii. 22. This is walking contrary to God. Some read it, "If you walk at all adventures with me, carelessly and presumptuously, as if you heeded not either what you do, whether it be right or wrong, or what God does with you, whether it be for you or against you, blundering on in wilful ignorance." (3.) If you will not be reformed by these things. God's design in punishing is to reform, by giving men sensible convictions of the evil of sin, and obliging them to seek unto him for relief: this is the primary intention; but those that will not be reformed by the judgments of God must expect to be ruined by them. Those have a great deal to answer for that have been long and often under God's correcting hand, and yet go on frowardly in a sinful way; sick and in pain, and yet not reformed; crossed and impoverished, and yet not reformed; broken with breach upon breach, yet not returning to the Lord, Amos iv. 6, &c.

      II. How the misery is described which their sin would bring upon them, under two heads:--

      1. God himself would be against them; and this is the root and cause of all their misery. (1.) I will set my face against you (v. 17), that is, "I will set myself against you, set myself to ruin you." These proud sinners God will resist, and face those down that confront his authority. Or the face is put for the anger: "I will show myself highly displeased at you." (2.) I will walk contrary to you (v. 24, 28); with the forward he will wrestle, Ps. xxviii. 26 [margin]. When God in his providence thwarts the designs of a people, which they thought well laid, crosses their purposes, breaks their measures, blasts their endeavours, and disappoints their expectations, then he walks contrary to them. Note, There is nothing got by striving with God Almighty, for he will break either the heart or the neck of those that contend with him, will bring them either to repentance or ruin. "I will walk at all adventures with you," so some read; "all covenant loving-kindness shall be forgotten, and I will leave you to common providence." Note, Those that cast off God deserve that he should cast them off. (3.) As they continued obstinate, the judgments should increase yet more upon them. If the first sensible tokens of God's displeasures do not attain their end, to humble and reform them, then (v. 18), I will punish you seven times more, and again (v. 21), I will bring seven times more plagues, and (v. 24), I will punish you yet seven times, and (v. 28), I, even I, will chastise you seven times for your sins. Note, If less judgments do not do their work, God will send greater; for, when he judges, he will overcome. If true repentance do not stay process, it will go on till execution be taken out. Those that are obstinate and incorrigible, when they have weathered one storm must expect another more violent; and, how severely soever they are punished, till they are in hell they must still say, "There is worse behind," unless they repent. If the founder have hitherto melted in vain (Jer. vi. 29), the furnace will be heated seven times hotter (a proverbial expression, used Dan. iii. 19), and again and again seven times hotter; and who among us can dwell with such devouring fire? God does not begin with the sorest judgments, to show that he is patient, and delights not in the death of sinners; but, if they repent not, he will proceed to the sorest, to show that he is righteous, and that he will not be mocked or set at defiance. (4.) Their misery is completed in that threatening: My soul shall abhor you, v. 30. That man is as miserable as he can be whom God abhors; for his resentments are just and effective. Thus if any man draw back, as these are supposed to do, God's soul shall have no pleasure in him (Heb. x. 38), and he will spue them out of his mouth, Rev. iii. 16. It is spoken of as strange, and yet too true, Hath thy soul loathed Zion? Jer. xiv. 19.

      2. The whole creation would be at war with them. All God's sore judgments would be sent against them; for he hath many arrows in his quiver. The threatenings here are very particular, because really they were prophecies, and he that foresaw all their rebellions knew they would prove so; see Deut. xxxi. 16, 29. This long roll of threatening shows that evil pursues sinners. We have here,

      (1.) Temporal judgments threatened. [1.] Diseases of body, which should be epidemical: I will appoint over you, as task-masters, to rule you with rigour, terror, consumption, and the burning ague, v. 16. What we translate terror, some think, signifies a particular disease, probably (says the learned bishop Patrick) the falling sickness, which is terror indeed: all chronical diseases are included in the consumption, and all acute diseases in the burning ague or fever. These consume the eyes, and cause sorrow both to those that are visited with them and to their friends and relations. Note, All diseases are God's servants; they do what he appoints them, and are often used as scourges wherewith he chastises a provoking people. The pestilence is threatened (v. 25) to meet them, when they are gathered together in their cities for fear of the sword. The greater the concourse of people is, the greater desolation does the pestilence make; and, when it gets among the soldiers that should defend a place, it is of most fatal consequence. [2.] Famine and scarcity of bread, which should be brought upon them several ways; as, First, By plunder (v. 16): Your enemies shall eat it up, and carry it off as the Midianites did, Judg. vi. 5, 6. Secondly, By unseasonable weather, especially the want of rain (v. 19): I will make your heaven as iron, letting fall no rain, but reflecting heat, and then the earth would of course be as dry and hard as brass, and their labour in ploughing and sowing would be in vain (v. 20); for the increase of the earth depends upon God's good providence more than upon man's good husbandry. This should be the breaking of the staff of bread (v. 26), which life leans upon, and is supported by, on which perhaps they had leaned more than upon God's blessing. There should be so great a dearth of corn that, whereas every family used to fill an oven of their own with household bread, now ten families should have to fill but one over, which would bring themselves and their children and servants to short allowance, so that they should eat and not be satisfied. The less they had the more craving should their appetites be. Thirdly, By the besieging of their cities, which would reduce them to such an extremity that they should eat the flesh of their sons and daughters, v. 29. [3.] War, and the prevailing of their enemies over them: "You shall be slain before your enemies, v. 17. Your choice men shall die in battle, and those that hate you shall reign over you, and justly, since you are not willing that the God that loved you should reign over you;" 2 Chron. xii. 8. Miserable is that people whose enemies are their rulers and have got dominion over them, or whose rulers have become their enemies and under-hand seek the ruin of their interests. Thus God would break the pride of their power, v. 19. God had given them power over the nations; but when they, instead of being thankful for that power, and improving it for the service of God's kingdom, grew proud of it, and perverted the intentions of it, it was just with God to break it. Thus God would bring a sword upon them to avenge the quarrel of his covenant, v. 25. Note, God has a just quarrel with those that break covenant with him, for he will not be mocked by the treachery of perfidious men; and one way or other he will avenge this quarrel upon those that play at fast and loose with him. [4.] Wild beasts, lions, bears, and wolves, which should increase upon them, and tear in pieces all that come in their way (v. 22), as we read of two bears that in an instant killed forty-two children, 2 Kings ii. 24. This is one of the four sore judgments threatened Ezek. xiv. 21, which plainly refers to this chapter. Man was made to have dominion over the creatures, and, though many of them are stronger than he, yet none of them could have hurt him, nay, all of them would have served him, if he had not first shaken off God's dominion, and so lost his own; and now the creatures are in rebellion against him that is in rebellion against his Maker, and, when the Lord of those hosts pleases, they are the executioners of his wrath and the ministers of his justice. [5.] Captivity, or dispersion: I will scatter you among the heathen (v. 33), in your enemies' land, v. 34. Never were any people so incorporated and united among themselves as they were; but for their sin God would scatter them, so that they should be lost among the heathen, from whom God had graciously distinguished them, but with whom they had wickedly mingled themselves. Yet, when they were scattered, divine justice had not done with them, but would draw out a sword after them, which would find them out, and follow them wherever they were. God's judgments, as they cannot be outfaced, so they cannot be outrun. [6.] The utter ruin and desolation of their land, which should be so remarkable that their very enemies themselves, who ha helped it forward, should in the review be astonished at it, v. 32. First, Their cities should be waste, forsaken, uninhabited, and all the buildings destroyed; those that escaped the desolations of war should fall to decay of themselves. Secondly, Their sanctuaries should be a desolation, that is, their synagogues where they met for religious worship every sabbath, as well as their tabernacle where they met thrice a year. Thirdly, The country itself should be desolate, not tilled or husbanded (v. 34, 35); then the land should enjoy its sabbaths, because they had not religiously observed the sabbatical years which God appointed them. They tilled their ground when God would have them let it rest; justly therefore were they driven out of it; and the expression intimates that the ground itself was pleased and easy when it was rid of the burden of such sinners, under which it had groaned, Rom. viii. 20, &c. The captivity in Babylon lasted seventy years, and so long the land enjoyed her sabbaths, as is said (2 Chron. xxxvi. 21) with reference to this. [7.] The destruction of their idols, though rather a mercy than a judgment, yet, being a necessary piece of justice, is here mentioned, to show what would be the sin that would bring all these miseries upon them: I will destroy your high places, v. 30. Those that will not be parted from their sins by the commands of God shall be parted from them by his judgments; since they would not destroy their high places, God would. And, to upbraid them with the unreasonable fondness they had shown for their idols, it is foretold that their carcases should be cast upon the carcases of their idols. Those that are wedded to their lusts will sooner or later have enough of them. Their idols would not be able to help either themselves or their worshippers; but, those that made them being like them, they should both perish alike, and fall together as blind into the ditch.

      (2.) Spiritual judgments are here threatened. These should seize the mind; for he that made the mind can, when he pleases, make his sword approach to it. It is here threatened, [1.] That they should find no acceptance with God: I will not smell the savour of your sweet odours, v. 31. Though the judgments of God upon them did not separate them and their sins, yet they extorted incense from them; but in vain--even their incense was an abomination, Isa. i. 13. [2.] That they should have no courage in their wars, but should be quite dispirited and disheartened. They should not only fear and flee (v. 17), but fear and fall, when none pursued, v. 36. A guilty conscience would be their continual terror, so that not only the sound of a trumpet, but the very sound of a leaf, should chase them. Note, Those that cast off the fear of God expose themselves to the fear of every thing else, Prov. xxviii. 1. Their very fears should dash them one against another, v. 37, 38. And those that had increased one another's guilt would now increase one another's fears. [3.] That they should have no hope of the forgiveness of their sins (v. 39): They shall pine away in their iniquity, and how should they then live? Ezek. xxxiii. 10. Note, It is a righteous thing with God to leave those to despair of pardon that have presumed to sin; and it is owing to free grace if we are not abandoned to pine away in the iniquity we were born in and have lived in.

      1 And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth:   2 And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God.   3 Blessed shalt thou be in the city, and blessed shalt thou be in the field.   4 Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.   5 Blessed shall be thy basket and thy store.   6 Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.   7 The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.   8 The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee.   9 The LORD shall establish thee a holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways.   10 And all people of the earth shall see that thou art called by the name of the LORD; and they shall be afraid of thee.   11 And the LORD shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the LORD sware unto thy fathers to give thee.   12 The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.   13 And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them:   14 And thou shalt not go aside from any of the words which I command thee this day, to the right hand, or to the left, to go after other gods to serve them.

      The blessings are here put before the curses, to intimate, 1. That God is slow to anger, but swift to show mercy: he has said it, and sworn, that he would much rather we would obey and live than sin and die. It is his delight to bless. 2. That though both the promises and the threatenings are designed to bring and hold us to our duty, yet it is better that we be allured to that which is good by a filial hope of God's favour than that we be frightened to it by a servile fear of his wrath. That obedience pleases best which comes from a principle of delight in God's goodness. Now,

      I. We have here the conditions upon which the blessing is promised. 1. It is upon condition that they diligently hearken to the voice of God (v. 1, 2), that they hear God speaking to them by his word, and use their utmost endeavours to acquaint themselves with his will, v. 13. 2. Upon condition that they observe and do all his commandments (and in order to obedience there is need of observation) and that they keep the commandments of God (v. 9) and walk in his ways. Not only do them for once, but keep them for ever; not only set out in his ways, but walk in them to the end. 3. Upon condition that they should not go aside either to the right hand or to the left, either to superstition on the one hand, or profaneness on the other; and particularly that they should not go after other gods (v. 14), which was the sin that of all others they were most prone to, and God would be most displeased with. Let them take care to keep up religion, both the form and power of it, in their families and nation, and God would not fail to bless them.

      II. The particulars of this blessing.

      1. It is promised that the providence of God should prosper them in all their outward concerns. These blessings are said to overtake them, v. 2. Good people sometimes, under the sense of their unworthiness, are ready to fly from the blessing and to conclude that it belongs not to them,; but the blessing shall find them out and follow them notwithstanding. Thus in the great day the blessing will overtake the righteous that say, Lord, when saw we thee hungry and fed thee? Matt. xxv. 37. Observe,

      (1.) Several things are enumerated in which God by his providence would bless them:-- [1.] They should be safe and easy; a blessing should rest upon their persons wherever they were, in the city, or in the field, v. 3. Whether their habitation was in town or country, whether they were husbandmen or tradesmen, whether their business called them into the city or into the field, they should be preserved from the dangers and have the comforts of their condition. This blessing should attend them in their journeys, going out and coming in, v. 6. Their persons should be protected, and the affair they went about should succeed well. Observe here, What a necessary and constant dependence we have upon God both for the continuance and comfort of this life. We need him at every turn, in all the various movements of life; we cannot be safe if he withdraw his protection, nor easy if he suspend his favour; but, if he bless us, go where we will it is well with us. [2.] Their families should be built up in a numerous issue: blessed shall be the fruit of thy body (v. 4), and in that the Lord shall make thee plenteous (v. 11), in pursuance of the promise made to Abraham, that his seed should be as the stars of heaven for multitude, and that God would be a God to them, than which a greater blessing, and more comprehensive, could not be entailed upon the fruit of their body. See Isa. lxi. 9. [3.] They should be rich, and have an abundance of all the good things of this life, which are promised them, not merely that they might have the pleasure of enjoying them, but (as bishop Patrick observes out of one of the Jewish writers) that they might have wherewithal to honour God, and might be helped and encouraged to serve him cheerfully and to proceed and persevere in their obedience to him. A blessing is promised, First, On all they had without doors, corn and cattle in the field (v. 4, 11), their cows and sheep particularly, which would be blessed for the owners' sakes, and made blessings to them. In order to this, it is promised that God would give them rain in due season, which is called his good treasure (v. 12), because with this river of God the earth is enriched, Ps. lxv. 9. Our constant supplies we must see coming from God's good treasure, and own our obligations to him for them; if he withhold his rain, the fruits both of the ground and of the cattle soon perish. Secondly, On all they had within doors, the basket and the store (v. 5), the store-houses or barns, v. 8. When it is brought home, God will bless it, and not blow upon it as sometimes he does, Hag. i. 6, 9. We depend upon God and his blessing, not only for our yearly corn out of the field, but for our daily bread out of our basket and store, and therefore are taught to pray for it every day. [4.] They should have success in all their employments, which would be a constant satisfaction to them: "The Lord shall command the blessing (and it is he only that can command it) upon thee, not only in all thou hast, but in all thou doest, all that thou settest thy hand to," v. 8. This intimated that even when they were rich they must not be idle, but must find some good employment or other to set their hand to, and God would own their industry, and bless the work of their hand (v. 12); for that which makes rich, and keeps so, is the blessing of the Lord upon the hand of the diligent, Prov. x. 4, 22. [5.] They should have honour among their neighbours (v. 1): The Lord thy God will set thee on high above all nations. He made them so, by taking them into covenant with himself, ch. xxvi. 19. And he would make them more and more so by their outward prosperity, if they would not by sin disparage themselves. Two things should help to make them great among the nations:--First, Their wealth (v. 12): "Thou shalt lend to many nations upon interest" (which they were allowed to take form the neighbouring nations), "but thou shalt not have occasion to borrow." This would give them great influence with all about them; for the borrower is servant to the lender. It may be meant of trade and commerce, that they should export abundantly more than they should import, which would keep the balance on their side. Secondly, Their power (v. 13): "The Lord shall make thee the head, to give law to all about thee, to exact tribute, and to arbitrate all controversies." Every sheaf should bow to theirs, which would make them so considerable that all the people of the earth would be afraid of them (v. 10), that is, would reverence their true grandeur, and dread making them their enemies. The flourishing of religion among them, and the blessing of God upon them, would make them formidable to all their neighbours, terrible as an army with banners. [6.] They should be victorious over their enemies, and prosper in all their wars. If any were so daring as to rise up against them to oppress them, or encroach upon them, it should be at their peril, they should certainly fall before them, v. 7. The forces of the enemy, though entirely drawn up to come against them one way, should be entirely routed, and flee before them seven ways, each making the best of his way.

      (2.) From the whole we learn (though it were well if men would believe it) that religion and piety are the best friends to outward prosperity. Though temporal blessings do not take up so much room in the promises of the New Testament as they do in those of the Old, yet it is enough that our Lord Jesus has given us his word (and surely we may take his word) that if we seek first the kingdom of God, and the righteousness thereof, all other things shall be added to us, as far as Infinite Wisdom sees good; and who can desire them further? Matt. vi. 33.

      2. It is likewise promised that the grace of God should establish them a holy people, v. 9. Having taken them into covenant with himself, he would keep them in covenant; and, provided they used the means of stedfastness, he would give them the grace of stedfastness, that they should not depart from him. Note, Those that are sincere in holiness God will establish in holiness; and he is of power to do it, Rom. xvi. 25. He that is holy shall be holy still; and those whom God establishes in holiness he thereby establishes a people to himself, for a long as we keep close to God he will never forsake us. This establishment of their religion would be the establishment of their reputation (v. 10): All the people of the earth shall see, and own, that thou art called by the name of the Lord, that is, "that thou art a most excellent and glorious people, under the particular care and countenance of the great God. They shall be made to know that a people called by the name Jehovah are without doubt the happiest people under the sun, even their enemies themselves being judges." The favourites of Heaven are truly great, and, first or last, it will be made to appear that they are so, if not in this world, yet at that day when those who confess Christ now shall be confessed by him before men and angels, as those whom he delights to honour.

      15 But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee:   16 Cursed shalt thou be in the city, and cursed shalt thou be in the field.   17 Cursed shall be thy basket and thy store.   18 Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.   19 Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.   20 The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me.   21 The LORD shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it.   22 The LORD shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish.   23 And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.   24 The LORD shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed.   25 The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth.   26 And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away.   27 The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.   28 The LORD shall smite thee with madness, and blindness, and astonishment of heart:   29 And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save thee.   30 Thou shalt betroth a wife, and another man shall lie with her: thou shalt build a house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof.   31 Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them.   32 Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long: and there shall be no might in thine hand.   33 The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway:   34 So that thou shalt be mad for the sight of thine eyes which thou shalt see.   35 The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head.   36 The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone.   37 And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee.   38 Thou shalt carry much seed out into the field, and shalt gather but little in; for the locust shall consume it.   39 Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes; for the worms shall eat them.   40 Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast his fruit.   41 Thou shalt beget sons and daughters, but thou shalt not enjoy them; for they shall go into captivity.   42 All thy trees and fruit of thy land shall the locust consume.   43 The stranger that is within thee shall get up above thee very high; and thou shalt come down very low.   44 He shall lend to thee, and thou shalt not lend to him: he shall be the head, and thou shalt be the tail.

      Having viewed the bright side of the cloud, which is towards the obedient, we have now presented to us the dark side, which is towards the disobedient. If we do not keep God's commandments, we not only come short of the blessing promised, but we lay ourselves under the curse, which is as comprehensive of all misery as the blessing is of all happiness. Observe,

      I. The equity of this curse. It is not a curse causeless, nor for some light cause; God seeks not occasion against us, nor is he apt to quarrel with us. That which is here mentioned as bringing the curse is, 1. Despising God, refusing to hearken to his voice (v. 15), which bespeaks the highest contempt imaginable, as if what he said were not worth the heeding, or we were not under any obligation to him. 2. Disobeying him, not doing his commandments, or not observing to do them. None fall under his curse but those that rebel against his command. 3. Deserting him. "It is because of the wickedness of thy doings, not only whereby thou hast slighted me, but whereby thou hast forsaken me," v. 20. God never casts us off till we first cast him off. It intimates that their idolatry, by which they forsook the true God for false gods, would be their destroying sin more than any other.

      II. The extent and efficacy of this curse.

      1. In general, it is declared, "All these curses shall come upon thee from above, and shall overtake thee; though thou endeavour to escape them, it is to no purpose to attempt it, they shall follow thee whithersoever thou goest, and seize thee, overtake thee, and overcome thee," v. 15. It is said of the sinner, when God's wrath is in pursuit of him, that he would fain flee out of his hand (Job xxvii. 22), but he cannot; if he flee from the iron weapon, yet the bow of steel shall reach him and strike him through. There is no running from God but by running to him, no fleeing from his justice but by fleeing to his mercy. See Ps. xxi. 7, 8. (1.) Wherever the sinner goes, the curse of God follows him; wherever he is, it rests upon him. He is cursed in the city and in the field, v. 16. The strength of the city cannot shelter him from it, the pleasant air of the country is no fence against these pestilential steams. He is cursed (v. 19) when he comes in, for the curse is upon the house of the wicked (Prov. iii. 33), and he is cursed when he goes out, for he cannot leave that curse behind him, nor get rid of it, which has entered into his bowels like water and like oil into his bones. (2.) Whatever he has is under a curse: Cursed is the ground for his sake, and all that is on it, or comes out of it, and so he is cursed from the ground, as Cain, Gen. iv. 11. The basket and store are cursed, v. 17, 18. All his enjoyments being forfeited by him are in a manner forbidden to him, as cursed things, which he has no title to. To those whose mind and conscience are defiled every thing else is so, Tit. i. 15. They are all embittered to him; he cannot take any true comfort in them, for the wrath of God mixes itself with them, and he is so far from having any security of the continuance of them that, if his eyes be open, he may see them all condemned and ready to be confiscated, and with them all his joys and all his hopes gone for ever. (3.) Whatever he does is under a curse too. It is a curse in all that he sets his hand to (v. 20), a constant disappointment, which those are subject to that set their hearts upon the world, and expect their happiness in it, and which cannot but be a constant vexation. This curse is just the reverse of the blessing in the former part of the chapter. Thus whatever bliss there is in heaven there is not only the want of it, but the contrary to it, in hell. Isa. lxv. 13, My servants shall eat, but you shall be hungry.

      2. Many particular judgments are here enumerated, which would be the fruits of the curse, and with which God would punish the people of the Jews for their apostasy and disobedience. These judgments threatened are of divers kinds, for God has many arrows in his quiver, four sore judgments (Ezek. xiv. 21), and many more. They are represented as very terrible, and the descriptions of them are exceedingly lively and affecting, that men, knowing these terrors of the Lord, might, if possible, be persuaded. The threatenings of the same judgment are several times repeated, that they might make the more deep and lasting impressions, and to intimate that, if men persisted in their disobedience, the judgment which they thought was over, and of which they said, "Surely the bitterness of it is past," would return with double force; for when God judges he will overcome. (1.) Bodily diseases are here threatened, that they should be epidemical in their land. These God sometimes makes use of for the chastisement and improvement of his own people. Lord, behold, he whom thou lovest is sick. But here they are threatened to be brought upon his enemies as tokens of his wrath, and designed for their ruin. So that according to the temper of our spirits, under sickness, accordingly it is to us a blessing or a curse. But, whatever sickness may be to particular persons, it is certain that epidemical diseases raging among a people are national judgments, and are so to be accounted. He here threatens, [1.] Painful diseases (v. 35), a sore botch, beginning in the legs and knees, but spreading, like Job's boils, from heat to foot. [2.] Shameful diseases (v. 27), the botch of Egypt (such boils and blains as the Egyptians had been plagued with, when God brought Israel from among them), and the emerods and scab, vile diseases, the just punishment of those who by sin had made themselves vile. [3.] Mortal diseases, the pestilence (v. 21), the consumption (put for all chronical diseases), and the fever (for all acute diseases), v. 22. See Lev. xxvi. 16. And all incurable, v. 27. (2.) Famine, and scarcity of provisions; and this, [1.] For want of rain (v. 23, 24): Thy heaven over thy head, that part that is over thy land, shall be as dry as brass, while the heavens over other countries shall distil their dews; and, when the heaven is as brass, the earth of course will be as iron, so hard and unfruitful. Instead of rain, the dust shall be blown out of the highways into the field, and spoil the little that there is of the fruits of the earth. [2.] By destroying insects. The locust should destroy the corn, so that they should not have so much as their seed again, v. 38, 42. And the fruit of the vine, which should make glad their hearts, should all be worm-eaten, v. 39. And the olive, some way or other, should be made to cast its fruit, v. 40. The heathen use many superstitious customs in honour of their idol-gods for preserving the fruits of the earth; but Moses tells Israel that the only way they had to preserve them was to keep God's commandments; for he is a God that will not be sported with, like their idols, but will be served in spirit and truth. This threatening we find fulfilled in Israel, 1 Kings xvii. 1; Jer. xiv. 1, &c.; Joel i. 4. (3.) That they should be smitten before their enemies in war, who, it is likely, would be the more cruel to them, when they had them at their mercy, for the severity they had used against the nations of Canaan, which their neighbours in after-ages would be apt to remember against them, v. 25. It would make their flight the more shameful, and the more grievous, that they might have triumphed over their enemies if they had but been faithful to their God. The carcases of those that were slain in war, or died in captivity among strangers, should be meat for the fowls (v. 26); and an Israelite, having forfeited the favour of his God, should have so little humanity shown him as that no man should drive them away, so odious would God's curse make him to all mankind. (4.) That they should be infatuated in all their counsels, so as not to discern their own interest, nor bring any thing to pass for the public good: The Lord shall smite thee with madness and blindness, v. 28, 29. Note, God's judgments can reach the minds of men to fill them with darkness and horror, as well as their bodies and estates; and those are the sorest of all judgments which make men a terror to themselves, and their own destroyers. That which they contrived to secure themselves by should still turn to their prejudice. Thus we often find that the allies they confided in distressed them and strengthened them not, 2 Chron. xxviii. 20. Those that will not walk in God's counsels are justly left to be ruined by their own; and those that are wilfully blind to their duty deserve to be made blind to their interest, and, seeing they loved darkness rather than light, let them grope at noon-day as in the dark. (5.) That they should be plundered of all their enjoyments, stripped of all by the proud and imperious conqueror, such as Benhadad was to Ahab, 1 Kings xx. 5, 6. Not only their houses and vineyards should be taken from them, but their wives and children, v. 30, 32. Their dearest comforts, which they took most pleasure in, and promised themselves most from, should be the entertainment and triumph of their enemies. As they had dwelt in houses which they built not, and eaten of vineyards which they planted not (ch. vi. 10, 11), so others should do by them. Their oxen, asses, and sheep, like Job's, should be taken away before their eyes, and they should not be able to recover them, v. 31. And all the fruit of their land and labours should be devoured and eaten up by the enemy; so that they and theirs would want necessaries, while their enemies were revelling with that which they had laboured for. (6.) That they should be carried captives into a far country; nay, into all the kingdoms of the earth, v. 25. Their sons and daughters, whom they promised themselves comfort in, should go into captivity (v. 41), and they themselves at length, and their king in whom they promised themselves safety and settlement, v. 36. This was fully accomplished when the ten tribes first were carried captive into Assyria (2 Kings xvii. 6), and not long after the two tribes into Babylon, and two of their kings, 2 Kings xxiv. 14, 15; xxv. 7, 21. That which is mentioned as an aggravation of their captivity is that they should go into an unknown country, the language and customs of which would be very uncouth, and their treatment among them barbarous, and there they should serve other gods, that is, be compelled to do so by their enemies, as they were in Babylon, Dan. iii. 6. Note, God often makes men's sin their punishment, and chooses their delusions. You shall serve other gods, that is, "You shall serve those that do serve them;" a nation is often in scripture called by the name of its gods, as Jer. xlviii. 7. They had made idolaters their associates, and now god made idolaters their oppressors. (7.) That those who remained should be insulted and tyrannized over by strangers, v. 43, 44. So the ten tribes were by the colonies which the king of Assyria sent to take possession of their land, 2 Kings xvii. 24. Or this may be meant of the gradual encroachments which the strangers within their gates should make upon them, so as insensibly to worm them out of their estates. We read of the fulfilling of this, Hos. vii. 9, Strangers have devoured his strength. Foreigners ate the bread out of the mouths of trueborn Israelites, by which they were justly chastised for introducing strange gods. (8.) That their reputation among their neighbours should be quite sunk, and those that had been a name, and a praise, should be an astonishment, a proverb, and a by-word, v. 37. Some have observed the fulfilling of this threatening in their present state; for, when we would express the most perfidious and barbarous treatment, we say, None but a Jew would have done so. Thus is sin a reproach to any people. (9.) To complete their misery, it is threatened that they should be put quite out of the possession of their minds by all these troubles (v. 34): Thou shalt be mad for the sight of thy eyes, that is, quite bereaved of all comfort and hope, and abandoned to utter despair. Those that walk by sight, and not by faith, are in danger of losing reason itself, when every thing about them looks frightful; and their condition is woeful indeed that are mad for the sight of their eyes.