NOTES ON The First Book of MOSES called GENESIS
The Holy Bible, or Book, is so called by way of eminency, as it is the best book that
ever was written. The great things of God's law and gospel are here written, that they
might be reduced to a greater certainty, might spread farther, remain longer, and be
transmitted to distant places and ages, more pure and entire than possibly they could be
by tradition. That part of the Bible which we call the Old Testament, contains the acts
and monuments of the church from the creation, almost to the coming of Christ in the
flesh, which was about four thousand years: the truths then revealed, the laws enacted,
the prophecies given, and the chief events that concerned the church. This is called a
testament or covenant, because it was a declaration of the will of God concerning man in a
federal way, and had its force from the designed death of the great testator, the Lamb
slain from the foundation of the world, Rev 13:8 - 'Tis called the Old
Testament with relation to the New, which doth not cancel, but crown and perfect it, by
bringing in that better hope which was typified and foretold in it. This part of the Old
Testament we call the Pentateuch, or five books of Moses. These books were, probably, the
first that ever were written; for we have no mention of any writing in all the book of
Genesis, nor 'till God bid Moses write, Ex 17:14. and set him his copy in the
writing of the ten commandments upon the tables of stone. However, we are sure these books
are the most ancient writings now extant. The first of these, which we call Genesis, Moses
probably wrote in the wilderness, after he had been in the mount with God. And as he
framed the tabernacle, so he did the more excellent and durable fabric of this book,
according to the pattern shewed him in the mount: into which it is better to resolve the
certainty of the things herein contained, than into any tradition which possibly might be
handed down to the family of Jacob. - Genesis is a name borrowed from the Greek: it
signifies the original or generation: fitly is this book so called, for it is a history of
originals; the creation of the world, the entrance of sin and death into it, the invention
of arts, the rise of nations, and especially the planting of the church, and the state of
it in its early days. 'Tis also a history of generations, the generations of Adam, Noah,
Abraham, &c. - The beginning of the New Testament is called Genesis too, Matt
1:1, the book of the Genesis, or generation of Jesus Christ. Lord, open our eyes,
that we may see the wondrous things both of thy law and gospel!
Chapter I
The holy scripture, being designed to maintain and improve natural religion, to
repair the decays of it. and supply the defects of it, since the fall, lays down at first
this principle of the unclouded light of nature: That this world was, in the beginning of
time, created by a Being of infinite wisdom and power, who was himself before all time,
and all worlds. And the first verse of the Bible gives us a surer and better, a more
satisfying and useful knowledge of the origin of the universe, than all the volumes of the
philosophers. We have three things in this chapter.
- A general idea of the work of creation, ver. 1, 2.
- A particular account of the several days work, distinctly and in order. The
creation of light, the first day, ver. 3 - 5. Of the firmament, the second day, ver. 6 -
8. Of the sea, the earth and its fruits, the third day, ver. 9 - 13. Of the lights of
heaven, the fourth day, ver. 14 - 19. Of the fish and fowl, the fifth day, ver. 20 - 23.
Of the beasts, ver. 24, 25. Of man, ver. 26 - 28. And food for both, the sixth day, ver.
29, 30.
- The review and approbation of the whole work, ver. 31.
| 1 |
Observe here. 1. The effect produced, The heaven and the earth - That is, the world,
including the whole frame and furniture of the universe. But 'tis only the visible part of
the creation that Moses designs to give an account of. Yet even in this there are secrets
which cannot be fathomed, nor accounted for. But from what we see of heaven and earth, we
may infer the eternal power and godhead of the great Creator. And let our make and place,
as men, mind us of our duty, as Christians, which is always to keep heaven in our eye, and
the earth under our feet. Observe 2. The author and cause of this great work, God. The
Hebrew word is Elohim; which (1.) seems to mean The Covenant God, being derived from a
word that signifies to swear. (2.) The plurality of persons in the Godhead, Father, Son,
and Holy Ghost. The plural name of God in Hebrew, which speaks of him as many, tho' he be
but one, was to the Gentiles perhaps a favour of death unto death, hardening them in their
idolatry; but it is to us a favour of life unto life, confirming our faith in the doctrine
of the Trinity, which, tho' but darkly intimated in the Old Testament, is clearly revealed
in the New.
Observe 3. The manner how this work was effected; God created, that is, made it out of
nothing. There was not any pre - existent matter out of which the world was produced. The
fish and fowl were indeed produced out of the waters, and the beasts and man out of the
earth; but that earth and those waters were made out of nothing.
Observe 4. When this work was produced; In the beginning - That is, in the beginning of
time. Time began with the production of those beings that are measured by time. Before the
beginning of time there was none but that Infinite Being that inhabits eternity. Should we
ask why God made the world no sooner, we should but darken counsel by words without
knowledge; for how could there be sooner or later in eternity? |
| 2 |
Where we have an account of the first matter, and the first Mover. 1. A chaos was the
first matter. 'Tis here called the earth, (tho' the earth, properly taken, was not made
'till the third day, Ge 1:10) because it did most resemble that which was
afterwards called earth, a heavy unwieldy mass. 'Tis also called the deep, both for its
vastness, and because the waters which were afterwards separated from the earth were now
mixed with it. This mighty bulk of matter was it, out of which all bodies were afterwards
produced. The Creator could have made his work perfect at first, but by this gradual
proceeding he would shew what is ordinarily the method of his providence, and grace. This
chaos, was without form and void. Tohu and Bohu, confusion and emptiness, so those words
are rendered, Isa 34:11. 'Twas shapeless, 'twas useless, 'twas without
inhabitants, without ornaments; the shadow or rough draught of things to come. To those
who have their hearts in heaven, this lower world, in comparison of the upper, still
appears to be confusion and emptiness. And darkness was upon the face of the deep - God
did not create this darkness, (as he is said to create the darkness of affliction, Isa
45:7.) for it was only the want of light. 2. The Spirit of God was the first Mover;
He moved upon the face of the waters - He moved upon the face of the deep, as the hen
gathereth her chicken under her wings, and hovers over them, to warm and cherish them, Mt
23:37 as the eagle stirs up her nest, and fluttereth over her young, ('tis the same
word that is here used) Deut 32:11. |
| 3, 4, 5 |
We have here a farther account of the first day's work. In which observe, 1. That the
first of all visible beings which God created was light, the great beauty and blessing of
the universe: like the first - born, it doth, of all visible beings, most resemble its
great parent in purity and power, brightness and beneficence. 2. That the light was made
by the word of God's power; He said, Let there be light - He willed it, and it was done;
there was light - Such a copy as exactly answered the original idea in the eternal mind.
3. That the light which God willed, he approved of. God saw the light, that it was good -
'Twas exactly as he designed it; and it was fit to answer the end for which he designed
it. 4. That God divided the light from the darkness - So put them asunder as they could
never be joined together: and yet he divided time between them, the day for light, and the
night for darkness, in a constant succession. Tho' the darkness was now scattered by the
light, yet it has its place, because it has its use; for as the light of the morning
befriends the business of the day, so the shadows of the evening befriend the repose of
the night. God has thus divided between light and darkness, because he would daily mind us
that this is a world of mixtures and changes. In heaven there is perpetual light, and no
darkness; in hell utter darkness, and no light: but in this world they are counter -
changed, and we pass daily from one to another; that we may learn to expect the like
vicissitudes in the providence of God. 5. That God divided them from each other by
distinguishing names. He called the light Day, and the darkness he called night - He gave
them names as Lord of both. He is the Lord of time, and will be so 'till day and night
shall come to an end, and the stream of time be swallowed up in the ocean of eternity. 6.
That this was the first day's work, The evening and the morning were the first day - The
darkness of the evening was before the light of the morning, that it might set it off, and
make it shine the brighter. See note at "Ge 1:3" See note at "Ge 1:3" |
| 6, 7, 8 |
We have here an account of the second day's work, the creation of the firmament. In
which observe, 1. The command of God; Let there be a firmament - An expansion; so the
Hebrew word signifies, like a sheet spread, or a curtain drawn out. This includes all that
is visible above the earth, between it and the third heavens, the air, its higher, middle,
and lower region, the celestial globe, and all the orbs of light above; it reaches as high
as the place where the stars are fixed, for that is called here the firmament of heaven, Ge
1:14,15, and as low as the place where the birds fly for that also is called the
firmament of heaven, Ge 1:20. 2. The creation of it: and God made the
firmament. 3. The design of it; to divide the waters from the waters - That is, to
distinguish between the waters that are wrapt up in the clouds, and those that cover the
sea; the waters in the air, and those in the earth. 4. The naming it; He called the
firmament Heaven - 'Tis the visible heaven, the pavement of the holy city. The height of
the heavens should mind us of God's supremacy, and the infinite distance that is between
us and him; the brightness of the heavens, and their purity, should mind us of his
majesty, and perfect holiness; the vastness of the heavens, and their encompassing the
earth, and influence upon it, should mind us of his immensity and universal providence.
See note at "Ge 1:6 See note at "Ge 1:6 |
| 9, 10, 11, 12, 13 |
The third day's work is related in these verses; the forming the sea and the dry land,
and making the earth fruitful. Hitherto the power of the Creator had been employed about
the upper part of the visible world; now he descends to this lower world, designed for the
children of men, both for their habitation, and their maintenance. And here we have an
account of the fitting of it for both; the building of their house, and the spreading of
their table. Observe, 1. How the earth was prepared to be a habitation for man by the
gathering of the waters together, and making the dry land appear. Thus, instead of that
confusion which was, when earth and water were mixed in one great mass; now there is
order, by such a separation as rendered them both useful. (1.) The waters which covered
the earth were ordered to retire, and to gather into one place, viz. those hollows which
were fitted for their reception. The waters thus lodged in their proper place, he called
Seas; for though they are many, in distant regions, yet either above ground or under
ground, they have communication with each other, and so they are one, and the common
receptacle of waters, into which all the rivers run. (2.) The dry land was made to appear,
and emerge out of the waters, and was called Earth.
Observe, 2. How the earth was furnished for the support of man, Ge 1:11,12.
Present provision was made, by the immediate products of the earth, which, in obedience to
God's command, was no sooner made but it became fruitful. Provision was likewise made for
time to come, by the perpetuating of the several species of vegetables, every one having
its seed in itself after its kind, that during the continuance of man upon the earth, food
might be fetched out of the earth, for his use and benefit. See note at "Ge 1:9 See
note at "Ge 1:9 See note at "Ge 1:9 See note at "Ge 1:9 |
| 14, 15, 16, 17, 18, 19 |
This is the history of the fourth day's work, the creating the sun, moon and stars. Of
this we have an account,
- In general, verse 14, 15. where we have,
- The command given concerning them. Let there be lights in the firmament of
heaven - God had said, Ge 1:3 Let there be light, and there was light; but
that was, as it were, a chaos of light, scattered and confused; now it was collected and
made into several luminaries, and so rendered both more glorious and more serviceable.
- The use they were intended to be of to this earth.
- They must be for the distinction of times, of day and night, summer and winter.
- They must be for the direction of actions: they are for signs of the change of weather,
that the husbandman may order his affairs with discretion.
They do also give light upon the earth - That we may walk John 11:9 and work John
9:4 according as the duty of every day requires. The lights of heaven do not shine
for themselves, nor for the world of spirits above, they need them not; but they shine for
us, and for our pleasure and advantage. Lord, what is man that he should be thus regarded,
Ps 8:3,4.
- In particular, Ge 1:16,17,18, The lights of heaven are the sun, moon and
stars, and these all are the work of God's hands.
- The sun is the greatest light of all, and the most glorious and useful of all
the lamps of heaven; a noble instance of the Creator's wisdom, power and goodness, and an
invaluable blessing to the creatures of this lower world.
- The moon is a lesser light, and yet is here reckoned one of the greater lights,
because, though in regard of its magnitude, it is inferior to many of the stars, yet in
respect of its usefulness to the earth, it is more excellent than they.
- He made the stars also - Which are here spoken of only in general; for the
scriptures were written not to gratify our curiosity, but to lead us to God.
Now, these lights are said to rule, Ge 1:16,18; not that they have a
supreme dominion as God has, but they are rulers under him. Here the lesser light, the
moon, is said to rule the night; but Ps 136:9 the stars are mentioned as sharers in
that government, the moon and stars to rule by night. No more is meant, but that
they give light, Jer 31:35. The best and most honourable way of ruling is, by
giving light, and doing good.
See note at "Ge 1:14 See note at "Ge 1:14 See note at "Ge 1:14 See note
at "Ge 1:14 See note at "Ge 1:14 |
| 20, 21, 22, 23 |
Each day hitherto hath produced very excellent beings, but we do not read of the
creation of any living creature till the fifth day. The work of creation not only
proceeded gradually from one thing to another, but advanced gradually from that which was
less excellent, to that which was more so. 'Twas on the fifth day that the fish and fowl
were created, and both out of the waters. Observe, 1. The making of the fish and fowl
at first. Ge 1:20,21 God commanded them to be produced, he said, Let the
waters bring forth abundantly - The fish in the waters, and the fowl out of them. This
command he himself executed, God created great whales, &c. - Insects which are as
various as any species of animals, and their structure as curious, were part of this day's
work, some of them being allied to the fish, and others to the fowl. Notice is here taken
of the various species of fish and fowl, each after their kind; and of the great numbers
of both that were produced, for the waters brought forth abundantly; and in particular of
great whales the largest of fishes, whose bulk and strength, are remarkable proofs of the
power and greatness of the Creator.
Observe, 2, The blessing of them in order to their continuance. Life is a wasting
thing, its strength is not the strength of stones; therefore the wise Creator not only
made the individuals, but provided for the propagating of the several species, Ge
1:22. God blessed them, saying, Be fruitful, and multiply - Fruitfullness is the
effect of God's blessing, and must be ascribed to it; the multiplying of the fish and fowl
from year to year, is still the fruit of this blessing here. See note at "Ge 1:20 See
note at "Ge 1:20 See note at "Ge 1:20 |
| 24, 25 |
We have here the first part of the sixth day's work. The sea was the day before
replenished with fish, and the air with fowl; and this day are made the beasts of the
earth, cattle, and the creeping things that pertain to the earth. Here, as before, (1.)
The Lord gave the word: he said, Let The earth bring forth - Let these creatures come into
being upon the earth, and out of it, in their respective kinds. 2. He also did the work;
he made them all after their kind - Not only of divers shapes, but of divers natures,
manners, food, and fashions: In all which appears the manifold wisdom of the Creator. See
note at "Ge 1:24 |
| 26, 27, 28 |
We have here the second part of the sixth day's work, the creation of man, which we
are in a special manner concerned to take notice of. Observe,
- That man was made last of all the creatures, which was both an honour and a favour to
him: an honour, for the creation was to advance from that which was less perfect, to that
which was more so and a favour, for it was not fit he should be lodged in the palace
designed for him, till it was completely fitted and furnished for his reception. Man, as
soon as he was made, had the whole visible creation before him, both to contemplate, and
to take the comfort of.
- That man's creation was a mere signal act of divine wisdom and power, than that of the
other creatures. The narrative of it is introduced with solemnity, and a manifest
distinction from the rest. Hitherto it had been said, Let there be light, and Let there be
a firmament: but now the word of command is turned into a word of consultation, Let us
make man - For whose sake the rest of the creatures were made. Man was to be a creature
different from all that had been hitherto made. Flesh and spirit, heaven and earth must be
put together in him, and he must be allied to both worlds. And therefore God himself not
only undertakes to make, but is pleased so to express himself, as if he called a council
to consider of the making of him; Let us make man - The three persons of the Trinity,
Father, Son, and Holy Ghost, consult about it, and concur in it; because man, when he was
made, was to be dedicated and devoted to Father, Son, and Holy Ghost.
- That man was made in God's image, and after his likeness; two words to express the same
thing. God's image upon man, consists,
- In his nature, not that of his body, for God has not a body, but that of his soul. The
soul is a spirit, an intelligent, immortal spirit, an active spirit, herein resembling
God, the Father of spirits, and the soul of the world.
- In his place and authority. Let us make man in our image, and let him have dominion. As
he has the government of the inferior creatures, he is as it were God's representative on
earth. Yet his government of himself by the freedom of his will, has in it more of God's
image, than his government of the creatures.
- And chiefly in his purity and rectitude. God's image upon man consists in knowledge,
righteousness, and true holiness, Eph 4:24; Col 3:10. He was upright, Ec
7:29. He had an habitual conformity of all his natural powers to the whole will of
God. His understanding saw divine things clearly, and there were no errors in his
knowledge: his will complied readily and universally with the will of God; without
reluctancy: his affections were all regular, and he had no inordinate appetites or
passions: his thoughts were easily fixed to the best subjects, and there was no vanity or
ungovernableness in them. And all the inferior powers were subject to the dictates of the
superior. Thus holy, thus happy, were our first parents, in having the image of God upon
them. But how art thou fallen, O son of the morning? How is this image of God upon man
defaced! How small are the remains of it, and how great the ruins of it! The Lord renew it
upon our souls by his sanctifying grace!
- That man was made male and female, and blessed with fruitfulness. He created him male
and female, Adam and Eve: Adam first out of earth, and Eve out of his side. God made but
one male and one female, that all the nations of men might know themselves to be made of
one blood, descendants, from one common stock, and might thereby be induced to love one
another. God having made them capable of transmitting the nature they had received, said
to them, Be fruitful, and multiply, and replenish the earth - Here he gave them,
- A large inheritance; replenish the earth, in which God has set man to be the servant of
his providence, in the government of the inferior creatures, and as it were the
intelligence of this orb; to be likewise the collector of his praises in this lower world,
and lastly, to be a probationer for a better state.
- A numerous lasting family to enjoy this inheritance; pronouncing a blessing upon them,
in the virtue of which, their posterity should extend to the utmost corners of the earth,
and continue to the utmost period of time.
- That God gave to man a dominion over the inferior creatures, over fish of the sea, and
over the fowl of the air - Though man provides for neither, he has power over both, much
more over every living thing that moveth upon the earth - God designed hereby to put an
honour upon man, that he might find himself the more strongly obliged to bring honour to
his Maker.
See note at "Ge 1:26 See note at "Ge 1:26 |
| 29, 30 |
We have here the third part of the sixth day's work, which was not any new creation,
but a gracious provision of food for all flesh, Psa 136:25. - Here is, 1.
Food provided for man, Ge 1:29. herbs and fruits must be his meat, including corn, and all
the products of the earth. And before the earth was deluged, much more before it was
cursed for man's sake, its fruits no doubt, were more pleasing to the taste, and more
strengthening and nourishing to the body. 2. Food provided for the beasts, Ge 1:30.
Doth God take care of oxen? Yes, certainly, he provides food convenient for them; and not
for oxen only that were used in his sacrifices, and man's service, but even the young
lions and the young ravens are the care of his providence, they ask and have their meat
from God. See note at "Ge 1:29 |
| 31 |
We have here the approbation and conclusion of the whole work of creation. Observe,
- The review God took of his work, he saw every thing that he had made - So he doth still;
all the works of his hands are under his eye; he that made all sees all.
- The complacency God took in his work. When we come to review our works we find to our
shame, that much has been very bad; but when God reviewed his, all was very good. 1. It
was good. Good, for it is all agreeable to the mind of the creator. Good, for it answers
the end of its creation. Good, for it is serviceable to man, whom God had appointed lord
of the visible creation. Good, for it is all for God's glory; there is that in the whole
visible creation which is a demonstration of God's being and perfections, and which tends
to beget in the soul of man a religious regard to him. 2. It was very good - Of each day's
work (except the second) it was said that it was good, but now it is very good. For, 1.
Now man was made, who was the chief of the ways of God, the visible image of the Creator's
glory, 2. Now All was made, every part was good, but all together very good. The glory and
goodness, the beauty and harmony of God's works both of providence and grace, as this of
creation, will best appear when they are perfected.
- The time when this work was concluded. The evening and the morning were the sixth day -
So that in six days God made the world. We are not to think but that God could have made
the world in an instant: but he did it in six days, that he might shew himself a free
agent, doing his own work, both in his own way, and in his own time; that his wisdom,
power and goodness, might appear to us, and be meditated upon by us, the more distinctly;
and that he might set us an example of working six days, and resting the seventh. And now
as God reviewed his work, let us review our meditations upon it; let us stir up ourselves,
and all that is within us, to worship him that made the, heaven, earth, and sea, and the
fountains of waters. All his works in all places of his dominion bless him, and therefore
bless thou the Lord, O my soul.
|
Chapter II
This chapter is an appendix to the history of the creation, explaining, and
enlarging on that part of it, which relates immediately to man. We have in it,
- The institution of the sabbath, which was made for man, to further his holiness
and comfort, ver. 1 - 3.
- A more particular account of man's creation, as the summary of the whole work,
ver. 4 - 7.
- A description of the garden of Eden, and the placing of man in it under the
obligations of a law and covenant, ver. 8 - 17.
- The creation of the woman, her marriage to the man, and the institution of the
ordinance of marriage, ver. 18 - 25.
| 1, 2, 3 |
We have here, (1.) The settlement of the kingdom of nature, in God's resting from the
work of creation, Ge 2:1,2. Where observe, 1. That the creatures made both in
heaven and earth, are the hosts or armies of them, which speaks them numerous, but
marshalled, disciplined, and under command. God useth them as his hosts for the defence of
his people, and the destruction of his enemies. 2. That the heavens and the earth are
finished pieces, and so are all the creatures in them. So perfect is God's work that
nothing can be added to it or taken from it, Eccl 3:14. 3. That after the end
of the first six days, God ceased from all work of creation. He hath so ended his work, as
that though in his providence he worketh hitherto, John 5:17. preserving and
governing all the creatures, yet he doth not make any new species of creatures. 4. That
the eternal God, tho' infinitely happy in himself, yet took a satisfaction in the work of
his own hands. He did not rest as one weary, but as one well - pleased with the instances
of his own goodness. (2.) The commencement of the kingdom of grace, in the sanctification
of the sabbath day, Ge 2:3. He rested on that day, and took a complacency in
his creatures, and then sanctified it, and appointed us on that day to rest and take a
complacency in the Creator; and his rest is in the fourth commandment made a reason for
ours after six days labour. Observe, 1. That the solemn observation of one day in seven as
a day of holy rest, and holy work, is the indispensible duty of all those to whom God has
revealed his holy sabbaths. 2. That sabbaths are as ancient as the world. 3. That the
sabbath of the Lord is truly honourable, and we have reason to honour it; honour it for
the sake of its antiquity, its great author, and the sanctification of the first sabbath
by the holy God himself, and in obedience to him, by our first parents in innocency. See
note at "Ge 2:1 See note at "Ge 2:1 |
| 4, 5, 6, 7 |
In these verses, 1. Here is a name given to the Creator, which we have not yet met
with, Jehovah. The LORD in capital letters, is constantly used in our English translation,
for Jehovah. This is that great and incommunicable name of God, which speaks his having
his being of himself, and his giving being to all things. It properly means, He that was,
and that is, and that is to come. 2. Further notice taken of the production of plants and
herbs, because they were made to be food for man. 3. A more particular account of the
creation of man, Ge 2:7. Man is a little world, consisting of heaven and
earth, soul and body. Here we have all account of the original of both, and the putting of
both together: The Lord God, the great fountain of being and power, formed man. Of the
other creatures it is said, they were created and made; but of man, that he was formed,
which notes a gradual process in the work with great accuracy and exactness. To express
the creation of this new thing, he takes a new word: a word (some think) borrowed from the
potter's forming his vessel upon the wheel. The body of man is curiously wrought. And the
soul takes its rise from the breath of heaven. It came immediately from God; he gave it to
be put into the body, Eccl 12:7 as afterwards he gave the tables of stone of
his own writing to be put into the ark. 'Tis by it that man is a living soul, that is, a
living man. The body would be a worthless, useless carcase, if the soul did not animate
it. See note at "Ge 2:4 See note at "Ge 2:4 See note at "Ge 2:4 |
| 8, 9, 10, 11, 12, 13, 14, 15 |
Man consisting of body and soul, a body made out of the earth, and a rational immortal
soul, we have in these verses the provision that was made for the happiness of both. That
part of man, which is allied to the world of sense, was made happy, for he was put in the
paradise of God; that part which is allied to the world of spirits was well provided for,
for he was taken into covenant with God. Here we have,
- A description of the garden of Eden, which was intended for the palace of this prince.
The inspired penman in this history writing for the Jews first, and calculating his
narratives from the infant state of the church, describes things by their outward sensible
appearances, and leaves us, by farther discoveries of the divine light, to be led into the
understanding of the mysteries couched under them. Therefore he doth not so much insist
upon the happiness of Adam's mind, as upon that of his outward estate. The Mosaic history,
as well as the Mosaic law, has rather the patterns of heavenly things, than the heavenly
things themselves, Heb 9:23. Observe, (1.) The place appointed for Adam's
residence was a garden; not an ivory house. As clothes came in with sin, so did houses.
The heaven was the roof of Adam's house, and never was any roof so curiously cieled and
painted: the earth was his floor, and never was any floor so richly inlaid: the shadow of
the trees was his retirement, and never were any rooms so finely hung: Solomon's in all
their glory were not arrayed like them. (2.) The contrivance and furniture of this garden
was the immediate work of God's wisdom and power. The Lord God planted this garden, that
is, he had planted it, upon the third day when the fruits of the earth were made. We may
well suppose it to be the most accomplished place that ever the sun saw, when the All -
sufficient God himself designed it to be the present happiness of his beloved creature.
(3.) The situation of this garden was extremely sweet; it was in Eden, which signifies
delight and pleasure. The place is here particularly pointed out by such marks and bounds
as were sufficient when Moses wrote, to specify the place to those who knew that country;
but now it seems the curious cannot satisfy themselves concerning it. Let it be our care
to make sure a place in the heavenly paradise, and then we need not perplex ourselves with
a search after the place of the earthly paradise. (4.) The trees wherewith this garden was
planted. [1.] It had all the best and choicest trees in common with the rest of the
ground. It was beautified with every tree that was pleasant to the sight - It was enriched
with every tree that yielded fruit grateful to the taste, and useful to the body. But,
[2.] It had two extraordinary trees peculiar to itself, on earth there were not their
like. 1. There was the tree of life in the midst of the garden - Which was not so much a
natural means to preserve or prolong life; but was chiefly intended to be a sign to Adam,
assuring him of the continuance of life and happiness upon condition of his perseverance
in innocency and obedience. 2. There was the tree of the knowledge of good and evil - So
called, not because it had any virtue to beget useful knowledge, but because there was an
express revelation of the will of God concerning this tree, so that by it he might know
good and evil. What is good? It is good not to eat of this tree: what is evil? To eat of
this tree. The distinction between all other moral good and evil was written in the heart
of man; but this, which resulted from a positive law, was written upon this tree. And in
the event it proved to give Adam an experimental knowledge of good by the loss of it, and
of evil by the sense of it. (5.) The rivers wherewith this garden was watered, Ge
2:10 - 14. These four rivers, (or one river branched into four streams) contributed
much both to the pleasantness and the fruitfulness of this garden. Hiddekel and Euphrates
are rivers of Babylon. Havilah had gold and spices and precious stones; but Eden had that
which was infinitely better, the tree of life, and communion with God.
- The command which God gave to man in innocency, and the covenant he than took him into.
Hither we have seen God; man's powerful Creator, and his bountiful benefactor; now he
appears as his ruler and lawgiver.
See note at "Ge 2:8 See note at "Ge 2:8 See note at "Ge 2:8 See note at
"Ge 2:8 See note at "Ge 2:8 See note at "Ge 2:8 See note at "Ge 2:8 |
| 16, 17 |
Thou shall die - That is, thou shalt lose all the happiness thou hast either in
possession or prospect; and thou shalt become liable to death, and all the miseries that
preface and attend it. This was threatened as the immediate consequence of sin. In the day
thou eatest, thou shalt die - Not only thou shalt become mortal, but spiritual death and
the forerunners of temporal death shall immediately seize thee. See note at "Ge 2:17 |
| 18, 19, 20 |
It is not good that man - This man, should be alone - Though there was an upper world
of angels, and a lower world of brutes, yet there being none of the same rank of beings
with himself, he might be truly said to be alone. And every beast of the field, and every
fowl of the air God brought to Adam - Either by the ministry of angels, or by a special
instinct that he might name them, and so might give a proof of his knowledge, the names he
gave them being expressive of their inmost natures. See note at "Ge 2:18 See note at
"Ge 2:18 |
| 21, 22 |
This was done upon the sixth day, as was also the placing of Adam in paradise, though
it be here mentioned after an account of the seventh day's rest: but what was said in
general, Ge 1:27, that God made man male and female is more distinctly
related here, God caused the sleep to fall on Adam, and made it a deep sleep, that so the
opening of his side might be no grievance to him: while he knows no sin, God will take
care he shall feel no pain. See note at "Ge 2:21 |
| 23 |
And Adam said, this is now bone of my bones - Probably it was revealed to Adam in a
vision, when he was asleep, that this lovely creature, now presented to him, was a piece
of himself and was to be his companion, and the wife of his covenant - In token of his
acceptance of her, he gave her a name, not peculiar to her, but common to her sex; she
shall be called woman, Isha, a She - man, differing from man in sex only, not in nature;
made of man, and joined to man. |
| 24 |
The sabbath and marriage were two ordinances instituted in innocency, the former for
the preservation of the church, the latter for the preservation of mankind. It appears by Mt
19:4,5, that it was God himself who said here, a man must leave all his relations
to cleave to his wife; but whether he spake it by Moses or by Adam who spake, Ge
2:23 is uncertain: It should seem they are the words of Adam in God's name, laying
down this law to all his posterity. The virtue of a divine ordinance, and the bonds of it,
are stronger even than those of nature. See how necessary it is that children should take
their parents consent with them in their marriage; and how unjust they are to their
parents, as well as undutiful, if they marry without it; for they rob them of their right
to them, and interest in them, and alienate it to another fraudulently and unnaturally. |
| 25 |
They were both naked, they needed no cloaths for defence against cold or heat, for
neither could be injurious to them: they needed none for ornament. Solomon in all his
glory was not arrayed like one of these. Nay, they needed none for decency, they were
naked, and had no reason to be ashamed. They knew not what shame was, so the Chaldee reads
it. Blushing is now the colour of virtue, but it was not the colour of innocency. |
Chapter III
The general contents of this chapter we have Rom 5:12. By one man sin
entered into the world, and death by sin, and so death passed upon all men, for that all
have sinned. More particularly, we have here,
- The innocent tempted, ver. 1 - 5.
- The tempted transgressing, ver. 6, 7, 8.
- The transgressors arraigned, ver. 9, 10.
- Upon their arraignment convicted, ver. 11 - 13.
- Upon their conviction sentenced, ver. 14 - 19.
- After sentence, reprieved, ver. 20, 21.
- Notwithstanding their reprieve, execution in part done, ver. 2 2 - 24, and were
it not for the gracious intimations of redemption, they and all their race had been left
to despair.
| 1, 2, 3, 4, 5 |
We have here an account of the temptation wherewith Satan assaulted our first parents,
and which proved fatal to them. And here observe,
- The tempter, the devil in the shape of a serpent. Multitudes of them fell; but this that
attacked our first parents, was surely the prince of the devils. Whether it was only the
appearance of a serpent, or a real serpent, acted and possessed by the devil, is not
certain. The devil chose to act his part in a serpent, because it is a subtle creature. It
is not improbable, that reason and speech were then the known properties of the serpent.
And therefore Eve was not surprised at his reasoning and speaking, which otherwise she
must have been.
- That which the devil aimed at, was to persuade Eve to eat forbidden fruit; and to do
this, he took the same method that he doth still. 1. He questions whether it were a sin or
no, Ge 3:1,2. He denies that there was any danger in it, Ge 3:4.
3. He suggests much advantage by it, Ge 3:5. And these are his common topics.
As to the advantage, he suits the temptation to the pure state they were now in,
proposing to them not any carnal pleasure, but intellectual delights.
- Your eyes shall be opened - You shall have much more of the power and pleasure of
contemplation than now you have; you shall fetch a larger compass in your intellectual
views, and see farther into things than now you do.
- You shall be as gods - As Elohim, mighty gods, not only omniscient but omnipotent too:
- You shall know good and evil - That is, everything that is desirable to be known. To
support this part of the temptation, he abuseth the name given to this tree. 'Twas
intended to teach the practical knowledge of good and evil, that is, of duty and
disobedience, and it would prove the experimental knowledge of good and evil, that is, of
happiness and misery. But he perverts the sense of it, and wrests it to their destruction,
as if this tree would give them a speculative notional knowledge of the natures, kinds,
and originals of good and evil. And,
- All this presently, In the day you eat thereof - You will find a sudden and immediate
change for the better.
See note at "Ge 3:1 See note at "Ge 3:1 See note at "Ge 3:1 See note at
"Ge 3:1 |
| 6, 7, 8 |
Here we see what Eve's parley with the tempter ended in: Satan at length gains his
point. God tried the obedience of our first parents by forbidding them the tree of
knowledge, and Satan doth as it were join issue with God, and in that very thing
undertakes to seduce them into a transgression; and here we find how he prevailed, God
permitting it for wise and holy ends. [1.] We have here the inducements that moved them
to transgress. The woman being deceived, was ring - leader in the transgression, 1Tim
2:14
- She saw that the tree was - It was said of all the rest of the fruit trees wherewith the
garden of Eden was planted, that they were pleasant to the sight, and good for food.
- She imagined a greater benefit by this tree than by any of the rest, that it was a tree
not only not to be dreaded, but to be desired to make one wise, and therein excelling all
the rest of the trees. This she saw, that is, she perceived and understood it by what the
devil had said to her. She gave also to her husband with her - 'Tis likely he was not with
her when she was tempted; surely if he had, he would have interposed to prevent the sin;
but he came to her when she had eaten, and was prevailed with by her to eat likewise. She
gave it to him; persuading him with the same arguements that the serpent had used with
her; adding this to the rest, that she herself had eaten of it, and found it so far from
being deadly that it was extremely pleasant and grateful. And he did eat - This implied
the unbelief of God's word, and confidence in the devil's; discontent with his present
state, and an ambition of the honour which comes not from God. He would be both his own
carver, and his own master, would have what he pleased, and do what he pleased; his sin
was in one word disobedience, Rom 5:19, disobedience to a plain, easy and
express command, which he knew to be a command of trial. He sins against light and love,
the clearest light and the dearest love that ever sinner sinned against. But the greatest
aggravation of his sin was, that he involved all his posterity in sin and ruin by it. He
could not but know that he stood as a public person, and that his disobedience would be
fatal to all his seed; and if so, it was certainly both the greatest treachery and the
greatest cruelty that ever was. Shame and fear seized the criminals, these came into the
world along with sin, and still attend it. The Eyes of them both were opened - The eyes of
their consciences; their hearts smote them for what they had done Now, when it was too
late, they saw the happiness they were fallen from, and the misery they were fallen into.
They saw God provoked, his favour forfeited, his image lost; they felt a disorder in their
own spirits, which they had never before been conscious of; they saw a law in their
members warring against the law of their minds, and captivating them both to sin and
wrath; they saw that they were naked, that is, that they were stripped, deprived of all
the honours and joys of their paradise state, and exposed to all the miseries that might
justly be expected from an angry God; laid open to the contempt and reproach of heaven and
earth, and their own consciences. And they sewed or platted fig leaves together, and, to
cover, at least, part of their shame one from another, made themselves aprons. See here
what is commonly the folly of those that have sinned: they are more solicitous to save
their credit before men, than to obtain their pardon from God. And they heard the voice of
the Lord God walking in the garden in the cool of the day - Tis supposed he came in a
human shape; in no other similitude than that wherein they had seen him when he put them
into paradise; for he came to convince and humble them, not to amaze and terrify them. He
came not immediately from heaven in their view as afterwards on mount Sinai, but he came
in the garden, as one that was still willing to be familiar with them. He came walking,
not riding upon the wings of the wind, but walking deliberately, as one slow to anger. He
came in the cool of the day, not in the night, when all fears are doubly fearful; nor did
he come suddenly upon them, but they heard his voice at some distance, giving them notice
of his coming; and probably it was a still small voice, like that in which he came to
enquire after Elijah. And they hid themselves from the presence of the Lord God - A sad
change! Before they had sinned, if they heard the voice of the Lord God coming towards
them, they would have run to meet him, but now God was become a terror to them, and then
no marvel they were become a terror to themselves.
See note at "Ge 3:6 See note at "Ge 3:6 |
| 9 |
Where art thou? - This enquiry after Adam may be looked upon as a gracious pursuit in
order to his recovery. If God had not called to him to reduce him, his condition had been
as desperate as that of fallen angels. |
| 10 |
I heard thy voice in the garden: and I was afraid - Adam was afraid because he was
naked; not only unarmed, and therefore afraid to contend with God, but unclothed and
therefore afraid so much as to appear before him. |
| 11 |
Who told thee that thou wast naked? - That is, how camest thou to be sensible of thy
nakedness as thy shame? Hast thou eaten of the tree? - Tho' God knows all our sins, yet he
will know them from us, and requires from us an ingenuous confession of them, not that he
may be informed, but that we may be humbled. Whereof I commanded thee not to eat of it, I
thy maker, I thy master, I thy benefactor, I commanded thee to the contrary. Sin appears
most plain and most sinful in the glass of the commandment. |
| 13 |
What is this that thou hast done? - Wilt thou own thy fault? Neither of them does this
fully. Adam lays all the blame upon his wife: She gave me of the tree - Nay, he not only
lays the blame upon his wife, but tacitly on God himself. The woman thou gavest me, and
gavest to be with me as my companion, she gave me of the tree. Eve lays all the blame upon
the serpent; the serpent beguiled me. The prisoners being found guilty by their own
confession, besides the infallible knowledge of the Judge, and nothing material being
offered in arrest of judgment, God immediately proceeds to pass sentence, and in these
verses he begins (where the sin began) with the serpent. God did not examine the serpent,
nor ask him what he had done, but immediately sentenced him, (1.) Because he was already
convicted of rebellion against God. (2.) Because he was to be for ever excluded from
pardon; and why should any thing be said to convince and humble him, who was to find no
place for repentance? |
| 14 |
To testify a displeasure against sin, God fastens a curse upon the serpent, Thou art
cursed above all cattle - Even the creeping things, when God made them, were blessed of
him, Ge 1:22, but sin turned the blessing into a curse. Upon thy belly shalt
thou go - No longer upon feet, or half erect, but thou shalt crawl along, thy belly
cleaving to the earth. Dust thou shalt eat - Which signifies a base and despicable
condition. |
| 15 |
And I will put enmity between thee and the woman - The inferior creatures being made
for man, it was a curse upon any of them to be turned against man, and man against them.
And this is part of the serpent's curse.
- A perpetual reproach is fastened upon him. Under the cover of the serpent he is here
sentenced to be, (1.) Degraded and accursed of God. It is supposed, pride was the sin that
turned angels into devils, which is here justly punished by a great variety of
mortifications couched under the mean circumstances of a serpent, crawling on his belly,
and licking the dust. (2.) Detested and abhorred of all mankind: even those that are
really seduced into his interest, yet profess a hatred of him. (3.) Destroyed and ruined
at last by the great Redeemer, signified by the bruising of his head; his subtle politics
shall be all baffled, his usurped power entirely crushed.
- A perpetual quarrel is here commenced between the kingdom of God, and the kingdom of the
devil among men; war proclaimed between the seed of the woman, and the seed of the
serpent, Rev 12:7. It is the fruit of this enmity, (1.) That there is a
continual conflict between God's people and him. Heaven and hell can never be reconciled,
no more can Satan and a sanctified soul. (2.) That there is likewise a continual struggle
between the wicked and the good. And all the malice of persecutors against the people of
God is the fruit of this enmity, which will continue while there is a godly man on this
side heaven, and a wicked man on this side hell.
- A gracious promise is here made of Christ as the deliverer of fallen man from the power
of Satan. By faith in this promise, our first parents, and the patriarchs before the
flood, were justified and saved; and to this promise, and the benefit of it, instantly
serving God day and night they hoped to come. Notice is here given them of three things
concerning Christ. (1.) His incarnation, that he should be the seed of the woman. (2.) His
sufferings and death, pointed at in Satan's bruising his heel, that is, his human nature.
(3.) His victory over Satan thereby. Satan had now trampled upon the woman, and insulted
over her; but the seed of the woman should be raised up in the fulness of time to avenge
her quarrel, and to trample upon him, to spoil him, to lead him captive, and to triumph
over him, Col 2:15.
|
| 16 |
We have here the sentence past upon the woman; she is condemned to a state of sorrow
and a state of subjection: proper punishments of a sin in which she had gratified her
pleasure and her pride.
- She is here put into a state of sorrow; one particular of which only is instanced in,
that in bringing forth children, but it includes all those impressions of grief and fear
which the mind of that tender sex is most apt to receive, and all the common calamities
which they are liable to. It is God that multiplies our sorrows, I will do it: God, as a
righteous Judge, doth it, which ought to silence us under all our sorrows; as many as they
are we have deserved them all, and more: nay, God as a tender Father doth it for our
necessary correction, that we may be humbled for sin, and weaned from it.
- She is here put into a state of subjection: the whole sex, which by creation was equal
with man, is for sin made inferior.
|
| 17 |
Because thou hast hearkened to the voice of thy wife - He excused the fault, by laying
it on his wife, but God doth not admit the excuse; tho' it was her fault to persuade him
to eat it, it was his fault to hearken to her. Cursed is the ground for thy sake - And the
effect of that curse is, Thorns and thistles shall it bring forth unto thee - The ground
or earth, by the sin of man, is made subject to vanity, the several parts of it being not
so serviceable to man's comfort and happiness, as they were when they were made.
Fruitfulness was its blessing for man's service, Ge 1:11 - 29, and now
barrenness was its curse for man's punishment. |
| 19 |
In the sweat of thy face shalt thou eat bread - His business before he sinned was a
constant pleasure to him; but now his labour shall be a weariness. Unto dust shalt thou
return - Thy body shall be forsaken by thy soul, and become itself a lump of dust, and
then it shall be lodged in the grave, and mingle with the dust of the earth. |
| 20 |
God having named the man, and called him Adam, which signifies red earth, he in
farther token of dominion named the woman, and called her Eve - That is, life. Adam bears
the name of the dying body, Eve of the living soul. The reason of the name is here given,
some think by Moses the historian, others by Adam himself, because she was - That is, was
to be the mother of all living. He had called her Isha, woman, before, as a wife; here he
calls her Evah, life, as a mother. Now, 1. If this was done by divine direction, it was an
instance of God's favour, and, like the new naming of Abraham and Sarah, it was a seal of
the covenant, and an assurance to them, that notwithstanding their sin, he had not
reversed that blessing wherewith he had blessed them, Be fruitful and multiply: it was
likewise a confirmation of the promise now made, that the seed of the woman, of this
woman, should break the serpent's head. 2. If Adam did of himself, it was an instance of
his faith in the word of God. |
| 21 |
These coats of skin had a significancy. The beasts whose skins they were, must be
slain; slain before their eyes to shew them what death is. And probably 'tis supposed they
were slain for sacrifice, to typify the great sacrifice which in the latter end of the
world should be offered once for all. Thus the first thing that died was a sacrifice, or
Christ in a figure. |
| 22 |
Behold, the man is become as one of us, to know good and evil - See what he has got,
what advantages, by eating forbidden fruit! This is said to humble them, and to bring them
to a sense of their sin and folly, that seeing themselves thus wretchedly deceived by
following the devil's counsel, they might henceforth pursue the happiness God offers, in
the way he prescribes. |
| 23 |
He sent him forth - Bid him go out, told him he should no longer occupy and enjoy that
garden; but he was not willing to part with it. |
| 24 |
God drove him out - This signified the exclusion of him and his guilty race from that
communion with God which was the bliss and glory of paradise. But whether did he send him
when he turned him out of Eden? He might justly have chased him out of the world, Job
18:18, but he only chased him out of the garden: he might justly have cast him down
to hell, as the angels that sinned were, when they were shut out from the heavenly
paradise, 2Pe 2:4, but man was only sent to till the ground out of which he
was taken. He was only sent to a place of toil, not to a place of torment. He was sent to
the ground, not to the grave; to the work - house, not to the dungeon, not to the prison -
house; to hold the plough, not to drag the chain: his tilling the ground would be
recompensed by his eating its fruits; and his converse with the earth, whence he was
taken, was improveable to good purposes, to keep him humble, and to mind him of his latter
end. Observe then, That though our first parents were excluded from the privileges of
their state of innocency, yet they were not abandoned to despair; God's thoughts of love
designing them for a second state of probation upon new terms. And he placed at the east
of the garden of Eden, a detachment of cherubim, armed with a dreadful and irresistible
power, represented by flaming swords which turned every way, on that side the garden which
lay next to the place whither Adam was sent, to keep the way that led to the tree of life.
|
Chapter IV
In this chapter we have both the world and the church in Adam's family, and a
specimen of the character and state of both in all ages. As all mankind were represented
in Adam, so that great distinction of mankind into the children of God and the children of
the wicked one, was here represented in Cain and Abel; and an early instance of the enmity
between the seed of the woman and the seed of the serpent. We have here,
- The birth, names, and callings of Cain and Abel, ver. 1, 2.
- Their religion, and different success in it, ver. 3, 4, and part of ver. 5.
- Cain's anger at God, and the reproof of him for that anger, ver. 5, 6, 7.
- Cain's murder of his brother, and the process against him for that murder. The
murder committed, ver. 8. The proceedings against him.
- His arraignment, ver. 9, former part.
- His plea, ver. 9. latter part.
- His conviction, ver. 10.
- The sentence passed upon him, ver. 11, 12.
- His complaint against the sentence, ver. 13, 14.
- The ratification of the sentence, ver. 15.
- The execution of the sentence, ver. 15, 16.
- The family and posterity of Cain, ver. 17 - 24.
- The birth of another son and grandson of Adam, ver. 25, 26.
| 1 |
Adam and Eve had many sons and daughters, Ge 5:4. But Cain and Abel seem
to have been the two eldest. Cain signifies possession; for Eve when she bare him said
with joy and thankfulness, and great expectation, I have gotten a man from the Lord. |
| 2 |
Abel signifies vanity. The name given to this son is put upon the whole race, Psa
39:5. Every man is at his best estate vanity; Abel, vanity. He chose that
employment which did most befriend contemplation and devotion, for that hath been looked
upon as the advantage of a pastoral life. Moses and David kept sheep, and in their
solitudes conversed with God. |
| 3 |
In process of time - At the end of days, either at the end of the year when they kept
their feast of in - gathering, or at the end of the days of the week, the seventh day; at
some set time Cain and Abel brought to Adam, as the priest of the family, each of them an
offering to the Lord; for which we have reason to think there was a divine appointment
given to Adam, as a token of God's favour notwithstanding their apostacy. |
| 4 |
And the Lord God had respect to Abel and to his offering, and shewed his acceptance of
it, probably by fire from heaven but to Cain and to his offering he had not respect. We
are sure there was a good reason for this difference: that Governor of the world, though
an absolute sovereign, doth not act arbitrarily in dispensing his smiles and frowns.
- There was a difference in the characters of the persons offering: Cain was a wicked man,
but Abel was a righteous man, Mt 23:35.
- There was a difference in the offerings they brought. Abel's was a more excellent
sacrifice than Cain's; Cain's was only a sacrifice of acknowledgment offered to the
Creator; the meat - offerings of the fruit of the ground were no more: but Abel brought a
sacrifice of atonement, the blood whereof was shed in order to remission, thereby owning
himself a sinner, deprecating God's wrath, and imploring his favour in a Mediator. But the
great difference was, Abel offered in faith, and Cain did not. Abel offered with an eye to
God's will as his rule, and in dependence upon the promise of a Redeemer. But Cain did not
offer in faith, and so it turned into sin to him.
|
| 5 |
And Cain was wroth, and his countenance fell - Not so much out of grief as malice and
rage. His sullen churlish countenance, and down - look, betrayed his passionate
resentment. |
| 7 |
If thou dost well, shalt thou not be accepted? - Either, 1. If thou hadst done well,
as thy brother did, thou shouldest have been accepted as he was. God is no respecter of
persons; so that if we come short of acceptance with him, the fault is wholly our own.
This will justify God in the destruction of sinners, and will aggravate their ruin. There
is not a damned sinner in hell, but if he had done well, as he might have done, had been a
glorified saint in heaven. Every mouth will shortly be stopt with this. Or, 2. If now thou
do well: if thou repent of thy sin, reform thy heart and life, and bring thy sacrifice in
a better manner; thou shalt yet be accepted. See how early the gospel was preached, and
the benefit of it here offered even to one of the chief of sinners. He sets before him
death and a curse; but, if not well - Seeing thou didst not do well, not offer in faith,
and in a right manner, sin lieth at the door - That is, sin only hinders thy acceptance.
All this considered, Cain had no reason to he angry with his brother, but at himself only.
Unto thee shall be his desire - He shall continue in respect to thee as an elder brother,
and thou, as the first - born, shall rule over him as much as ever. God's acceptance of
Abel's offering did not transfer the birth - right to him, (which Cain was jealous of) nor
put upon him that dignity, and power, which is said to belong to it, Gen 49:3.
|
| 8 |
And Cain talked with Abel his brother - The Chaldee paraphrast adds, that Cain, when
they were in discourse, maintained there was no judgment to come, and that when Abel spoke
in defence of the truth, Cain took that occasion to fall upon him. The scripture tells us
the reason wherefore he slew him, because his own works were evil, and his brother's
righteous; so that herein he shewed himself to be a child of the devil, as being an enemy
to all righteousness. Observe, the first that dies is a saint, the first that went to the
grave, went to heaven. God would secure to himself the first fruits, the first born to the
dead, that first opened the womb into another world. |
| 9 |
And the Lord said unto Cain, Where is Abel thy brother? - God knew him to be guilty;
yet he asks him, that he might draw from him a confession of his crime; for those who
would be justified before God, must accuse themselves. And he said, I know not - Thus in
Cain the devil was both a murderer, and a liar from the beginning. Am I my Brother's
keeper? - Sure he is old enough to take care of himself, nor did I ever take charge of
him. Art not thou his keeper? If he be missing, on thee be the blame, and not on me, who
never undertook to keep him. |
| 10 |
And he said, What hast thou done? - Thou thinkest to conceal it, but the evidence
against thee is clear and uncontestable, the voice of thy brother's blood crieth - He
speaks as if the blood itself were both witness and prosecutor, because God's own
knowledge testified against him, and God's own justice demanded satisfaction. The blood is
said to cry from the ground, the earth, which is said, Ge 4:11, to open her
mouth to receive his brother's blood from his hand. The earth did as it were blush to see
her own face stained with such blood; and therefore opened her mouth to hide that which
she could not hinder. |
| 11 |
And now art thou cursed from the earth - 1. He is cursed, separated to all evil, laid
under the wrath of God, as it is revealed from heaven against all ungodliness and
unrighteousness of men. 2. He is cursed from the earth. Thence the cry came up to God,
thence the curse came up to Cain. God could have taken vengeance by an immediate stroke
from heaven: but he chose to make the earth the avenger of blood; to continue him upon the
earth, and not presently to cut him off; and yet to make even that his curse. That part of
it which fell to his share, and which he had the occupation of, was made unfruitful, by
the blood of Abel. Besides, A fugitive and a vagabond shalt thou be in the earth. By
this he was here condemned, to perpetual disgrace and reproach, and to perpetual
disquietment and horror in his own mind. His own guilty conscience should haunt him where
ever he went.
Now to justify his complaint, Observe his descants upon the sentence.
- He sees himself excluded by it from the favour of his God; and concludes, that being
cursed, he was hid from God's face, and that is indeed the true nature of God's curse;
damned sinners find it so, to whom it is said, Depart from me ye cursed. Those are cursed
indeed that are for ever shut out from God's love and care, and from all hopes of his
grace.
- He sees himself expelled from all the comforts of this life; and concludes, Ge
4:14. Thou hast driven me out this day from the face of the earth - As good have no
place on earth as not have a settled place. Better rest in the grave than not rest at all.
And from thy face shall I be hid - Shut out of the church, not admitted to come with the
sons of God to present himself before the Lord. And it shall come to pass that every one
that finds me shall slay me - Wherever he wanders he goes in peril of his life. There were
none alive but his near relations, yet even of them he is justly afraid, who had himself
been so barbarous to his own brother.
|
| 15 |
Whosoever slayeth Cain vengeance shall be taken on him seven - fold - God having said
in Cain's case Vengeance is mine, I will repay; it had been a daring usurpation for any
man to take the sword out of God's hand. And the Lord set a mark upon Cain - To
distinguish him from the rest of mankind. What the mark was, God has not told us:
therefore the conjectures of men are vain. |
| 16 |
And Cain went out from the presence of the Lord, and dwelt on the east of Eden -
Somewhere distant from the place were Adam and his religious family resided:
distinguishing himself and his accursed generation from the holy seed; in the land of Nod
- That is, of shaking or trembling, because of the continual restlessness of his spirit.
Those that depart from God cannot find rest any where else. When Cain went out from the
presence of the Lord, he never rested after. |
| 17 |
And he builded a city - In token of a settled separation from the church of God. And
here is an account of his posterity, at least the heirs of his family, for seven
generations. His son was Enoch, of the same name, but not of the same character with that
holy man that walked with God. The names of more of his posterity are mentioned, and but
just mentioned, as those of the holy seed, Ge 5:1 - 32. They are numbered in
haste, as not valued or delighted in, in comparison with God's children. |
| 19 |
And Lamech took two wives - It was one of the degenerate race of Cain who first
transgressed that original law of marriage, that two only should be one flesh.
- Jabal was a famous shepherd; he delighted much in keeping cattle, and was so happy in
devising methods of doing it to the best advantage, and instructing others in them, that
the shepherds of those times, nay, the shepherds of after - times, called him Father; or
perhaps his children after him, being brought up to the same employment: the family was a
family of shepherds.
- Jubal was a famous musician, and particularly an organist, and the first that gave rules
for that noble art or science of music. When Jabal had set them in a way to be rich, Jubal
put them in a way to be merry. From Jubal probably the Jubilee trumpet was so called; for
the best music was that which proclaimed liberty and redemption.
|
| 22 |
From Tubal - Cain, probably the Heathen Vulcan came. Why Naamah is particularly named,
we know not: probably they did, who lived when Moses wrote. |
| 23 |
This passage is extremely obscure. We know not whom he slew, or on what occasion:
neither what ground he had to be so confident of the Divine protection. |
| 25 |
This is the first mention of Adam in the story of this chapter. No question the murder
of Abel, and the impenitency and apostacy of Cain, were a very great grief to him and Eve,
and the more because their own wickedness did now correct them, and their backsliding did
reprove them. Their folly had given sin and death entrance into the world, and now they
smarted by it, being by means thereof deprived of both their sons in one day, Gen
27:45. When parents are grieved by their children's wickedness, they should take
occasion from thence to lament that corruption of nature which was derived from them, and
which is the root of bitterness. But here we have that which was a relief to our first
parents in their affliction, namely, God gave them to see the rebuilding of their family
which was sorely shaken and weakened by that sad event. For, they saw their seed, another
instead of Abel. And Adam called his name Seth - That is, Set, settled or placed, because
in his seed mankind should continue to the end of time. |
| 26 |
And to Seth was born a son called Enos, which is the general name for all men, and
speaks the weakness, frailty, and misery of man's state. Then began men to call upon the
name of the Lord - Doubtless God's name was called upon before, but now, 1. The
worshippers of God began to stir up themselves to do more in religion than they had done;
perhaps not more than had been done at first, but more than had been done since the
defection of Cain. Now men began to worship God, not only in their closets and families,
but in public and solemn assemblies. 2. The worshippers of God began to distinguish
themselves: so the margin reads it. Then began men to be called by the name of the Lord,
or, to call themselves by it. Now Cain and those that had deserted religion had built a
city, and begun to declare for irreligion, and called themselves the sons of men. Those
that adhered to God began to declare for him and his worship, and called themselves the
sons of God. |
Chapter V
This chapter is the only authentic history extant of the first age of the world
from the creation to the flood, containing (according to the Hebrew text) 1656 years. The
genealogy here recorded is inserted briefly in the pedigree of our Saviour, Luke
3:36,37. and is of great use to shew that Christ was the seed of the woman, that
was promised. We have here an account,
- Concerning Adam, ver. 1 - 5.
- Seth, ver. 6 - 8.
- Enos, ver. 9 - 11.
- Cainan, ver. 12 - 14.
- Mahalaleel, ver. 15 - 17.
- Jared, ver. 18 - 20.
- Enoch, ver. 21 - 24.
- Mathuselah, ver. 25 - 27.
- Lamech and his son Noah, ver. 28 - 32.
| 1 |
The first words of the chapter are the title of argument of the whole chapter; it is
the book of the generations of Adam - It is the list or catalogue of the posterity of
Adam, not of all, but only of the holy seed, and of whom as concerning the flesh Christ
came; the names, ages, and deaths of those that were the successors of the first Adam in
the custody of the promise, and the ancestors of the second Adam. |
| 1, 2 |
Where we have a brief rehearsal of what was before at large related concerning the
creation of man. This is what we have need frequently to hear of, and carefully to
acquaint ourselves with. Observe here. 1. That God created man. Man is not his own maker,
therefore he must not be his own master; but the author of his being must be the director
of his motions, and the center of them. 2. That there was a day in which God created man,
he was not from eternity, but of yesterday; he was not the first - born, but the junior of
the creation. 3. That God made him in his own likeness, righteous and holy, and therefore
undoubtedly happy; man's nature resembled the divine nature more than that of any of the
creatures of this lower world. 4. That God created them male and female, Ge 5:2,
for their mutual comfort, as well as for the preservation and increase of their kind. Adam
and Eve were both made immediately by the hand of God, both made in God's likeness; and
therefore between the sexes there is not that great difference and inequality which some
imagine. 5. That God blessed them. It is usual for parents to bless their children, so God
the common Father blessed his; but earthly parents can only beg a blessing, it is God's
prerogative to command it. It refers chiefly to the blessing of increase, not excluding
other blessings. |
| 2 |
He called their name Adam - He gave this name both to the man and the woman. Being at
first one by nature, and afterwards one by marriage; it was fit they should both have the
same name, in token of their union. See note - part two at - "Ge 5.1" |
| 3 |
Seth was born in the 130th year of Adam's life, and probably the murder of Abel was
not long before. Many other sons and daughters were born to Adam besides Cain and Abel
before this; but no notice is taken of them, because an honourable mention must be made of
his name only, in whose loins Christ and the church were. But that which is most
observable here concerning Seth, is, that Adam begat him in his own likeness after his
image - Adam was made in the image of God; but when he was fallen and corrupted, he begat
a son in his own image, sinful and defiled, frail and mortal, and miserable like himself;
not only a man like himself, consisting of body and soul; but a sinner like himself,
guilty and obnoxious, degenerate and corrupt. He was conceived and born in sin, Psa
51:5. This was Adam's own likeness, the reverse of that Divine likeness in which
Adam was made; but having lost it himself he could not convey it to his seed. |
| 5 |
In the day Adam ate forbidden fruit, he became mortal, he began to die; his whole life
after was but a forfeited condemned life, nay it was a wasting dying life; he was not only
like a criminal sentenced, but as one already crucified, that dies slowly and by degrees. |
| 6 - 19 |
We have here all that the Holy Ghost thought fit to leave upon record concerning five
of the patriarchs before the flood, Seth, Enos, Cainan, Mahalaleel, and Jared. There is
nothing observable concerning any of those particularly, tho' we have reason to think they
were men of eminency, both for prudence and piety: But in general, observe how largely and
expressly their generations are recorded. We are told how long they lived that lived in
God's fear, and when they died, that died in his favour; but as for others it is no
matter: the memory of the just is blessed, but the name of the wicked shall rot. That
which is especially observable, is, that they all lived very long; not one of them died
'till he had seen the revolution of almost eight hundred years, and some of them much
longer; a great while for an immortal soul to be imprisoned in an house of clay. The
present life surely was not to them such a burden as commonly it is now, else they would
have been weary of it; nor was the future life so clearly revealed then, as it is now
under the gospel, else they would have been impatient to remove it. Some natural causes
may be assigned for their long life in those first ages. It is very probable that the
earth was more fruitful, the products of it more strengthening, the air more healthful,
and the influences of the heavenly bodies more benign before the flood than they were
after. Though man was driven out of paradise, yet the earth itself was then paradisaical;
a garden in comparison with its present state: and some think, that their knowledge of the
creatures and their usefulness both, for their food and medicine, together with their
sobriety and temperance, contributed much to it; yet we do not find that those who were
intemperate, as many were, Luke 17:27, as short - lived as temperate men
generally are now. It must therefore chiefly be resolved into the power and providence of
God; he prolonged their lives, both for the more speedy replenishing of the earth, and for
the more effectual preservation of the knowledge of God and religion, then when there was
no written word, but tradition was the channel of its conveyance. All the patriarchs here
(except Noah) were born before Adam died, so that from him they might receive a full
account of the creation, paradise, the fall, the promise, and those divine precepts which
concerned religious worship and a religious life: and if any mistake arose, they might
have recourse to him while he lived, as to an oracle, for the rectifying of it, and after
his death to Methuselah, and others that had conversed with him; so great was the care of
Almighty God to preserve in his church the knowledge of his will, and the purity of his
worship. See note at "Ge 5:6 See note at "Ge 5:6 See note at "Ge 5:6 See
note at "Ge 5:6 See note at "Ge 5:6 See note at "Ge 5:6 See note at
"Ge 5:6 See note at "Ge 5:6 See note at "Ge 5:6 See note at "Ge 5:6 |
| 22 |
And Enoch walked with God after he begat Methuselah - To walk with God, is to set God
always before us, and to act as those that are always under his eye. It is to live a life
of communion with God, both in ordinances and providences; it is to make God's word our
rule, and his glory our end, in all our actions; it is to make it our constant care and
endeavour in every thing to please God, and in nothing to offend him; it is to comply with
his will, to concur with his designs, and to be workers together with him. He walked with
God after he begat Methuselah, which intimates, that he did not begin to be eminent for
piety 'till about that time. |
| 24 |
He was not, for God took him - That is, as it is explained, Heb 11:5, he
was translated that he should not see death; and was not found, because God had translated
him. But why did God take him so soon? Surely because the world, which was now grown
corrupt, was not worthy of him. Because his work was done, and done the sooner for his
minding it so closely. He was not, for God took him - He was not any longer in this world:
it was not the period of his being, but of his being here. He was not found; so the
apostle explains it from the seventy; not found by his friends, who sought him, as the
sons of the prophets sought Elijah, 2Kings 2:17. God took him body and soul
to himself in the heavenly paradise, by the ministry of angels, as afterwards he took
Elijah. He was changed, as those saints shall be that will be found alive at Christ's
second coming. |
| 25 |
Methuselah signifies, He dies, there is a sending forth, viz. of the deluge, which
came the very year that Methuselah died. If his name was so intended, it was a fair
warning to a careless world long before the judgment came. However, this is observable,
that the longest liver that ever was, carried death in his name, that he might be minded
of its coming surely, tho' it came slowly. He lived nine hundred sixty and nine years, the
longest we read of that ever any man lived on earth, and yet he died: the longest liver
must die at last. Neither youth nor age will discharge from that war, for that is the end
of all men: none can challenge life by long prescription, nor make that a plea against the
arrests of death. 'Tis commonly supposed, that Methuselah died a little before the flood;
the Jewish writers say, seven days before, referring to Ge 7:10, and that he
was taken away from the evil to come. |
| 29 |
This same shall comfort us concerning our work and toil of our hands, because of the
ground which the Lord hath cursed - Very probably there were some prophecies that went
before of him, as a person that should be wonderfully serviceable to his generation. |
| 32 |
And Noah begat Shem, Ham, and Japheth - These Noah begat (the eldest of these) when he
was six hundred years old. It should seem that Japheth was the eldest, Gen 10:21,
but Shem is put first, because on him the covenant was entailed, as appears by Gen
9:26, where God is called the Lord God of Shem. To him 'tis probable the birthright
was given, and from him 'tis certain both Christ the head, and the church the body, were
to descend; therefore he is called Shem, which signifies a name, because in his posterity
the name of God should always remain, 'till He should come out of his loins, whose name is
above every name; so that in putting Shem first, Christ was in effect put first, who in
all things must have the pre - eminence. For the glory of God's justice, and for warning
to a wicked world, before the history of the ruin of the old world we have a full account
of its degeneracy, its apostacy from God, and rebellion against him. The destroying of it
was an act not of absolute sovereignty, but of necessary justice for the maintaining of
the honour of God's government. |
Chapter VI
In this chapter we have,
- The abounding iniquity of that wicked world, ver. 1 - 5. and ver. 11, 12.
- God's just resentment of that iniquity, and his holy resolution to punish it,
ver. 6, 7.
- The special favour of God to his servant Noah.
- In the character given of him, ver. 8,9,10.
- In the communication of God's purpose to him, ver. 13 - 17.
- In the directions he gave him to make an ark for his own safety, ver. 14, 15, 16.
- In the employing of him for the preservation of the rest of the creatures, ver. 18, 19,
20, 21.
Lastly, Noah's obedience to the instructions given him, ver. 22.
| 1 |
Men began to multiply upon the face of the earth - This was the effect of the
blessing, Gen 1:28, and yet man's corruption so abused this blessing, that it
turned into a curse. |
| 2 |
The sons of God - Those who were called by the name of the Lord, and called upon that
name, married the daughters of men - Those that were profane, and strangers to God. The
posterity of Seth did not keep to themselves as they ought, but intermingled with the race
of Cain: they took them wives of all that they chose - They chose only by the eye: They
saw that they were fair - Which was all they looked at. |
| 3 |
My spirit shall not always strive with man - The spirit then strove by Noah's
preaching, 1Pet 3:19, and by inward checks, but 'twas in vain with the most
of men; therefore saith God, he shall not always strive, for that he also is flesh -
Incurably corrupt and sensual, so that 'tis labour lost to strive with him. He also, that
is, all, one as well as another; they are all sunk into the mire of flesh. Yet his days
shall be an hundred and twenty years - So long will I defer the judgment they deserve, and
give them space to prevent it by their repentance and reformation. Justice said, cut them
down; but mercy interceded, Lord, let them alone this year also; and so far mercy
prevailed, that a reprieve was obtained for six score years. |
| 4 |
There were giants, and men of renown - They carried all before them, 1. With their
great bulk, as the sons of Anak, Nu 13:33, and, 2. With their great name, as
the king of Assyria, Isa 37:11. Thus armed, they daringly insulted the rights
of all their neighbours, and trampled upon all that is just and sacred. |
| 5 |
And God saw that the wickedness of man was great in the earth - Abundance of sin was
committed in all places, by all sorts of people: and those sins in their own nature most
gross and heinous, and provoking: and committed daringly, with a defiance of heaven. And
that every imagination of the thoughts of his heart was only evil continually - A sad
sight, and very offensive to God's holy eye. This was the bitter root, the corrupt spring:
all the violence and oppression, all the luxury and wantonness that was in the world,
proceeded from the corruption of nature; lust conceives them, Jas 1:15, see
Mt 15:19. The heart was evil, deceitful and desperately wicked; the principles were
corrupt, and the habits and dispositions evil. The thoughts of the heart were so. Thought
is sometimes taken for the settled judgment, and that was biased and misled; sometimes for
the workings of the fancy, and those were always either vain or vile. The imagination of
the thought of the heart was so, that is, their designs and devices were wicked. They did
not do evil only through carelessness, but deliberately and designedly, contriving how to
do mischief. 'Twas bad indeed, for it was only evil, continually evil, and every
imagination was so. There was no good to be found among them, no not at any time: the
stream of sin was full and strong, and constant; and God saw it. Here is God's resentment
of man's wickedness. He did not see it as an unconcerned spectator, but as one injured and
affronted by it; he saw it as a tender father sees the folly and stubbornness of a
rebellious and disobedient child, which not only angers but grieves him, and makes him
wish he had been written childless. |
| 6 |
And it repented the Lord that he had made man upon the earth - That he had made a
creature of such noble powers, and had put him on this earth, which he built and furnished
on purpose to be a comfortable habitation for him; and it grieved him at his heart - These
are expressions after the manner of men, and must be understood so as not to reflect upon
God's immutability or felicity. It doth not speak any passion or uneasiness in God,
nothing can create disturbance to the eternal mind; but it speaks his just and holy
displeasure against sin and sinners: neither doth it speak any change of God's mind; for
with him there is no variableness; but it speaks a change of his way. When God had made
man upright, he rested and was refreshed, Ex 31:17. and his way towards him
was such as shewed him well pleased with the work of his own hands; but now man was
apostatized, he could not do otherwise, but shew himself displeased; so that the change
was in man, not in God. |
| 7 |
I will destroy man - The original word is very significant. I will wipe off man from
off the earth; as dirt is wiped off from a place which should be clean, and thrown to the
dunghill. Or, I will blot out man from the earth, as those lines are blotted out of a book
which displease the author, or as the name of a citizen is blotted out of the rolls of the
freemen when he is disfranchised. Both man and beast the creeping thing, and the fowls of
the air - These were made for man, and therefore must be destroyed with man. It repenteth
me that I have made them - For the end of their creation also was frustrated: they were
made that man might serve and honour God with them and therefore were destroyed, because
he had served his lusts with them, and made them subject to vanity. |
| 8 |
But Noah found grace in the eyes of the Lord - This vindicates God's justice in his
displeasure against the world, and shews that he had examined the character of every
person in it, before he pronounced it universally corrupt; for there being one good man he
smiled upon him. |
| 9 |
Noah was a just man - Justified before God by faith in the promised seed; for he was
an heir of the righteousness which is by faith, Heb 11:7. He was sanctified,
and had right principles and dispositions implanted in him: and he was righteous in his
conversation, one that made conscience of rendering to all their due, to God his due, and
to men theirs. And he walked with God as Enoch had done before him: in his generation,
even in that corrupt degenerate age. It is easy to be religious when religion is in
fashion; but it is an evidence of strong faith to swim against the stream, and to appear
for God, when no one else appears for him: so Noah did, and it is upon record to his
immortal honour. |
| 11 |
The earth also was corrupt before God - That is, in the matters of God's worship;
either they had other gods before him, or worshipped him by images: or, they were corrupt
and wicked in despite of God. The earth was also filled with violence, and injustice
towards men; there was no order nor regular government, no man was safe in the possession
of that which he had the most clear right to, there was nothing but murders, rapes and
rapines. |
| 12 |
God looked upon the earth - And was himself an eye - witness of the corruption that
was in it, for all flesh had corrupted his way - It was not some particular nations that
were thus wicked, but the whole world so; there was none good beside Noah. |
| 13 |
The end of all flesh is come before me; I will destroy them - The ruin of this wicked
world is decreed; it is come, that is, it will come surely, and come quickly. |
| 14 |
I will destroy them with the earth, but make thee an ark - I will take care to
preserve thee alive. This ark was like the hulk of a ship, fitted not to sail upon the
waters, but to float waiting for their fall. God could have secured Noah, by the
ministration of angels without putting him to any care or pains, but he chose to employ
him in making that which was to be the means of his preservation, both for the trial of
his faith and obedience, and to teach us that none shall be saved by Christ, but those
only that work out their salvation; we cannot do it without God, and he will not without
us: both the providence of God and the grace of God crown the endeavours of the obedient
and diligent. God gave him particular instructions concerning this building.
- It must be made of Gopher - wood; Noah, doubtless, knew what sort of wood that was,
though now we do not.
- He must make it three stories high within: and,
- He must divide it into cabins with partitions, places fitted for the several sorts of
creatures, so as to lose no room.
- Exact dimensions are given him, that he might make it proportionable, and might have
room enough in it to answer the intention, and no more.
- He must pitch it within and without: without, to shed off the rain, and to prevent the
water from soaking in; within, to take away the ill smell of the beasts when kept close.
- He must make a little window towards the top to let in light.
- He must make a door in the side of it by which to go in and out.
|
| 17 |
And behold, I, even I, do bring a flood of waters upon the earth - I that am infinite
in power, and therefore can do it; infinite in justice, and therefore will do it. |
| 18 |
But with thee will I establish my covenant - [1.] The covenant of Providence, that the
course of nature shall be continued to the end of time, not withstanding the interruption
which the flood would give to it: this promise was immediately made to Noah and his sons, Ge
9:8, &c. they were as trustees for all this part of the creation, and a great
honour was thereby put upon him and his. God would be to him a God, and that out of his
seed God would take to himself a people. |
Chapter VII
We have in this chapter,
- God's gracious call to Noah to come into the ark, ver. 1. and to bring the
creatures that were to be preserved alive, with him, ver. 2, 3. in consideration of the
deluge at hand, ver. 4.
- Noah's obedience, ver. 5. he came with his family into the ark, ver. 6, 7. and
brought the creatures with him, ver. 8, 9. An account of which is repeated, ver. 13, 14,
15, 16. to which is added God's tender care to shut him in.
- The coming of the threatened deluge, ver. 10. the causes of it, ver. 11, 12.
the prevalency of it, ver. 17, 18, 19, 20.
- The dreadful desolations that were made by it, in the death of every living
creature upon earth, except what were in the ark, ver. 21, 22, 23.
- The continuance of it in full sea, before it began to ebb, 150 days, ver. 24.
| 1 |
Here is a gracious invitation of Noah and his family into a place of safety, now the
flood of waters was coming. For thee have I seen righteous before me in this generation -
Those are righteous indeed that are righteous before God; that have not only the form of
godliness by which they appear righteous before men, who may easily be imposed upon; but
the power of it, by which they approve themselves to God, who searcheth the heart. |
| 2 |
Here are necessary orders given concerning the brute creatures that they were to be
preserved alive with Noah in the ark. He must carefully preserve every species, that no
tribe, no, not the least considerable, might entirely perish out of the creation. Observe
in this:
- God's care for man. Doth God take care for oxen? 1Cor 9:9, or was it not
rather for man's sake that this care was taken?
- Even the unclean beasts were preserved alive in the ark, that were least valuable. For
God's tender mercies are over all his works, and not only over those that are of most use.
- Yet more of the clean were preserved than of the unclean.
- Because the clean were most for the service of man; and therefore in favour to him, more
of them were preserved and are still propagated. Thanks be to God there are not herds of
lions as there are of oxen, nor flocks of tigers as there are of sheep.
- Because the clean were for sacrifice to God; and therefore, in honour to him, more of
them were preserved, three couple for breed, and the odd seventh for sacrifice, Ge
8:20.
|
| 4 |
Yet seven days and I will cause it to rain - It shall be seven days yet before I do
it, After the 120 years were expired, God grants them a reprieve of seven days longer,
both to shew how slow he is to anger, and to give them some farther space for repentance.
But all in vain; these seven days were trifled away after all the rest, they continued
secure until the day that the flood came. While Noah told them of the judgment at a
distance, they were tempted to put off their repentance: but now he is ordered to tell
them that it is at the door; that they have but one week more to turn them in, to see if
that will now at last awaken them to consider the things that belong to their peace. But
it is common for those that have been careless for their souls during the years of their
health, when they have looked upon death at a distance, to be as careless during the days,
the seven days of their sickness, when they see it approaching, their hearts being
hardened by the deceitfulness of sin. |
| 7 |
And Noah went in with his sons, and his wife, and his sons wives - And the brute
creatures readily went in with him. The same hand that at first brought them to Adam to be
named, now brought them to Noah to be preserved. |
| 11 |
The six hundredth year of Noah's life, was 1656 years from the creation. In the second
month, the seventeenth day of the month - Which is reckoned to be about the beginning of
November; so that Noah had had a harvest just before, from which to victual his ark. The
same day the fountains of the great deep were broken up - There needed no new creation of
waters; God has laid up the deep in store - houses, Ps 33:7, and now he broke
up those stores. God had, in the creation, set bars and doors to the waters of the sea,
that they might not return to cover the earth, Psa 104:9 Job 38:9 - 11, and
now he only removed these ancient mounds and fences, and the waters of the sea returned to
cover the earth, as they had done at first, Ge 1:9. And the windows of heaven
were opened - And the waters which were above the firmament were poured out upon the
world; those treasures which God has reserved against the time of trouble, the day of
battle and war, Job 38:22,23. The rain, which ordinarily descends in drops,
then came down in streams. We read, Job 26:8. That God binds up the waters in
his thick clouds, and the cloud is not rent under them; but now the bond was loosed, the
cloud was rent, and such rains descended as were never known before or since. |
| 12 |
It rained without intermission or abatement, forty days and forty nights - And that
upon the whole earth at once. |
| 14 |
And every beast after his kind - According to the phrase used in the history of the
creation, Ge 1:21,24,25, to intimate, that just as many species as were
created at first were saved now, and no more. |
| 20 |
The mountains were covered - Therefore there were mountains before the flood. |
| 21 |
All flesh died, all in whose nostrils was the breath of life, of all that was on the
dry land, every living substance - And why so? Man only had done wickedly, and justly is
God's hand against him, but these sheep what have they done? I answer, 1. We are sure God
did them no wrong. He is the sovereign Lord of all life, for he is the sole fountain and
author of it. He that made them as he pleased, might unmake them when he pleased, and who
shall say unto him, What dost thou? 2. God did admirably serve the purposes of his own
glory by their destruction, as well as by their creation. Herein his holiness and justice
were greatly magnified: by this it appears that he hates sin, and is highly displeased
with sinners, when even the inferior creatures, because they are the servants of man, and
part of his possession, and because they have been abused to be the servants of sin, are
destroyed with him. It was likewise an instance of God's wisdom. As the creatures were
made for man when he was made, so they were multiplied for him when he was multiplied; and
therefore, now mankind was reduced to so small a number, it was fit that the beasts should
proportionable be reduced, otherwise they would have had the dominion, and would have
replenished the earth, and the remnant of mankind that was left would have been
overpowered by them. |
Chapter VIII
We have here,
- The earth made anew, by the recess of waters, and the appearing of the dry land
a second time.
- The increase of the waters is stayed, ver. 1, 2.
- They begin sensibly to abate, ver. 3.
- After fifteen days ebbing the ark rests, ver. 4.
- After sixty days ebbing the tops of the mountains appear, ver. 5.
- After forty days ebbing, and twenty days before the mountains appeared, Noah begins to
send out his spies, a raven and a dove to gain intelligence, ver. 6 - 12.
- Two months after the appearing of the tops of the mountains the waters were gone, and
the face of the earth was dry, ver. 13. tho' not dried so as to be fit for man 'till
almost two months after, ver. 14.
- Man placed anew upon the earth. In which,
- Noah's discharge and departure out of the ark, ver. 15 - 19.
- His sacrifice of praise which he offered to God upon his enlargement, ver. 20.
- God's acceptance of his sacrifice; and the promise he made thereupon not to
drown the world again, ver. 21, 22. And thus at length mercy rejoiceth against judgment.
| 1 |
And God remembered Noah and every living thing - This is an expression after the
manner of men, for not any of his creatures, much less any of his people are forgotten of
God. But the whole race of mankind, except Noah and his family, was now extinguished, and
gone into the land of forgetfulness, so that God's remembering Noah was the return of his
mercy to mankind, of whom he would not make a full end. Noah himself, tho' one that had
found grace in the eyes of the Lord, yet seemed to be forgotten in the ark; but at length
God returned in mercy to him, and that is expressed by his remembering him. |
| 3 |
The waters returned from off the earth continually - Heb. they were going and
returning; a gradual departure. The heat of the sun exhaled much, and perhaps the
subterraneous caverns soaked in more. |
| 4 |
And the ark rested - upon the mountains of Ararat - Or, Armenia, whether it was
directed, not by Noah's prudence, but the wise providence of God. |
| 5 |
The tops of the mountains were seen - Like little islands appearing above water. They
felt ground above forty days before they saw it, according to Dr. Lightfoots's
computation, whence he infers that if the waters decreased proportionably, the ark drew
eleven cubits in water. |
| 7 |
Noah sent forth a raven through the window of the ark, which went forth, as the Hebrew
phrase is, going forth and returning, that is, flying about, but returning to the ark for
rest; probably not in it, but upon it. This gave Noah little satisfaction: therefore, |
| 8 |
He sent forth a dove - Which returned the first time with no good news, but probably
wet and dirty; but the second time she brought an olive leaf in her bill, which appeared
to be fresh plucked off; a plain indication that now the trees began to appear above
water. Note here, that Noah set forth the dove the second time, seven days after the first
time, and the third time was after seven days too: and probably the first sending of her
out was seven days after the sending forth of the raven. The olive branch is an emblem of
peace. |
| 13 |
Noah removed the covering of the ark - Not the whole covering, but so much as would
suffice to give him a prospect of the earth about it: and behold the face of the ground
was dry. |
| 14 |
The earth was dried - So as to be a fit habitation for Noah. |
| 20 |
And Noah builded an altar - Hitherto he had done nothing without particular
instructions and commands from God but altars and sacrifices being already of Divine
institution, he did not stay for a particular command thus to express his thankfulness.
And he offered on the altar, of every clean beast and of every clean fowl - One, the odd
seventh that we read of, Ge 7:2,3. |
| 21 |
And God smelled a sweet savour - Or a savour of rest from it, as it is in the Hebrew.
He was well pleased with Noah's pious zeal, and these hopeful beginnings of the new world,
as men are with fragrant and agreeable smells. I will not again curse the ground, Heb. I
will not add to curse the ground any more - God had cursed the ground upon the first
entrance of sin, Ge 3:17, when he drowned it he added to that curse: but now
he determines not to add to it any more. Neither will I again smite any more every living
thing - That is, it was determined that whatever ruin God might bring upon particular
persons, families or countries, he would never again destroy the whole world, 'till the
day when time shall be no more. But the reason of this resolve is surprising; for it seems
the same with the reason given for the destruction of the world, Ge 6:5.
Because the imagination of man's heart is evil from his youth. But there is this
difference: there it is said, the imagination of man's heart is evil continually, that is,
his actual transgressions continually cry against him; here it is said, that it is evil
from his youth or childhood; he brought it into the world with him, he was shapen and
conceived in it. Now one would think it should follow, therefore that guilty race shall be
wholly extinguished: No; therefore I will no more take this severe method; for he is
rather to be pitied: and it is but what might be expected from such a degenerate race. So
that if he be dealt with according to his deserts, one flood must succeed another 'till
all be destroyed. God also promises, that the course of nature should never be
discontinued. While the earth remaineth, and man upon it, there shall be summer and
winter, not all winter, as had been this last year; day and night, not all night, as
probably it was while the rain was descending. Here it is plainly intimated that this
earth is not to remain always; it and all the works therein must shortly be burnt up. But
as long as it doth remain, God's providence will carefully preserve the regular succession
of times and seasons. To this we owe it, that the world stands, and the wheel of nature
keeps its tack. See here how changeable the times are, and yet how unchangeable! 1. The
course of nature always changing. As it is with the times, so it is with the events of
time, they are subject to vicissitudes, day and night, summer and winter counterchanged.
In heaven and hell it is not so; but on earth God hath set the one over against the other.
2. Yet never changed; it is constant in this inconstancy; these seasons have never ceased,
nor shall cease while the sun continues such a steady measurer of time, and the moon such
a faithful witness in heaven. This is God's covenant of the day and of the night, the
stability of which is mentioned for the confirming our faith in the covenant of grace,
which is no less inviolable, Jer 33:20. We see God's promises to the
creatures made good, and thence may infer that his promises to believers shall be so. |
Chapter IX
In this chapter is,
- The covenant of providence settled with Noah and his sons, ver. 1 - 11. In this
covenant,
- God promiseth them to take care of their lives; so that,
- They should replenish the earth, ver. 1 - 7.
- They should be safe from the insults of the brute creatures, which should stand
in awe of them, ver. 2.
- They should be allowed to eat flesh for the support of their lives, only they
must not eat blood, ver. 3, 4.
- The world should never be drowned again, ver. 8 - 11.
- God requires of them to take care of one another's lives, and of their own, ver. 5, 6.
- The seal of that covenant, viz. the rainbow, ver. 12 - 17.
- A particular passage concerning Noah and his sons, which occasioned some
prophecies that related to after - times.
- Noah's sin and shame, ver. 20 - 21.
- Ham's impudence and impiety, ver. 22.
- The pious modesty of Shem and Japheth, ver. 23.
- The curse of Canaan and the blessing of Shem and Japheth, ver. 24 - 27.
- The age and death of Noah, ver. 28, 29.
| 1 |
And God blessed Noah and his sons - He assured them of his good - will to them, and
his gracious intentions concerning them. The first blessing is here renewed, Be fruitful,
and multiply, and replenish the earth, and repeated, Ge 9:7; for the race of
mankind was as it were to begin again. By virtue of this blessing mankind was to be both
multiplied and perpetuated upon earth; so that in a little time all the habitable parts of
the earth should be more or less inhabited; and tho' one generation should pass away, yet
another generation should come, so that the stream of the human race should be supplied
with a constant succession, and run parallel with the current of time, 'till both be
swallowed up in the ocean of eternity. |
| 2 |
He grants them power over the inferior creatures. He grants, 1. A title to them; into
your hands they are delivered - For your use and benefit. 2. A dominion over them, without
which the title would avail little; The fear of you and the dread of you shall be upon
every beast - This revives a former grant, Gen 1:28, only with this
difference, that man in innocency ruled by love, fallen man rules by fear. And thus far we
have still the benefit of it, 1. That those creatures which are any way useful to us are
reclaimed, and we use them either for service or food, or both, as they are capable. 2.
Those creatures that are any way hurtful to us are restrained; so that tho' now and then
man may be hurt by some of them, yet they do not combine together to rise up in rebellion
against man. |
| 3 |
Every moving thing that liveth shall be meat for you - Hitherto man had been confined
to feed only upon the products of the earth, fruits, herbs and roots, and all sorts of
corn and milk; so was the first grant, Gen 1:29. But the flood having perhaps
washed away much of the virtue of the earth, and so rendered its fruits less pleasing, and
less nourishing, God now enlarged the grant, and allowed man to eat flesh, which perhaps
man himself never thought of 'till now. The precepts and provisos of this charter are no
less kind and gracious, and instances of God's good - will to man. The Jewish doctors
speak so often of the seven precepts of Noah, or of the sons of Noah, which they say were
to be observed by all nations, that it may not be amiss to set them down. The first
against the worship of idols. The second against blasphemy, and requiring to bless the
name of God. The third against murder. The fourth against incest and all uncleanness. The
fifth against theft and rapine. The sixth requiring the administration of justice. The
seventh against eating flesh with the life. These the Jews required the observation of,
from the proselytes of the gate. But the precepts here given, all concern the life of man.
Man must not prejudice his own life by eating that food which is unwholsome, and
prejudicial to his health. |
| 4 |
But flesh with the life thereof, which is the blood thereof, shall ye not eat - Blood
made atonement for the soul, Lev 17:11. The life of the sacrifice was
accepted for the life of the sinner. Blood must not be looked upon as a common thing, but
must be poured out before the Lord, 2Sam 23:16. Mr. Henry indeed has a
strange conceit, That this is only a prohibition to eat flesh. This does such apparent
violence to the text, that to mention it, is sufficient. |
| 5 |
And surely your blood of your lives will I require - Our own lives are not so our own,
that we may quit them at our own pleasure; but they are God's, and we must resign them at
his pleasure. If we any way hasten our own deaths, we are accountable to God for it. Yea,
At the hand of every beast will I require it - To shew how tender God was of the life of
man, he will have the beast put to death that kills a man. This was confirmed by the law
of Moses, Exod 21:28, and it would not be unsafe to observe it still. And at
the hand of every man's brother will I require the life of a man - I will avenge the blood
of the murdered upon the murderer. When God requires the life of a man at the hand of him
that took it away unjustly, he cannot render that, and therefore must render his own in
lieu of it, which is the only way left of making restitution. |
| 6 |
Whoso sheddeth man's blood - Whether upon a sudden provocation, or premeditated, (for
rash anger is heart - murder as well as malice prepense, Mt 5:21,22), by man
shall his blood be shed - That is, by the magistrate, or whoever is appointed to be the
avenger of blood. Before the flood, as it should seem by the story of Cain, God took the
punishment of murder into his own hands; but now he committed this judgment to men, to
masters of families at first, and afterwards to the heads of countries. For in the image
of God made he man - Man is a creature dear to his Creator, and therefore ought to be so
to us; God put honour upon him, let us not then put contempt upon him. Such remains of
God's image are still even upon fallen man, that he who unjustly kills a man, defaceth the
image of God, and doth dishonour to him. |
| 9 |
We have here the general establishment of God's covenant with this new world, and the
extent of that covenant. |
| 11 |
There shall not any more be a flood - God had drowned the world once, and still it is
as provoking as ever; yet he will never drown it any more, for he deals not with us
according to our sins. This promise of God keeps the sea and clouds in their decreed
place, and sets them gates and bars, Hitherto they shall come, Job 38:10,11.
If the sea should flow but for a few days, as it doth twice every day for a few hours,
what desolations would it make? So would the clouds, if such showers as we have sometimes
seen, were continued long. But God by flowing seas, and sweeping rains, shews what he
could do in wrath; and yet by preserving the earth from being deluged between both, shews
what he can do in mercy, and will do in truth. |
| 13 |
I set my bow in the clouds - The rainbow, 'tis likely was seen in the clouds before,
but was never a seal of the covenant 'till now. Now, concerning this seal of the covenant,
observe,
- This seal is affixed with repeated assurances of the truth of that promise, which it was
designed to be the ratification of; I do set my bow in the cloud, Ge 9:13. It
shall be seen in the cloud, Ge 9:14. and it shall be a token of the covenant,
Ge 9:12,13. And I will remember my covenant, that the waters shall no more
become a flood, Ge 9:15. Nay, as if the eternal Mind needed a memorandum, I
will look upon it that I may remember the everlasting covenant, Ge 9:16.
- The rainbow appears when the clouds are most disposed to wet; when we have most reason
to fear the rain prevailing, God shews this seal of the promise that it shall not prevail.
- The rainbow appears when one part of the sky is clear, which imitates mercy remembered
in the midst of wrath, and the clouds are hemmed as it were with the rainbow, that it may
not overspread the heavens, for the bow is coloured rain, or the edges of a cloud gilded.
As God looks upon the bow that he may remember the covenant, so should we, that we also
may be ever mindful of the covenant with faith and thankfulness.
|
| 20 |
And Noah began to be an husbandman - Heb. a man of the earth, a man dealing in the
earth, that kept ground in his hand and occupied it. Sometime after his departure out of
the ark he returned to his old employment, from which he had been diverted by the building
of the ark first, and probably after by the building an house for himself and family. And
he planted a vineyard - And when he had gathered his vintage, probably he appointed a day
of mirth and feasting in his family, and had his sons and their children with him, to
rejoice with him in the increase of his house, as well as in the increase of his vineyard;
and we may suppose he prefaced his feast with a sacrifice to the honour of God. If that
was omitted, 'twas just with God to leave him to himself, to end with the beasts that did
not begin with God: but we charitably hope he did. And perhaps he appointed this feast
with design in the close of it to bless his sons, as Isaac, Gen 27:3,4. That
I may eat, and that my soul may bless thee. |
| 21 |
And he drank of the wine and was drunk - 'Tis highly probable, he did not know the
effect of it before. And he was uncovered in his tent - Made naked to his shame. |
| 22 |
And Ham saw the nakedness of his father, and told his two brethren - To have seen it
accidentally and involuntarily would not have been a crime. But he pleased himself with
the sight. And he told his two brethren without - In the street, as the word is, in a
scornful deriding manner. |
| 23 |
And Shem and Japheth took a garment, and went backward, and covered the nakedness of
their father - They not only would not see it themselves, but provided that no one else
might see it; herein setting an example of charity, with reference to other men's sin and
shame. |
| 25 |
A servant of servants - That is, the meanest and most despicable servant shall he be,
even to his brethren. Those who by birth were his equals, should by conquest be his lords.
This certainly points at the victories obtained by Israel over the Canaanites, by which
they were all either put to the sword, or put under tribute. Jos 9:23 Jud 1:28,30,33,35,
which happened not 'till about eight hundred years after this. God often visits the
iniquity of the fathers upon the children, especially when the children inherit the
fathers wicked dispositions, and imitate the father's wicked practices. |
| 26 |
The God of Shem - All blessings are included in this. This was the blessing conferred
on Abraham and his seed, the God of heaven was not ashamed to be called their God, Heb
11:16. Shem is sufficiently recompensed for his respect to his father by this, that
the Lord himself puts this honour upon him to be his God; which is a sufficient recompense
for all our services and all our sufferings for his name. |
| 27 |
God shall enlarge Japheth, and he shall dwell in the tents of Shem - His seed shall be
so numerous and so victorious, that they shall be masters of the tents of Shem, which was
fulfilled when the people of the Jews, the most eminent of Shem's race, were tributaries
to the Grecians first, and after to the Romans, both of Japhet's seed. This also speaks
the conversion of the Gentiles, and the bringing of them into the church; and then we
should read it, God shall persuade Japheth; (for so the word signifies) and being so
persuaded, he shall dwell in the tents of Shem - That is, Jews and Gentiles shall be
united together in the gospel - fold: after many of the Gentiles shall have been
proselyted to the Jewish religion, both shall be one in Christ, Eph 2:14,15.
When Japheth joins with Shem, Canaan falls before them both: when strangers become
friends, enemies become servants. |
Chapter X
This chapter contains, the only certain account extant of the original of nations;
and yet, perhaps, there is no nation, but that of the Jews, that can be confident from
which of these seventy fountains (for many there are here) it derived its streams. Through
the want of early records, the mixtures of people, the revolutions of nations, and
distance of time, the knowledge of the lineal descent of the present inhabitants of the
earth is lost: nor were any genealogies preserved but those of the Jews, for the sake of
the Messiah. Only, in this chapter, we have a brief account,
- Of the posterity of Japheth, ver. 2 - 5.
- The posterity of Ham, ver. 6 - 20. and, in that particular notice taken of
Nimrod, ver. 8 - 9.
- The posterity of Shem, ver. 23 - 31.
| 2 |
Moses begins with Japhet's family, either because he was the eldest, or because that
lay remotest from Israel, and had least concern with them, at that time when Moses wrote;
and therefore he mentions that race very briefly; hastening to give account of the
posterity of Ham, who were Israel's enemies, and of Shem, who were Israel's ancestors: for
it is the church that the scripture designed to be the history of, and of the nations of
the world only as they were some way or other interested in the affairs of Israel. |
| 5 |
The posterity of Japheth were allotted to the isles of the Gentiles, which were
solemnly, by lot, after a survey, divided among them, and probably this island of ours
among the rest. All places beyond the sea, from Judea, are called isles, Jer 25:22,
and this directs us to understand that promise, Isa 42:4, the isles shall
wait for his law, of the conversion of the Gentiles to the faith of Christ. |
| 8 |
Began to be mighty on the earth - That is, whereas those that went before him were
content to stand upon the same level with their neighbours, Nimrod could not rest in this
parity, but he would top his neighbours, and lord over them. The same spirit that the
giants before the flood were acted by, Gen 6:4, now revived in him; so soon
was that tremendous judgment, which the pride and tyranny of those mighty men brought upon
the world, forgotten. |
| 9 |
Nimrod was a mighty hunter - This he began with, and for this became famous to a
proverb. Some think he did good with his hunting, served his country by ridding it of wild
beasts, and so insinuated himself into the affections of his neighbours, and got to be
their prince. And perhaps, under pretence of hunting, he gathered men under his command,
to make himself master of the country. Thus he became a mighty hunter, a violent invader
of his neighbour's rights and properties. And that, before the Lord - Carrying all before
him, and endeavouring to make all his own by force and violence. He thought himself a
mighty prince; but before the Lord, that is, in God's account, he was but a mighty hunter.
Note, Great conquerers are but great hunters. Alexander and Caesar would not make such a
figure in scripture history as they do in common history. The former is represented in
prophecy but as a he - goat pushing, Dan 8:5. Nimrod was a mighty hunter
against the Lord, so the seventy; that is, he set up idolatry, as Jeroboam did, for the
confirming of his usurped dominion; that he might set up a new government, he set up a new
religion upon the ruin of the primitive constitution of both. |
| 10 |
The beginning of his kingdom was Babel - Some way or other, he got into power: and so
laid the foundations of a monarchy which was afterwards a head of gold. It doth not appear
that he had any right to rule by birth; but either his fitness for government recommended
him, or by power and policy he gradually advanced into the throne. See the antiquity of
civil government, and particularly that form of it which lodges the sovereignty in a
single person. |
| 15 |
The account of the posterity of Canaan, and the land they possessed is more particular
than of any other in this chapter, because these were the nations that were to be subdued
before Israel, and their land was to become Immanuel's land. And by this account, it
appears that the posterity of Canaan was both numerous and rich, and very pleasantly
seated, and yet Canaan was under a curse. Canaan here has a better land than either Shem
or Japheth and yet they have a better lot, for they inherit the blessing. |
| 21 |
Two things especially are observable in this account of the posterity of Shem.
- The description of Shem, Ge 10:21, we have not only his name, Shem, which
signifies a name; but two titles to distinguish him by.
- He was the father of all the children of Eber. Eber was his great grandson, but why
should he be called the father of all his children, rather than of all Arphaxad's or
Salah's? Probably because Abraham and his seed, not only descended from Heber, but from
him were called Hebrews. Eber himself, we may suppose, was a man eminent for religion in a
time of general apostasy; and the holy tongue being commonly called from him the Hebrew,
it is probable he retained it in his family in the confusion of Babel, as a special token
of God's favour to him.
- He was the brother of Japheth the elder; by which it appears, that though Shem be
commonly put first, yet he was not Noah's first - born, but Japheth was elder. But why
should this also be put as part of Shem's description, that he was the brother of Japheth,
since that had been said before? Probably this is intended to signify the union of the
Gentiles with the Jews in the church. He had mentioned it as Shem's honour, that he was
the father of the Hebrews; but lest Japheth's seed should therefore be looked upon as shut
out from the church, he here minds us, that he was the brother of Japheth, not in birth
only, but in blessing, for Japheth was to dwell in the tents of Shem.
- The reason of the name of Peleg, Ge 10:25, because, in his days, (that is,
about the time of his birth) was the earth divided among the children of men that were to
inhabit it; either when Noah divided it, by an orderly distribution of it, as Joshua
divided the land of Canaan by lot, or when, upon their refusal to comply with that
division, God, in justice, divided them by the confusion of tongues.
|
Chapter XI
The distinction between the sons of God and the sons of men, now appeared again,
when men began to multiply. According to this distinction, we have in this chapter,
- The dispersion of the sons of men at Babel, ver. 1 - 9. where we have
- Their presumptuous design, to build a city and a tower, ver. 1 - 4.
- The righteous judgment of God upon them in disappointing the design, by confounding
their language, and so scattering them, ver. 5 - 9.
- The pedigree of the sons of God down to Abraham, ver. 10 - 26. with a general
account of his family, and remove out of his native country, ver. 27 - 32.
| 1 |
And the whole earth was of one language - Now while they all understood one another,
they would be the more capable of helping one another, and the less inclinable to
separate. |
| 2 |
And they found a plain in the land of Shinar - A spacious plain, able to contain them
all. |
| 3 |
Go to, let us make brick, let us build us a city - The country being a plain, yielded
neither stone nor morter, yet that did not discourage them, but they made brick to serve
instead of stone, and slime, or pitch, instead of morter. Some think they intended
hereby to secure themselves against the waters of another flood, but if they had, they
would have chosen to build upon a mountain rather than upon a plain. But two things it
seems they aimed at in building.
- To make them a name: they would do something to be talked of by posterity. But they
could not gain this point; for we do not find in any history the name of so much as one of
these Babel - builders. Philo Judeus saith they engraved every one his name upon a brick;
yet neither did that serve their purpose.
- They did it to prevent their dispersion; lest we be scattered abroad upon the face of
the earth - It was done (saith Josephus) in disobedience to that command, Gen 9:1,
replenish the earth. God orders them to scatter. No, say they, we will live and die
together. In order hereunto they engage themselves and one another in this vast
undertaking. That they might unite in one glorious empire, they resolve to build this city
and tower, to be the metropolis of their kingdom, and the center of their unity.
|
| 5 |
And the Lord came down to see the city - 'Tis an expression after the manner of men,
he knew it as clearly as men know that which they come upon the place to view. And the
tower which the children of men builded - Which speaks,
- Their weakness and frailty, it was a foolish thing for the children of men, worms of the
earth, to defy heaven.
- Their sinfulness, they were the sons of Adam, so it is in the Hebrew; nay, of that Adam,
that sinful disobedient Adam, whose children are by nature children of disobedience.
- Their distinction from the children of God, from whom those daring builders had
separated themselves, and built this tower to support and perpetuate the separation.
|
| 6 |
And the Lord said, Behold the people is one, and they have all one language - And if
they continue one, much of the earth will be left uninhabited, and these children of men,
if thus incorporated, will swallow up the little remnant of God's children, therefore it
is decreed they must not be one. And now nothing will be restrained from them - And this
is a reason why they must be crossed, in their design. |
| 7 |
Go to, let us go down and there confound their language - This was not spoken to the
angels, as if God needed either their advice or their assistance, but God speaks it to
himself, or the Father to the Son and Holy Ghost. That they may not understand one
another's speech - Nor could they well join hands when their tongues were divided: so that
this was a proper means, both to take them off from their building, for if they could not
understand one another, they could not help one another; and to dispose them to scatter,
for when they could not understand one another, they could not enjoy one another.
Accordingly three things were done,
- Their language was confounded. God, who when he made man taught him to speak, now made
those builders to forget their former language; and to speak a new one, which yet was the
same to those of the same tribe or family, but not to others: those of one colony could
converse together, but not with those of another. We all suffer hereby to this day: in all
the inconveniences we sustain by the diversity of languages, and all the trouble we are at
to learn the languages we have occasion for, we smart for the rebellion of our ancestors
at Babel; nay, and those unhappy controversies, which are strifes of words, and arise from
our misunderstanding of one another's languages, for ought I know, are owing to this
confusion of tongues. The project of some to frame an universal character in order to an
universal language, how desirable soever it may seem, yet I think is but a vain thing for
it is to strive against a divine sentence, by which the languages of the nations will be
divided while the world stands. We may here lament the loss of the universal use of the
Hebrew tongue, which from henceforth was the vulgar language of the Hebrews only, and
continued so till the captivity in Babylon, where, even among them, it was exchanged for
the Syriac. As the confounding of tongues divided the children of men, and scattered them
abroad, so the gift of tongues bestowed upon the Apostles, Acts 2:4 - 11,
contributed greatly to the gathering together of the children of God, which were scattered
abroad, and the uniting of them in Christ, that with one mind and mouth they might glorify
God, Rom 15:6. (The imagination of a late writer, that God did not confound
their tongues, but their religious worship, is grounded on criticisms concerning the
meaning of the Hebrew word, which are absolutely false. Beside, would God confound their
religious worship? Surely, He is a God of order, and not of confusion.
- Their building was stopped, they left off to build the city - This was the effect of the
confusion of their tongue's; for it not only disabled them from helping one another, but
probably struck a damp upon their spirits, since they saw the hand of the Lord gone out
against them.
- The builders were scattered abroad from thence upon the face of the whole earth - They
departed in companies after their families and after their tongues, Gen 10:5,20,31,
to the several countries and places allotted to them in the division that had been made,
which they knew before, but would not go to take possession of, 'till now they were forced
to it. Observe
- The very thing which they feared came upon them; that dispersion which they thought to
evade.
- That it was God's work; the Lord scattered them; God's hand is to be acknowledged in all
scattering providences; if the family be scattered, relations scattered, churches
scattered, it is the Lord's doing.
- That they left behind them a perpetual memorandum of their reproach in the name given to
the place; it was called Babel, confusion.
- The children of men were now finally scattered, and never will come all together again
'till the great day. when the Son of Man shall sit upon the throne of his glory, and all
nations shall be gathered before him, Mt 25:31,32.
|
| 10 |
Observe here,
- That nothing is left upon record concerning those of this line, but their names and
ages; the Holy Ghost seeming to hasten thro' them to the story of Abraham. How little do
we know of those that are gone before us in this world, even those that lived in the same
places where we live! Or indeed of those who are our contemporaries, but in distant
places.
- That there was an observable gradual decrease in the years of their lives. Shem reached
to 600 years, which yet fell short of the age of the patriarchs before the flood; the
three next came short of 500, the three next did not reach to 300, and after them we read
not of any that attained to 200 but Terah; and not many ages after this, Moses reckoned 70
or 80 to be the utmost men ordinarily arrive at. When the earth began to be replenished,
mens lives began to shorten so that the decrease is to be imputed to the wise disposal of
providence, rather than to any decay of nature.
- That Eber, from whom the Hebrews were denominated, was the longest lived of any that
were born after the flood; which perhaps was the reward of his strict adherence to the
ways of God.
|
| 27 |
Here begins the story of Abram. We have here,
- His country: Ur of the Chaldee's - An idolatrous country, where even the children of
Eber themselves degenerated.
- His relations, mentioned for his sake, and because of their interest in he following
story.
- His father was Terah, of whom it is said, Jos 24:2, that he served other
gods on the other side the flood; so early did idolatry gain footing in the world. Enough
it is said, Ge 11:26, that when Terah was seventy years old he begat Abram,
Nabor and Haran, which seems to tell us that Abram was the eldest son of Terah, and born
in the 70th year; yet by comparing Ge 11:32, which makes Terah to die in his
205th year, with Acts 7:4, where it is said that Abram removed from Haran
when his father was dead, and Ge 12:4, where it is said that he was but 75
years old when he removed from Haran, it appears that he was born in the 130th year of
Terah, and probably was his youngest son. We have,
- Some account of his brethren
- Nahor, out of whole family both Isaac and Jacob had their wives.
- Haran, the father of Lot, of whom it is here said, Ge 11:28, that
he died before his father Terah. 'Tis likewise said that he died in Ur of the Chaldees,
before that happy remove of the family out of that idolatrous country.
- His wife was Sarai, who, tho' some think was the same with Iscah the daughter
of Haran. Abram himself saith, she was the daughter of his father, but not the daughter of
his mother, Ge 20:12. She was ten years younger than Abram.
- His departure out of Ur of the Chaldees, with his father Terah, and his nephew Lot, and
the rest of his family, in obedience to the call of God. This chapter leaves them in Haran
or Charran, a place about the mid - way between Ur and Canaan, where they dwelt 'till
Terah's head was laid; probably because the old man was unable, through the infirmities of
age, to proceed in his journey.
|
Chapter XII
From henceforward Abram and his seed are almost the only subject of the sacred
history. In this chapter we have,
- God's call of Abram to the land of Canaan ver. 1, 2, 3.
- Abram's obedience to this call, ver. 4, 5.
- His welcome to the land of Canaan, ver. 6 - 9.
- His occasional remove into Egypt, with an account of what happened to him
there. Abram's flight and fault, ver. 10 - 13. Sarai's danger and deliverance, ver. 14 -
20.
| 1 |
We have here the call by which Abram was removed out of the land of his nativity into
the land of promise, which was designed both to try his faith and obedience, and also to
set him apart for God. The circumstances of this call we may be somewhat helped to the
knowledge of, from Stephen's speech, Acts 7:2, where we are told,
- That the God of glory appeared to him to give him this call, appeared in such displays
of his glory as left Abram no room to doubt. God spake to him after in divers manners: but
this first time, when the correspondence was to be settled, he appeared to him as the God
of glory, and spake to him.
- That this call was given him in Mesopotamia, before he dwelt in Charran, and in
obedience to this call, he came out of the land of the Chaldeans, and dwelt in Charran or
Haran about five years, and from thence, when his father was dead, by a fresh command, he
removed him into the land of Canaan. Some think Haran was in Chaldea, and so was still a
part of Abram's country; or he having staid there five years, began to call it his
country, and to take root there, till God let him know this was not the place he was
intended for. Get thee out of thy country - Now,
- By this precept he was tried whether he loved God better than he loved his native soil,
and dearest friends, and whether he could willingly leave all to go along with God. His
country was become idolatrous, his kindred and his father's house were a constant
temptation to him, and he could not continue with them without danger of being infected by
them; therefore get thee out, (Heb.) vade tibi, get thee gone with all speed, escape for
thy life, look not behind thee.
- By this precept he was tried whether he could trust God farther than he saw him, for he
must leave his own country to go to a land that God would shew him; he doth not say, 'tis
a land that I will give thee nor doth he tell him what land it was, or what kind of land;
but he must follow God with an implicit faith, and take God's word for it in the general,
though he had no particular securities given him, that he should be no loser by leaving
his country to follow God.
|
| 2 |
Here is added an encouraging promise, nay a complication of promises,
- I will make of thee a great nation - When God took him from his own people, he promised
to make him the head of another people. This promise was.
- A great relief to Abram's burden, for he had now no child.
- A great trial to Abram's faith, for his wife had been long barren, so that if he
believe, it must be against hope, and his faith must build purely upon that power which
can out of stones raise up children unto Abraham.
- I will bless thee - Either particularly with the blessing of fruitfulness, as he had
blessed Adam and Noah; or in general, I will bless thee with all manner of blessings, both
of the upper and nether springs: leave thy father's house, and I will give thee a father's
blessing, better than that of thy progenitors.
- I will make thy name great - By deserting his country he lost his name there: care not
for that, (saith God) but trust me, and I will make thee a greater name than ever thou
couldst have had there.
- Thou shalt be a blessing - That is, thy life shall be a blessing to the places where
thou shalt sojourn.
- I will bless them that bless thee, and curse him that curseth thee - This made it a kind
of league offensive and defensive between God and Abram. Abram heartily espoused God's
cause, and here God promiseth to interest himself in his.
- In thee shall all the families of the earth be blessed - This was the promise that
crowned all the rest, for it points at the Messiah, in whom all the promises are yea and
amen.
|
| 4 |
So Abram departed - He was not disobedient to the heavenly vision. His obedience was
speedy and without delay, submissive and without dispute. |
| 5 |
They took with them the souls that they had gotten - That is, the proselytes they had
made, and persuaded to worship the true God, and to go with them to Canaan; the souls
which (as one of the Rabbins expresseth it) they had gathered under the wings of the
divine Majesty. |
| 6 |
The Canaanite was then in the land - He found the country possessed by Canaanites, who
were likely to be but bad neighbours; and for ought appears he could not have ground to
pitch his tent on but by their permission. |
| 7 |
And the Lord appeared to Abram - Probably in a vision, and spoke to him comfortable
words; Unto thy seed will I give this land - No place or condition can shut us out from
God's gracious visits. Abram is a sojourner, unsettled, among Canaanites, and yet here
also he meets with him that lives, and sees him. Enemies may part us and our tents, us and
our altars, but not us and our God. |
| 8 |
And there he built an altar unto the Lord who appeared to him, and called on the name
of the Lord - Now consider this,
- As done upon a special occasion when God appeared to him, then and there he built an
altar, with an eye to the God that appeared to him: thus he acknowledged with thankfulness
God's kindness to him in making him that gracious visit and promise: and thus he testified
his confidence in, and dependence upon the word which God had spoken.
- As his constant practice, whithersoever he removed. As soon as Abram was got to Canaan,
though he was but a stranger and sojourner there, yet he set up, and kept up, the worship
of God in his family; and wherever he had a tent, God had an altar and that an altar
sanctified by prayer.
|
| 10 |
And there was a famine in the land - Not only to punish the iniquity of the
Canaanites, but to exercise the faith of Abram. Now he was tried whether he could trust
the God that brought him to Canaan, to maintain him there, and rejoice in him as the God
of his salvation, when the fig - tree did not blossom. And Abram went down into Egypt -
See how wisely God provides, that there should be plenty in one place, when there was
scarcity in another; that, as members of the great body, we may not say to one another, I
have no need of you. |
| 13 |
Say thou art my sister - The grace Abram was most eminent for was faith, and yet he
thus fell through unbelief and distrust of the divine Providence, even after God had
appeared to him twice. Alas, What will become of the willows, when the cedars are thus
shaken |
| 17 |
And the Lord plagued Pharaoh and his house - Probably, those princes especially that
had commended Sarai to Pharaoh. We are not told, particularly, what these plagues were;
but, doubtless, there was something in the plagues themselves, or some explication added
to them, sufficient to convince them that it was for Sarai's sake they were thus plagued. |
| 18 |
What is this that thou hast done? - What an ill thing; how unbecoming a wife and good
man! Why didst thou not tell me that she was thy wife? - Intimating, that if he had known
that, he would not have taken her. It is a fault, too common among good people, to
entertain suspicions of others beyond what there is cause for. We have often found more of
virtue, honour, and conscience in some people, than we thought there was; and it ought to
be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a
better man than he expected. |
| 20 |
And Pharaoh commanded his men concerning him - That is, he charged them not to injure
him in any thing. And he appointed them, when Abram was disposed to return home, after the
famine, to conduct him safe out of the country, as his convoy. |
Chapter XIII
In this chapter we have a farther account of Abram;
- In general, of his condition and behaviour in the land of promise, which was,
now, the land of his pilgrimage.
- His removes, ver. 1. 3. 4. 18.
- His riches, ver. 2.
- His devotion, ver. 4. 18.
- A particular account of a quarrel that happened between him and Lot.
- The occasion of their strife, ver. 5, 6.
- The parties concerned in the strife, with the aggravation of it, ver. 7.
- The stopping of it by the prudence of Abram, ver. 8, 9.
- Lot's departure from Abram to the plain of Sodom, ver. 10 - 14.
- God's appearance to Abram, to confirm the promise of the land of Canaan to him,
ver. 14 - 17.
| 3 |
He went on to Bethel - Thither he went, not only because he was willing to go among
his old acquaintance; but because there he had formerly had his altar. and though the
altar was gone, probably he himself having taking it down when he left the place, lest it
should be polluted by the idolatrous Canaanites; yet he came to the place of the altar,
either to revive the remembrance of the sweet communion he had had with God at that place,
or, perhaps, to pay the vows he had there made to God when he undertook his journey into
Egypt. |
| 6 |
The land was not able to bear them - The place was too strait for them, and they had
not room for their flocks. |
| 7 |
And the Canaanite and the Perizzite dwelled in the land - This made the quarrel,
- Very dangerous; if Abram and Lot cannot agree to feed their flocks together, it is well
if the common enemy do not come upon them and plunder them both.
- Very scandalous: No doubt the eyes of all the neighbours were upon them, because of the
singularity of their religion, and the extraordinary sanctity they professed; and notice
would soon be taken of this quarrel, and improvement made of it to their reproach by the
Canaanites and Perizzites.
|
| 10 |
The garden of the Lord - That is, paradise. |
| 13 |
Sinners before the Lord - That is, impudent daring sinners. |
| 16 |
I will make thy seed as the dust of the earth - That is, they shall increase
incredibly, and take them altogether; they shall be such a great multitude as no man can
number. They were so in Solomon's time, 1Kings 4:20. Judah and Israel were
many as the land which is by the sea in multitude. This God here gives him the promise of.
|
| 17 |
Arise, walk through the land - Enter and take possession, survey the parcels, and it
will appear better than upon a distant prospect. |
| 18 |
Then Abram removed his tent - God bid him walk through the land, that is, Do not think
of fixing in it, but expect to be always unsettled, and walking through it to a better
Canaan; in compliance with God's will herein, he removed his tent, conforming himself to
the condition of a pilgrim. And he built there an altar - in token of his thankfulness to
God for the kind visit he had made him. |
Chapter XIV
We have in this chapter,
- A war with the king of Sodom and his allies, ver. 1 - 12.
- Abram's rescue of Lot from captivity, ver. 13 - 16.
- Abram's return from that expedition, ver. 17. with an account of what passed,
- Between him and the king of Salem, ver. 18 - 20.
- Between him and the king of Sodom, ver. 21 - 24.
In part fulfilled, that God would make his name great.
| 1 |
We have here an account of the first war that ever we read of in scripture, in which
we may observe. [1.] The parties engaged in it. The invaders were four kings; two of them
no less than kings of Shinar and Elam - That is, Chaldea and Persia; yet probably not the
sovereign princes of those great kingdoms, but rather the heads of some colonies which
came out thence, and settled themselves near Sodom, but retained the names of the
countries from which they had their original. The invaded were the kings of five cities
that lay near together in the plain of Jordan, Sodom and Gomorrah, Admah, Zeboiim, and
Zoar. [2.] The occasion of this war was, the revolt of the five kings from under the
government of Chedorlaomer. |
| 4 |
Twelve years they served him - The Sodomites were the posterity of Canaan, whom Noah
had pronounced a servant to Shem, from whom Elam descended. Thus soon did that prophecy
begin to be fulfilled. In the thirteenth year, beginning to be weary of their subjection,
they rebelled - Denied their tribute, and attempted to shake off the yoke. |
| 5 |
In the fourteenth year - After some pause and preparation, Chedorlaomer, in
conjunction with his allies, set himself to reduce the revolters. See note at "Ge
14:1" (For [1.],[2.]) [3.] The progress of the war. The four kings laid the
neighbouring countries waste, and enriched themselves with the spoil of them, Ge
14:5,6,7. Upon the alarm of which, the king of Sodom and his allies went out and
were routed. |
| 13 |
We have here an account of the only military action we ever find Abram engaged in; and
this he was not prompted to by avarice or ambition, but purely by a principle of charity. |
| 14 |
He armed his trained servants, born in his house - To the number of three hundred and
eighteen: a great family, but a small army; about as many as Gideon's that routed the
Midianites, Jud 7:7. He drew out his trained servants, or his catechized
servants; not only instructed in the art of war, but instructed in the principles of
religion; for Abram commanded his household to keep the way of the Lord. |
| 16 |
His brother Lot - That is, his kinsman. |
| 18 |
The Rabbins say, that Melchizedek was Shem the son of Noah, who was king and priest to
those that descended from him, according to the patriarchal model. Many Christian writers
have thought that this was an appearance of the Son of God himself, our Lord Jesus, known
to Abram at this time by this name. But as nothing is expressly revealed concerning it, we
can determine nothing. He brought forth bread and wine - For the refreshment of Abram and
his soldiers, and in congratulation of their victory. This he did as a king. As priest of
the most high God he blessed Abram, which we may suppose a greater refreshment to Abram
than his bread and wine were. |
| 19 |
Blessed be Abram, of the most high God - Observe the titles he here gives to God,
which are very glorious.
- The most high God, which speaks his absolute perfections in himself, and his sovereign
dominion over all the creatures.
- Possessor of heaven and earth - That is, rightful owner and sovereign Lord of all the
creatures; because he made them.
|
| 20 |
And blessed be the most high God - Note,
- In all our prayers we must praise God, and join hallelujahs with all our hosannas. These
are the spiritual sacrifices we must offer up daily, and upon particular occasions.
- God as the most high God must have the glory of all our victories. In them he shews
himself higher than our enemies, and higher than we, for without him we could do nothing.
And he gave him tithes of all - That is, of the spoils, Heb 7:4. This may be
looked upon,
- As a gratuity presented to Melchizedek, by way of return for his respects.
- As an offering dedicated to the most high God, and therefore put into the hands of
Melchizedek his priest. Jesus Christ, our great Melchizedek, is to be humbly acknowledged
by every one of us as our king and priest, and not only the tithe of all, but all we have,
must be given up to him.
|
| 21 |
Give me the souls, and take thou the substance - So the Hebrew reads it. Here he
fairly begs the persons, but as freely bestows the goods on Abram. Gratitude teaches us to
recompense to the utmost of our power those that have undergone fatigues, or been at
expence for our service. |
| 22 |
I have lift up mine hand to the Lord that I will not take anything - Here Observe,
- The titles he gives to God, the most high God, the possessor of heaven and earth - The
same that Melchizedek had just now used. It is good to learn of others how to order our
speech concerning God, and to imitate those who speak well in divine things.
- The ceremony used in this oath; I have lift up my hand - In religious swearing we appeal
to God's knowledge of our truth and sincerity, and imprecate his wrath if we swear
falsely; and the lifting up of the hands is expressive of both. Lest thou shouldst say, I
have made Abram rich - Probably, Abram knew the king of Sodom to be a proud and scornful
man, and one that would be apt to turn such a thing as this to his reproach afterwards,
and when we have to do with such men, we have need to act with particular caution.
|
| 23 |
From a thread to a shoe - latchet - Not the least thing that had ever belonged to the
king of Sodom. |
Chapter XV
In this chapter we have a solemn treaty between God and Abram,
- A general assurance of God's kindness and good - will to Abram, ver. 1.
- A particular declaration of the purposes of his love concerning him, in two
things.
- That he would give him a numerous issue, ver. 2 - 7.
- That he would give him Canaan for an inheritance, ver. 7 - 16.
| 1 |
After these things -
- After that act of generous charity which Abram had done, in rescuing his neighbours, God
made him this gracious visit.
- After that victory which he had obtained over four kings; lest Abram should be too much
elevated with that, God comes to tell him he had better things in store for him. The word
of the Lord came unto Abram - That is, God manifested himself to Abram, in a vision -
Which supposeth Abram awake, and some sensible token of the presence of the divine glory,
saying, Fear not Abram - Abram might fear lest the four kings he had routed, should rally
and fall upon him. No, saith God, fear not: fear not their revenge, nor thy neighbour's
envy; I will take care of thee. I am thy shield - Or, emphatically, I am a shield to thee,
present with thee, actually defending thee. The consideration of this, that God himself
is, a shield to his people, to secure them from all destructive evils, a shield ready to
them, and a shield round about them, should silence all perplexing fears. And thy
exceeding great reward - Not only thy rewarder, but thy reward. God himself is the
felicity of holy souls; He is the portion of their inheritance, and their cup.
|
| 3 |
Behold to me thou hast given no seed - Not only no son, but no seed. If he had had a
daughter, from her the promised Messias might have come, who was to be the Seed of the
Woman; but he had neither son nor daughter. |
| 5 |
And he brought him forth - It seems, early in the morning, and said, look now toward
heaven, and tell the stars: so shall thy seed be -
- So innumerable, for so the stars seem to a common eye. Abram feared he should have no
child at all, but God tells him his descendents should be so many as not to be numbered.
- So illustrious, as the stars of heaven for splendour; for to them pertained the glory, Rom
9:4. Abram's seed according to the flesh were like the dust of the earth, Ge
13:16, but his spiritual seed are like the stars of heaven.
|
| 6 |
And he believed in the Lord - That is, believed the truth of that promise which God
had now made him, resting upon the power, and faithfulness of him that made it: see how
the apostle magnifies this faith of Abram, and makes it a standing example, Rom 4:19
- 21. He was not weak in faith; he staggered not at the promise: he was strong in
faith; he was fully persuaded. The Lord work such a faith in every one of us. And he
counted it to him for righteousness - That is, upon the score of this he was accepted of
God, and, by faith he obtained witness that he was righteous, Heb 11:4. This
is urged in the New Testament to prove, that we are justified by faith without the works
of the law, Rom 4:3,Gal 3:6, for Abram was so justified, while he was yet
uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by
his faith, much less can we. This faith, which was imputed to Abram for righteousness, had
newly struggled with unbelief, Ge 15:2, and coming off, conqueror, it was
thus crowned, thus honoured. |
| 7 |
I am the lord that brought thee out of Ur of the Chaldees - Out of the fire of the
Chaldees, so some: that is, from their idolatries; for the Chaldeans worshipped the fire.
Or, from their persecutions. The Jewish writers have a tradition, that Abram was cast into
a fiery furnace for refusing to worship idols, and was miraculously delivered. It is
rather a place of that name. Thence God brought him by an effectual call, brought him by a
gracious violence; snatched him as a brand out of the burning. Observe how God speaks of
it as that which he gloried in. I am the Lord that brought thee out - He glories in it as
an act both of power and grace. To give thee this land to inherit it - Not only to possess
it, but to possess it as an inheritance, which is the surest title. The providence of God
hath secret, but gracious designs in all its various dispensations: we cannot conceive the
projects of providence, 'till the event shews what it was driving at. |
| 8 |
Whereby shall I know that I shall inherit it? - This did not proceed from distrust of
God's power or promise, but he desired this,
- For the strengthening of his own faith. He believed, Ge 15:6, but here he
prays, Lord help me against my unbelief, Now, he believed, but he desired a sign, to be
treasured up against an hour of temptation.
- For the ratifying of the promise to his posterity, that they also might believe it.
|
| 9 |
Take me an heifer - Perhaps Abram expected some sign from heaven, but God gives him a
sign upon a sacrifice. Those that would receive the assurances of God's favour, must
attend instituted ordinances, and expect to meet with God in them. Observe,
- God appointed that each of the beasts used for his service should be three years old,
because then they were at their full growth and strength. God must be served with the best
we have.
- We do not read that God gave Abram particular directions how to manage these, knowing
that he was well versed in the custom of sacrifices.
- Abram took as God appointed him, though as yet he knew not how these things should
become a sign to him. He divided the beasts in the midst, according to the ceremony used
in continuing covenants, Jer 34:18,19, where it is said, they cut the calf in
twain, and passed between the parts.
- Abram, having prepared according to God's appointment, set himself to expect what sign
God would give him by these.
|
| 12 |
And when the sun was going down - About the time of the evening oblation. Early in the
morning, while the stars were yet to be seen, God had given him orders concerning the
sacrifices, Ge 15:5, and we may suppose it was at least his morning's work to
prepare them, and set them in order; which when he had done, he abode by them praying and
waiting 'till towards evening. A deep sleep fell upon Abram - Not a common sleep through
weariness or carelessness, but a divine extasy, that being wholly taken off from things
sensible, he might be wholly taken up with the contemplation of things spiritual. The
doors of the body were locked up, that the soul might be private and retired, and might
act the more freely. And lo, a horror of great darkness fell upon him - This was designed
to strike an awe upon the spirit of Abram, and to possess him with a holy reverence. Holy
fear prepares the soul for holy joy; God humbles first, and then lifts up. |
| 13 |
Thy seed shall be strangers - So they were in Canaan first, Psa 105:11,12,
and afterwards in Egypt: before they were lords of their own land, they were strangers in
a strange land. The inconveniences of an unsettled state make a happy settlement the more
welcome. Thus the heirs of heaven are first strangers on earth. And them they shall serve
- So they did the Egyptians, Exo 1:13. See how that which was the doom of the
Canaanites, Gen 9:25, proves the distress of Abram's seed: they are made to
serve; but with this difference, the Canaanites serve under a curse, the Hebrews under a
blessing. And they shall afflict them - See Exo 1:11. Those that are blessed
and beloved of God are often afflicted by wicked men. This persecution began with mocking,
when Ishmael the son of an Egyptian, persecuted Isaac, Gen 21:9, and it came
at last to murder, the basest of murders, that of their new born children; so that more or
less it continued 400 years. |
| 14 |
That nation whom they shall serve, even the Egyptians, will I judge - This points at
the plagues of Egypt, by which God not only constrained the Egyptians to release Israel,
but punished them for all the hardships they had put upon them. The punishing of
persecutors is the judging of them; it is a righteous thing with God, and a particular act
of justice, to recompense tribulation to those that trouble his people. 3. The deliverance
of Abram's seed out of Egypt. And afterwards shall they come out with great substance -
Either after they have been afflicted 400 years, or, after the Egyptians are judged and
plagued. |
| 15 |
Thou shalt go to thy fathers - At death we go to our fathers, to all our fathers that
are gone before us to the state of the dead, to our godly fathers that are gone before us
to the state of the blessed. The former helps to take off the terror of death, the latter
puts comfort into it. Thou shalt be buried in a good old age - Perhaps mention is made of
his burial here, where the land of Canaan is promised him, because a burying - place was
the first possession he had in it. Old age is a blessing, if it be a good old age: theirs
may be called a good old age,
- That are old and healthful, not loaded with such distempers as make them weary of life:
- That are old and holy, whose hoary head is found in the way of righteousness, old and
useful, old and exemplary for godliness, that is indeed a good old age.
|
| 16 |
They shall come hither again - Hither to the land of Canaan, wherein thou now art. The
reason why they must not have the land of promise in possession till the fourth
generation, is because the iniquity of the Amorites was not yet full. The righteous God
has determined, that they shall not be cut off till they are arrived to such a pitch of
wickedness; and therefore till it come to that, the seed of Abram must be kept out of
possession. |
| 17 |
When the sun was gone down the sign was given - The smoaking furnace signified the
affliction of his seed in Egypt: they were there in the furnace of affliction, and
labouring in the very fire. They were there in the smoke, their eyes darkened that they
could not see to the end of their troubles. 2. The burning lamp speaks comfort in this
affliction; and this God shewed Abram at the same time with the smoaking furnace. The lamp
notes direction in the smoke; God's word was their lamp, a light shining in a dark place.
Perhaps too this burning lamp prefigured the pillar of a cloud and fire which led them out
of Egypt. 3. The passing of these between the pieces was the confirming of the covenant
God now made with him. It is probable this furnace and lamp, which passed between the
pieces, burned and consumed them, and so compleated the sacrifice, and testified God's
acceptance of it, as of Gideon's, Jud 6:21, Manoah's, Jud 13:19,20,
and Solomon's, 2Ch 7:1. So it intimates,
- That God's covenants with man are made by sacrifice, Psa 50:5, by Christ,
the great sacrifice.
- God's acceptance of our spiritual sacrifices is a token for good, and an earnest of
farther favours.
|
| 18 |
In that same day, the Lord made a covenant with Abram, saying, Unto thy seed have I
given this land - He had said before, To thy seed will I give this land, but here he
saith, I have given it; that is,
- I have given the promise, the charter is sealed and delivered, and cannot be disanulled.
- The possession is as sure in due time, as if it were now actually delivered to them. In
David's time and Solomon's their jurisdiction extended to the utmost of these limits, 2Ch
9:26. And it was their own fault that they were not sooner and longer in possession
of all these territories. They forfeited their right by their sins, and by their own sloth
and cowardice kept themselves out of possession. The present occupants are named, because
their number and strength and long prescription, should be no hindrance to the
accomplishment of this promise in its season; and to magnify God's love to Abram and his
seed, in giving to that one nation the possession of many nations.
|
Chapter XVI
Hagar probably was one of those maid - servants which the king of Egypt (among
other gifts) bestowed upon Abram, chap. xii. 16. Concerning her we have four things in
this chapter,
- Her marriage to Abram her master, ver. 1 - 3.
- Her misbehaviour towards Sarai her mistress, ver. 4 - 6.
- Her discourse with an angel that met her in her flight, ver. 7 - 14.
- Her delivery of a son, ver. 15, 16.
| 1 |
We have here the marriage of Abram to Hagar, who was his secondary wife. Herein,
though he may be excused, he cannot be justified; for from the beginning it was not so:
and when it was so, it seems to have proceeded from an irregular desire to build up their
families, for the speedier peopling of the world. But now we must not do so? Christ has
reduced this matter to the first institution, and makes the marriage union to be between
one man and one woman only. |
| 4 |
We have here the ill consequences of Abram's marriage to Hagar: a deal of mischief it
made presently. Hagar no sooner perceives herself with child, but she looks scornfully
upon her mistress; upbraids her perhaps with her barrenness, and insults over her. Sarai
falls upon Abram, and very unjustly charges him with the injury, suspecting that he
countenanced Hagar's insolence: and as one not willing to hear what Abram had to say she
rashly appeals to God. The Lord judge between me and thee, as if Abram had refused to
right her. When passion is upon the throne, reason is out of doors, and is neither heard
nor spoken. Those are not always in the right that are most forward in appealing to God.
Rash and bold imprecations are commonly evidences of guilt and a bad cause. |
| 6 |
Thy maid is in thy hand - Though she was his wife, he would not countenance her in any
thing disrespectful to Sarai. Those who would keep up peace and love, must return first
answers to hard accusations; husbands and wives particularly should endeavour not to be
both angry together. And when Sarai dealt hardly with her - Making her to serve with
rigour; she fled from her face - She not only avoided her wrath for the present, but
totally deserted her service. |
| 7 |
Here is the first mention we have in scripture of an angel's appearance, who arrested
her in her flight. It should seem she was making towards her own country, for she was in
the way to Shur, which lay towards Egypt. 'Twere well if our afflictions would make us
think of our home, the better county. But Hagar was now out of the way of her duty, and
going farther astray, when the angel found her. It is a great mercy to be stopt in a
sinful way, either by conscience or providence. |
| 8 |
And he said, Hagar, Sarai's maid -
- As a check to her pride. Though she was Abram's wife, yet he calls her Sarai's maid to
humble her.
- As a rebuke to her flight. Sarai's maid ought to be in Sarai's tent, and not wandering
in the wilderness. Whence comest thou - Consider that thou art running away both from the
duty thou wast bound to, and the privileges thou wast blest with, in Abram's tent. And
Whither wilt thou go? - Thou art running thyself into sin in Egypt; if she return to that
people, she will return to their gods. And she said, I flee from the face of my mistress -
She acknowledges her fault in fleeing from her mistress; and yet, excuses it, that it was
from the face, or displeasure, of her mistress.
|
| 9 |
And the angel said, Return to thy mistress, and submit thyself under her hand - Go
home and humble thyself for what thou hast done amiss, and resolve for the future to
behave thyself better. |
| 10 |
I will multiply thy seed exceedingly - Heb. multiplying I will multiply it, that is,
multiply it in every age, so as to perpetuate it. 'Tis supposed that the Turks at this day
descended from Ishmael, and they are a great people. |
| 11 |
Ishmael, that is, God will hear; and the reason is, because the Lord hath heard: he
hath, and therefore he will. The experience we have had of God's seasonable kindness in
distress should encourage us to hope for the like help in the like exigencies. Even there,
where there is little cry of devotion, the God of pity hears the cry of affliction: tears
speak as well as prayers. |
| 12 |
He will be a wild man - A wild ass of a man, so the word is: rude, and bold and
fearing no man; untamed, untractable, living at large, and impatient of service and
restraint. His hand will be against every man - That is his sin, and every man's hand
against him - That is his punishment. Note, Those that have turbulent spirits have
commonly troublesome lives: they that are provoking, and injurious to others, must expect
to be repaid in their own coin. And yet, he shall dwell in the presence of all his
brethren - Though threatened and insulted by all his neighbours, yet he shall keep his
ground, and, for Abram's sake more than his own, shall be able to make his part good with
them. Accordingly we read, Gen 25:18, that he died, as he lived, in the
presence of all his brethren. |
| 13 |
And she called the name of the Lord that spake unto her - That is, thus she made
confession of his name, Thou God seest me - This should be with her, his name for ever,
and this his memorial, by which she will know him, and remember him while she lives, Thou
God seest me. Thou seest my sorrow and affliction. This Hagar especially refers to: when
we have brought ourselves into distress by our own folly, yet God has not forsaken us.
Thou seest the sincerity of my repentance. Thou seest me, if in any instance I depart from
thee. This thought should always restrain us from sin, and excite us to duty, Thou God
seest me. Have I here also looked after him that seeth me? - Probably she knew not who it
was that talked with her till he was departing, and then looking after him, with a
reflexion like that of the two disciples, Luke 24:31,32. Here also - Not only
in Abram's tent, and at his altar, but here also, in this wilderness: here, where I never
expected it, where I was out of the way of my duty? |
| 14 |
The well was called Beer - lahai - roi - The well of him that lives and sees me. 'Tis
likely Hagar put this name upon it, and it was retained long after. This was the place
where the God of glory manifested the special care he took of a poor woman in distress.
Those that are graciously admitted into communion with God, and receive seasonable
comforts from him, should tell others what he has done for their souls, that they also may
be encouraged to seek him and trust in him. |
Chapter XVII
This chapter contains articles of agreement betwixt the great Jehovah, the father
of mercies, and pious Abram, the father of the faithful. Mention was made of this
covenant, chap. xv. 18. but here it is particularly drawn up. Here are,
- The circumstances of the making of this covenant, the time and manner, ver. 1.
and the posture Abram was in, ver. 3.
- The covenant itself, in the particular instances.
- That he should be the father of many nations, ver. 4. 6. and in token of that his name
was changed, ver. 5.
- That God would be a God to him and his seed, and would give them the land of Canaan,
ver. 7, 8. and the seal of this part of the covenant was circumcision, ver. 9 - 14.
- That he should have a son by Sarai, and in token of that her name was changed, ver. 15,
16. This promise Abraham received, ver. 17. And his request for Ishmael, (ver. 18.) was
answered abundantly to his satisfaction, ver. 19 - 22.
- The circumcision of Abraham and his family, according to God's appointment,
ver. 23 - 27.
| 1 |
And when Abram was ninety nine years old - Full thirteen years after the birth of
Ishmael. So long the promise of Isaac was deferred;
- Perhaps to correct Abram's over - hasty marrying of Hagar.
- That Abram and Sarai being so far striken in age, God's power in this matter might be
the more magnified.
The Lord appeared unto Abram - In some visible display of God's immediate glorious
presence with him. And said, I am the Almighty God - By this name he chose to make himself
known to Abram, rather than by his name Jehovah, Exo 6:3. He used it to
Jacob, Gen 35:11. They called him by this name, Gen 28:5 43:14 48:3.
It is the name of God that is mostly used throughout the book of Job, at least 30 times in
the discourses of that book, in which Jehovah is used but once. After Moses, Jehovah is
more frequently used, and this very rarely. I am El - Shaddai. It speaks the almighty
power of God, either
- As an avenger, from wrv he destroyed, or laid waste; so some: and they think God took
this title from the destruction of the old world: Or,
- As a benefactor, v for rva who, and yr it sufficeth.
Our old English translation reads it here, very significantly, I am God All -
sufficient. The God with whom we have to do, is self - sufficient; he hath every thing,
and he needs not any thing. And he is enough to us, if we be in covenant with him; we have
all in him, and we have enough in him; enough to satisfy our most enlarged desires; enough
to supply the defect of every thing else, and to secure us happiness for our immortal
souls.
But the covenant is mutual, walk before me, and be thou perfect - That is, upright and
sincere. Observe,
- That to walk before God, is to set God always before us, and to think, and speak, and
act, in every thing as those that are always under his eye. It is to have a constant
regard to his word, as our rule, and to his glory, as our end, in all our actions. It is
to be inward with him in all the duties of religious worship, and to be entire for him in
all holy conversation.
- That upright walking with God is the condition of our interest in his all - sufficiency.
If we neglect him, or dissemble with him, we forfeit the benefit of our relation to him.
- A continual regard to God's all - sufficiency will have a great influence upon our
upright walking with him.
|
| 3 |
And Abram fell on his face while God talked with him - Either,
- As one overcome by the brightness of the Divine glory: Daniel and John did so likewise.
Or.
- As one ashamed of himself, and blushing to think of the honours done to one so unworthy.
He looks upon himself with humility, and upon God with reverence, and, in token of both,
falls on his face.
|
| 4 |
The promise is here introduced with solemnity: As for me, saith the Great God, Behold,
behold and admire it, behold and be assured of it, my covenant is with thee. And thou
shalt be a father of many nations - This implies,
- That his seed after the flesh should be very numerous, both in Isaac and in Ishmael, and
in the sons of Keturah. And the event answered, for there have been, and are, more of the
children of men descended from Abraham, than from any one man at equal distance with him
from Noah, the common root.
- That all believers, in every age, should be looked upon as his spiritual seed, as the
father of the faithful. In this sense the apostle directs us to understand this promise, Rom
4:16,17. He is the father of those, in every nation, that, by faith, enter into
covenant with God, and (as the Jewish writers express it) are gathered under the wings of
the divine majesty.
|
| 5 |
In token of this, his name was changed from Abram, a high father, to Abraham, the
father of a multitude. This was to confirm the faith of Abraham, while he was childless;
perhaps even his own name was sometimes an occasion of grief to him; Why should he be
called a high father, who was not a father at all? But now God had promised him a numerous
issue, and had given him a name which signified so much; that name was his joy. |
| 7 |
And I will establish my covenant - Not to be altered or revoked; not with thee only,
then it would die with thee but with thy seed after thee; and it is not only thy seed
after the flesh, but thy spiritual seed. It is everlasting in the evangelical meaning of
it. The covenant of grace is everlasting; it is from everlasting in the counsels of it,
and to everlasting in the consequences of it; and the external administration of it is
transmitted, with the seal of it, to the seed of believers, and the internal
administration of it by the Spirit to Christ's seed in every age. This is a covenant of
exceeding great and precious promises. Here are two which indeed are all - sufficient,
that God would be their God. All the privileges of the covenant, all its joys, and all its
hopes, are summed up in this. A man needs desire no more than this to make him happy. What
God is himself, that he will be to his people: wisdom to guide and counsel them, power to
protect and support them, goodness to supply and comfort them; what faithful worshippers
can expect from the God they serve, believers shall find in God as theirs. This is enough,
yet not all. |
| 8 |
And I will give thee Canaan for an everlasting possession - God had before promised
this land to Abraham and his seed, Ge 15:18. But here, it is promised for an
everlasting possession, as a type of heaven, that everlasting rest which remains for the
people of God. This is that better country to which Abraham had an eye, and the grant of
which was that which answered the vast extent of that promise, that God would be to them a
God; so that if God had not designed this, he would have been ashamed to be called their
God, Heb 11:16. As the land of Canaan was secured to the seed of Abraham,
according to the flesh; so heaven is secured to all his spiritual seed for a possession
truly everlasting. The offer of this eternal life is made in the word, and confirmed by
the sacraments, to all that are under the external administration of the covenant, and the
earnest of it is given to all believers. |
| 10 |
The token of the covenant, is circumcision, for the sake of which the covenant is
itself called the covenant of circumcision, Acts 7:8. It is here said to be
the covenant which Abraham and his seed must keep, as a copy or counterpart, it is called
a sign and seal, Rom 4:11, for it was.
- A confirmation to Abraham and his seed of those promises which were God's part of the
covenant, assuring them that, in due time, Canaan should be theirs: and the continuance of
this ordinance, after Canaan was theirs, intimates, that that promise looked farther, to
another Canaan.
- An obligation upon Abraham and his seed to that duty which was their part of the
covenant, not only to the duty of accepting the covenants and putting away the corruption
of the flesh, which were primarily signified by circumcision, but in general to the
observation of all God's commands. They who will have God to be to them a God, must
consent to be to him a people.
Now, 1. Circumcision was a bloody ordinance, for all things by the law were purged with
blood, Heb 9:22. See Exo 24:8. But the blood of Christ being
shed, all bloody ordinances are now abolished. Circumcision therefore gives way to
baptism. 2. It was peculiar to the males, though the women also were included in the
covenant. 3. Christ having not yet offered himself for us, God would have man to enter
into covenant, by the offering of some part of his own body, and no part could be better
spared. 4. The ordinance was to be administered to children when they were eight days old,
that they might gather some strength to be able to undergo the pain of it. 5. The children
of the strangers were to be circumcised, which looked favourable upon the Gentiles, who
should, in due time be brought into the family of Abraham, by faith. Here is, (1.) The
promise made to Abraham of a son by Sarai, that son in whom the promise made to him should
be fulfilled, that he should be the father of many nations, for she also shall be a mother
of nations, and kings of people shall be of her, Ge 17:16. Note,
- God reveals the purposes of his good - will to his people by degrees. God had told
Abraham long before, that he should have a son, but never 'till now that he should have a
son by Sarai.
- The blessing of the Lord makes fruitful, and adds no sorrow with it; no such sorrow as
was in Hagar's case. I will bless her, with the blessing of fruitfulness, and then thou
shalt have a son of her.
- Civil government and order is a great blessing to the church. It is promised not only
that people, but kings of people should be of her; not a headless rout, but a well
modelled, well governed society.
|
| 15 |
Sarah shall her name be - The same letter is added to her name that was to Abraham's.
Sarai signifies my princess, as if her honour were confined to one family only: Sarah
signifies a princess, viz. of multitudes. |
| 17 |
Then Abraham fell on his face, and laughed - It was a laughter of delight, not of
distrust. Now it was that Abraham rejoiced to see Christ's day, now he saw it and was
glad, John 8:56, for as he saw heaven in the promise of Canaan, so he saw
Christ in the promise of Isaac, and said, Shall a child be born to him that is an hundred
years old? - He doth not here speak of it, as at all doubtful, for we are sure he
staggered not at the promise, Rom 4:20, but as wonderful, and that which
could not be effected but by the almighty power of God. |
| 18 |
And Abraham said, O that Ishmael might live before thee! - This he speaks nor as
desiring that Ishmael might be preferred before the son he should have by Sarah, but as
dreading lest he should be forsaken of God, he puts up this petition on his behalf. The
great thing we should desire of God, for our children, is, that they may live before him,
that is, that they may be kept in covenant with him, and may have grace to walk before him
in their uprightness. God's answer to this prayer, is an answer of peace. Abraham could
not say he sought God's face in vain. |
| 20 |
As for Ishmael, I have heard thee; I have blessed him - That is, I have many blessings
in store for him.
- His posterity shall be numerous; I will multiply him exceedingly;
- They shall be considerable; twelve princes shall he beget. We may charitably hope that
spiritual blessings also were bestowed upon him, though the visible church was not brought
out of his loins.
|
| 21 |
He names that child, Isaac - Laughter, because Abraham rejoiced in spirit when this
son was promised him. |
Chapter XVIII
We have an account in this chapter of another interview between God and Abraham,
probably within a few days after the former, as the reward of his chearful obedience to
the law of circumcision. Here is,
- The visit which God made him, ver. 1 - 8
- The matters discoursed of between them,
- The purposes of God's love concerning Sarah, ver. 9 - 15.
- The purposes of God's wrath concerning Sodom.
- The discovery God made to Abraham of his design to destroy Sodom, ver. 16 - 22.
- The intercession Abraham made for Sodom, ver. 23 - 33.
| 1 |
This appearance of God to Abraham seems to have had in it more of freedom and
familiarity, and less of grandeur and majesty, than those we have hitherto read of, and
therefore more resembles that great visit which in the fulness of time the Son of God was
to make to the world. He sat in the tent - door in the heat of the day - Not so much to
repose himself, as to seek an opportunity of doing good, by giving entertainment to
strangers. |
| 2 |
And lo three men - These three men were three spiritual heavenly beings, now assuming
human shapes, that they might be visible to Abraham, and conversable with him. Some think
they were all three created angels; others, that one of them was the Son of God. He bowed
himself towards the ground - Religion doth not destroy but improve good manners, and
teaches us to honour all men. |
| 9 |
Where is Sarah thy wife? - By naming her, they gave intimation to Abraham, that tho'
they seemed strangers, yet they well knew him and his family: by enquiring after her, they
shewed a kind concern for the family of one, whom they found respectful to them. And by
speaking of her, she over - hearing it, they drew her to listen to what was farther to be
said. |
| 10 |
I will certainly return unto thee - And visit thee. God will return to those that bid
him welcome. |
| 12 |
Sarah laughed within herself - It was not a laughter of faith, like Abraham's, Ge
17:17, but a laughter of doubting and distrust. The great objection which Sarah
could not get over was her age. I am waxed old, and past child - bearing in a course of
nature, especially having been hitherto barren, and which magnifies the difficulty, My
lord is old also. Observe here, That Sarah calls Abraham her lord, and the Holy Ghost
takes notice of it to her honour, and recommends it to the imitation of all Christian
wives, 1Pe 3:6. Sarah obeyed Abraham calling him lord, in token of respect
and subjection. |
| 17 |
Shall I hide from Abraham that thing which I do - Thus doth God in his councils
express himself after the manner of men, with deliberation. The secret of the Lord is with
them that fear him. Those that by faith live a life of communion with God, cannot but know
more of his mind than other people. They have a better insight into what is present, and a
better foresight of what is to come. |
| 19 |
I know Abraham that he will command his children, and his household after him - This
is a bright part of Abraham's character. He not only prayed with his family, but he taught
them, as a man of knowledge; nay, he commanded them as a man in authority, and was prophet
and king, as well as priest, in his own house. And he not only took care of his children,
but of his household: his servants were catechized servants. Masters of families should
instruct, and inspect the manners of all under their roof. And this is given as the reason
why God would make known to him his purpose concerning Sodom; because he was communicative
of his knowledge, and improved it for the benefit of those that were under his charge. |
| 21 |
I will go down now and see - Not as if there were any thing concerning which God is in
doubt; but he is pleased thus to express himself after the manner of men. |
| 23 |
Abraham drew near - This expression intimates, A holy concern. A holy confidence; he
drew near with an assurance of faith, drew near as a prince, Job 31:37. |
| 27 |
Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes -
He speaks as one amazed at his own boldness, and the liberty God graciously allowed him,
considering God's greatness, he is the Lord; and his own meanness, but dust and ashes.
Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance
that there is between us and Him. He is the Lord of glory, we are worms of the earth. |
| 30 |
Oh let not the Lord be angry - The importunity which believers use in their addresses
to God is such, that if they were dealing with a man like themselves, they could not but
fear that he would be angry with them. But he with whom we have to do is God and not man,
and he is pleased when he is wrestled with. But why then did Abraham leave off asking when
he had prevailed so far as to get the place spared if there were but ten righteous in it?
Either,
- Because he owned that it deserved to perish if there were not so many: as the dresser of
the vineyard, who consented that the barren tree should be cut down if one year's trial
more did not make it fruitful, Luke 13:9. Or,
- Because God restrained his spirit from asking any farther. When God hath determined the
ruin of a place, he forbids it to be prayed for, Jer 7:16.
|
| 33 |
Abraham returned into his place - To wait what the event would be; and it proved that
his prayer was heard, and yet Sodom not spared, because there were not ten righteous in
it. |
Chapter XIX
We read, chap. 18. of God's coming to take a view of the state of Sodom, what its
wickedness was, and what righteous there were in it: here we have the result of that
enquiry.
- It was found upon trial that Lot was very good, ver. 1, 2, 3. and it did not
appear that there were any more of the same character.
- It was found that the Sodomites were very wicked, ver. 4 - 11.
- Special care was therefore taken for the securing of Lot and his family, ver,
12 - 23.
- The ruin of Sodom, and of Lot's wife, ver. 24 - 26. with a general repetition
of the story, ver. 27 - 29.
- A foul sin that Lot was guilty of, in committing incest with his two daughters,
ver. 30 - 38.
| 1 |
And there came two - Probably two of the three that had just before been with Abraham,
the two created angels who were sent to execute God's purpose concerning Sodom. |
| 3 |
And he pressed upon them greatly - Partly because he would by no means have them to
expose themselves to the perils of lodging in the streets of Sodom, and partly because he
was desirous of their converse. |
| 4 |
Here were old and young all from every quarter - The old were not past it, and the
young were soon come up to it. Either they had no magistrates to protect the peaceable, or
their magistrates were themselves aiding and abetting. |
| 8 |
I have two daughters - This was unadvisedly and unjustifiably offered. It is true, of
two evils we must chose the less, but of two sins we must chose neither, nor ever do evil
that good may come of it. |
| 11 |
And they smote the men with blindness - This was designed to put an end to their
attempt, and to be an earnest of their utter ruin the next day. |
| 13 |
We will destroy this place - The holy angels are ministers of God's wrath for the
destruction of sinners, as well as of his mercy for the preservation and deliverance of
his people. |
| 14 |
Up, get you out this place - The manner of expression is startling. It was not time to
trifle, when the destruction was just at the door. But he seemed to them as one that
mocked - They thought perhaps that the assault which the Sodomites had just now made upon
his house had disturbed his head, and put him into such a fright that be knew not what he
said. They that made a jest of every thing, made a jest of that, and so perished in the
overthrow. Thus many who are warned of the danger they are in by sin, make a light matter
of it; such will perish with their blood upon their heads. |
| 16 |
Tho' Lot did not make a jest of the warning as his sons - in - law, yet he lingered,
he did not make so much haste as the case required. And it might have been fatal to him,
if the angels had not laid hold on his hand, and brought him forth. Herein the Lord was
merciful to him, otherwise he might justly have left him to perish, since he was loath to
depart. If God had not been merciful to us, our lingering had been our ruin. |
| 17 |
Look not behind thee - He must not loiter by the way; stay not in all the plain - For
it would all be made one dead sea: he must not take up short of the place of refuge
appointed him; escape to the mountain - Such as these are the commands given to those who
through grace are delivered out of a sinful state.
- Return not to sin and Satan, for that's looking back to Sodom.
- Rest not in the world, for that's staying in the plain. And,
- Reach toward Christ and heaven, for that is escaping to the mountain, short of which we
must not take up.
|
| 22 |
I cannot do any thing till thou be come thither - The very presence of good men in a
place helps to keep off judgments. See what care God takes for the preservation of his
people! |
| 24 |
Then the Lord rained - from the Lord - God the Son, from God the Father, for the
Father has committed all judgment to the Son. He that is the Saviour will be the destroyer
of those that reject the salvation. |
| 25 |
And he overthrew the cities, and all the inhabitants of them, the plain, and all that
grew upon the ground - It was an utter ruin, and irreparable; that fruitful valley remains
to this day a great lake, or dead sea. Travelers say it is about thirty miles long, and
ten miles broad. It has no living creature in it: it is not moved by the wind: the smell
of it is offensive: things do not easily sink in it. The Greeks call it Asphaltis, from a
sort of pitch which it casts up. Jordan falls into it, and is lost there. It was a
punishment that answered their sin. Burning lusts against nature were justly punished with
this preternatural burning. |
| 26 |
But his wife looked back from behind him - Herein she disobeyed an express command.
Probably she hankered after her house and goods in Sodom, and was loath to leave them.
Christ intimates this to be her sin, Luke 17:31,32, she too much regarded her
stuff. And her looking back spoke an inclination to go back; and therefore our Saviour
uses it as a warning against apostasy from our Christian profession. And she became a
pillar of salt - She was struck dead in the place, yet her body did not fall down, but
stood fixed and erect like a pillar or monument, not liable to waste or decay, as human
bodies exposed to the air are, but metamorphosed into a metallic substance, which would
last perpetually. Our communion with God consists in our gracious regard to him, and his
gracious regard to us. We have here therefore the communion that was between God and
Abraham in the event concerning Sodom, as before in the consultation concerning It; for
communion with God is to be kept up in providences as well as in ordinances. |
| 27 |
And Abraham gat up early - And to see what was become of his prayers, he went to the
very place were he had stood before the Lord. |
| 28 |
And he looked toward Sodom - Not as Lot's wife did, tacitly reflecting upon the divine
severity, but humbly adoring it, and acquiescing in it. Here is God's favourable regard to
Abraham, Ge 19:29. As before when Abraham prayed for Ishmael, God heard him
for Isaac, so now when he prayed for Sodom, he heard for Lot. |
| 29 |
God remembered Abraham, and for his sake sent Lot out of the overthrow - God will
certainly give an answer of peace to the prayer of faith in his own way and time. |
| 30 |
He feared to dwell in Zoar - Here is the great trouble and distress that Lot was
brought into after his deliverance, Ge 19:29. He was frightened out of Zoar,
durst not dwell there, either because he was conscious to himself that it was a refuge of
his own chusing, and that therein he had foolishly prescribed to God, and therefore could
not but distrust his safety in it. Probably he found it as wicked as Sodom; and therefore
concluded it could not long survive it; or perhaps he observed the rise and increase of
those waters, which, after the conflagration, began to overflow the plain, and which,
mixing with the ruins, by degrees made the dead sea; in those waters he concluded Zoar
must needs perish, (though it had escaped the fire) because it stood upon the same flat.
He was now glad to go to the mountain, the place which God had appointed for his shelter.
See in Lot what those bring themselves to at last, that forsake the communion of saints
for secular advantages. |
Chapter XX
We have here,
- Abraham's sin in denying his wife, and Abimelech's sin thereupon in taking her,
ver. 1, 2.
- God's discourse with Abimelech in a dream upon this occasion; wherein he shews
him his error, ver. 3. accepts his plea, ver. 4, 5, 6. and directs him to make
restitution, ver. 7.
- Abimelech's discourse with Abraham; wherein he chides him for the cheat he had
put upon him, ver. 8, 9, 10. and Abraham excuses it as well as he can, ver. 11, 12, 13.
- The good issue of the story; in which Abimelech restores Abraham his wife, ver.
14, 15, 16. and Abraham by prayer prevails with God for the removal of the judgment
Abimelech was under, ver. 17, 18.
| 1 |
And Abraham sojourned in Gerar - We are not told upon what occasion he removed,
whether terrified by the destruction of Sodom, or, as some of the Jewish writers say,
because he was grieved at Lot's incest with his daughters, and the reproach which the
Canaanites cast upon him for his kinsman's sake. The king of Gerar sent and took her - To
his house, in order to the taking of her to his bed. |
| 3 |
But God came to Abimelech in a dream - It appears by this that God revealed himself by
dreams, which evidenced themselves to be divine and supernatural, not only to his servants
the prophets, but even to those that were out of the pale of the church; but then usually
it was with some regard to God's own people. |
| 4 |
Wilt thou slay also a righteous nation - Not such a nation as Sodom. |
| 6 |
I withheld thee from sinning against me - It is God that restrains men from doing the
ill they would do; it is not from him that there is sin, but it is from him that there is
not more sin, either by his influence on mens minds checking their inclination to sin, or
by his providence taking away the opportunity. It is a great mercy to be hindered from
committing sin, which God must have the glory of whoever is the instrument. |
| 9 |
Thou hast done deeds that ought not to be done - Equivocation and dissimulation,
however they may be palliated, are very ill things, and by no means to be admitted in any
case. He takes it as a very great injury to himself and his family, that Abraham had thus
exposed them to sin, What have I offended thee? - If I had been thy worst enemy, thou
couldst not have done me a worse turn, nor taken a more effectual course to be avenged on
me. Note, We ought to reckon, that those do us the greatest dislikedness in the world,
that any way tempt us or expose us to sin, though they may pretend friendship, and offer
that which is grateful enough to the corrupt nature. He challenges him to assign any just
cause he had to suspect them as a dangerous people for an honest man to live among. |
| 10 |
What sawest thou that thou hast done this thing - What reason hadst thou to think,
that if we had known her to be thy wife, thou wouldst have been exposed to any danger by
it? |
| 11 |
I thought surely the fear of God is not in this place, and they will slay me - There
are many places and persons that have more of the fear of God in them than we think they
have; perhaps they are not called by our name, they do not wear our badges, they do not
tie themselves to that which we have an opinion of; and therefore we conclude they have
not the fear of God in their hearts! |
| 13 |
When God caused me to wander from my father's house - Then we settled this matter. It
may be, that God denied Abraham and Sarah the blessing of children so long to punish them
for this sinful compact they had made to deny one another: if they will not own their
marriage, why should God own it? But we may suppose, that alter this reproof they agreed
never to do so again, and then presently we read, Ge 21:1,2, that Sarah
conceived. |
| 16 |
Thy brother is to thee a covering of the eyes - Thou must look at no other, nor desire
to be looked at by any other. Yoke - fellows must be to each other for a covering of the
eyes. The marriage - covenant is a covenant with the eyes, like Job's, Job 31:1.
|
Chapter XXI
In this chapter we have,
- Isaac, the child of promise, born into Abraham's family, ver. 1 - 8.
- Ishmael, the son of the bond - woman, cast out of it, ver. 9 - 21.
- Abraham's league with Abimelech, ver. 22 - 32.
- His devotion to God, ver. 33, 34.
| 2 |
Sarah conceived - Sarah by faith, received strength to conceive, Heb 11:11.
God therefore, by promise, gave that strength. Abraham was old, and Sarah old, and both as
good as dead, and then the word of God took place. |
| 4 |
He circumcised his son - The covenant being established with him, the seal of the
covenant was administered to him. |
| 6 |
And Sarah said, God has made me to laugh - He hath given me both cause to rejoice, and
a heart to rejoice. And it adds to the comfort of any mercy to have our friends rejoice
with us in it, See Luke 1:58. They that hear will laugh with me - Others will
rejoice in this instance of God's power and goodness, and be encouraged to trust in him. |
| 9 |
Sarah saw the son of the Egyptian mocking - Mocking Isaac no doubt, for it is sad,
with reference to this, Gal 4:29, that he that was born after the flesh,
persecuted him that was born after the spirit. Ishmael is here called the son of the
Egyptian, because (as some think) the four hundred years affliction of the seed of Abraham
by the Egyptians began now, and was to be dated from hence. |
| 10 |
Cast out the bond - woman - This was a type of the rejection of the unbelieving Jews,
who, though they were the seed of Abraham, yet, because they submitted not to the gospel -
covenant, were unchurched and disfranchised. And that, which above any thing provoked God
to cast them off, was, their mocking and persecuting the gospel - church, God's Isaac, in
his infancy. |
| 11 |
The thing was very grievous in Abraham's sight - it grieved him that Ishmael had given
such provocation. And still more that Sarah insisted upon such a punishment. |
| 13 |
The casting out of Ishmael was not his ruin. He shall be a nation because he is thy
seed - We are not sure that it was his eternal ruin. It is presumption to say, that all
these who are left out of the external dispensation of God's covenant are excluded from
all his mercies. Those may be saved who are not thus honoured. |
| 14 |
And Abraham rose up early in the morning - We may suppose immediately after he had in
the night - visions received orders to do this. |
| 17 |
God heard the voice of the lad - We read not of a word be said; but his sighs and
groans, cried loud in the ears of the God of mercy. An angel was sent to comfort Hagar,
who assures her, God has heard the voice of the lad where he is - Though he be in the
wilderness; for wherever we are, there is a way open heavenwards; therefore lift up the
lad, and hold him in thy hand - God's readiness to help us when we are in trouble must not
slacken, but quicken our endeavours to help ourselves. He repeats the promise concerning
her son, that he should be a great nation, as a reason why she should bestir herself to
help him. |
| 31 |
Beer - sheba - That is, the well of the oath, in remembrance of the covenant that they
sware to, that they might be ever mindful of it. |
| 33 |
And Abraham planted a grove - For a shade to his tent, or perhaps an orchard of fruit
trees; and there, though we cannot say he settled, for God would have him while he lived
to be a stranger and a pilgrim, yet he sojourned many days. And called there on the name
of the Lord - Probably in the grove he planted, which was his oratory, or house of prayer:
he kept up publick worship, to which probably his neighbours resorted, and joined with
him. Men should not only retain their goodness wherever they go, but do all they can to
propagate it, and make others good. The everlasting God - Though God had made himself
known to Abraham as his God in particular; yet he forgets not to give glory to him as the
Lord of all, the everlasting God, who was before all worlds, and will be when time and
days shall be no more. |
Chapter XXII
We have here,
- The strange command which God gave to Abraham, ver. 1, 2.
- Abraham's strange obedience to this command, ver. 3 - 10.
- The strange issue of this trial.
- The sacrificing of Isaac was countermanded, ver. 11, 12.
- Another sacrifice was provided, ver. 13, 14.
- The covenant was renewed with Abraham hereupon, ver. 15 - 19.
- An account of some of Abraham's relations, ver. 20 - 24.
| 1 |
Here is the trial of Abraham's faith, whether it continued so strong, so vigorous, so
victorious, after a long settlement in communion with God, as it was at first, when by it
he left his country: then it appeared that he loved God better than his father; now, that
he loved him better than his son. After these things - After all the other exercises he
had had, all the difficulties he had gone through: now perhaps he was beginning to think
the storms were blown over but after all, this encounter comes, which is stranger than any
yet. God did tempt Abraham - Not to draw him to sin, so Satan tempts; but to discover his
graces, how strong they were, that they might be found to praise and honour and glory. The
trial itself: God appeared to him as he had formerly done, called him by name Abraham,
that name which had been given him in ratification of the promise: Abraham, like a good
servant, readily answered, Here am I; what saith my Lord unto his servant? Probably he
expected some renewed promise, like those, Ge 15:1 17:1, but to his great
amazement that which God hath to say to him is in short, Abraham, go kill thy son: and
this command is given him in such aggravating language as makes the temptation abundantly
more grievous. When God speaks, Abraham, no doubt, takes notice of every word, and listens
attentively to it: and every word here is a sword in his bones; the trial is steel'd with
trying phrases. Is it any pleasure to the Almighty that he should afflict? No, it is not;
yet when Abraham's faith is to be tried, God seems to take pleasure in the aggravation of
the trial. |
| 2 |
And he said, take thy son - Not thy bullocks and thy lambs; how willingly would
Abraham have parted with them by thousands to redeem Isaac! Not thy servant, no, not the
steward of thine house. Thine only son - Thine only son by Sarah. Ishmael was lately cast
out, to the grief of Abraham, and now Isaac only was left and must he go too? Yes: take
Isaac, him by name, thy laughter, that son indeed. Yea, that son whom thou lovest - The
trial was of Abraham's love to God, and therefore it must be in a beloved son: in the
Hebrew 'tis expressed more emphatically, and I think might very well be read thus, Take
now that son of thine, that only son of thine, whom thou lovest, that Isaac. And get thee
into the land of Moriah - Three days journey off: so that he might have time to consider
it, and if he do it, must do it deliberately. And offer him for a burnt offering - He must
not only kill his son, but kill him as a sacrifice, with all that sedateness and
composedness of mind, with which he used to offer his burnt - offering. |
| 3 |
The several steps of this obedience, all help to magnify it, and to shew that he was
guided by prudence, and governed by faith, in the whole transaction.
- He rises early - Probably the command was given in the visions of the night, and early
the next morning he sets himself about it, did not delay, did not demur. Those that do the
will of God heartily will do it speedily.
- He gets things ready for a sacrifice, and it should seem, with his own hands, cleaves
the wood for the burnt - offering.
- He left his servants at some distance off, left they should have created him some
disturbance in his strange oblation. Thus when Christ was entering upon his agony in the
garden, he took only three of his disciples with him.
|
| 6 |
Isaac's carrying the wood was a type of Christ, who carried his own cross, while
Abraham, with a steady and undaunted resolution, carried the fatal knife and fire. |
| 7 |
Behold the fire and the wood, but where is the lamb? - This is,
- A trying question to Abraham; how could he endure to think that Isaac is himself the
lamb?
- 'Tis a teaching question to us all, that when we are going to worship God, we should
seriously consider whether we have every thing ready, especially the lamb for a burnt -
offering. Behold, the fire is ready; that is, the Spirit's assistance, and God's
acceptance: the wood is ready, the instituted ordinances designed to kindle our
affections, which indeed, without the Spirit, are but like wood without fire, but the
Spirit works by them. All things are now ready, but where is the lamb? Where is the heart?
Is that ready to be offered up to God, to ascend to him as a burnt - offering?
|
| 8 |
My son, God will provide himself a lamb - This was the language either,
- Of his obedience; we must offer the lamb which God has appointed now to be offered; thus
giving him this general rule of submission to the divine will to prepare him for the
application of it to himself. Or,
- Of his faith; whether he meant it so or no, this proved to be the meaning of it; a
sacrifice was provided instead of Isaac.
Thus,
- Christ the great sacrifice of atonement was of God's providing: when none in heaven or
earth could have found a lamb for that burnt - offering, God himself found the ransom.
- All our sacrifices of acknowledgement are of God's providing too; 'tis he that prepares
the heart. The broken and contrite spirit is a sacrifice of God, of his providing.
|
| 9 |
With the same resolution and composedness of mind, he applies himself to the
compleating of this sacrifice. After many a weary step, and with a heavy heart, he arrives
at length at the fatal place; builds the altar, an altar of earth, we may suppose, the
saddest that ever be built; lays the wood in order for Isaac's funeral pile; and now tells
him the amazing news. Isaac, for ought appears, is as willing as Abraham; we do not find
that he made any objection against it. God commands it to be done, and Isaac has learned
to submit. Yet it is necessary that a sacrifice be bound; the great Sacrifice, which, in
the fulness of time, was to be offered up, must be bound, and therefore so must Isaac.
Having bound him he lays him upon the altar, and his hand upon the head of the sacrifice.
Be astonished, O heavens, at this, and wonder, O earth! here is an act of faith and
obedience which deserves to be a spectacle to God, angels and men; Abraham's darling, the
church's hope, the heir of promise, lies ready to bleed and die by his own father's hands!
Now this obedience of Abraham in offering up Isaac is a lively representation,
- Of the love of God to us, in delivering up his only begotten Son to suffer and die for
us, as a sacrifice. Abraham was obliged both in duty and gratitude to part with Isaac and
parted with him to a friend, but God was under no obligations to us, for we were enemies.
- Of our duty to God in return of that love we must tread in the steps of this faith of
Abraham. God, by his word, calls us to part with all for Christ, all our sins, tho' they
have been as a right hand, or a right eye, or an Isaac; all those things that are rivals
with Christ for the sovereignity of our heart; and we must chearfully let them all go.
God, by his providence, which is truly the voice of God, calls us to part with an Isaac
sometimes, and we must do it by a chearful resignation and submission to his holy will.
|
| 11 |
The Angel of the Lord - That is, God himself, the eternal Word, the Angel of the
covenant, who was to be the great Redeemer and Comforter. |
| 12 |
Lay not thine hand upon the lad - God's time to help his people is, when they are
brought to the greatest extremity: the more eminent the danger is, and the nearer to be
put in execution, the more wonderful and the more welcome is the deliverance. Now know I
that thou fearest God - God knew it before, but now Abraham had given a memorable evidence
of it. He need do no more, what he had done was sufficient to prove the religious regard
he had to God and his authority. The best evidence of our fearing God is our being willing
to honour him with that which is dearest to us, and to part with all to him, or for him. |
| 13 |
Behold a ram - Tho' that blessed Seed was now typified by Isaac, yet the offering of
him up was suspended 'till the latter end of the world, and in the mean time the sacrifice
of beasts was accepted, as a pledge of that expiation which should be made by that great
sacrifice. And it is observable, that the temple, the place of sacrifice, was afterward
built upon this mount Moriah, 2Ch 3:1, and mount Calvary, where Christ was
crucified, was not far off. |
| 14 |
And Abraham called the place Jehovah - jireh - The Lord will provide. Probably
alluding to what he had said, Ge 22:8. God will provide himself a lamb - This
was purely the Lord's doing: let it be recorded for the generations to come; that the Lord
will see; he will always have his eyes upon his people in their straits, that he may come
in with seasonable succour in the critical juncture. And that he will be seen, be seen in
the mount, in he greatest perplexities of his people; he will not only manifest but
magnify his wisdom, power and goodness in their deliverance. Where God sees and provides,
he should be seen and praised. And perhaps it may refer to God manifest in the flesh. |
| 15 |
And the Angel - Christ. Called unto Abraham - Probably while the ram was yet burning.
Very high expressions are here of God's favour to Abraham, above any he had yet been
blessed with. |
| 16 |
Because thou hast done this thing, and hast not with - held thy son, thine only son -
He lays a mighty emphasis upon that, and Ge 22:18, praises it as an act of
obedience, in it thou hast obeyed my voice. By myself have I sworn - For he could swear by
no greater. |
| 17 |
Multiplying I will multiply thee - Those that part with any thing for God, shall have
it made up to them with unspeakable advantage. Abraham has but one son, and is willing to
part with that one in obedience to God; well, saith God, thou shalt be recompensed with
thousands and millions. Here is a promise,
- Of the Spirit, In blessing I will bless thee - The Gift of the Holy Ghost; the promise
of the Spirit was that blessing of Abraham which was to come upon the Gentiles through
Jesus Christ, Gal 3:14.
- Of the increase of the church; that believers, his spiritual seed, should be many as the
stars of heaven.
- Of spiritual victories; Thy seed shall possess the gate of his enemies - Believers by
their faith overcome the world, and triumph over all the powers of darkness. Probably
Zacharias refers to this part of the oath, Luke 1:74. That we being delivered
out of the hand of our enemies might serve him without fear. But the crown of all is the
last promise,
- Of the incarnation of Christ; In thy seed (one particular person that shall descend from
thee, for he speaks not of many but of one, as the apostle observes, Gal 3:16.)
shall all the nations of the earth be blessed - Christ is the great blessing of the world.
Abraham was ready to give up his son for a sacrifice to the honour of God, and on that
occasion God promised to give his son a sacrifice for the salvation of man.
|
| 20 |
This is recorded here,
- To show that tho' Abraham saw his own family highly dignified with peculiar privileges,
yet he did not look with contempt upon his relations, but was glad to hear of the increase
and prosperity of their families.
- To make way for the following story of the marriage of Isaac to Rebekah, a daughter of
this family.
|
Chapter XXIII
Here is,
- Abraham a mourner, for the death of Sarah, ver. 1, 2.
- Abraham a purchaser of a burying place for Sarah.
- The purchase proposed by Abraham, ver. 3, 4.
- Treated of and agreed, ver. 5 - 16.
- The purchase - money paid, ver. 16.
- The premises conveyed and secured to Abraham, ver. 17, 18, 20.
- Sarah's funeral, ver. 19.
| 2 |
Abraham came to mourn for Sarah and to weep - He did not only perform the ceremonies
of mourning according to the custom of those times, but did sincerely lament the great
loss he had, and gave proof of the constancy of his affection. Therefore these two words
are used, he came both to mourn and to weep. |
| 4 |
I am a stranger and a sojourner with you - Therefore I am unprovided, and must become
a suiter to you for a burying - place. This was one occasion which Abraham took to confess
that he was a stranger and a pilgrim upon earth. The death of our relations should
effectually mind us that we are not at home in this world. That I may bury my dead out of
my sight - Death will make those unpleasant to our sight, who while they lived were the
desire of our eyes. The countenance that was fresh and lively becomes pale and ghastly,
and fit to be removed into the land of darkness. |
| 6 |
Thou art a prince of God among us - So the word is; not only great, but good. He
called himself a stranger and a sojourner, they call him a great prince. |
| 7 |
Abraham returns them thanks for their kind offer, with all possible decency and
respect. Religion teaches good manners, and those abuse it that place it in rudeness and
clownishness. |
| 11 |
The field give I thee - Abraham thought he must be intreated to sell it, but upon the
first mention, without intreaty, he freely gives it. |
| 13 |
I will give thee money for the field - It was not in pride that Abraham refused the
gift; but
- In justice. Abraham was rich in silver and gold, and therefore would not take advantage
of Ephron's generosity.
- In prudence. He would pay for it, lest Ephron, when this good humour was over, should
upbraid him with it.
|
| 15 |
The land is worth four hundred shekels of silver - About fifty pounds of our money,
but what is that between me and thee? - He would rather oblige his friend than have so
much money. |
| 20 |
A burying place - 'Tis worth noting,
- That a burying - place was the first spot of ground Abraham was possessed of in Canaan.
- That it was the only piece of land he was ever possessed of, tho' it was all his own in
reversion. Those that have least of this earth find a grave in it.
|
Chapter XXIV
The subjoining of Isaac's marriage to Sarah's funeral (with a particular reference
to it, ver. 67.) shews us, that as one generation passeth away, another generation comes;
and thus the entail of human nature is preserved. Here is,
- Abraham's care about the marrying of his son, and the charge he gave to his
servant about it, ver. 1 - 9.
- The servant's journey into Abraham's country to seek a wife for his young
master among his own relations, ver. 10 - 14.
- The kind providence which brought him acquainted with Rebekah, whose father was
Isaac's cousin german, ver. 15 - 28.
- The treaty of marriage with her relations, ver. 29 - 49.
- Their consent obtained, ver. 50 - 60.
- The happy meeting and marriage between Isaac and Rebekah, ver. 61 - 67.
| 1 |
Abraham's pious care concerning his son was, that he should not marry with a daughter
of Canaan, but with one of his kindred because he saw, the Canaanites were degenerating
into great wickedness, and knew, that they were designed for ruin: would not marry his son
among them, lest they should be either a snare to his soul, or, at least, a blot to his
name. Yet he would not go himself among his kindred, lest he should be tempted to settle
there: this caution is given, Ge 24:6, and repeated, Ge 24:8.
Parents, in disposing of their children, should carefully consult their furtherance in the
way to heaven. |
| 2 |
His eldest servant - Probably Eliezer of Damascus, one whose conduct and affection he
had had long experience of: he trusted him with this great affair, and not Isaac himself,
because he would not have Isaac go at all into that country, but marry thither by proxy;
and no proxy so fit as the steward of his house. This matter is settled between the master
and the servant with a great deal of care and solemnity. The servant is bound by an oath
to do his utmost to get a wife for Isaac among his relations, Ge 24:3,4.
Abraham swears him to it, both for his own satisfaction, and for the engagement of his
servant to all possible care and diligence. Thus God swears his servants to their work,
that, having sworn, they may perform it. Swearing being an ordinance, not peculiar to the
church, but common to mankind, is to be performed by such signs as are the common usages
of our country. |
| 7 |
God's angels are ministering spirits, sent forth, not only for the protection, but
guidance of the heirs of promise, Heb 1:14. He shall send his angel before
thee - And then thou shalt speed well. |
| 11 |
He made his camels kneel down - Perhaps to unload them. |
| 12 |
Send me good speed this day - We have leave to be particular in recommending our
affairs to the care of Divine providence. Those that would have good speed must pray for
it this day, in this affair. Thus we must, in all our ways acknowledge God. |
| 14 |
Let it come to pass - He prays God, that be would please to make his way plain and
clear before him, by the concurrence of minute circumstances in his favour. It is the
comfort, as well as the belief, of a good man, that God's providence extends itself to the
smallest occurrences, and admirably serves its own purposes by them. And it is our wisdom,
in all our affairs, to follow providence. Yea, it is very desirable, and that which we may
lawfully pray for, while, in the general, we set God's will before us as our rule, that he
will, by hints of providence, direct us in the way of our duty, and give us indications
what his mind is. Thus he guides his people with his eye, and leads them in a plain path. |
| 15 |
And before he had done speaking, behold Rebekah came out - Who in all respects,
answered the characters he wished for in the woman that was to be his master's wife,
handsome and healthful, humble and industrious, courteous and obliging to a stranger. And
providence so ordered it, that she did that which exactly answered his sign. She not only
gave him drink, but, which was more than could have been expected, she offered her service
to give his camels drink, which was the very sign he proposed. God, in his providence,
doth sometimes wonderfully own the prayer of faith, and gratify the innocent desires of
his praying people even in little things, that he may shew the extent of his care, and may
encourage them at all times, to seek him, and trust in him; yet we must take heed of being
over bold in prescribing to God, lest the event should weaken our faith rather than
strengthen it. And the concurrence of providences, and their minute circumstances, for the
furtherance of our success in any business, ought to be particularly observed with wonder
and thankfulness to the glory of God. We have been wanting to ourselves both in duty and
comfort, by neglecting to observe providence. |
| 27 |
Blessed be the Lord God of my master Abraham - Observe here,
- He had prayed for good speed, and now he had sped well, he gives thanks.
- As yet, he was not certain what the issue might prove, yet he gives thanks. When God's
favours are coming towards us; we must meet them with our praises. The Lord led me to the
house of my master's brethren - Those of them that were come out of Ur of the Chaldees,
though they were not come to Canaan, but staid in Haran. They were not idolaters, but
worshippers of the true God, and inclinable to the religion of Abraham's family.
|
| 29 |
We have here the making up of the marriage between Isaac and Rebekah, related largely
and particularly. Thus we are directed to take notice of God's providence in the little
common occurrences of human life, and in them also to exercise our own prudence, and other
graces: for the scripture was not intended only for the use of philosophers and statesmen,
but to make us all wise and virtuous in the conduct of ourselves and families. |
| 31 |
Come in thou blessed of the Lord - Perhaps, because they heard from Rebekah, of the
gracious words which proceeded out of his mouth, they concluded him a good man, and
therefore blessed of the Lord. |
| 34 |
I am Abraham' servant - Abraham's name, no doubt, was well known among them, and
respected; and we may suppose them not altogether ignorant of his state, for Abraham knew
theirs, Ge 22:20. |
| 45 |
Before I had done speaking in my heart - Which perhaps he mentions, lest it should be
suspected that Rebekah had overheard his prayer, and designedly humoured it; no, saith he,
I spake it in my heart, so that none heard it but God, to whom thoughts are words, and
from him the answer came. |
| 50 |
The thing proceedeth from the Lord - Providence smiles upon it, and we have nothing to
say against it. A marriage is then likely to be comfortable when it appears to proceed
from the Lord. |
| 52 |
He worshipped the Lord - As his good success went on, he went on to bless God: those
that pray without ceasing should in every thing give thanks, and own God in every step of
mercy. |
| 55 |
Let her abide a few days, at least ten - They had consented to the marriage, and yet
were loth to part with her. It is an instance of the vanity of this world, that there is
nothing in it so agreeable but has its allay. They were pleased that they had matched a
daughter of their family so well, and yet it was with reluctancy that they sent her away. |
| 57 |
Call the damsel, and enquire at her mouth - As children ought not to marry without
their parents consent, so parents ought not to marry them without their own. Before the
matter is resolved on, ask at the damsel's mouth, she is a party principally concerned;
and therefore ought to be principally consulted. |
| 61 |
And her damsels - It seems then, when she went to the well for water, it was not
because she had no servants at command, but because she took pleasure in the instances of
humanity and industry. |
| 63 |
He went out to meditate (or pray) in the field at the even tide - Some think he
expected his servants about this time, and went out on purpose to meet them. But it should
seem he went out to take the advantage of a silent evening, and a solitary field, for
mediation and prayer. Our walks in the field are then truly pleasant, when in them we
apply ourselves to meditation and prayer we there have a free and open prospect of the
heavens above us, and the earth around us, and the hosts and riches of both, by the view
of which we should he led to the contemplation of the Maker and Owner of all. Merciful
providences are then doubly comfortable, when they find us in the way of our duty: some
think Isaac was now praying for good success in this affair, and meditating upon that
which was proper to encourage his hope in God concerning it; and now when he sets himself,
as it were, upon his watch - tower, to see what God would answer him, he sees the camels
coming. |
| 64 |
She lighted off her camel, and took a vail and covered herself - In token of humility,
modesty and subjection. |
Chapter XXV
The sacred historian in this chapter,
- Takes his leave of Abraham with an account,
- Of his children by another wife, ver. 1 - 4.
- Of his last will and testament, ver. 5, 6.
- Of his age, death and burial, ver. 7, 8, 9, 10.
- He takes his leave of Ishmael, with a short account,
- Of his children, ver. 12 - 16.
- Of his age and death, ver. 17, 18.
- He enters upon the history of Isaac;
- His posterity, ver. 11.
- The conception and birth of his two sons, with the oracle of God concerning them, ver.
19 - 26.
- Their different characters, ver. 27, 28.
- Esau's selling his birth - right to Jacob, ver. 29 - 34.
| 1 |
Five and thirty years Abraham lived after the marriage of Isaac, and all that is
recorded concerning him during that time lies here in a very few verses: we hear no more
of God's extraordinary appearances to him, or trials of him; for all the days even of the
greatest saints are not eminent days, some slide on silently, and neither come nor go with
observation: such were these last days of Abraham. We have here an account of his children
by Keturah, another wife, which be married after the death of Sarah. He had buried Sarah,
and married Isaac, the two dear companions of his life, and was now solitary; his family
wanted a governess and it was not good for him to he thus alone; he therefore marries
Keturah, probably the chief of his maid servants, born in his house, or bought with money.
By her he had six sons, in whom the promise made to Abraham concerning the great increase
of his posterity was in part fulfilled. The strength he received by the promise still
remained in him, to shew how much the virtue of the promise exceeds the power of nature. |
| 5 |
And Abraham gave all that he had to Isaac - As he was bound to do in justice to Sarah
his first wife, and to Rebekah who married Isaac upon the assurance of it. |
| 6 |
He gave gifts - Or portions to the rest of his children, both to Ishmael, though at
first he was sent empty away, and to his sons by Keturah. It was justice to provide for
them; parents that do not that, are worse than infidels. It was prudence to settle them in
places distant from Isaac, that they might not pretend to divide the inheritance with him.
He did this while he yet lived, lest it should not have been done, or not so well done
afterwards. In many cases it is wisdom for men to make their own hands their executors,
and what they find to do, to do it while they live. These sons of the concubines were sent
into the country that lay east from Canaan, and their posterity were called the children
of the east, famous for their numbers. Their great increase was the fruit of the promise
made to Abraham, that God would multiply his seed. |
| 7 |
And these are the days of Abraham - He lived one hundred and seventy - five years;
just a hundred years after he came to Canaan; so long he was a sojourner in a strange
country. |
| 8 |
He died in a good old age, an old man - So God had promised him. His death was his
discharge from the burdens of his age: it was also the crown of the glory of his old age.
He was full of years - A good man, though he should not die old, dies full of days,
satisfied with living here, and longing to live in a better place. And was gathered to his
people - His body was gathered to the congregation of the dead, and his soul to the
congregation of the blessed. Death gathers us to our people. Those that are our people
while we live, whether the people of God, or the children of this world, to them death
will gather us. |
| 9 |
Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, his
sons Isaac and Ishmael buried him - It was the last office of respect they had to pay to
their good father. Some distance there had formerly been between Isaac and Ishmael, but it
seems either Abraham had himself brought them together while he lived, or at least his
death reconciled them. They buried him, in his own burying - place which he had purchased
and in which he had buried Sarah. Those that in life have been very dear to each other,
may not only innocently, but laudably, desire to be buried together, that, in their
deaths, they may not be divided, and in token of their hopes of rising together. |
| 11 |
And God blessed Isaac - The blessing of Abraham did not die with him, but survived to
all the children of the promise. But Moses presently digresseth from the story of Isaac,
to give a short account of Ishmael, for as much as he also was a son of Abraham; and God
had made some promises concerning him, which it was requisite we should know the
accomplishment of. He had twelve sons, twelve princes they are called, Ge 25:16,
heads of families, which, in process of time, became nations, numerous and very
considerable. They peopled a very large continent that lay between Egypt and Assyria,
called Arabia. The names of his twelve sons are recorded: Midian and Kedar we oft read of
in scripture. And his posterity had not only tents in the fields wherein they grew rich in
times of peace, but they had towns and castles, Ge 25:16, where in they
fortified themselves in time of war. Their number and strength was the fruit of the
promise made to Hagar concerning Ishmael, Ge 16:10. and to Abraham, Ge
17:20 21:13. |
| 17 |
He lived an hundred and thirty and seven years - Which is recorded to shew the
efficacy of Abraham's prayer for him, Ge 17:18. O that Ishmael might live
before thee! Then he also was gathered to his people. And he died in the presence of all
his brethren - With his friends about him. Who would not wish so to do? |
| 20 |
And Isaac was forty years old - Not much is related concerning Isaac, but what had
reference to his father, while he lived, and to his sons afterward; for Isaac seems not to
have been a man of action, nor much tried, but to have spent his day, in quietness and
silence. |
| 21 |
And Isaac intreated the Lord for his wife - Though God had promised to multiply his
family, he prayed for it; for God's promises must not supersede but encourage our prayers,
and be improved as the ground of our faith. Though he had prayed for this mercy many
years, and it was not granted, yet he did not leave off praying for it. |
| 22 |
The children struggled within her - The commotion was altogether extra - ordinary, and
made her very uneasy: If it be so, or, since it is so, why am I thus? - Before the want of
children was her trouble, now the struggle of the children is no less so. And she went to
enquire of the Lord - Some think Melchizedek was now consulted as an oracle, or perhaps
some Urim or Teraphim were now used to enquire of God by, as afterwards in the breast -
plate of judgment. The word and prayer, by which we now enquire of the Lord, give great
relief to those that are upon any account perplexed: it is a mighty ease to spread our
case before the Lord, and ask council at his mouth. |
| 23 |
Two nations are in thy womb - She was now big not only with two children, but two
nations, which should not only in their manners greatly differ from each other, but in
their interest contend with each other, and the issue of the contest should be that the
elder should serve the younger, which was fulfilled in the subjection of the Edomites for
many ages to the house of David. |
| 25 |
Esau when he was born was red and hairy, as if he had been already a grown man, whence
he had his name Esau, made, reared already. This was an indication of a very strong
constitution, and gave cause to expect that he would be a very robust, daring, active man.
But Jacob was smooth and tender as other children. |
| 26 |
His hand took hold on Esau's heel - This signified,
- Jacob's pursuit of the birth - right and blessing; from the first he reached forth to
have catched hold of it, and if possible to have prevented his brother.
- His prevailing for it at last: that in process of time he should gain his point. This
passage is referred to Hos 12:3, and from hence he had his name Jacob, a
supplanter.
|
| 27 |
Esau was an hunter - And a man that knew how to live by his wits, for he was a cunning
hunter. A man of the field - All for the game, and never so well but as when he was in
pursuit of it. And Jacob was a plain man - An honest man, that dealt fairly. And dwelt in
tents - Either,
- As a shepherd, loving that safe and silent employment of keeping sheep, to which also he
bred up his children, Gen 46:34. Or,
- As a student, he frequented the tents of Melchizedek or Heber, as some understand it, to
be taught by them divine things.
|
| 28 |
And Isaac loved Esau - Isaac though he was not a stirring man himself, yet he loved to
have his son active. Esau knew how to please him, and shewed a great respect for him, by
treating him often with venison, which won upon him more than one would have thought. But
Rebekah loved him whom God loved. |
| 29 |
Sod - That is, boiled. |
| 30 |
Edom - That is, red. |
| 31 |
Sell me this day thy birth - right - He cannot be excused in taking advantage of
Esau's necessity, yet neither can Esau be excused who is profane, Heb 12:16,
because for one morsel of meat he sold his birth - right. The birth - right was typical of
spiritual privileges, those of the church of the first - born: Esau was now tried how he
would value those, and he shews himself sensible only of present grievances: may he but
get relief against them, he cares not for his birth - right. If we look on Esau's birth -
right as only a temporal advantage, what he said had something of truth in it, that our
worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying
hour. They will not put by the stroke of death, nor ease the pangs, nor remove the sting.
But being of a spiritual nature, his undervaluing it, was the greatest profaneness
imaginable. It is egregious folly to part with our interest in God, and Christ, and
heaven, for the riches, honours, and pleasures of this world. |
| 34 |
He did eat and drink, and rise up and went his way - Without any serious reflections
upon the ill bargain he had made, or any shew of regret. Thus Esau despised his birth -
right - He used no means to get the bargain revoked, made no appeal to his father about it
but the bargain which his necessity had made, (supposing it were so) his profaneness
confirmed, and by his subsequent neglect and contempt, he put the bargain past recall. |
Chapter XXVI
In this chapter we have,
- Isaac in adversity, by reason of a famine in the land; which,
- Obliges him to change his quarters, ver, 1. but,
- God visits him with direction and comfort, ver. 2 - 5.
- He denies his wife, and is reproved for it by Abimelech, ver. 6 - 11.
- Isaac in prosperity, by the blessing of God upon him, ver. 12 - 14.
- The Philistines were envious at him, ver. 14 - 17.
- He continued industrious in his business, ver. 18 - 23.
- God appeared to him, and encouraged him, and he returned to his duty, ver. 24 - 25.
- The Philistines at length made court to him, and made a covenant with him, ver. 26 - 33
- The disagreeable marriage of his son Esau was an allay to his prosperity, ver.
34. 35.
| 2 |
The Lord said, go not down into Egypt. Sojourn in this land - There was a famine in
Jacob's days, and God bid him go down into Egypt, Gen 46:3,4, a famine in
Isaac's days, and God bid him not go down: a famine in Abraham's days, and God left him to
his liberty, directing him neither way, which (considering that Egypt was always a place
of trial to God's people) some ground upon the different characters of these three
patriarchs. Abraham was a man of very intimate communion with God, and to him all places
and conditions were alike; Isaac a very good man, but not cut out for hardship, therefore
he is forbidden to go to Egypt; Jacob inured to difficulties, strong and patient, and
therefore he must go down into Egypt, that the trial of his faith might be to praise, and
honour, and glory. Thus God proportions his people's trials to their strength. |
| 5 |
Abraham obeyed my voice - Do thou do so too, and the promise shall be sure to thee. A
great variety of words is here used to express the Divine Will to which Abraham was
obedient, my voice, my charge, my commandments, my statutes, and my laws - Which may
intimate, that Abraham's obedience was universal; he obeyed the original laws of nature,
the revealed laws of divine worship, particularly that of circumcision, and all the
extraordinary precepts God gave him, as that of quitting his country, and that (which some
think is more especially referred to) the offering up of his son, which Isaac himself had
reason enough to remember. Those only shall have the benefit of God's covenant with their
parents, that tread the steps of their obedience. |
| 7 |
He said, she is my sister - So Isaac enters into the same temptation that his father
had been once and again surprised and overcome by, viz. to deny his wife, and to give out
that she was his sister! It is an unaccountable thing, that both these great and good men
should be guilty of so odd a piece of dissimulation, by which they so much exposed both
their own and their wives reputation. |
| 8 |
This Abimelech was not the same that was in Abraham's days, Ge 20:2 - 18,
for this was near an hundred years after, but that was the common name of the Philistine
kings, as Caesar of the Roman emperors. |
| 10 |
Lightly - Perhaps. |
| 12 |
Isaac received an hundred fold - And there seems to be an emphasis laid upon the time;
it was that same year when there was a famine in the land; while others scarce reaped at
all, he reaped thus plentifully. |
| 20 |
Esek - That is, contention. |
| 21 |
Sitnah - That is, hatred. |
| 22 |
He digged a well, and for that they strove not - Those that follow peace, sooner or
later, shall find peace: those that study to be quiet seldom fail of being so. This well
they called Rehoboth - Enlargements, room enough. |
| 24 |
Fear not, I am with thee, and will bless thee - Those may remove with comfort that are
sure of God's presence with them wherever they go. |
| 28 |
The Lord is with thee, and thou art the blessed of the Lord, q.d. Be persuaded to
overlook the injuries offered thee, for God has abundantly made up to thee the damage thou
receivedst. Those whom God blesseth and favours, have reason enough to forgive those that
hate them, since the worst enemy they have cannot do them any real hurt. Let there be an
oath betwixt us - Whatever some of his envious subjects might mean, he and his prime
ministers, whom he had now brought with him, designed no other but a cordial friendship.
Perhaps Abimelech had received by tradition the warning God gave to his predecessor not to
hurt Abraham, Ge 20:7, and that made him stand in such awe of Isaac, who
appeared to be as much the favourite of heaven as Abraham was. |
| 34 |
He took to wife - Marrying Canaanites, who were strangers to the blessing of Abraham,
and subject to the curse of Noah. |
Chapter XXVII
We have here,
- Isaac's purpose to entail the blessing upon Esau, ver. 1 - 4.
- Rebekah's plot to procure it for Jacob, ver. 6 - 17.
- Jacob's obtaining of the blessing, ver. 18 - 29.
- Esau's resentment of this. In which,
- His importunity with his father to obtain a blessing, ver. 30 - 40.
- His enmity to his brother for defrauding him, ver. 41 - 46.
| 1 |
Here is Isaac's design to declare Esau his heir. The promise of the Messiah and the
land of Canaan was a great trust first committed to Abraham, inclusive and typical of
spiritual and eternal blessings; this by divine direction he transmitted to Isaac. Isaac
being now old, and either not knowing, or not duly considering the divine oracle
concerning his two sons, that the elder should serve the younger, resolves to entail all
the honour and power that was wrapt up in the promise upon Esau, his eldest son. He called
Esau - Tho' Esau, had greatly grieved his parents by his marriage, yet they had not
expelled him, but it seems were pretty well reconciled to him. |
| 2 |
I am old, and know not the day of my death - How soon I may die. |
| 3 |
Take me some venison that I may; bless thee - Esau must go a hunting and bring some
venison. In this he designed not so much the refreshment of his own spirits, as the
receiving a fresh instance of his son's, filial duty and affection to him, before he
bestowed this favour upon him. That my soul may bless thee before I die - Prayer is the
work of the soul, and not of the lips only; as the soul must be employed in blessing God, Psa
103:1, so it must be in blessing ourselves and others: the blessing will not go to
the heart, if it do not come from the heart. |
| 6 |
Rebekah is here contriving to procure the blessing for Jacob, which was designed for
Esau. If the end was good, the means were bad, and no way justifiable. If it were not a
wrong to Esau to deprive him of the blessing, he himself having forfeited it by selling
the birth right, yet it was a wrong to Isaac, taking advantage of his infirmity, to impose
upon him: it was a wrong to Jacob, whom she taught to deceive, by putting a lie in his
mouth. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone to him, and
with humility and seriousness put him in remembrance of that which God had said concerning
their sons; if she had farther shewed him how Esau had forfeited the blessing, both by
selling his birth - right, and by marrying of strange wives; 'tis probable Isaac would
have been prevailed with to confer the blessing upon Jacob, and needed not thus to have
been cheated into it. This had been honourable and laudable, and would have looked well in
history; but God left her to herself to take this indirect course, that he might have the
glory of bringing good out of evil. |
| 19 |
And Jacob said, I am Esau - Who would have thought this plain man could have played
such a part? His mother having put him in the way of it, he applies himself to those
methods which he had never accustomed himself to, but had always conceived an abhorrence
of. But lying is soon learned. I wonder how honest Jacob could so readily turn his tongue
to say, I am Esau thy first - born: and when his father asked him, Ge 27:24.
Art thou my very son Esau? to reply I am. How could he say, I have done as thou badst me,
when he had received no command from his father, but was doing as his mother bid him? How
could he say, Eat of my venison, when he knew it came not from the field, but from the
fold? But especially I wonder how he could have the forehead to father it upon God, and to
use his name in the cheat. |
| 20 |
The Lord thy God brought it to me - Is this Jacob? It is certainly written not for our
imitation, but our admonition, Let him that, standeth, take heed lest he fall. Now let us
see how Isaac gave Jacob his blessing. |
| 27 - 1 |
He kissed him; in token of particular affection to him. Those that are blessed of God
are kissed with the kisses of his mouth, and they do by love and loyalty kiss the son, Psa
2:12. 2. He praised him. Upon occasion of the sweet smell of his garments he said,
See the smell of my son is as the smell of a field which the Lord hath blessed - That is,
like that of the most fragrant flowers and spices. Three things Jacob is here blessed
with,
- Plenty, Ge 27:28. Heaven and earth concurring to make him rich.
- Power, Ge 27:29. Particularly dominion over his brethren, viz. Esau and his
posterity.
- Prevalency with God, and a great interest in heaven, Cursed be every one that curseth
thee - Let God be a friend to all thy friends, and an enemy to all thine enemies. Now,
certainly more is comprised in this blessing than appears at first; it must amount to an
entail of the promise of the Messiah: that was in the patriarchal dialect the blessing;
something spiritual doubtless is included in it. First, That from him should come the
Messiah, that should have a sovereign dominion on earth. See Num 24:19. Out
of Jacob shall come he that shall have dominion, the star and scepter, Nu 24:17.
Jacob's dominion over Esau was to be only typical of this, Gen 49:10.
Secondly, That from him should come the church that should be particularly owned and
favoured by Heaven. It was part of the blessing of Abraham when he was first called to be
the father of the faithful, Gen 12:3. I will bless them that bless thee;
therefore when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing
of Abraham, Gen 28:4.
|
| 33 |
Isaac trembled exceedingly - Those that follow the choice of their own affections
rather than the dictates of the Divine will, involve themselves in such perplexities as
these. But he soon recovers himself, and ratifies the blessing he had given to Jacob, I
have blessed him, and he shall be blessed - He might have recalled it, but now at last he
is sensible he was in an error when he designed it for Esau. Either recollecting the
Divine oracle, or having found himself more than ordinarily filled with the Holy Ghost
when he gave the blessing to Jacob, he perceived that God did as it were say Amen to it. |
| 39 |
Esau likewise obtained a blessing: yet it was far short of Jacob's.
- In Jacob's blessing the dew of heaven is put first, as that which he most valued and
desired: in Esau's the fatness of the earth is put first, for that was it which he had the
principal regard to.
- Esau hath these, but Jacob hath them from God's hand. God give thee the dew of heaven, Ge
27:28. It was enough to have the possession, but Jacob desired it by promise.
- Jacob shall have dominion over his brethren, for the Israelites often ruled over the
Edomites. Esau shall have dominion, he shall gain some power, but shall never have
dominion over his brother: we never find that the Jews were sold into the hands of the
Edomites, or that they oppressed them. But the great difference is, that there is nothing
in Esau's blessing that points at Christ, nothing that brings either him or his into the
church, and without that the fatness of the earth, and the plunder of the field, will
stand him in little stead. Thus Isaac by faith blessed them both, according as their lot
should be.
|
| 45 |
Why should I be deprived of you both? - Not only of the murdered, but of the murderer,
who either by the magistrate, or by the immediate hand of God would be sacrificed to
justice. |
| 46 |
If Jacob take a wife of the daughters of Heth - As Esau has done. More artifice still.
This was not the thing she was afraid of. But if we use guile once, we shall be very ready
to use it again. It should be carefully observed, That altho' a blessing came on his
posterity by Jacob's vile lying and dissimulation, yet it brought heavy affliction upon
himself, and that for a long term of years. So severely did God punish him personally, for
doing evil that good might come. |
Chapter XXVIII
We have here,
- Jacob's parting with his parents to go to Padan - aram: the charge his father
gave him, ver. 1, 2. the blessing he sent him away with, ver. 3, 4. his obedience to the
orders given him, ver. 5 - 10. and the influence this had upon Esau, ver. 6.
- Jacob's meeting with God, and his communion with him by the way. And there,
- His vision of the ladder, ver. 11, 12.
- The gracious promise God made him, ver. 13, 14, 15.
- The impression this made upon him, ver. 16 - 19.
- The vow he made to God upon this occasion, ver. 20, 21, 22.
| 1 |
Isaac blessed him, and charged him - Those that have the blessing must keep the charge
annexed to it, and not think to separate what God has joined. |
| 3, 4 |
Two great promises Abraham was blessed with, and Isaac here entails them both upon
Jacob.
- The promise of heirs, God make thee fruitful and multiply thee.
- Through his loins that people should descend from Abraham which should be numerous as
the stars of heaven.
- Through his loins should descend from Abraham that person in whom all the families of
the earth should be blessed.
- The promise of an inheritance for those heirs, Ge 28:4. That thou mayest
inherit the land of thy sojournings - (So the Hebrew) Canaan was hereby entailed upon the
seed of Jacob, exclusive of the seed of Esau. Isaac was now sending Jacob away into a
distant country to settle there for some time; and lest this should look like
disinheriting him, he here confirms the settlement of it upon him. This promise looks as
high as heaven, of which Canaan was a type. That was the better country which Jacob, with
the other patriarchs, had in his eye when he confessed himself a stranger and pilgrim on
the earth, Heb 11:16.
See note at "Ge 28:3" |
| 5 |
Rebekah is here called Jacob's and Esau's mother - Jacob is named first, not only
because he had always been his mother's darling, but because he was now made his father's
heir, and Esau was postponed. |
| 6 |
This passage comes in, in the midst of Jacob's story, to shew the influence of a good
example. Esau now begins to think Jacob the better man, and disdains not to take him for
his pattern in this particular instance of marrying with a daughter of Abraham. |
| 11 |
The stones for his pillow, and the heavens for his canopy! Yet his comfort in the
divine blessing, and his confidence in the divine protection, made him easy, even when he
lay thus exposed: being sure that his God made him to dwell in safety, he could lie down
and sleep upon a stone. |
| 12 |
Behold a ladder set upon the earth, and the top of it reached heaven, the angels
ascending and descending on it, and the Lord stood above it - This might represent
- The providence of God, by which there is a constant correspondence kept up between
heaven and earth. The counsels of heaven are executed on earth, and the affairs of this
earth are all known in heaven. Providence doth his work gradually and by steps; angels are
employed as ministering spirits to serve all the designs of providence, and the wisdom of
God is at the upper end of the ladder, directing all the motions of second causes to his
glory. The angels are active spirits, continually ascending and descending; they rest not
day nor night. They ascend to give account of what they have done, and to receive orders;
and desend to execute the orders they have received. This vision gave seasonable comfort
to Jacob, letting him know that he had both a good guide and good guard; that though he
was to wander from his father's house, yet he was the care of Providence, and the charge
of the holy angels.
- The mediation of Christ. He is this ladder: the foot on earth in his human nature, the
top in heaven in his divine nature; or the former is his humiliation, the latter is his
exaltation. All the intercourse between heaven and earth since the fall is by this ladder.
Christ is the way: all God's favours come to us, and all our services come to him, by
Christ. If God dwell with us, and we with him, it is by Christ: we have no way of getting
to heaven but by this ladder; for the kind offices the angels do us, are all owing to
Christ, who hath reconciled things on earth and things in heaven, Col 1:20.
|
| 14 |
In thy seed shall all the families of the earth be blessed - Christ is the great
blessing of the world: all that are blessed, whatever family they are of, are blessed in
him, and none of any family are excluded from blessedness in him, but those that exclude
themselves. |
| 15 |
Behold I am with thee - Wherever we are, we are safe, if we have God's favourable
presence with us. He knew not, but God foresaw what hardships he would meet with in his
uncle's service, and therefore promiseth to preserve him in all places. God knows how to
give his people graces and comforts accommodated to the events that shall be, as well as
to those that are. He was now going as an exile into a place far distant, but God
promiseth him to bring him again to this land. He seemed to be forsaken of all his
friends, but God gives him this assurance, I will not leave thee. |
| 16 |
Surely the Lord is in this place, and I knew it not - God's manifestations of himself
to his people carry their own evidence along with them. God can give undeniable
demonstrations of his presence, such as give abundant satisfaction to the souls of the
faithful, that God is with them of a truth; satisfaction not communicable to others, but
convincing to themselves. We sometimes meet with God there, where we little thought of
meeting with him. He is there where we did not think he had been, is found there where we
asked not for him. |
| 17 |
He was afraid - So far was he from being puffed up. The more we see of God, the more
cause we see for holy trembling and blushing before him. Those whom God is pleased to
manifest himself to, are laid and kept very low in their own eyes, and see cause to fear
even the Lord and his goodness, Hos 3:5. And said, How dreadful is this
place! - That is, the appearance of God in this place is to be thought of, but with a holy
awe and reverence; I shall have a respect for this place, and remember it by this token as
long as I live. Not that he thought the place itself any nearer the divine visions than
any other places; but what he saw there at this time was, as it were, the house of God,
the residence of the Divine Majesty, and the gate of heaven, that is, the general
rendezvous of the inhabitants of the upper world; as the meetings of a city were in their
gates; or, the angels ascending and descending were like travellers passing and repassing
through the gates of a city. |
| 18 |
He set up the stone for a pillar - To mark the place again, if he came back, and erect
a lasting monument of God's favour to him: and because he had not time now to build an
altar here, as Abraham did in the places where God appeared to him, Gen 12:7,
he therefore poured oil on the top of this stone, which probably was the ceremony then
used in dedicating their altars, as an earnest of his building an altar when he should
have conveniencies for it, as afterwards he did, in gratitude to God, Ge 35:7.
Grants of mercy call for our returns of duty and the sweet communion we have with God
ought ever to be remembered. |
| 19 |
It had been called Luz, an almond - tree, but he will have it henceforth called Beth -
el, the house of God. This gracious appearance of God to him made it more remarkable than
all the almond - trees that flourished there. |
| 20 |
And Jacob vowed a vow - By religious vows we give glory to God, and own our dependance
upon him, and we lay a bond upon our own souls, to engage and quicken our obedience to
him. Jacob was now in fear and distress, and in times of trouble it is seasonable to make
vows, or when we are in pursuit of any special mercy, Jon 1:16 Psa 66:13,14
1Sam 1:11 Num 21:1,2,3. Jacob had now had a gracious visit from heaven, God had renewed
his covenant with him, and the covenant is mutual; when God ratifies his promises to us,
it is proper for us to repeat our promises to him. If thou wilt be with me and keep me -
We need desire no more to make us easy and happy wherever we are, but to have God's
presence with us, and to be under his protection. It is comfortable in a journey to have a
guide in an unknown way, a guard in a dangerous way, to be well carried, well provided
for, and to have good company in any way; and they that have God with them, have all this
in the best manner. Then shall the Lord be my God - Then I will rejoice in him as my God,
then I will be the more strongly engaged to abide with him. And this pillar shall be God's
house - That is, an altar shall be erected here to the honour of God. And of all that thou
shalt give me I will surely give the tenth unto thee - To be spent either upon God's altar
or upon his poor, which are both his receivers in the world. The tenth is a very fit
proportion to be devoted to God, and employed for him; though as circumstances vary, it
may be more or less, as God prospers us. |
Chapter XXIX
This chapter gives us an account of God's providences concerning Jacob, pursuant to
the promise made him in the foregoing chapter.
- How he was brought in safety to his journey's end, and directed to his
relations there, who bid him welcome, ver. 1 - 14.
- How he was comfortably disposed of in marriage, ver. 15 - 30.
- How his family was built up in the birth of four sons, ver. 31 - 35.
| 2 |
Providence brought him to the very field where his uncle's flock's were to be watered,
and there he met with Rachel that was to be his wife. The Divine Providence is to be
acknowledged in all the little circumstances which concur to make a journey or other
undertaking comfortable and successful. If, when we are at a loss, we meet with those
seasonably that can direct us; if we meet with a disaster, and those are at hand that will
help us; we must not say it was by chance, but it was by providence: our ways are ways of
pleasantness, if we continually acknowledge God in them. The stone on the well's mouth was
either to secure their property in it, for water was scarce, to save the well from
receiving damage from the heat of the sun, or to prevent the lambs of the flock from being
drowned in it. |
| 9 |
She kept her father's sheep - She took the care of them, having servants under her
that were employed about them when he understood that this was his kinswoman (probably he
had heard of her name before) knowing what his errand was into that country, we may
suppose it struck into his mind immediately, that this must be his wife, as one already
smitten with an honest comely face (though it is likely, sun - burnt, and she in the
homely dress of a shepherdess) he is wonderfully officious, and ready to serve her, ver.10,
and addresses himself to her with tears of joy, and kisses of love, ver.11,
she runs with all haste to tell her father, for she will by no means entertain her
kinsman's address without her father's knowledge and approbation, ver.12.
These mutual respects at their first interview were good presages of their being a happy
couple. Providence made that which seemed contingent and fortuitous to give a speedy
satisfaction to Jacob's mind as soon as ever he came to the place he was bound for.
Abraham's servant, when he came upon a like errand, met with the like encouragement. Thus
God guides his people with his eye, Psa 32:8. It is a groundless conceit
which some of the Jewish writers have, that Jacob when he kissed Rachel wept, because he
had been set upon his journey by Eliphaz the eldest son of Esau, at the command of his
father, and robbed him of all his money and jewels, which his mother had given him when
she sent him away: it is plain it was his passion for Rachel, and the surprise of this
happy meeting that drew these tears from his eyes. Laban, though none of the best humoured
men, bid him welcome, was satisfied in the account he gave of himself, and of the reason
of his coming in such poor circumstances. While we avoid the extreme on the one hand of
being foolishly credulous, we must take heed of falling into the other extreme of being
uncharitably jealous and suspicious. Laban owned him for his kinsman, ver.14.
Thou art my bone and my flesh. Note, Those are hard - hearted indeed that are unkind to
their relations, and that hide themselves from their own flesh, Isa 58:7. |
| 15 |
Because thou art my brother - That is, kinsman. Should thou therefore serve me for
nought? - No, what reason for that? If Jacob be so respectful as to give him his service
without demanding any consideration for it, yet Laban will not be so unjust as to take
advantage either of his necessity, or of his good nature. It appears by computation that
Jacob was now seventy years old when he bound himself apprentice for a wife; probably
Rachel was young and scarce marriageable when Jacob came first, which made him the more
willing to stay for her till his seven years were expired. |
| 20 |
They seemed to him but a few days for the love he had to her - An age of work will be
but as a few days to those that love God, and long for Christ's appearing. |
| 25 |
Behold it was Leah - Jacob had cheated his own father when he pretended to be Esau,
and now his father - in - law cheated him. Herein, how unrighteous soever Laban was, the
Lord was righteous. |
| 26 |
It must be so done in our country - We have reason to think there was no such custom
in his country; but if there was, and that he resolved to observe it, he should have told
Jacob so, when he undertook to serve him for his younger daughter. |
| 27 |
We will give thee this also - Hereby he drew Jacob into the sin and snare, and
disquiet of multiplying wives. Jacob did not design it, but to have kept as true to Rachel
as his father had done to Rebekah; he that had lived without a wife to the eighty fourth
year of his age could then have been very well content with one: but Laban to dispose of
his two daughters without portions, and to get seven years service more out of Jacob, thus
imposeth upon him, and draws him into such a strait, that he had some colourable reason
for marrying them both. |
| 31 |
When the Lord saw that Leah was hated - That is, loved less than Rachel, in which
sense it is required that we hate father and mother, in comparison with Christ, Luke
14:26, then the Lord granted her a child, which was a rebuke to Jacob for making so
great a difference between those he was equally related to; a check to Rachel, who,
perhaps insulted over her sister upon that account; and a comfort to Leah, that she might
not be overwhelmed with the contempt put upon her. |
| 32 |
She appears very ambitious of her husband's love; she reckoned the want of it her
affliction, not upbraiding him with it as his fault, nor reproaching him for it; but
laying it to heart as her grief, which she had reason to bear, because she was consenting
to the fraud by which she became his wife. She called her first - born Reuben, see a son,
with this pleasant thought, Now will my husband love me. And her third son Levi, joined,
with this expectation, Now will my husband be joined unto me. The Lord hath heard, that
is, taken notice of it, that I was hated, he hath therefore given me this son. Her fourth
she called Judah, praise, saying, Now will I praise the Lord. And this was he, of whom, as
concerning the flesh Christ came. Whatever is the matter of our rejoicing, ought to be the
matter of our thanksgiving. And all our praises must center in Christ, both as the matter
of them, and as the Mediator of them. He descended from him whose name was praise, for he
is our praise. Is Christ formed in my heart? Now will I praise the Lord. |
Chapter XXX
In this chapter we have an account of the increase,
- Of Jacob's family; eight children more we find registered in this chapter; Dan
and Naphtali by Bilhah, Rachel's maid, ver. 1 - 8. Gad and Asher by Zilpah, Leah's maid,
ver. 9 - 13. Issachar, Zebulon, and Dinah, by Leah, ver. 14 - 21. And last of all Joseph
by Rachel, ver. 22 - 24.
- Of Jacob's estate. He comes upon a new bargain with Laban, ver. 25 - 34. And in
the six years further service he did to Laban, God wonderfully blessed him, so that his
flock of all cattle became very considerable, ver. 35 - 43, And herein was fulfilled the
blessing which Isaac dismissed him with, chap. xxviii. 3. God make thee fruitful and
multiply thee.
| 1 |
Rachel envied her sister - Envy is grieving at the good of another, than which no sin
is more injurious both to God, our neighbour, and ourselves. But this was not all, she
said to Jacob, give me children or else I die - A child would not content her; but because
Leah has more than one, she must have more too; Give me children: her heart is set upon
it. Give them me, else I die, That is, I shall fret myself to death. The want of this
satisfaction will shorten my days. Observe a difference between Rachel's asking for this
mercy, and Hannah's, 1Sam 1:10, &c. Rachel envied, Hannah wept: Rachel
must have children, and she died of the second; Hannah prayed for this child, and she had
four more: Rachel is importunate and peremptory, Hannah is submissive and devout, If thou
wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel;
and let our desires be always under the conduct and check of reason and religion. |
| 2 |
And Jacob's anger was kindled - He was angry, not at the person, but at the sin: he
expressed himself so as to shew his displeasure. It was a grave and pious reply which
Jacob gave to Rachel, Am I in God's stead? - Can I give thee that which God denies thee?
He acknowledges the hand of God in the affliction: He hath withheld the fruit of the womb.
Whatever we want, it is God that with - holds it, as sovereign Lord, most wise, holy, and
just, that may do what he will with his own, and is debtor to no man: that never did, nor
ever can do, any wrong to any of his creatures. The key of the clouds, of the heart, of
the grave, and of the womb, are four keys which God has in his hand, and which (the
Rabbins say) he intrusts neither with angel nor seraphin. He also acknowledges his own
inability to alter what God appointed, Am I in God's stead? What, dost thou make a God of
me? There is no creature that is, or can be, to us in God's stead. God may be to us,
instead of any creature, as the sun instead of the moon and stars; but the moon and all
the stars will not be to us instead of the sun. No creature's wisdom, power, and love will
be to us instead of God's. It is therefore our sin and folly to place that confidence in
any creature, which is to be placed in God only. |
| 3 |
Behold my maid, Bilhah - At the persuasion of Rachel he took Bilhah her handmaid to
wife, that, according to the usage of those times, his children by her might be adopted
and owned as her mistresses children. She would rather have children by reputation than
none at all; children that she might call her own, though they were not so. And as an
early instance of her dominion over the children born in her apartment, she takes a
pleasure in giving them names, that carry in them nothing but marks of emulation with her
sister. As if she had overcome her,
- At law, she calls the flrst son of her handmaid, Dan, Judgment, saying, God hath Judged
me - That is, given sentence in my favour.
- In battle, she calls the next Naphtali, Wrestlings, saying, I have wrestled with my
sister, and have prevailed - See what roots of bitterness envy and strife are, and what
mischief they make among relations!
|
| 9 |
Rachel had done that absurd and preposterous thing of putting her maid into her
husband's bed, and now Leah (because she missed one year in bearing children) doth the
same, to be even with her. See the power of rivalship, and admire the wisdom of the divine
appointment, which joins together one man and one woman only. Two sons Zilpah bare to
Jacob, whom Leah looked upon herself as intitled to, in token of which she called one Gad,
promising herself a little troop of children. The other she called Asher, Happy, thinking
herself happy in him, and promising herself that her neighbours would think so too. |
| 14 |
Reuben, a little lad of five or six years old, playing in the field, found mandrakes.
It is uncertain what they were; the critics are not agreed about them: we are sure they
were some rarities, either fruits or flowers that were very pleasant to the smell, So
7:13. Some think these mandrakes were Jessamin flowers. Whatever they were, Rachel,
could not see them in Leah's hands, but she must covet them. |
| 17 |
And God hearkened unto Leah - Perhaps the reason of this contest between Jacob's wives
for his company, and their giving him their maids to be his wives, was the earnest desire
they had to fulfil the promise made to Abraham (and now lately renewed to Jacob) that his
seed should be as the stars of heaven for multitude, and that, in one seed of his, the
Messiah, all the nations of the earth shall be blessed. Two sons Leah was now blessed
with; the flrst she called Issachar, a hire, reckoning herself well repaid for her
mandrakes; nay, (which is a strange construction of the providence) rewarded for giving
her maid to her husband. The other she called Zebulun, dwelling, owning God's bounty to
her, God has endowed me with a good dowry. Jacob had not endowed her when he married her;
but she reckons a family of children, a good dowry. |
| 21 |
Mention is made, of Dinah, because of the following story concerning her, Ge
34:1 - 16, &c. Perhaps Jacob had other daughters, though not registered. |
| 22 |
God remembered Rachel, whom he seemed to have forgotten, and hearkened to her, whose
prayers had been long denied, and then she bare a son. Rachael called her son Joseph,
which, in Hebrew, is a - kin to two words of a contrary signification: Asaph, abstulit, he
has taken away my reproach, as if the greatest mercy she had in this son were, that she
had saved her credit: and Joseph, addidit, the Lord shall add to me another son: which may
be looked upon as the language of her faith; she takes this mercy as an earnest of further
mercy: hath God given me this grace? I may call it Joseph, and say, he shall add more
grace. |
| 34 |
Laban was willing to consent to this bargain, because he thought if those few he had
that were now speckled and spotted were separated from the rest, which was to be done
immediately, the body of the flock which Jacob was to tend, being of one colour, either
all black or all white, would produce few or none of mixt colours, and so he should have
Jacob's service for nothing, or next to nothing. According to this bargain, those few that
were party - coloured were separated, and put into the hands of Laban's sons, and sent
three days journey off: so great was Laban's jealouly lest any of those should mix with
the rest of the flock to the advantage of Jacob. |
| 37 |
Here is Jacob's policy to make his bargain more advantageous to himself than it was
likely to be: and if he had not taken some course to help himself, it would have been an
ill bargain indeed; which he knew Laban would never have considered, who did not consult
any one's interest but his own.
- Now Jacob's contrivances were, He set pilled sticks before the cattle where they were
watered, that looking much at those unusual party - coloured sticks, by the power of
imagination, they might bring forth young ones in like manner party - coloured. Probably
this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle
of this motly colour.
- When he began to have a flock of ring - straked and brown, he contrived to set them
first, and to put the faces of the rest towards them, with the same design as he did the
former. Whether this was honest policy, or no, may admit of a question. Read Ge 31:7
- 16, and the question is resolved.
|
Chapter XXXI
Jacob was in general, a man of devotion and integrity; yet he had more trouble than
any of the patriarchs. Here is,
- His resolution to return, ver. 1 - 16.
- His clandestine departure, ver. 17 - 21.
- Laban's pursuit of him in displeasure, ver. 22 - 25.
- The hot words that passed between them, ver. 26 - 42.
- Their amicable agreement at last, ver. 43 - 55.
| 1 |
It should seem they said it in Jacob's hearing. The last chapter began with Rachel's
envying Leah; this begins with Laban's sons envying Jacob. He has gotten all his glory -
And what was this glory? It was a parcel of brown sheep and speckled goats, and some
camels and asses. Jacob has taken away all that was our fathers - Not all, sure; what was
become of those cattle which were committed to the custody of Laban's sons, and sent three
days journey off? |
| 3 |
The Lord said unto Jacob, Return and I will be with thee - though Jacob had met with
very hard usage, yet he would not quit his place 'till God bid him. He came thither by
orders from heaven, and there he would slay 'till he was ordered back. The direction he
had from heaven is more fully related in the account he gives of it to his wives, where he
tells them of the dream he had about the cattle, and the wonderful increase of those of
his colour; and how the angel of God in that dream instructed him that it was not by
chance, nor by his own policy, that he obtained that great advantage but by the providence
of God, who had taken notice of the hardships Laban had put upon him, and in performance
of his promise. |
| 4 |
And Jacob sent for Rachel and Leah to the field - That he might discourse with them
more privately. |
| 9 |
God hath taken away the cattle of your father and given them to me - Thus the
righteous God paid Jacob for his hard service out of Laban's estate; as afterwards he paid
the seed of Jacob for their service of the Egyptians with their spoils. |
| 16 |
Whereas Jacob looked upon the wealth which God had passed over from Laban to him as
his wages, they look upon it as their portions; so that both ways God forced Laban to pay
his debts, both to his servant and to his daughters. |
| 19 |
Laban went to shear his sheep - That part of his flock which was in the hands of his
sons, three days journey off. Now,
- It is certain it was lawful for Jacob to leave his service suddenly: it was not only
justified by the particular instructions God gave him, but warranted by the fundamental
law of self - preservation which directs us, when we are in danger, to shift for our own
safety, as far as we can do it without wronging our consciences.
- It was his prudence to steal away unawares to Laban, lest if Laban had known, he should
have hindered him, or plundered him.
- It was honestly done to take no more than his own with him, the cattle of his getting.
He took what providence gave him, and would not take the repair of his damages into his
own hands. Yet Rachel was not so honest as her husband; she stole her father's images, and
carried them away. The Hebrew calls them Teraphim. Some think they were only little
representations of the ancestors of the family in statue or picture, which Rachel had a
particular fondness for, and was desirous to have with her now she was going into another
country. It should rather seem they were images for a religious use, penates, household
gods, either worshipped, or consulted as oracles; and we are willing to hope, that she
took them away, not out of covetousness much less for her own use, or out of any
superstitious fear lest Laban, by consulting his teraphim, might know which way they were
gone; (Jacob no doubt dwelt with his wives as a man of knowledge, and they were better
taught than so) but with a design to convince her father of the folly of his regard to
those as gods which could not secure themselves.
|
| 23 |
He took his brethren - That is, his relations, and pursues Jacob to bring him back
into bondage, or, to strip him of what he had. |
| 24 |
Speak not, either good or bad - That is, say nothing against his going on with his
journey, for the thing proceedeth from the Lord. The same Hebraism we have, Gen
24:50. The safety of good men is very much owing to the hold God has of the
consciences of bad men, and the access he has to them. |
| 27 |
I might have sent thee away with mirth and with songs, with tabret and with harp - Not
as Rebekah was sent away out of the same family above one hundred and twenty years before,
with prayers and blessings, but with sport and merriment; which was a sign that religion
was much decayed in the family. |
| 29 |
It is in the power of my hand to do you hurt - He supposeth that he had both right on
his side, and strength on his side, either to revenge the wrong, or recover the right. Yet
he owns himself under the restraint of God's power; he durst not injure one of whom he saw
to be the particular care of heaven. |
| 30 |
Wherefore hast thou stolen my gods? - Foolish man! to call those his gods that could
be stolen! Could he expect protection from them that could neither resist nor discover
their invaders? Happy are they who have the Lord for their God. Enemies may steal our
goods, but not our God. |
| 31 |
Jacob clears himself by giving the true reason why he went away unknown to Laban; he
feared lest Laban would by force take away his daughters and so oblige him to continue in
his service. As to the charge of stealing Laban's gods, he pleads not guilty. He not only
did not take them himself, but he did not know that they were taken. |
| 42 |
Jacob speaks of God as the God of his father, intimating that he thought himself
unworthy to be thus regarded, but was beloved for his father's sake. He calls him the God
of Abraham and the fear of Isaac: for Abraham was dead, and gone to that world where there
is no fear; but Isaac was yet alive, sanctifying the Lord in his heart as his fear and his
dread. |
| 43 |
All his mine - That is, came by me. |
| 44 |
Let us make a covenant - It was made and ratified with great solemnity, according to
the usages of those times.
- A pillar was erected, and a heap of stones raised, to perpetuate the memory of the
thing, writing being then not known.
- A sacrifice was offered, a sacrifice of peace - offerings.
- They did eat bread together, jointly partaking of the feast upon the sacrifice. This was
in token of a hearty reconciliation. Covenants of friendship were anciently ratified by
the parties eating and drinking together.
- They solemnity appealed to God concerning their sincerity herein;
- As a witness, Ge 31:49. The Lord watch between me and thee - That is, the
Lord take cognizance of every thing that shall be done on either side in violation of this
league.
- As a judge, The God of Abraham, from whom Jacob was descended, and The God of Nahor,
from whom Laban was descended, the God of their father, the common ancestor from whom they
were both descended, judge betwixt us. God's relation to them is thus expressed, to
intimate that they worshipped one and the same God, upon which consideration there ought
to be no enmity betwixt them. Those that have one God should have one heart: God is judge
between contending parties, and he will judge righteously, whoever doth wrong it is at
their peril.
- They gave a new name to the place, Ge 31:47,48. Laban called it in Syriac,
and Jacob in Hebrew, The heap of witness. And Ge 31:49, it was called Mizpah,
a watch - tower. Posterity being included in the league, care was taken that thus the
memory of it should be preserved. The name Jacob gave this heap stuck by it, Galeed, not
the name Laban gave it.
|
| 54 |
And Jacob sware by the fear of his father Isaac - The God whom his father Isaac
feared, who had never served other gods, as Abraham and Nahor had done. |
Chapter XXXII
We have here Jacob still upon his journey towards Canaan. Never did so many
memorable things occur in any march, as in this in Jacob's little family. By the way he
meets,
- With good tidings from his God, ver. 1, 2.
- With bad tidings from his brother, to whom he sent a message to notify his
return, ver. 2 - 7.
In his distress,
- He divides his company, ver. 8.
- He makes his prayer to God, ver. 9 - 12.
- He sends a present to his brother, ver. 13 - 23.
- He wrestles with the angel, ver. 24 - 32.
| 1 |
And the Angel of God met him - In a visible appearance; whether in a vision by day, or
in a dream by night, as when he saw them upon the ladder, is uncertain. They met him to
bid him welcome to Canaan again; a more honourable reception than ever any prince had that
was met by the magistrates of a city. They met him to congratulate his arrival, and his
escape from Laban. They had invisibly attended him all along, but now they appeared,
because he had greater dangers before him. When God designs his people for extraordinary
trials, he prepares them by extraordinary comforts. |
| 2 |
This is God's house - A good man may, with an eye of faith, see the same that Jacob
saw with his bodily eyes. What need we dispute whether he has a guardian angel, when we
are sure he has a guard of angels about him? To preserve the remembrance of this favour,
Jacob gave a name to the place from it, Mahanaim, two hosts, or two camps probably they
appeared to him in two hosts, one on either side, or one in the front, and the other in
the rear, to protect him from Laban behind, and Esau before, that they might be a compleat
guard. Here was Jacob's family that made one army, representing the church militant and
itinerant on earth; and the angels another army, representing the church triumphant, and
at rest in heaven. |
| 4 |
He calls Esau his lord, himself his servant, to intimate that he did not insist upon
the prerogatives of the birth - right and blessing he had obtained for himself, but left
it to God to fulfil his own purpose in his seed. He gives him a short account of himself,
that he was not a fugitive and a vagabond, but though long absent had dwelt with his own
relations. I have sojourned with Laban, and staid there till now: and that he was not a
beggar, nor likely to be a charge to his relations; no, I have oxen and asses - This he
knew would (if any thing) recommend him to Esau's good affection. And, he courts his
favour; I have sent that I may find grace in thy sight - It is no disparagement to those
that have the better cause to become petitioners for reconciliation, and to sue for peace
as well as right. |
| 6 |
He cometh to meet thee, and four hundred men with him - He is now weary of waiting for
the days of mourning for his father, and before those come resolves to slay his brother.
Out he marches with four hundred men, probably such as used to hunt with him, armed no
doubt, ready to execute the word of command. |
| 7 |
Then Jacob was greatly afraid and distressed - A lively apprehension of danger, may
very well consist with a humble confidence in God's power and promise. |
| 9 |
He addresseth himself to God as the God of his fathers: such was the sense he had of
his own unworthiness, that he did not call God his own God, but a God in covenant with his
ancestors. O God of my father Abraham, and God of my father Isaac. And this he could
better plead, because the covenant was entailed upon him. Thou saidst unto me, Return unto
thy country - He did not rashly leave his place with Laban, out of a foolish fondness for
his native country; but in obedience to God's command. |
| 10 |
I am not worthy - It is a surprising plea. One would think he should have pleaded that
what was now in danger was his own against all the world, and that he had earned it dear
enough; no, he pleads, Lord, I am not worthy of it. Of the least of all the mercies - Here
is mercies in the plural number, an inexhaustible spring, and innumerable streams; mercies
and truth, past mercies given according to the promise and farther mercies secured by the
promise. I am not worthy of the least of all the mercies, much less am I worthy of so
great a favour as this I am now suing for. Those are best prepared for the greatest
mercies that see themselves unworthy of the least. For with my staff I passed over this
Jordan - Poor and desolate, like a forlorn and despised pilgrim: He had no guides, no
companions, no attendants. And now I am become two bands - Now I am surrounded with a
numerous retinue of children and servants. Those whose latter end doth greatly increase,
ought with humility and thankfulness to remember how small their beginning was. |
| 11 |
Lord, deliver me from Esau, for I fear him - The fear that quickens prayer is itself
pleadable. It was not a robber, but a murderer that he was afraid of: nor was it his own
life only that lay at stake, but the mothers, and the childrens. |
| 12 |
Thou saidst, I will surely do thee good - The best we can say to God in prayer is,
what he hath said to us. God's promises as they are the surest guide of our desires in
prayer, and furnish us with the best petitions, so they are the firmest ground of our
hopes, and furnish us with the best pleas. Thou saidst, I will do thee good - Lord, do me
good in this matter. He pleads also a particular promise, that of the multiplying of his
seed. Lord, what will become of that promise, if they be all cut off? |
| 13 |
Jacob having piously made God his friend by a prayer, is here prudently endeavouring
to make Esau his friend by a present. He had prayed to God to deliver him from the hand of
Esau - His prayer did not make him presume upon God's mercy, without the use of means. |
| 17 |
He sent him also a very humble message, which he ordered his servants to deliver in
the best manner. They must call Esau their lord, and Jacob his servant: they must tell him
the cattle they had was a small present which Jacob had sent him. They must especially
take care to tell him that Jacob was coming after, that he might not suspect him fled. A
friendly confidence in mens goodness may help to prevent the mischief designed us by their
badness. |
| 24 |
Very early in the morning, a great while before day. Jacob had helped his wives and
children over the river, and he desired to be private, and was left alone, that he might
again spread his cares and fears before God in prayer. While Jacob was earnest in prayer,
stirring up himself to take hold on God, an angel takes hold on him. Some think this was a
created angel, one of those that always behold the face of our Father. Rather it was the
angel of the covenant, who often appeared in a human shape, before he assumed the human
nature. We are told by the prophet, Hos 12:4, how Jacob wrestled, he wept and
made supplication; prayers and tears were his weapons. It was not only a corporal, but a
spiritual wrestling by vigorous faith and holy desire. |
| 25 |
The angel prevailed not against him - That is, this discouragement did not shake his
faith, nor silence his prayer. It was not in his own strength that he wrestled, nor by his
own strength that he prevails; but by strength derived from heaven. That of Job
illustrates this, Job 23:6. Will he plead against me with his great power?
No; had the angel done so, Jacob had been crushed; but he would put strength in me: and by
that strength Jacob had power over the angel, Hos 12:3. The angel put out
Jacob's thigh, to shew him what he could do, and that it was God he was wrestling with,
for no man could disjoint his thigh with a touch. Some think that Jacob felt little or no
pain from this hurt; it is probable be did not, for he did not so much as halt 'till the
struggle was over, Ge 32:31, and if so, that was an evidence of a divine
touch indeed, which wounded and healed at the same time. |
| 26 |
Let me go - The angel, by an admirable condescension, speaks Jacob fair to let him go,
as God said to Moses, Exo 32:10. Let me alone. Could not a mighty angel get
clear of Jacob's grapples? He could; but thus he would put an honour upon Jacob's faith
and prayer. The reason the angel gives why he would be gone is because the day breaks, and
therefore he would not any longer detain Jacob, who had business to do, a journey to go, a
family to look after. And he said, I will not let thee go except thou bless me - He
resolves he will have a blessing, and rather shall all his bones be put out of joint, than
he will go away without one. Those that would have the blessing of Christ must be in good
earnest, and be importunate for it. |
| 27 |
What is thy name? - Jacob (saith he) a supplanter, so Jacob signifies. Well, (faith
the angel) be thou never so called any more: thou shalt be called Israel, a prince with
God. He is a prince indeed, that is a prince with God; and those are truly honourable that
are mighty, in prayer. Yet this was not all; having, power with God, he shall have power
with men too; having prevailed for a blessing from heaven, he shall, no doubt, prevail for
Esau's favour. Whatever enemies we have, if we can but make God our friend, we are well
enough; they that by faith have power in heaven, have thereby as much power on earth as
they have occasion for. |
| 29 |
Wherefore dost thou ask after my name? - What good will it do thee to know that? The
discovery of that was reserved for his death - bed, upon which he was taught to call him
Shiloh. But instead of telling him his name, he gave him his blessing, which was the thing
he wrestled for; he blessed him there, repeated and ratified the blessing formerly given
him. See how wonderfully God condescends to countenance and crown importunate prayer?
Those that resolve though God slay them, yet to trust in him, will at length be more than
conquerors. |
| 30 |
Peniel - That is, the face of God, because there he had seen the appearance of God,
and obtained the favour of God. |
| 31 |
He halted on his thigh - And some think he continued to do so to his dying day. If he
did, he had no reason to complain, for the honour and comfort he obtained by his struggle
was abundantly sufficient to countervail the damage, though he went limping to his grave. |
Chapter XXXIII
We read in the former chapter how Jacob had power with God, and prevailed; here we
find what power he had with men too. Here is,
- A friendly meeting between Jacob and Esau, ver. 1 - 4.
- Their conference at their meeting. Their discourse is,
- About Jacob's family, ver. 5 - 7.
- About the present he had sent, ver. 8 - 11.
- About the progress of their journey, ver. 12 - 15.
- Jacob's settlement in Canaan, his house - ground, and altar, ver. 16 - 20.
| 3 |
He bowed - Though he feared Esau as an enemy, yet he did obeisance to him as an elder
brother. |
| 4 |
And Esau ran to meet him - Not in passion but in love. Embraced him, fell on his neck
and kissed him - God hath the hearts of all men in his hands, and can turn them when and
how he pleases. He can of a sudden convert enemies into friends, as he did two Sauls, one
by restraining grace, 1Sam 26:21,25, the other by renewing grace, Acts
9:21. And they wept - Jacob wept for joy to be thus kindly received; Esau perhaps
wept for grief and shame to think of the ill design he had conceived against his brother. |
| 5 |
Eleven or twelve little ones followed Jacob, the eldest of them not fourteen years
old: Who are these? saith Esau. Jacob had sent him an account of the increase of his
estate, but made no mention of his children, perhaps because he would not expose them to
his rage, if he should meet him as an enemy. Esau therefore had reason to ask who are
those with thee? To which Jacob returns a serious answer; they are the children which God
hath graciously given thy servant. Jacob speaks of his children,
- As God's gifts; they are a heritage of the Lord.
- As choice gifts; he hath graciously given them. Though they were many, and but slenderly
provided for, yet he accounts them great blessings.
|
| 10 |
I have seen thy face as though I had seen the face of God - That is, I have seen thee
reconciled to me, and at peace with me, as I desire to see God reconciled. |
| 12 |
Esau offers himself to be his guide and companion, in token of sincere reconciliation.
We never find that Jacob and Esau were so loving with one another as they were now. God
made Esau not only not an enemy, but a friend. Esau is become fond of Jacob's company,
courts him to mount Seir: let us never despair of any, nor distrust God, in whose hands
all hearts are. Yet Jacob saw cause modestly to refute this offer, wherein he shews a
tender concern for his own family and flocks, like a good shepherd and a good father. He
must consider the children, and the flocks with young, and not lead the one or drive the
other too fast. Jacob intimates to him, that it was his design to come to him to mount
Seir; and we may presume he did so, after he had settled his concerns elsewhere, though
that visit be not recorded. |
| 15 |
Esau offers some of his men to be his guard and convoy; but Jacob humbly refuseth his
offer, only desiring he would not take it amiss that he did not accept it. What needs it?
He is under the Divine protection. Those are sufficiently guarded that have God for their
guard, and are under a convoy of his hosts, as Jacob was. Jacob adds, only let me find
grace in the sight of my lord - Having thy favour I have all I need, all I desire from
thee. |
| 16 |
And Jacob journeyed to Succoth - Having in a friendly manner parted with Esau, who was
gone to his own country, he comes to a place, where he rested, set up booths for his
cattle, and other conveniences for himself and family. The place was afterwards known by
the name of Succoth, a city in the tribe of Gad, on the other side Jordan; it signifies
booths: that when his posterity afterwards dwelt in houses of stone, they might remember
that the Syrian ready to perish was their father, who was glad of booths, Deu 26:5.
|
| 18 |
And Jacob came to Shalem, a city of Shechem - Or rather he came safe, or in peace, to
the city of Shechem. After a perilous journey, in which he had met with many difficulties,
he came safe at last, into Canaan. |
| 20 |
He erected an altar -
- In thankfulness to God for the good hand of his providence over him.
- That he might keep up religion, and the worship of God in his family. He dedicated this
altar to the honour of El - elohe - israel, God - the God of Israel: to the honour of God
in general, the only living and true God, the Best of beings, the First of causes: and to
the honour of the God of Israel, as a God in covenant with him. God had lately called him
by the name of Israel; and now he calls God the God of Israel; though he be called a
prince with God, God shall still be a prince with him, his Lord and his God.
|
Chapter XXXIV
In this chapter we have,
- Dinah debauched, ver. 1, 2 - 5.
- A treaty of marriage between her and Shechem who had defiled her, ver. 6 - 19.
- The circumcision of the Shechemites, pursuant to that treaty, ver. 20 - 24.
- The perfidious and bloody revenge which Simeon and Levi took upon them, ver. 25 - 31.
| 1 |
Dinah was then about fifteen or sixteen years of age when she went out to see the
daughters of the land - Probably on some public day. She went to see; yet that was not
all, she went to be seen too: she went to see the daughters of the land, but it may be
with some thoughts of the sons of the land too. |
| 7 |
It is called folly in Israel - According to the language of after - times, for Israel
was not yet a people, but a family only. |
| 8 |
Hamor communed - That is, talked. He came to treat with Jacob himself, but he turns
them over to his sons. And here we have a particular account of the treaty, in which it is
a shame to say the Canaanites were more honest than the Israelites. |
| 18 |
Hamor and Shechem gave consent themselves to be circumcised. To this perhaps they were
moved not only by the strong desire they had to bring about, this match, but by what they
might have heard of the sacred and honourable intentions of this sign, in the family of
Abraham, which it is probable they had some confused notions of, and of the promises
confirmed by it; which made them the more desirous to incorporate with the family of
Jacob. |
| 23 |
Shall not their cattle and their substance be ours? - They observed that Jacob's sons
were industrious, thriving people, and promised themselves and their neighbours advantage
by an alliance with them: it would improve ground and trade, and bring money into their
country. |
| 25 |
They slew all the males - Nothing can excuse this execrable villainy. It was true
Shechem had wrought folly in Israel, in defiling Dinah: but it ought to have been
considered how far Dinah herself had been accessary to it. Had Shechem abused her in her
mother's tent, it had been another matter; but she went upon his ground, and struck the
spark which began the fire. When we are severe upon the sinner, we ought to consider who
was the tempter. It was true that Shechem had done ill; but he was endeavouring to atone
for it, and was as honest and honourable afterwards as the case would admit. It was true
that Shechem had done ill, but what was that to all the Shechemites? Doth one man sin, and
must the innocent fall with the guilty? This was barbarous indeed. But that which above
all aggravated the cruelty, was the most perfidious treachery that was in it. The
Shechemites had submitted to their conditions, and had done that upon which they had
promised to become one people with them. Yet they act as sworn enemies to those to whom
they were lately become sworn friends, making as light of their covenant as they did of
the laws of humanity. And these are the sons of Israel? Cursed be their anger, for it was
fierce. |
| 27 |
Tho' Simeon and Levi only were the murderers, yet others of the sons of Jacob came
upon the slain, and spoiled the city - And so became accessary to the murder. |
| 30 |
Ye have troubled me, to make me to stink among the inhabitants of the land - That is,
You have rendered my family odious among them. And what could be expected but that the
Canaanites, who were numerous and formidable, would confederate against him, and he and
his little family would become an easy prey to them? I shall be destroyed, I and my house
- Jacob knew indeed that God had promised to preserve his house; but he might justly fear
that these vile practices of his children would amount to a forfeiture, and cut off the
entail. When sin is in the house, there is reason to fear ruin at the door. |
| 31 |
Should he deal with our sister as with an harlot? - No, he should not; but, if he do,
Must they be their own avengers? And nothing less than so many lives, and the ruin of a
whole city, serve to atone for the abuse. |
Chapter XXXV
In this chapter we have,
- Three communions between God and Jacob.
- God ordered Jacob to Beth - el, and in obedience to that order, he purged his house of
idols, and prepared for that journey, ver. 1 - 5.
- Jacob built an altar at Beth - el to the honour of God that had appeared to him, and in
performance of his vow, ver. 6, 7.
- God appeared to him again, and confirmed the change of his name, and the covenant with
him, ver 9 - 13. of which appearance Jacob made a grateful acknowledgement, ver. 14, 15.
- Three funerals.
- Deborah's, ver. 8.
- Rachel's, ver. 16 - 20.
- Isaac's, ver. 27 - 29.
- Here is also Reuben's incest, ver. 22. and an account of Jacob's sons, ver. 23
- 26.
| 1 |
Arise go to Bethel - Here God minds Jacob of his vow at Beth - el, and sends him
thither to perform it, Jacob had said in the day of his distress, If I come again in
peace, this stone shall be God's house, Ge 28:22. God had performed his part,
had given Jacob more than bread to eat, and raiment to put on; but it should seem he had
forgotten his vow, or, at least, deferred the performance of it. And dwell there - That
is, Not only go himself, but take his family with him, that they might join with him in
his devotions. Put away the strange Gods - Strange God's in Jacob's family! Could such a
family, that was taught the knowledge of the Lord, admit them? Could such a master, to
whom God had appeared twice, and oftner, connive at them? And be clean, and change your
garments - These were ceremonies signifying the purification and change of the heart. |
| 4 |
And they gave to Jacob - His servants, and even the retainers to his family, gave him
all the strange gods, and the ear - rings they wore either as charms, or to the honour of
their gods. Jacob took care to bury their images, we may suppose, in some place unknown to
them, that they might not afterwards find and return to them. |
| 5 |
And the terror of God was upon the cities - Though the Canaanites were much
exasperated against the sons of Jacob for their barbarous usage of the Shechemites; yet
they were so restrained by a divine power, that they could not take this fair opportunity
to avenge their neighbours quarrel. God governs the world more by secret terrors on men's
minds than we are aware of. |
| 7 |
He built an altar - And no doubt offered sacrifice upon it, perhaps the tenth of his
cattle, according to his vow, I will give the tenth unto thee. And he called the place,
That is, the altar, El - beth - el, the God of Beth - el. As when he made a thankful
acknowledgement of the honour God had done him in calling him Israel, he worshipped God by
the name of El - elohe - israel, so now he was making a grateful recognition of God's
former favour at Beth - el, he worships God by the name of El - beth - el, the God of Beth
- el, because there God appeared to him. |
| 8 |
There he buried Deborah, Rebekah's nurse - We have reason to think that Jacob, after
he came to Canaan, while his family dwelt near Shechem, went himself to visit his father
Isaac at Hebron. Rebekah probably was dead, but her old nurse (of whom mention is made Ge
24:59,) survived her, and Jacob took her to his family. While they were at Beth -
el she died, and died lamented, so much lamented, that the oak under which she was buried,
was called Allon - bachuth, the oak of weeping. |
| 10 |
God now confirmed the change of his name. It was done before by the angel that
wrestled with him, Ge 32:28, and here it was ratified by the divine majesty,
to encourage him against the fear of the Canaanites. Who can be too hard for Israel, a
prince with God? |
| 11 |
He renewed and ratified the covenant with him, by the name of El - Shaddai, I am God
Almighty. God All - sufficient, able to make good the promise in due time, and to support
thee and provide for thee. Two things are promised him.
- That he should be the father of a great nation: great in number, a company of nations
shall be of thee - Every tribe of Israel was a nation, and all the twelve, a company of
nations: great in honour and power, kings shall come out of thy loins.
- That he should be master of a good land, Ge 35:12. The land that was given
to Abraham and Isaac is here entailed on Jacob and his seed. These two promises had also a
spiritual signification, which we may suppose Jacob himself had some notion of: for
without doubt Christ is the promised seed, and heaven is the promised land; the former is
the foundation, and the latter the top - stone of all God's favours.
|
| 13 |
And God went up from him - Or, from over him - In some visible display of glory, which
had hovered over him, while he talked with him. |
| 14 |
And Jacob set up a pillar - When he was going to Padan - aram he set up that stone
which he had laid his head on for a pillar; but now he took time to erect one more
stately, and durable, probably inserting that stone into it. And in token of his intending
it for a sacred memorial of his communion with God, he poured oil, and the other
ingredients of a drink - offering upon it. This stone shall be God's house, that is, shall
be set up for his honour, as houses to the praise of their builders; and here he performs
it. And he confirmed the name he had formerly given to the place, Beth - el, the house of
God. Yet this very place afterwards lost the honour of its name, and became Beth - aven, a
house of iniquity, for here it was that Jeroboam set up one of his calves. It is
impossible for the best men to entail so much as the profession and form of religion upon
a place. |
| 16 |
She had hard labour - Harder than usual. |
| 17 |
Rachel had said when she bore Joseph, God shall give me another son, which now the
midwife remembers, and tells her, her words were made good. Yet this did not avail; unless
God command away fear, no one else can. We are apt in extreme perils to comfort ourselves
and our friends with the hopes of a temporal deliverance, in which we may be disappointed;
we had better ground our comforts on that which cannot fail us, the hope of eternal life.
Rachel had passionately said, Give me children, or else I die; and now she had children
(for this was her second) she died. |
| 18 |
Her dying lips calls her new - born soon Benoni, the son of my sorrow. But Jacob
because he would not renew the sorrowful remembrance of his mother's death every time he
called his son by name, changed his name, and called him Benjamin, the son of my right
hand - That is, very dear to me; set on my right hand for a right hand blessing; the
support of my age, like the staff in my right hand. Jacob buried her near the place where
she died. If the soul be at rest after death, the matter is not great where the body lies.
In the place where the tree falls, there let it lie. The Jewish writers say, The death of
Deborah and Rachel was to expiate the murder of the Shechemites, occasioned by Dinah, a
daughter of the family. |
| 20 |
And Jacob set up a pillar upon her grave - So that it was known long after to be
Rachel's sepulchre, 1Sam 10:2, and Providence so ordered it, that this place
afterwards fell in the lot of Benjamin. Jacob set up a pillar in remembrance of his joys Ge
35:14, and here he set up one in remembrance of his sorrows; for as it may be of
use to ourselves to keep both in mind, so it may be of use to others to transmit the
memorials of both. |
| 21 |
Israel, a prince with God, yet dwells in tents; the city is reserved for him in the
other world. |
| 22 |
When Israel dwelt in that land - As if he were then absent from his family, which
might be the unhappy occasion of these disorders. Though perhaps Bilhah was the greater
criminal, yet Reuben's crime was so provoking that for it he lost his birth - right and
blessing, Ge 49:4. And Israel heard it - No more is said, that is enough; he
heard it with the utmost grief and shame, horror and displeasure. |
| 27 |
And Jacob came unto Isaac his father - We may suppose he had visited him before since
his return, for he sore longed after his father's house, but never 'till now brought his
family to settle with him, or near him. Probably he did this now upon the death of
Rebekah, by which Isaac was left solitary. |
| 28 |
The age and death of Isaac are here recorded, though it appears by computation that he
died not 'till many years after Joseph was sold into Egypt, and much about the time that
he was preferred there. Isaac, a mild quiet man, lived the longest of all the patriarchs,
for he was one hundred and eighty years old: Abraham was but one hundred and seventy -
five. Isaac lived about forty years after he had made his will, Ge 27:2. We
shall not die an hour the sooner, but abundance the better, for our timely setting of our
heart and house in order. Particular notice is taken of the amicable agreement of Esau and
Jacob in solemnizing their father's funeral, Ge 35:29, to shew how God had
wonderfully changed Esau's mind, since he vowed his brother's murder, upon his father's
death, Ge 27:41. God has many ways of preventing ill men from doing the
mischief they in tended; he can either tie their hands, or turn their hearts. |
Chapter XXXVI
In this chapter we have an account of the posterity of Esau, who were from him,
were called Edomites;
- Because he was the son of Isaac, for whose sake this honour is put upon him.
- Because the Edomites were neighbours to Israel, and their genealogy would be of use to
give light to the following stories of what passed between them.
- To shew the performance of the promise to Abraham, that he should be the father of many
nations, and of that answer which Rebekah had from the oracle she consulted, Two nations
are in thy womb; and of the blessing of Isaac, Thy dwelling shall be the fatness of the
earth.
Here are,
- Esau's wives, ver. 1 - 5.
- His remove to mount Seir, ver. 6 - 8.
- The names of his sons, ver. 9 - 14.
- The dukes which descended of his sons, ver. 15 - 19.
- The dukes of the Horites, ver. 20 - 30.
- The kings and dukes of Edom, ver. 31 - 43.
| 1 |
Who is Edom - That name perpetuated the remembrance of the foolish bargain he made,
when he sold his birth - right for that red pottage. |
| 6 |
Esau had begun to settle among his wife's relations in Seir, before Jacob came from
Padan - aram, Ge 32:3. Isaac it is likely, had sent him thither, that Jacob
might have the clearer way to the possession of the promised land: yet probably during the
life of Isaac, Esau had still some effects remaining in Canaan; but after his death, he
wholly withdrew to mount Seir, took with him what came to his share of his father's
personal estate, and left Canaan to Jacob, not only because he had the promise of it, but
because he saw, if they should both continue to thrive, as they had begun, there would not
be room for both. |
| 8 |
Thus dwelt Esau in mount Seir - Whatever opposition may be made, God's word will take
place, and even those that have opposed it will see themselves, some time or other, under
a necessity of yielding to it. Esau had struggled for Canaan, but now he retires to mount
Seir; for God's counsels shall certainly stand concerning the times before appointed, and
the bounds of our habitation. |
| 10 |
These are the names - Observe here,
- That only the names of Esau's sons and grand - sons are recorded: not their history, for
it is the church that Moses preserves the records of, not of those that were without. The
elders only that lived by faith obtained a good report. Nor doth the genealogy go any
farther than the third and fourth generation, the very names of all after are buried in
oblivion; it is only the pedigree of the Israelites who were to be the heirs of Canaan,
and of whom were to come the promised seed, and the holy seed, that is drawn out to any
length, as far as there was occasion for it, even of all the tribes till Canaan was
divided among them, and of the royal line 'till Christ came.
- That the sons and grand - sons of Esau are called dukes. Probably they were military
commanders, dukes or captains that had soldiers under them; for Esau and his family lived
by the sword, Ge 27:40.
- We may suppose those dukes had numerous families of children and servants. God promised
to multiply Jacob and to enrich him, yet Esau increases and is enriched first. God's
promise to Jacob began to work late, but the effect of it remained longer, and it had its
compleat accomplishment in the spiritual Israel.
|
| 20 |
These are the sons of Seir - In the midst of the genealogy of the Edomites is inserted
the genealogy of the Horites, those Canaanites, or Hittites, (compare Gen 26:34,)
that were the natives of mount Seir. Mention is made of them, Gen 14:6, and
of their interest in mount Seir before the Edomites took possession of it, Deu 2:12,22.
This comes in here, not only to give light to the story, but to be a standing reflexion
upon the Edomites for intermarrying with them, by which it is likely they learned their
way, and corrupted themselves. Esau having sold his birth - right, and lost his blessing
and entered into alliance with the Hittites, his posterity and the sons of Seir are here
reckoned together. Those that treacherously desert God's church are justly numbered with
those that were never in it: apostate Edomites stand on the same ground with accursed
Horites. Notice is taken of one Anah, who fed the asses of Zibeon his father, Ge
36:20, and yet is called duke Anah, Ge 36:29. Those that expect to
rise high should begin low. An honourable descent should not keep men from an honest
employment, nor a mean employment baulk any man's preferment. |
| 24 |
This Anah was not only industrious in his business, but ingenious too, and successful,
for he found mules, or, (as some read it) waters, hot baths in the wilderness. Those that
are diligent in their business sometimes find more advantages than they expected. |
| 31 |
By degrees the Edomites worked out the Horites, and got full possession of the
country.
- They were ruled by kings who governed the whole country, and seem to have come to the
throne by election, and not by lineal descent: these kings reigned in Edom before there
reigned any king over the children of Israel - That is, before Moses's time, for he was
king in Jeshurun. God had lately promised Jacob that kings shall come out of his loins:
yet Esau's blood becomes royal long before any of Jacob's did. Probably it was a trial to
the faith of Israel, to hear of the power of the kings of Edom, while they were bond -
slaves in Egypt: but those that look for great things from God must be content to wait for
them. God's time is the best time.
- They were afterward's governed by dukes again, here named, who, I suppose, ruled all at
the same time in several places in the country. They set up this form of government,
either in conformity to the Horites, who had used it, Ge 36:29, or God's
providence reduced them to it, as some conjecture, to correct them for their unkindness to
Israel, in refusing them passage through their country, Num 20:18.
|
| 43 |
Mount Seir is called the land of their possession - While the Israelites dwelt in the
house of bondage, and their Canaan was only the land of promise, the Edomites dwelt in
their own habitations, and Seir was in their possession. The children of this world have
their all in hand, and nothing in hope, while the children of God have often their all in
hope, and next to nothing in hand. But, all things considered, it is better to have Canaan
in promise than mount Seir in possession. |
Chapter XXXVII
At this chapter begins the story of Joseph, Jacob's eldest son, by his beloved wife
Rachel. It is so remarkably divided between his humiliation and his exaltation, that we
cannot avoid seeing something of Christ in it, who was first humbled and then exalted; it
also shews the lot of Christians, who must through many tribulations enter into the
kingdom. In this chapter we have,
- The malice his brethren bore against him: they hated him,
- Because he informed his father of their wickedness, ver. 1, 2.
- Because his father loved him, ver. 3, 4.
- Because he dreamed of his dominion over them, ver. 5 - 11.
- The mischiefs his brethren designed, and did to him.
- His visit he made them gave an opportunity, ver. 12 - 17.
- They designed to slay him, but determined to starve him, ver. 18 - 24.
- They changed their purpose, and sold him for a slave, ver. 25 - 28.
- They made their father believe that he was torn in pieces, ver. 29 - 35.
- He was sold in Egypt to Potiphar, ver. 36:
And all this was working together for good.
| 2 |
These are the generations of Jacob - It is not a barren genealogy, as those of Esau,
but a memorable useful history. Joseph brought to his father their evil report - Jacob's
sons did that when they were from under his eye, which they durst not have done if they
had been at home with him; but Joseph gave his father an account of their ill carriage,
that he might reprove and restrain them. |
| 3 |
He made him a coat of divers colours - Which probably was significant of farther
honours intended him. |
| 5 |
Though he was now very young, about seventeen years old, yet he was pious and devout,
and this fitted him for God's gracious discoveries to him. Joseph had a great deal of
trouble before him, and therefore God gave him betimes this prospect of his advancement,
to support and comfort him. |
| 8 |
Shalt thou indeed reign over us? - See here,
- How truly they interpreted his dream? The event exactly answered this interpretation, Ge
42:6, &c.
- How scornfully they resented it, Shalt thou that art but one, reign over us that are
many? Thou that art the youngest, over us that are elder? The reign of Jesus Christ, our
Joseph, is despised and striven against by an unbelieving world, who cannot endure to
think that this man should reign over them. The dominion also of the upright in the
morning of the resurrection is thought of with the utmost disdain.
|
| 10 |
His father rebuked him - Probably to lessen the offence which his brethren would take
at it; yet he took notice of it more than he seemed to do. |
| 18 |
And when they saw him afar off they conspired against him - It was not in a heat, or
upon a sudden provocation, that they thought to slay him, but from malice propense, and in
cold blood. |
| 21 |
And Reuben heard it - God can raise up friends for his people, even among their
enemies. Reuben of all the brothers had most reason to be jealous of Joseph, for he was
the first - born, and so entitled to those distinguishing favours which Jacob was
conferring on Joseph, yet he proves his best friend. Reuben's temper seems to have been
soft and effeminate, which had betrayed him to the sin of uncleanness, while the temper of
the two next brothers, Simeon and Levi, was fierce, which betrayed them to the sin of
murder, a sin which Reuben startled at the thought of. He made a proposal which they
thought would effectually destroy Joseph, and yet which he designed should answer his
intention of rescuing Joseph out of their hands, probably hoping thereby to recover his
father's favour which he had lately lost; but God over - ruled all to serve his own
purpose of making Joseph an instrument to save much people alive. Joseph was here a type
of Christ. Though he was the beloved Son of his Father, and hated by a wicked world; yet
the Father sent him out of his bosom to visit us; he came from heaven to earth to seek and
save us; yet then malicious plots were laid against him; he came to his own, and his own
not only received him not, but consulted, This is the heir, come let us kill him. This he
submitted to, in pursuance of his design to save us. |
| 24 |
They call him into a pit - To perish there with hunger and cold; so cruel were their
tender mercies. |
| 25 |
They sat down to eat bread - They felt no remorse of conscience, which if they had,
would have spoiled their stomach to their meat. A great force put upon conscience commonly
stupifies it, and for the time deprives it both of sense and speech. |
| 26 |
What profit is it if we slay our brother? - It will be less guilt and more gain to
sell him. They all agreed to this. And as Joseph was sold by the contrivance of Judah for
twenty pieces of silver, so was our Lord Jesus for thirty, and by one of the same name
too, Judas. Reuben it seems, was gone away from his brethren when they sold Joseph,
intending to come round some other way to the pit, and to help Joseph out of it. But had
this taken effect, what had become of God's purpose concerning his preferment, in Egypt?
There are many devices of the enemies of God's people to destroy them, and of their
friends to help them, which perhaps are both disappointed, as these here; but the counsel
of the Lord that shall stand. Reuben thought himself undone because the child was sold; I,
whither shall I go? He being the eldest, his father would expect from him an account of
him; but it proved they had all been undone, if he had not been sold. |
| 35 |
He refused to be comforted - He resolved to go down to the grave mourning; Great
affection to any creature doth but prepare for so much the greater affliction, when it is
either removed from us, or embittered to us: inordinate love commonly ends in immoderate
grief. |
Chapter XXXVIII
How little reason had the Jews, who were so called from this Judah, to boast, as
they did, that they were not born of fornication? John 8:41. We have in this
chapter,
- Judah's marriage and issue, and the untimely death of his two eldest sons, ver.
1 - 11.
- Judah's incest with his daughter - in - law Tamar, ver. 12 - 23.
- His confusion when it was discovered, ver. 24 - 26.
- The birth of his twin sons in whom his family was built up, ver. 27 - 30.
| 1 |
Judah went down from his brethren - Withdrew for a time from his father's family, and
got intimately acquainted with one Hirah an Adullamite. When young people that have been
well educated begin to change their company, they will soon change their manners, and lose
their good education. They that go down from their brethren, that forsake the society of
the seed of Israel, and pick up Canaanites for their companions, are going down the hill
apace. |
| 2 |
He took her - To wife. His father, it should seem, was not consulted, but by his new
friend Hirah. |
| 7 |
And Er was wicked in the sight of the Lord - That is, in defiance of God and his law.
And what came of it? Why God cut him off presently, The Lord slew him. The next brother
Onan was, according to the ancient usage, married to the widow, to preserve the name of
his deceased brother that died childless. This custom of marrying the brother's widow was
afterward made one of the laws of Moses, Deu 25:5. Onan, though he consented
to marry the widow, yet to the great abuse of his own body, of the wife he had married,
and the memory of his brother that was gone, he refused to raise up seed unto his brother.
Those sins that dishonour the body are very displeasing to God, and the evidence of vile
actions. Observe, the thing which he did displeased the Lord - And it is to be feared,
thousands, especially of single persons, by this very thing, still displeased the Lord,
and destroy their own souls. |
| 11 |
Shelah the third son was reserved for the widow, yet with design that he should not
marry so young as his brothers had done, lest he die also. Some think that Judah never
intended to marry Shelah to Tamar, but unjustly suspected her to have been the death of
her two former husbands, (whereas it was their own wickedness that slew them) and then
sent her to her father's house, with a charge to remain a widow. If so, it was an
inexcusable piece of prevarication; however Tamar acquiesced, and waited for the issue. |
| 14 |
Some excuse this by suggesting that she believed the promise made to Abraham and his
seed, particularly that of the Messiah, and that she was therefore desirous to have a
child by one of that family, that she might have the honour, or at least stand fair for
the honour of being the mother of the Messiah. She covered her with a veil - It was the
custom of harlots in those times to cover their faces, that tho' they were not ashamed,
yet they might seem to be so: the sin of uncleanness did not then go so bare - faced as it
now doth. |
| 17 |
A kid from the flock - A goodly price at which her chastity and honour were valued!
Had the consideration been thousands of rams, and ten thousand rivers of oil, it had not
been a valuable consideration. The favour of God, the purity of the soul, the peace of the
conscience, and the hope of heaven: are too precious to be exposed to sale at any such
rates. He lost his Jewels by the bargain: He sent the kid according to his promise, to
redeem his pawn, but the supposed harlot could not be found. He sent it by his friend,
(who was indeed his back - friend, because he was aiding and abetting in his evil deeds)
the Adullamite; who came back without the pledge. 'Tis a good account, if it be but true,
of any place that which they here gave, that there is no harlot in this place, for such
sinners are the scandals and plagues of any place. Judah sits down content to lose his
signet and his bracelets, and forbids his friend to make any farther enquiry. |
| 23 |
Lest we be shamed - Either,
- Lest his sin should come to be known publicly, Or
- Lest he should be laughed at as a fool for trusting a whore with his signet and his
bracelets. He expresses no concern about the sin, only about the shame. There are many who
are more solicitous to preserve their reputation with men, than to secure the savour of
God, lest we be shamed goes farther with them than lest we be damned.
|
| 28 |
It should seem the birth was hard to the mother, by which she was corrected for her
sin: the children also, like Jacob and Esau, struggled for the birth - right, and Pharez
who got it, is ever named first, and from him Christ descended. He had his name from his
breaking forth before his brother; this breach be upon thee - The Jews, as Zarah, bid fair
for the birth - right, and were marked with a scarlet thread, as those that come out
first; but the Gentiles, like Pharez, or a son of violence got the start of them, by that
violence which the kingdom of heaven suffers, and attained to the righteousness which the
Jews came short of: yet when the fulness of time is come, all Israel shall be saved. Both
these sons are named in the genealogy of our Saviour, Mt 1:3, to perpetuate
the story, as an instance of the humiliation of our Lord Jesus. |
Chapter XXXIX
At this chapter we return to the story of Joseph. We have him here,
- A servant, a slave in Potiphar's house, ver. 1. and yet there greatly honoured
and favoured,
- By the providence of God, which made him in effect a master, ver. 2 - 6.
- By the grace of God, which made him more than conqueror over a strong temptation, ver. 7
- 12.
- We have him a sufferer, falsely accused, ver. 13 - 18. Imprisoned, ver. 19, 20.
And yet his imprisonment made both honourable and comfortable by the tokens of God's
special presence with him, ver. 21 - 23.
| 1 |
The Jews have a proverb, If the world did but know the worth of good men, they would
hedge them about with pearls. Joseph was sold to an officer of Pharaoh, with whom he might
get acquainted with public persons, and public business, and so be fitted for the
preferment he was afterwards designed for. What God intends men for, he will be sure, some
way or other, to qualify them for. |
| 2 |
Those that can separate us from all our friends, cannot deprive us of the gracious
presence of our God. When Joseph had none of his relations with him, he had his God with
him, even in the house of the Egyptian: Joseph was banished from his father's house, but
the Lord was with him. It is God's presence with us that makes all we do prosperous. Those
that would prosper, must therefore make God their friend; and those that do prosper, must
therefore give God the praise. |
| 6 |
He knew not ought he had, save the bread which he did eat - The servant had all the
care and trouble of the estate, the master had only the enjoyment of it; an example not to
be imitated by any master, unless he could be sure that he had one like Joseph for a
servant. |
| 9 |
How can I sin against God - Not only how shall I do it and sin against my master, my
mistress, myself, my own body and soul, but against God? - Gracious souls look upon this
as the worst thing in sin, that it is against God, against his nature and his dominion,
against his love and his design. They that love God, for this reason hate sin. |
| 10 |
He hearkened not to her, so much as to be with her. Those that would be kept from
harm, must keep themselves out of harm's way. |
| 12 |
When she laid hold on him, he left his garment in her hand - He would not stay to
parley with the temptation, but flew out from it with the utmost abhorrence, he left his
garment as one escaping for his life. |
| 20 |
Where the king's prisoners were bound - Potiphar, it is likely, chose that prison
because it was the worst; for there the irons entered into the soul, Psa 105:18,
but God designed it to pave the way to his enlargement. Our Lord Jesus, like Joseph was
bound, and numbered with the transgressors. |
| 21 |
But the Lord was with Joseph and shewed him mercy. God despiseth not his prisoners, Psa
69:33. No gates nor bars can shut out his gracious presence from his people. God
gave him favour in the sight of the keeper of the prison - God can raise up friends for
his people even where they little expect them. The keeper saw that God was with him, and
that every thing prospered under his hand, and therefore intrusted him with the management
of the affairs of the prison. |
Chapter XL
In this chapter things are working towards Joseph's advancement.
- Two of Pharaoh's servants are committed to prison, and there, to Joseph's care,
and so became witnesses of his extraordinary conduct, ver. 1 - 4.
- They dreamed each of them a dream, which Joseph interpreted, ver. 5 - 19. and
they verified the interpretation, ver. 20 - 22.
- Joseph recommends his case to one of them whose preferment he foresaw, ver. 14,
15. but in vain, ver. 23.
| 1 |
We should not have had this story of Pharaoh's butler and baker recorded in scripture,
if it had not been serviceable to Joseph's preferment. The world stands for the sake of
the church, and is governed for its good. Observe, [1.] Two of the great officers of
Pharaoh's court having offended the king are committed to prison. Note, High places are
slippery places; nothing more uncertain than the favour of princes. Those that make God's
favour their happiness, and his service their business, will find him a better master than
Pharaoh was, and not so extreme to mark what they do amiss. Many conjectures there are
concerning the offence of these servants of Pharaoh; some make it no less than an attempt
to take away his life; others no more but the casual lighting of a fly into his cup, and a
little sand in his bread: whatever it was, Providence, by this means, brought them into
the prison where Joseph was. |
| 4 |
The captain of the guard, which was Potiphar, charged Joseph with them - Which
intimates that he began now to be reconciled to him. |
| 6 |
They were sad - It was not the prison that made them sad; they were pretty well used
to that, but the dream. God has more ways than one to sadden the spirits of those that are
to be made sad. Those sinners that are hardy enough under outward trouble, yet God can
find a way to trouble them, and take off their wheels, by wounding their spirits, and
laying a load upon them. |
| 8 |
Do not interpretations belong to God? - He means the God whom he worshipped, to the
knowledge of whom he endeavours hereby to lead them. And if interpretations belong to God,
he is a free agent, and may communicate the power to whom he pleases, therefore tell me
your dreams. |
| 14 |
Think on me, when it shall be well with thee - Though the respect paid to Joseph, made
the prison as easy to him as a prison could be, yet none can blame him to be desirous of
liberty. See what a modest representation he makes of his own case. He doth not reflect
upon his brethren that sold him, only saith, I was stolen out of the land of the Hebrews.
Nor doth he reflect on the wrong done him in this imprisonment by his mistress that was
his persecutor, and his master that was his judge, but mildly avers his own innocency.
Here have I done nothing that they should put me into the dungeon - When we are called to
vindicate ourselves, we should carefully avoid as much as may be speaking ill of others.
Let us be content to prove ourselves innocent, and not fond of upbraiding others with
their guilt. |
| 20 |
He lifted up the head of these two prisoners - That is, arraigned and tried them; and
he restored the chief butler, and hanged the chief baker. |
Chapter XLI
Two things providence is here bringing about.
- The advancement of Joseph.
- The maintenance of Jacob and his family in a time of famine; for the eyes of the Lord
run to and fro through the earth, and direct the affairs of the children of men.
In order to these, here is,
- Pharaoh's dream, ver. 1 - 8.
- The recommendation of Joseph to him for an interpreter, ver. 9 - 13.
- The interpretation of the dreams, and the prediction of seven years plenty, and
seven years famine in Egypt, with the prudent advice given to Pharaoh thereupon, ver. 14 -
36.
- The preferment of Joseph to a place of the highest power and trust, ver. 37 -
45.
- The accomplishment of Joseph's prediction, and his fidelity to his trust, ver.
46 - 57.
| 8 |
His spirit was troubled - It cannot but put us into a concern to receive any
extraordinary message from heaven. And his magicians were puzzled; the rules of their art
failed them; these dreams of Pharaoh did not fall within the compass of them. This was to
make Joseph's performance by the Spirit of God the more admirable. |
| 9 |
I remember my faults this day - in forgetting Joseph. Some think he means his faults
against Pharaoh, for which he was imprisoned, and then he would insinuate, that through
Pharaoh had forgiven him, he had not forgiven himself. God's time for the enlargement of
his people will appear, at last, to be the fittest time. If the chief butler had at first
used his interest for Joseph's enlargement, and had obtained, it is probable, he would
have gone back to the land of the Hebrews, and then he had neither been so blessed
himself, nor such a blessing to his family. But staying two years longer, and coming out
upon this occasion to interpret the king's dreams, way was made for his preferment. The
king can scarce allow him time, but that decency required it, to shave himself, and to
change his raiment, Ge 41:14. It is done with all possible expedition, and
Joseph is brought in perhaps almost as much surprised as Peter was, Acts 12:9,
so suddenly is his captivity brought back, that he is as one that dreams, Psa 126:1.
Pharaoh immediately, without enquiring who or whence he was tells him his business, that
he expected he should interpret his dream. |
| 16 |
(1.) He gives honour to God; It is not in me; God must give it. Great gifts then
appear most graceful and illustrious, when those that have them use them humbly, and take
not the praise of them to themselves, but give it to God, (2.) He shews respect to
Pharaoh, and hearty good - will to him, supposing that the interpretation would be an
answer of peace. Those that consult God's oracles may expect an answer of peace. |
| 29 |
See the goodness of God, in sending the seven years of plenty before those of famine,
that provision might be made accordingly. How wonderful wisely has Providence, that great
house - keeper, ordered the affairs of this numerous family from the beginning! Great
variety of seasons there have been and the produce of the earth sometimes more, and
sometimes less; yet take one time with another, what was miraculous concerning the manna,
is ordinarily verified in the common course of Providence; He that gathers much has
nothing over, and he that gathers little has no lack, Exo 16:18. |
| 30 |
See the perishing nature of our worldly enjoyments. The great increase of the years of
plenty was quite lost and swallowed up in the years of famine; and the overplus of it,
which seemed very much, yet did but just serve to keep men alive. |
| 44 |
Without thee shall no man lift up his hand or foot - All the affairs of the kingdom
must pass through his hand. Only in the throne will I be greater than thou - It is
probable there were those about court that opposed Joseph's preferment, which occasioned
Pharaoh so oft to repeat the grant, and with that solemn sanction, I am Pharaoh. He gave
him his own ring as a ratification of his commission, and in token of peculiar favour; or
it was like delivering him the great seal. He put fine clothes upon him instead of his
prison garments, and adorned him with a chain of gold. He made him ride in the second
chariot next his own, and ordered all to do obeisance to him, as to Pharaoh himself; he
gave him a new name and such a name as spoke the value he had for him, Zaphnath - paaneah,
a Revealer of secrets. He married him honourably to a prince's daughter. Where God had
been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring
honours. Now this preferment of Joseph, was, 1st, an abundant recompense for his innocent
and patient suffering, a lasting instance of the equity and goodness of providence, and an
encouragement to all to trust in a good God. 2dly, It was typical of the exaltation of
Christ, that great revealer of secrets, (John 1:18,) or as some translate
Joseph's new name, the Saviour of the world. The brightest glories of the upper world are
upon him, the highest trusts lodged in his hand, and all power given him both in heaven
and earth. He is gatherer, keeper, and disposer of all the stores of divine grace, and
chief ruler of the kingdom of God among men. The work of ministers is to cry before him;
Bow the knee; kiss the Son. |
| 50 |
Two sons - In the names he gave them, he owned the divine Providence giving this happy
turn to his affairs. He was made to forget his misery, but could he be so unnatural as to
forget all his father's house? And he was made fruitful in the land of his affliction. It
had been the land of his affliction, and, in some sense, it was still so, for his distance
from his father was still his affliction. Ephraim signifies fruitfulness, and Manasseh
forgetfulness. |
| 54 |
The seven years of dearth began to come - Not only in Egypt, but in other lands, in
all lands, that is, all the neighbouring countries. |
Chapter XLII
We have in this chapter,
- The humble application of Jacob's sons to Joseph, to buy corn, ver. 1 - 6.
- The fright Joseph put them into, for their trial, ver. 7 - 20.
- The conviction they were now under of their sin concerning Joseph long before,
ver. 21 - 24.
- Their return to Canaan with corn, and the great distress their good father was
in upon the account they gave him of their expedition, ver. 25 - 38.
| 1 |
Jacob saw that there was corn - That is, he saw the corn that his neighbours had
bought there and brought home. |
| 2 |
Get you down thither - Masters of families must not only pray for daily bread for
their families, but must with care and industry provide it. |
| 7 |
We may well wonder that Joseph, during the twenty years he had been in Egypt,
especially during the last seven years that he had been in power there, never sent to his
father to acquaint him with his circumstances; nay, 'tis strange that he who so oft went
throughout all the land of Egypt, never made a step to Canaan, to visit his aged father.
When he was in the borders of Egypt that lay next to Canaan, perhaps it would not have
been above three or four days journey for him in his chariot. 'Tis a probable conjecture,
that his whole management of himself in this affair was by special direction from heaven,
that the purpose of God, concerning Jacob and his family, might be accomplished. When
Joseph's brethren came, he knew them by many a good token, but they knew not him, little
thinking to find him there. |
| 9 |
He remembered the dreams, but they had forgot them. The laying up of God's oracles in
our hearts will be of excellent use to us in all our conduct. Joseph had an eye to his
dreams, which he knew to be divine, in his carriage towards his brethren, and aimed at the
accomplishment of them, and the bringing his brethren to repentance; and both those points
were gained.
- He shewed himself harsh with them: the very manner of his speaking, considering the post
he was in, was enough to frighten them, for he spake roughly to them - He charged them
with ill designs against the government, treated them as dangerous persons, ye are spies,
protesting by the life of Pharaoh that they were so. Some make that an oath, others make
it no more but a vehement asseveration; however, it was more than yea, yea, and nay, nay,
and therefore came of evil.
- They hereupon were very submissive; they spoke to him with all respect; nay, my lord.
They modestly deny the charge, we are no spies; they tell him their business, they came to
buy food, they give a particular account of themselves and their family, Ge 42:13,
and that was it he wanted.
- He clapt them all up in prison three days.
- He concluded with them at last, that one of them should be left as a hostage, and the
rest should go home and fetch Benjamin. It was a very encouraging word he said, I fear
God; q.d. You may assure yourselves, I will do you no wrong, I dare not, for I know that
as high as I am, there is one higher than I. With those that fear God we have reason to
expect fair dealing: the fear of God will be a check upon those that are in power, to
restrain them from abusing their power to oppression and tyranny:
|
| 21 |
We are very guilty concerning our brother - We do not read that they said this during
their three days imprisonment; but now when the matter was come to some issue, and they
saw themselves still embarrassed, they began to relent. Perhaps Joseph's mention of the
fear of God, put them upon consideration, and extorted this reflexion. |
| 24 |
He took Simeon - He chose him for the hostage, probably because he remembered him to
have been his most bitter enemy, or because he observed him now to be least humbled and
concerned. He bound him before their eyes, to affect them all. |
| 28 |
Their heart failed them, and they were afraid, saying one to another, What is this
that God hath done to us? - They knew that the Egyptians abhorred a Hebrew, Ge 43:32,
and therefore, since they could not expect to receive any kindness from them, they
concluded that this was done with a design to pick a quarrel with them, the rather because
the man, the lord of the land, had charged them as spies. Their own conscience were awake,
and their sins set in order before them, and this puts them into confusion. When the
events of providence concerning us are surprising, it is good to enquire what it is that
God has done and is doing with us? |
| 38 |
My son shall not go down with you - He plainly intimates a distrust of them,
remembering that he never saw Joseph since he had been with them; therefore Benjamin shall
not go with you. |
Chapter XLIII
Here the story of Joseph's brethren is carried on.
- Their melancholy parting with their father Jacob, in Canaan, ver. 1 - 14.
- Their meeting with Joseph in Egypt, ver. 15 - 34.
| 9 |
Judah's conscience had lately smitten him for what he had done a great while ago
against Joseph; and as an evidence of the truth of his repentance, he is ready to
undertake, as far as a man could do it, for Benjamin's security. He will not only not
wrong him but will do all he can to protect him. This is such restitution as the case will
admit: when he knew not how he could retrieve Joseph, he would make some amends for the
irreparable injury he had done him, by doubling his care concerning Benjamin. |
| 11 |
If it must be so now, take your brother - If no corn can be had but upon those terms,
as good expose him to the perils of the journey, as suffer ourselves and families, and
Benjamin among the rest, to perish for want of bread: it is no fault, but our wisdom and
duty, to alter our resolutions when there is a good reason for so doing: constancy is a
virtue, but obstinacy is not: it is God's prerogative to make unchangeable resolves. |
| 12 |
Take double money - As much again as they took the time before, upon supposition that
the price of corn might be risen, or that, if it should be insisted upon, they might pay a
ransom for Simeon. And he sent a present of such things as the land afforded, and were
scarce in Egypt, the commodities that Canaan exported. |
| 14 |
God almighty give you mercy before the man! - Jacob had formerly turned an angry
brother into a kind one with a present and a prayer, and here he betakes himself to the
same tried method. Those that would find mercy with men must seek it of God. He concludes
all with this, if I be bereaved of my children, I am bereaved - If I must part with them
thus one after another, I acquiesce and say, The will of the Lord be done. |
| 23 |
Your God, and the God of your father, has given you treasure in your sacks - Hereby he
shews that he had no suspicion of dishonesty in them: for what we get by deceit we cannot
say God gives it us. He silences their farther enquiry about it: ask not how it came
thither, providence brought it you, and let that satisfy you. It appears by what he said,
that by his master's instructions he was brought to the knowledge of the true God, the God
of the Hebrews. He directs them to look up to God, and acknowledge his providence in the
good bargain they had. We must own ourselves indebted to God as our God, and the God of
our fathers, (a God in covenant with us and them) for all our successes and advantages,
and the kindnesses of our friends; for every creature is that to us, and no more, than God
makes it to be. |
| 26 |
When they brought him the present, they bowed themselves before him, and again, when
they gave him an account of their father's health, they made obeisance, and called him,
Thy servant, our father - Thus were Joseph's dreams fulfilled more and more; and even the
father, by the sons, bowed before him. Probably Jacob had directed them, if they had
occasion to speak of him to the man, the Lord of the land, to call him his servant. |
| 29 |
God be gracious unto thee, my son - Joseph's favour, though he was the lord of the
land, would do him little good, unless God were gracious to him. |
| 33 |
He placed his brethren according to their seniority, as if he could certainly divine.
Some think they placed themselves so according to their custom; but if so, I see not why
such particular notice is taken of it, especially as a thing they marvelled at. |
| 34 |
They drank and were merry - Their cares and fears were now over, and they eat their
bread with joy, concluding they were now upon good terms with the man, the lord of the
land. If God accept our works, our present, we have reason to be chearful. |
Chapter XLIV
Joseph having entertained his brethren, dismissed them: but here we have them
brought back in a greater fright than any they had been in yet. Observe.
- What method he took, both to humble them farther, and to try their affections
to his brother Benjamin, by which he would be able to judge the sincerity of their
repentance for what they had done against him. This he contrived to do by bringing
Benjamin into distress, ver. 1 - 17.
- The good success of the experiment: he found them all heartily concerned, and
Judah particularly, both for the safety of Benjamin, and for the comfort of their aged
father, ver. 18 - 34.
| 5 |
Is not this it in which my lord drinketh? And for which he would search thoroughly -
So it may be rendered. |
| 16 |
God hath found out the iniquity of thy servants - Referring to the injury they had
formerly done to Joseph, for which they thought God was now reckoning with them. Even in
those afflictions wherein we apprehend ourselves wronged by men, yet we must own that God
is righteous, and finds out our iniquity. We cannot judge what men are, by what they have
been formerly, not what they will do, by what they have done. Age and experience may make
men wiser and better, They that had sold Joseph, yet would not abandon Benjamin. |
| 18 |
And Judah said - We have here a most pathetic speech which Judah made to Joseph on
Benjamin's behalf. Either Judah was a better friend to Benjamin than the rest, and more
solicitous to bring him off; or he thought himself under greater obligations to endeavour
it than the rest, because he had passed his word to his father for his safe return. His
address, as it is here recorded, is so very natural, and so expressive of his present
passion, that we cannot but suppose Moses, who wrote it so long after, to have written it
under the special direction of him that made man's mouth. A great deal of unaffected art,
and unstudied rhetoric there is in this speech.
- He addressed himself to Joseph with a great deal of respect calls him his lord, himself
and his brethren his servants, begs his patient hearing, and passeth a mighty compliment
upon him, Thou art even as Pharaoh, whose favour we desire, and whose wrath we dread as we
do Pharaoh's.
- He represented Benjamin as one well worthy of his compassionate consideration, he was a
little one, compared with the rest; the youngest, not acquainted with the world, nor
inured to hardship, having been always brought up tenderly with his father. It made the
case the more piteous that he alone was left of his mother, and his brother was dead, viz.
Joseph; little did Judah think what a tender point he touched upon now. Judah knew that
Joseph was sold, and therefore had reason enough to think that he was not alive.
- He urged it closely that Joseph had himself constrained them to bring Benjamin with
them, had expressed a desire to see him, had forbidden them his presence, unless they
brought Benjamin with them, all which intimated, that he designed him some kindness. And
must he be brought with so much difficulty to the preferment of a perpetual slavery? Was
he not brought to Egypt in obedience, purely in obedience to the command of Joseph, and
would not he shew him some mercy?
- The great argument he insists upon was the insupportable grief it would be to his aged
father, if Benjamin should be left behind in servitude. His father loves him, Ge
44:20. Thus they had pleaded against Joseph's insisting on his coming down Ge
44:22. If he should leave his father, his father would die, much more if he now be
left behind, never to return. This the old man of whom they spake, had pleaded against his
going down. If mischief befall him, ye shall bring down my grey hairs, that crown of
glory, with sorrow to the grave. This therefore Judah presseth with a great deal of
earnestness, his life is bound up in the lad's life, when he sees that the lad is not with
us, he will faint away and die immediately, or will abandon himself to such a degree of
sorrow, as will, in a few days, make an end of him, And (lastly) Judah pleads, that, for
his part, he could not bear to see this. Let me not see the evil that shall come on my
father.
- Judah, in honour to the justice of Joseph's sentence, and to shew his sincerity in this
plea, offers himself to become a bond - man instead of Benjamin. Thus the law would be
satisfied; Joseph would be no loser, for we may suppose Judah a more able bodied man than
Benjamin; Jacob would better bear that than the loss of Benjamin. Now, so far was he from
grieving at his father's particular fondness for Benjamin, than he is himself willing to
be a bond - man to indulge it.
Now, had Joseph been, as Judah supposed, an utter stranger to the family, yet even
common humanity could not but be wrought upon by such powerful reasonings as these; for
nothing could be said more moving, more tender; it was enough to melt a heart of stone:
but to Joseph, who was nearer a - kin to Benjamin than Judah himself, and who, at this
time, felt a greater passion for him and his aged father, than Judah did, nothing could be
more pleasingly nor more happily said. Neither Jacob nor Benjamin needed an intercessor
with Joseph, for he himself loved them. Upon the whole, let us take notice,
- How prudently Judah suppressed all mention of the crime that was charged upon Benjamin.
Had he said any thing by way of acknowledgment of it, he had reflected on Benjamin's
honesty. Had he said any thing by way of denial of it, he had reflected on Joseph's
justice; therefore he wholly waves that head, and appeals to Joseph's pity.
- What good reason dying Jacob had to say, Judah, thou art he whom thy brethren shall
praise, Ge 49:8, for he excelled them all in boldness, wisdom, eloquence, and
especially tenderness for their father and family.
- Judah's faithful adherence to Benjamin now in his distress was recompensed long after,
by the constant adherence of the tribe of Benjamin to the tribe of Judah, when all the
other ten tribes deserted it.
|
Chapter XLV
Joseph let Judah go on without interruption, heard all he had to say, and then
answered it all in one word, I am Joseph. Now he found his brethren humbled for their
sins, mindful of himself (for Judah had mentioned him twice in his speech) respectful to
their father, and very tender of their brother Benjamin: now they were ripe for the
comfort he designed them, by making himself known to them. This was to Joseph's brethren
as clear shining after rain; nay, it was to them as life from the dead. Here is,
- Joseph's discovery of himself to his brethren, and his discourse with them upon
that occasion, ver. 1 - 15.
- The orders Pharaoh gave to fetch Jacob and his family down to Egypt, and
Joseph's dispatch of his brethren back to his father with these orders, ver. 16 - 24.
- The joyful tidings of this brought to Jacob, ver. 25 - 28.
| 1 |
Judah and his brethren were waiting for an answer, and could not but be amazed to
discover, instead of the gravity of a judge, the natural affection of a father or brother.
[1.] Cause every man to go out - The private conversations of friends are the most
free. When Joseph would put on love, he puts off state, which it was not fit his servants
should be witnesses of. Thus Christ graciously manifests himself and his loving kindness
to his people, out of the sight and hearing of the world. See note at "Ge 45:2"
for continuation to item No. 2
[2.] V. 2. Tears were the introduction to his discourse. He had dammed up this stream a
great while, and with much ado, but now it swelled so high that he could no longer
contain, but he wept aloud, so that those whom he had forbid to see him could not but hear
him. These were tears of tenderness and strong affection, and with these he threw off that
austerity, with which he had hitherto carried himself towards his brethren; for he could
bear it no longer. This represents the Divine compassion towards returning penitents, as
much as that of the father of the prodigal, Luke 15:20 Hos 11:8,9. See note
at "Ge 45:3" for continuation to item No. 3
[3.] V. 3. He abruptly tells them; I am Joseph - They knew him only by his Egyptian
name, Zaphnath - paaneah, his Hebrew name being lost and forgot in Egypt; but now he
teaches them to call him by that, I am Joseph: nay, that they might not suspect it was
another of the same name, he explains himself. I am Joseph your brother. This would both
humble them yet more for their sin in selling him, and encourage them to hope for kind
treatment. This word, at first, startled Joseph's brethren, they started back through
fear, or at least stood still astonished: but Joseph called kindly and familiarly to them.
Come near, I pray you. Thus, when Christ manifests himself to his people he encourages
them to draw near to him with a true heart. Perhaps being about to speak of their selling
of him, he would not speak aloud, lest the Egyptians should overhear, and it should make
the Hebrews to be yet more an abomination to them; therefore he would have them come near,
that he might whisper with them, which, now the tide of his passion was a little over, he
was able to do, whereas, at first, he could not but cry out.
[4.] He endeavours to sweep their grief for the injuries they had done him, by shewing
them, that, whatever they designed, God meant it for good, and had brought much good out
of it. See note at "Ge 45:1" for start of item, ie. No. [1.] |
| 5 |
Be not grieved or angry with yourselves - Sinners must grieve, and be angry with
themselves for their sins; yea, though God, by his power, bring good out of them, for that
is no thanks to the sinner: but true penitents should be greatly affected with it, when
they see God bringing good out of evil. Though we must not with this consideration
extenuate our own sins, and so take off the edge of our repentance; yet it may do well
thus to extenuate the sins of others, and so take off the edge of our angry resentments.
Thus Joseph doth here. His brethren needed not to fear that he would revenge upon them an
injury which God's providence had made to turn so much to his advantage, and that of his
family. Now he tells them how long the famine was likely to last, five years yet, Ge
45:6, and what a capacity he was in of being kind to his relations, which is the
greatest satisfaction that wealth and power can give to a good man. |
| 8 |
See what a favourable colour he puts upon the injury they had done him, God sent me
before you - God's Israel is the particular care of God's providence. Joseph reckoned that
his advancement was not so much designed to save a whole kingdom of Egyptians, as to
preserve a small family of Israelites; for the Lord's portion is his people: whatever goes
with others, they shall be secured. How admirable are the projects of Providence! How
remote its tendencies! What wheels are there within wheels; and yet all directed by the
eyes in the wheels, and the Spirit of the living Creature! See note at "Ge 45:1"
for start of item, ie. No. [1.] [5.] He promises to take care of his father and all his
family, during the rest of the years of famine.
[1.] He desires that his father might speedily be made glad with the tidings of his
life and honour. His brethren must hasten to Canaan, and acquaint Jacob that his son
Joseph was lord of all Egypt - He knew it would be a refreshing oil to his hoary head, and
a sovereign cordial to his spirits. He desires them to give themselves, and take with them
to their father, all possible satisfaction of the truth of these surprising tidings. |
| 12 |
Your eyes see that it is my mouth - If they could recollect themselves, they might
remember something of his features and speech, and be satisfied. See note at "Ge
45:1" for (1.) (2.) He is very earnest that his father and all his family should
come to him to Egypt. Come down unto me, tarry not - He allots his dwelling in Goshen,
that part of Egypt which lay towards Canaan, that they might be mindful of the country
from which they were to come out. He promiseth to provide for him, I will nourish - Our
Lord Jesus being, like Joseph, exalted to the highest honours and powers of the upper
world, it is his will that all that are his should be with him where he is. This is his
commandment, that we be with him now in faith and hope, and a heavenly conversation; and
this is his promise, that we shall be for ever with him. |
| 24 |
See that ye fall not out by the way - He knew they were but too apt to be quarrelsome;
and what had lately passed, which revived the remembrance of what they had done formerly
against their brother, might give them occasion to quarrel. Now Joseph having forgiven
them all, lays this obligation upon them, not to upbraid one another. This charge our Lord
Jesus has given to us, that we love one another, that we live in peace, that whatever
occurs, or whatever former occurrences are remembered, we fall not out. For,
- We are brethren, we have all one father.
- We are his brethren; and we shame, our relation to him, who is our peace, if we fall
out.
- We are all guilty, verily guilty, and instead of quarrelling with one another, have a
great deal of reason to fall out with ourselves.
- We are forgiven of God, whom we have all offended, and therefore should be ready to
forgive one another.
- We are by the way, a way that lies through the land of Egypt, where we have many eyes
upon us, that seek occasion and advantage against us; a way that leads to Canaan, where we
hope to be for ever in perfect peace.
|
| 26 |
We have here the good news brought to Jacob. When, without any preamble, his sons came
in crying Joseph is yet alive. The very mention of Joseph's name revived his sorrow, so
that his heart fainted. It was a good while before he came to himself. He was in such care
and fear about the rest of them, that at this time it would have been joy enough to him to
hear that Simeon is released, and Benjamin is come safe home; for he had been ready to
despair concerning both these; but to bear that Joseph is alive, is too good news to be
true; he faints, for he believes it not. |
| 27 |
When he saw the waggons his spirit revived - Now Jacob is called Israel, for he begins
to recover his wonted vigour. It pleases him to think that Joseph is alive. He saith
nothing of Joseph's glory, which they had told him of; it was enough to him that Joseph
was alive: it pleases him to think of going to see him. Though he was old, and the journey
long, yet he would go to see Joseph, because Joseph's business would not permit him to
come to him. Observe, He will go see him, not I will go live with him; Jacob was old, and
did not expect to live long: but I will go see him before I die, and then let me depart in
peace; let my eyes be refreshed with this sight before they are closed, and then it is
enough, I need no more to make me happy in this world. |
Chapter XLVI
Jacob is here removing to Egypt in his old age.
- God sends him thither, ver. 1 - 4.
- All his family goes with him, ver. 5 - 27.
- Joseph bids him welcome, ver. 28 - 34.
| 1 |
And Israel came to Beer - sheba, and offered sacrifices to the God of his father Isaac
- He chose that place in remembrance of the communion which his father and grandfather had
with God in that place. In his devotion he had an eye to God as the God of his father
Isaac, that is, a God in covenant with him, for by Isaac the covenant was entailed upon
him. He offered sacrifices, extraordinary sacrifices, besides those at his stated times.
These sacrifices were offered,
- By way of thanksgiving for the late blessed change of the face of his family, for the
good news he had received concerning Joseph, and the hopes he had of seeing him.
- By way of petition for the presence of God with him in his intended journey.
- By way of consultation. Jacob would not go on 'till he had asked God's leave.
|
| 2 |
And God spake unto Israel in the visions of the night - (Probably the next night after
he had offered his sacrifices.) Those who desire to keep up communion with God, shall find
that it never fails on his side. If we speak to him as we ought, he will not fail to speak
to us. God called him by his name, by his old name, Jacob, Jacob, to mind him of his low
estate. Jacob, like one well acquainted with the visions of the Almighty, answers, Here am
I - Ready to receive orders. And what has God to say to him? |
| 3 |
I am God, the God of thy father - That is, I am what thou ownest me to be: thou shalt
find me a God of divine wisdom and power engaged for thee: and thou shalt find me the God
of thy father, true to the covenant made with him. Fear not to go down into Egypt - It
seems though Jacob, upon the first intelligence of Joseph's life and glory in Egypt,
resolved without any hesitation I will go and see him, yet upon second thoughts he saw
difficulties in it.
- He was old, 130 years old; it was a long journey, and he was unfit to travel.
- He feared lest his sons should be tainted with the idolatry of Egypt, and forget the God
of their fathers.
- Probably he thought of what God had said to Abraham concerning the bondage and
affliction of his seed.
- He could not think of laying his bones in Egypt. But whatever his discouragements were,
this was enough to answer them all, Fear not to go down into Egypt.
|
| 4 |
I will go down with thee into Egypt - Those that go where God sends them shall
certainly have God with them. And I will surely bring thee up again - Tho' Jacob died in
Egypt, yet this promise was fulfilled,
- In the bringing up of his body to be buried in Canaan.
- In the bringing up of his seed to be settled in Canaan. Whatever low and darksome valley
we are called into, we may be confident if God go down with us, he will surely bring us up
again. If he go with us down to death, he will surely bring us up again to glory. And
Joseph shall put his hand upon thine eyes - That is a promise that Joseph should live as
long as he lived, that he should be with him at his death, and close his eyes with all
possible tenderness. Probably Jacob, in the multitude of his thoughts within him, had been
wishing that Joseph might do this last office of love for him; and God thus answered him
in the letter of his desire. Thus God sometimes gratifies the innocent wishes of his
people, and makes not only their death happy, but the very circumstances of it agreeable.
|
| 7 |
All his seed - 'Tis probable they continued to live together in common with their
father, and therefore when he went they all went; which perhaps they were the more willing
to do, because, tho' they had heard that the land of Canaan was promised them, yet to this
day they had none of it in possession. We have here a particular account of the names of
Jacob's family; his sons sons, most of which are afterwards mentioned, as heads of houses
in the several tribes. See Num 26:5, &c. Issachar called his eldest son
Tola, which signifies a worm, probably because when he was born he was a little weak
child, not likely to live, and yet there sprang from him a very numerous off - spring, 1Ch
7:2. The whole number that went down into Egypt were sixty - six, to which add
Joseph and his two sons, who were there before, and Jacob himself, the head of the family,
and you have the number of seventy. 'Twas now 215 years since God had promised Abraham to
make of him a great nation, Ge 12:2, and yet that branch of his seed, on
which the promise was entailed, was as yet increased but to seventy, of which this
particular account is kept, that the power of God in multiplying these seventy to so vast
a multitude, even in Egypt, may be the more illustrious. When he pleases, A little one
shall become a thousand. |
| 30 |
Now let me die - Not but that it was farther desirable to live with Joseph, and to see
his honour and usefulness; but he had so much satisfaction in this first meeting, that he
thought it too much to desire or expect any more in this world. |
Chapter XLVII
In this chapter we have instances,
- Of Joseph's kindness to his relations, presenting his brethren first, and then
his father to Pharaoh, ver. 1 - 10. setting them in Goshen, and providing for them there,
ver. 11, 12. paying his respects to his father when he sent for him, ver. 27 - 31.
- Of Joseph's justice between prince and people in a very critical affair;
selling Pharaoh's corn to his subjects with reasonable profit to Pharaoh, and yet without
any wrong to them, ver. 13 - 26.
| 3 |
What is your occupation? - Pharaoh takes it for granted they had something to do. All
that have a place in the world should have an employment in it according to their
capacity, some occupation or other. Those that need not work for their bread, yet must
have something to do to keep them from idleness. |
| 4 |
To sojourn in the land are we cane - Not to settle there for ever; only to sojourn,
while the famine prevailed so in Canaan, which lay high, that it was not habitable for
shepherds, the grass being burnt up much more than in Egypt, which lay low, and where the
corn chiefly failed, but there was tolerable good pasture. |
| 8 |
How old art thou? - A question usually put to old men, for it is natural to us to
admire old age, and to reverence it. Jacob's countenance no doubt shewed him to be old,
for be had been a man of labour and sorrow. In Egypt people were not so long - lived as in
Canaan, and therefore Pharaoh looks upon Jacob with wonder. |
| 9 |
Observe
- Jacob calls his life a pilgrimage, looking upon himself as a stranger in this world, and
a traveller towards another. He reckoned himself not only a pilgrim now he was in Egypt, a
strange country in which he never was before, but his life even in the land of his
nativity was a pilgrimage.
- He reckoned his life by days; for even so it is soon reckoned, and we are not sure of
the continuance of it for a day to an end, but may be turned out of this tabernacle at
less than an hours warning.
- The character he gives of them was,
- That they were few. Though he had now lived 130 years, they seemed to him but as a few
days, in comparison of the days of eternity, in which a thousand years are but as one day;
- That they were evil. This is true concerning man in general, Job 14:1, he
is of few days and full of trouble: Jacob's life particularly had been made up of evil
days. the pleasantest days of his life were yet before him.
- That they were short of the days of his fathers; not so many, not so pleasant as their
days. Old age came sooner upon him than it had done upon some of his ancestors.
|
| 10 |
And Jacob blessed Pharaoh - Which was not only an act of civility but an act of piety;
he prayed for him, as one having the authority of a prophet and a patriarch: and a
patriarch's blessing was not a thing to be despised, no not by a potent prince. |
| 21 |
He removed them to cities - He transplanted them, to shew Pharaoh's sovereign power
over them, and that they might, in time, forget their titles to their lands, and be the
easier reconciled to their new condition of servitude. How hard soever this seems to have
been upon them, they themselves were sensible of it as a great kindness, and were thankful
they were not worse used. |
| 28 |
Jacob lived seventeen years after he came into Egypt, far beyond his own expectation:
seventeen years he had nourished Joseph, for so old he was when he was sold from him, and
now, seventeen years Joseph nourished him. Observe how kindly Providence ordered Jacob's
affairs; that when he was old, and least able to bear care and fatigue, he had least
occasion for it, being well provided for by his son without his own forecast. |
| 29 |
And the time drew nigh that Israel must die - Israel, that had power over the angel,
and prevailed, yet must yield to death. He died by degrees; his candle was not blown out,
but gradually burnt down, so that he saw, at some distance, the time drawing nigh. He
would be buried in Canaan, not because Canaan was the land of his nativity, but in faith,
because it was the land of promise, which he desired thus, as it were to keep possession
of 'till the time should come when his posterity should be masters of it: and because it
was a type of heaven, that better country, which he was in expectation of. When this was
done, Israel bowed himself upon the bed's head - Worshipping God, as it is explained, Heb
11:21, giving God thanks for all his favours, and particularly for this, that
Joseph was ready, to put his hand upon his eyes. Thus they that go down to the dust
should, with humble thankfulness, bow before God, the God of their mercies. |
Chapter XLVIII
In this chapter Jacob's dying words are recorded, because he speaks by a spirit of
prophecy; Abraham's and Isaac's are not. God's gifts and graces shine forth much more in
some than in others upon their death - beds. Here is,
- Joseph hearing of his father's sickness goes to visit him, and takes his two
sons with him, ver. 1 - 2.
- Jacob solemnly adopts his two sons, and takes them for his own, ver. 3 - 7.
- He blesseth them, ver. 8 - 16.
- He explains and justifies the crossing of his hands in blessing them, ver. 17 -
20.
- He leaves a particular legacy to Joseph, ver. 21 - 22.
| 3 |
God blessed me - And let that blessing be entailed upon them. God had promised him two
things, a numerous issue, and Canaan for an inheritance. And Joseph's sons, pursuant
hereunto, should each of them multiply into a tribe, and each of them have a distinct lot
in Canaan, equal with Jacob's own sons. See how he blessed them by faith in that which God
had said to him Heb 11:21. |
| 7 |
Mention is made of the death and burial of Rachel, Joseph's mother, and Jacob's best
beloved wife. The removal of dear relations from us is an affliction, the remembrance of
which cannot but abide with us a great while. Strong affections in the enjoyment cause
long afflictions in the loss. |
| 11 |
I had not thought to see thy face, (having many years given him up for lost) and lo
God hath shewed me also thy seed? - See here, How these two good men own God in their
comforts. Joseph saith, They are my sons whom God has given me - And to magnify the favour
he adds, in this place of my banishment, slavery and imprisonment. Jacob saith here, God
hath shewed me thy seed - Our comforts are then doubly sweet to us, when we see them
coming from God's hand. |
| 15 |
The God who fed me all my life long unto this day - As long as we have lived in this
world we have had continual experience of God's goodness to us in providing for the
support of our natural life. Our bodies have called for daily food, and we have never
wanted food convenient. He that has fed us all our life long will not fail us at last. |
| 16 |
The angel who redeemed me from all evil - A great deal of hardship he had known in his
time, but God had graciously kept him from the evil of his troubles. Christ, the angel of
the covenant is he that redeems us from all evil. It becomes the servants of God, when
they are old and dying, to witness for our God that they have found him gracious. Joseph
had placed his children so, as that Jacob's right - hand should be put on the head of
Manasseh the eldest, Ge 48:12,13, but Jacob would put it on the head of
Ephraim the youngest, Ge 48:14. This displeased Joseph, who was willing to
support the reputation of his first - born and would therefore have removed his father's
hands, Ge 48:17,18, but Jacob gave him to understand that he knew what he
did, and that he did it neither by mistake nor in a humour, nor from a partial affection
to one more than the other, but from a spirit of prophecy. |
| 19 |
Ephraim shall he greater - When the tribes were mustered in the wilderness Ephraim was
more numerous than Manasseh, and had the standard of that squadron, Num 1:32,33,35
- 2:18,20, and is named first, Psa 80:2. Joshua was of that tribe. The tribe
of Manasseh was divided, one half on one side Jordan, the other half on the other side,
which made it the less powerful and considerable. God, in bestowing his blessings upon his
people, gives more to some than to others, more gifts, graces and comforts, and more of
the good things of this life. And he often gives most to those that are least likely: he
chuseth the weak things of the world, raiseth the poor out of the dust. Grace observes not
the order of nature, nor doth God prefer those whom we think fittest to be preferred but
as it pleaseth him. |
| 21 |
I die, but God shall be with you, and bring you again - This assurance was given them,
and carefully preserved among them, that they might neither love Egypt too much when it
favoured them, nor fear it too much when it frowned upon them. These words of Jacob
furnish us with comfort in reference to the death of our friends: But God shall be with
us, and his gracious presence is sufficient to make up the loss. They leave us, but he
will never fail us. He will bring us to the land of our fathers, the heavenly Canaan,
whither our godly fathers are gone before us. If God be with us while we stay behind in
this world, and will receive us shortly to be with them that are gone before to a better
world, we ought not to sorrow as those that have no hope. |
| 22 |
He bestowed one portion upon him above his brethren. The lands bequeathed are
described to be those which he took out of the hand of the Amorite with his sword and with
his bow. He purchased them first, Jos 24:32, and it seems was afterwards
disseized of them by the Amorites, but retook them by the sword, repelling force by force,
and recovering his right by violence when he could not otherwise recover it. These lands
he settled upon Joseph. Mention is made of this grant, John 4:5. Pursuant to
it, this parcel of ground was given to the tribe of Ephraim as their right, and the lot
was never cast upon it: and in it Joseph's bones were buried, which perhaps Jacob had an
eye to as much as to any thing in this settlement. It may sometimes be both just and
prudent to give some children portions above the rest: but a grave is that which we can
most count upon as our own in this earth. |
Chapter XLIX
Jacob is here upon his death - bed making his will: what he said here he could not
say when he would, but as the Spirit gave him utterance, who chose this time that divine
strength might be perfected in this weakness. The twelve sons of Jacob were in their day
men of renown; but the twelve tribes of Israel, which descended and were denominated from
them, were much more renowned, we find their names upon the gates of the new Jerusalem,
Rev 21:12. In the prospect of which their dying father saith something remarkable of each
son, or of the tribe that bore his name. Here is,
- The preface, ver. 1, 2.
- The prediction concerning each tribe, ver. 3 - 28.
- The charge repeated concerning his burial, ver. 29 - 32.
- His death, ver. 33.
| 1 |
Gather yourselves together - Let them all be sent for to see their father die, and to
hear his dying words. "Twas a comfort to Jacob, now he was dying, to see all his
children about him tho' he had sometimes thought himself bereaved: 'twas of use to them to
attend him in his last moments, that they might learn of him how to die, as well as how to
live; what he said to each, he said in the hearing of all the rest, for we may profit by
the reproofs, counsels and comforts that are principally intended for others. That I may
tell you that which shall befal you, not your persons but your posterity, in the latter
days - The prediction of which would be of use to those that come after them, for
confirming their faith, and guiding their way, at their return to Canaan. We cannot tell
our children what shall befal them, or their families, in this world; but we can tell them
from the word of God, what will befal them in the last day of all, according as they carry
themselves in this world. |
| 2 |
Hearken to Israel your father - Let Israel that has prevailed with God, prevail with
you. |
| 3 |
Reuben thou art my first - born - Jacob here puts upon him the ornaments of the birth
- right, that he and all his brethren might see what he had forfeited and in that might
see the evil of his sin. As the first - born he was his father's joy, being the beginning
of his strength. To him belonged the excellency of dignity above his brethren, and some
power over them. |
| 4 |
Thou shalt not excel - A being thou shalt have as a tribe, but not an excellency. No
judge, prophet, or prince, are found of that tribe, nor any person of renown only Dathan
and Abiram, who were noted for their impious rebellion. That tribe, as not aiming to
excel, chose a settlement on the other side Jordan. The character fastened upon Reuben,
for which he is laid under this mark of infamy, is, that he was unstable as water. His
virtue was unstable, he had not the government of himself, and his own appetites. His
honour consequently was unstable, it vanished into smoke, and became as water spilt upon
the ground. Jacob charges him particularly with the sin for which he was disgraced, thou
wentest up to thy father's bed - It was forty years ago that he had been guilty of this
sin, yet now it is remembered against him. Reuben's sin left an indelible mark of infamy
upon his family; a wound not to be healed without a scar. |
| 5 |
Simeon and Levi are brethren - Brethren in disposition, but unlike their father: they
were passionate and revengeful, fierce and wilful; their swords, that should have been
only weapons of defence, were (as the margin reads it) weapons of violence, to do wrong to
others, not to save themselves from wrong. |
| 6 |
They slew a man - Shechem himself, and many others; and to effect that, they digged
down a wall, broke the houses to plunder them, and murder the inhabitants. O my soul, come
not thou into their secret - Hereby he professeth not only his abhorrence of such
practices in general, but his innocency particularly in that matter. Perhaps he had been
suspected as under - hand aiding and abetting; he therefore solemnly expresseth his
detestation of the fact. |
| 7 |
Cursed be their anger - Not their persons. We ought always in the expressions of our
zeal carefully to distinguish between the sinner and the sin, so as not to love or bless
the sin for the sake of the person, nor to hate or curse the person for the sake of the
sin. I will divide them - The Levites were scattered throughout all the tribes, and
Simeon's lot lay not together, and was so strait that many of that tribe were forced to
disperse themselves in quest of settlements and subsistence. This curse was afterwards
turned into a blessing to the Levites; but the Simeonites, for Zimri's sin, Num 25:6
- 14, had it bound on. |
| 8 |
Judah's name signifies praise, in allusion to which he saith, Thou art he whom thy
brethren shall praise, God was praised for him, Gen 29:35, praised by him,
and praised in him; and therefore his brethren shall praise him. Thy hand shall be in the
neck of thine enemies - This was fulfilled in David, Psa 18:40. Thy father's
children shall bow down before thee - Judah was the law - giver, Psa 60:7.
That tribe led the van through the wilderness, and in the conquest of Canaan, Jud
1:2. The prerogatives of the birth - right which Reuben had forfeited, the
excellency of dignity and power, were thus conferred upon Judah. Thy brethren shall bow
down before thee, and yet shall praise thee, reckoning themselves happy in having so wise
and bold a commander. |
| 9 |
Judah is a lion's whelp - The lion is the king of beasts, the terror of the forest
when he roars; when he seizeth his prey, none can resist him; when he goes up from the
prey, none dares pursue him to revenge it. By this it is foretold that the tribe of Judah
should become very formidable, and should not only obtain great victories but should
peaceably enjoy what was got by those victories. Judah is compared not to a lion rampant,
always raging but to a lion couching, enjoying the satisfaction of his success, without
creating vexation to others. |
| 10 |
The sceptre shall not depart from Judah till Shiloh come - Jacob here foretels, (1.)
That the sceptre should come into the tribe of Judah, which was fulfilled in David, on
whose family the crown was entailed. (2.) That Shiloh should be of this tribe; that seed
in whom the earth should be blessed. That peaceable prosperous one, or, the Saviour, so
others translate it, shall come of Judah. (3.) That the sceptre should continue in that
tribe, till the coming of the Messiah, in whom as the king of the church, and the great
High - priest, it was fit that both the priesthood and the royalty should determine. Till
the captivity, all along from David's time, the sceptre was in Judah, and from thence
governors of that tribe, or of the Levites that adhered to it, which was equivalent; till
Judea became a province of the Roman empire just at the time of our Saviour's birth, and
was at that time taxed as one of the provinces, Luke 2:1, and at the time of
his death the Jews expressly owned, We have no king but Caesar. Hence it is undeniably
inferred against the Jews, that our Lord Jesus is be that should come, and we are to look
for no other, for he came exactly at the time appointed. (4.) That it should be a fruitful
tribe, especially that it should abound with milk and wine, Gen 49:11,12,
vines so common, and so strong, that they should tye their asses to them, and so fruitful,
that they should load their asses from them; wine as plentiful as water, so that the men
of that tribe should be very healthful and lively, their eyes brisk and sparkling, their
teeth white. Much of that which is here said concerning Judah is to be applied to our Lord
Jesus.
- He is the ruler of all his Father's children, and the conqueror of all his Father's
enemies, and he it is that is the praise of all the saints.
- He is the lion of the tribe of Judah, as he is called with reference to this, Rev
5:5, who having spoiled principalities and powers, went up a conqueror, and couched
so as none can stir him up when he sat down on the right hand of the Father.
- To him belongs the sceptre, he is the lawgiver, and to him shall the gathering of the
people be, as the desire of all nations, Hag 2:7, who being lifted up from
the earth should draw all men unto him, John 12:32, and in whom the children
of God that are scattered abroad should meet as the centre of their unity, John
11:52.
- In him there is plenty of all that which is nourishing and refreshing to the soul, and
which maintains and chears the divine life in it; in him we may have wine and milk, the
riches of Judah's tribe, without money, and without price, Isa 55:1.
|
| 13 |
Zebulon shall dwell at the haven of the sea - This was fulfilled, when 2 or 300 years
after, the land of Canaan was divided by lot, and the border of Zebulon went up towards
the sea, Jos 19:11. |
| 14 |
Issachar is a strong ass, couching down between two burdens - The men of that tribe
shall be strong and industrious, fit for and inclined to labour, particularly the toil of
husbandry, like the ass that patiently carries his burden. Issachar submitted to two
burdens, tillage and tribute. |
| 16 |
Dan shall judge his people - Though Dan was one of the sons of the concubines, yet he
shall be a tribe governed by judges of his own as well as other tribes; and shall by art
and policy, and surprise, gain advantages against his enemies, like a serpent suddenly
biting the heel of the traveller. |
| 18 |
I have waited for thy salvation, Lord - If he must break off here, and his breath will
not serve him to finish what he intended, with these words he pours out his soul into the
bosom of his God, and even breaths it out. The pious ejaculations of a warm and lively
devotion, though sometimes they maybe incoherent, yet they are not impertinent; that may
be uttered affectionately, which doth not come in methodically. It is no absurdity, when
we are speaking to men, to lift up our hearts to God. The salvation he waited for was,
1st, Christ, the promised seed, whom he had spoken of, Ge 49:10, now he was
going to be gathered to his people, he breathes after him to whom the gathering of the
people shall be. 2ndly, Heaven, the better country, which he declared plainly that he
sought, Heb 11:13,14, and continued seeking now he was in Egypt. |
| 19 |
Concerning Gad, he alludes to his name, which signifies a troop, foresees the
character of that tribe, that it should be a warlike tribe; and so we find, 1Ch 12:8,
the Gadites were men of war fit for the battle. He foresees, that the situation of that
tribe on the other side Jordan would expose it to the incursions of its neighbours, the
Moabites and Ammonites; and that they might not be proud of their strength and valour, he
foretells that the troops of their enemies should, in many skirmishes, overcome them; yet,
that they might not be discouraged by their defeats, he assures them, that they should
overcome at the last, which was fulfilled, when in Saul's time and David's the Moabites
and Ammonites were wholly subdued. |
| 20 |
Concerning Asher, he foretells, That it should be a rich tribe, replenished not only
with bread for necessity, but with fatness, with dainties, royal dainties, and these
exported out of Asher, to other tribes, perhaps to other lands. The God of nature has
provided for us not only necessaries but dainties, that we might call him a bountiful
benefactor; yet, whereas all places are competently furnished with necessaries, only some
places afford dainties. Corn is more common than spices. Were the supports of luxury as
universal as the supports of life, the world would be worse than it is, and that needs
not. |
| 21 |
Naphtali is a hind let loose - Those of this tribe were, as the loosen'd hind, zealous
for their liberty, and yet affable and courteous, their language refined, and they
complaisant, giving goodly words. Among God's Israel there is to be found a great variety
of dispositions, yet all contributing to the beauty and strength of the body. He closes
with the blessings of his best beloved sons, Joseph and Benjamin, with these he will
breathe his last. |
| 22 |
Joseph is a fruitful bough, or young tree, for God had made him fruitful in the land
of his affliction, as branches of a vine, or other spreading plant, running over the wall.
|
| 23 |
The archer have sorely grieved him - Tho' he now lived at ease and in honour, Jacob
minds him of the difficulties he had formerly waded through. He had many enemies here
called archers, being skilful to do mischief; they hated him, they shot their poisonous
darts at him. His brethren were spiteful towards him, mocked him, stripped him, sold him,
thought they had been the death of him. His mistress sorely grieved him, and shot at him,
when she solicited his chastity; and then shot at him by her false accusations. |
| 24 |
But his bow abode in strength - His faith did not fail; he kept his ground, and came
off conqueror. The arms of his hands were made strong - That is, his other graces did
their part, his wisdom, courage, patience, which are better than weapons of war: By the
hands of the mighty God - Who was therefore able to strengthen him; and the God of Jacob,
a God in covenant with him. From thence, from this strange method of Providence, he became
the shepherd and stone, the feeder and supporter of Israel, Jacob and his family. Herein
Joseph was a type of Christ: He was shot at and hated, but borne up under his sufferings,
and was afterwards advanced to be the shepherd and stone: and of the church in general,
hell shoots its arrows against her, but heaven protects and strengthens her. |
| 25 |
Even by the God of thy father Jacob, who shall help thee - Our experiences of God's
power and goodness in strengthning us hitherto, are encouragements still to hope for help
from him. He that has helped us, will. And by the Almighty, who shall bless thee; and he
only blesseth indeed. Observe the blessings conferred on Joseph; First, Various and
abundant blessings. Blessings of heaven above, rain in its season, and fair weather in its
season; blessings of the deep that lies under this earth, or with subterraneous mines and
springs. Blessings of the womb and the breasts are given when children are safely born and
comfortably nursed. Secondly, Eminent and transcendent blessings, which prevail above the
blessings of my progenitors - His father Isaac had but one blessing, and when he had given
that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a
blessing for each of his twelve sons, and now at the latter end, a copious one for Joseph.
Thirdly, Durable and extensive blessings: unto the utmost bound of the everlasting hills -
Including all the products of the most fruitful hills, and lasting as long as they last.
Of these blessings it is here said they shall be, so it is a promise; or, let them be, so
it is a prayer, on the head of Joseph, to which let them be as a crown to adorn it, and a
helmet to protect it. |
| 27 |
Benjamin shall ravin as a wolf - It is plain, Jacob was guided in what he said by a
spirit of prophecy, and not by natural affection, else he would have spoken with more
tenderness of his beloved son Benjamin, concerning whom he only foretells, that his
posterity should be a warlike tribe, strong and daring, and that they should enrich
themselves with the spoil of their enemies, that they should be active in the world, and a
tribe as much feared by their neighbours as any other; in the morning he shall devour the
prey which he seized and divided over night. |
| 29 |
I am to be gathered unto my people - Though death separate us from our children, and
our people in this world, it gathers us to our fathers, and to our people in the other
world. Perhaps Jacob useth this expression concerning death, as a reason why his sons
should bury him in Canaan, for (saith he) I am to be gathered unto my people, my soul must
be gone to the spirits of just men made perfect, and therefore bury me with my fathers
Abraham and Isaac, and their wives. |
| 33 |
And when Jacob had made an end of commanding of his sons - He addressed himself to his
dying work. He put himself into a posture for dying; having sat upon the bed - side to
bless his sons, the spirit of prophecy bringing fresh oil to his expiring lamp, when that
work was done, he gathered up his feet into the bed, that he might lie along, not only as
one patiently submitting to the stroke, but as one chearfully composing himself to rest.
He then freely resigned his spirits into the hand of God, the father of spirit; he yielded
up the ghost; and his separated soul went to the assembly of the souls of the faithful,
who after they are delivered from the burden of the flesh are in joy and felicity; he was
gathered to his people. |
Chapter L
Here, is,
- The preparation for Jacob's funeral, ver. 1 - 6.
- The funeral itself, ver. 7 - 14.
- The settling of a good understanding between Joseph and his brethren, after the
death of Jacob, ver. 15 - 21.
- The age and death of Joseph, ver. 22 - 26.
| 1 |
And Joseph fell upon his father's face and wept upon him, and kissed him - Joseph
shewed his faith in God, and love to his father, by kissing his pale and cold lips, and so
giving an affectionate farewell. Probably the rest of Jacob's sons did the same, much
moved, no doubt, with his dying words. |
| 2 |
He ordered the body to be embalmed, not only because he died in Egypt, and that was
the manner of the Egyptians, but because he was to be carried to Canaan, which would be a
work of time. |
| 3 |
He observed the ceremony of solemn mourning for him. Forty days were taken up in
embalming the body, which the Egyptians had an art of doing so curiously, as to preserve
the very features of the face unchanged. All this time, and thirty days more, seventy in
all, they either confined themselves and sat solitary, or when they went out, appeared in
the habit of close mourners, according to the decent custom of the country. Even the
Egyptians, many of them, out of the respect they had for Joseph, put themselves into
mourning for his father. |
| 5 |
He asked and obtained leave of Pharaoh to go to Canaan, to attend the funeral of his
father. It was a piece of necessary respect to Pharaoh, that he would not go without
leave; for we may suppose, though his charge about the corn was long since over, yet he
continued a prime minister of state, and therefore would not be so long absent from his
business without license. |
| 11 |
The solemn mourning for Jacob gave a name to the place; Abel - mizraim - The mourning
of the Egyptians: which served for a testimony against the next generation of the
Egyptians, who oppressed the posterity of this Jacob, to whom their ancestors shewed such
respect. |
| 15 |
Joseph will peradventure hate us - While their father lived, they thought themselves
safe under his shadow; but now he was dead, they feared the worst. A guilty conscience
exposeth men to continual frights; those that would be fearless must keep themselves
guiltless. |
| 16 |
Thy father did command - Thus in humbling ourselves to Christ by faith and repentance,
we may plead that it is the command of his father and our father we should do so. |
| 17 |
We are the servants of the God of thy father - Not only children of the same Jacob,
but worshippers of the same Jehovah. Though we must be ready to forgive all that injure
us, yet we must especially take heed of bearing malice towards any that are the servants
of the God of our father; those we should always treat with a peculiar tenderness, for we
and they have the same master. He wept when they spake to him - These were tears of sorrow
for their suspicion of him, and tears of tenderness upon their submission. |
| 19 |
Am I in the place of God? - He in his great humility thought they shewed him too much
respect, and faith to them in effect, as Peter to Cornelius, Stand up, I myself also am a
man. Make your peace with God, and then you will find it an easy matter to make your peace
with me. |
| 20 |
Ye thought evil, but God meant it unto good - In order to the making Joseph a greater
blessing to his family than otherwise he could have been. |
| 21 |
Fear not, I will nourish you - See what an excellent spirit Joseph was of, and learn
of him to render good for evil. He did not tell them they were upon their good behaviour,
and he would be kind to them if he saw they carried themselves well: no, he would not thus
hold them in suspence, nor seem jealous of them, though they had been suspicious of him.
He comforted them, and, to banish all their fears, he spake kindly to them. Those we love
and forgive we must not only do well for, but speak kindly to. |
| 24 |
I die, but God will surely visit you - To this purpose Jacob had spoken to him, Ge
48:21. Thus must we comfort others with the same comforts wherewith we ourselves
have been comforted of God, and encourage them to rest on those promises which have been
our support. Joseph was, under God, both the protector and benefactor of his brethren, and
what would become of them now he was dying? Why let this be their comfort, God will surely
visit you. God's gracious visits will serve to make up the loss of our best friends, and
bring you out of this land - And therefore, they must not hope to settle there, nor look
upon it as their rest for ever; they must set their hearts upon the land of promise, and
call that their home. |
| 25 |
And ye shall carry up my bones from hence - Herein he had an eye to the promise, Gen
15:13,14, and in God's name assures them of the performance of it. In Egypt they
buried their great men very honourably, and with abundance of pomp; but Joseph prefers a
plain burial in Canaan, and that deferred almost two hundred years, before a magnificent
one in Egypt. Thus Joseph by faith in the doctrine of the resurrection, and the promise of
Canaan, gave commandment concerning his bones, Heb 11:22. He dies in Egypt;
but lays his bones at stake, that God will surely visit Israel, and bring them to Canaan. |
| 26 |
He was put in a coffin in Egypt - But not buried till his children had received their
inheritance in Canaan, Jos 24:32. If the soul do but return to its rest with
God, the matter is not great, though the deserted body find not at all, or not quickly,
its rest in the grave. Yet care ought to be taken of the dead bodies of the saints, in the
belief of their resurrection; for there is a covenant with the dust which shall be
remembered, and a commandment given concerning the bones. |
|
