BibleWare/BibWare.bin/bibref/mhc.exe/GE.TXT

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** Genesis is a name taken from the Greek, and signifies "the
book of generation or production;" it is properly so called, as
containing an account of the origin of all things. There is no
other history so old. There is nothing in the most ancient book
which exists that contradicts it; while many things recorded by
the oldest heathen writers, or to be traced in the customs of
different nations, confirm what is related in the book of
Genesis.

* God creates heaven and earth. (1,2) The creation of light.
(3-5) God separates the earth from the waters, and makes it
fruitful. (6-13) God forms the sun, moon, and stars. (14-19)
Animals created. (20-25) Man created in the image of God.
(26-28) Food appointed. (29,30) The work of creation ended and
approved. (31)

#1,2 The first verse of the Bible gives us a satisfying and
useful account of the origin of the earth and the heavens. The
faith of humble Christians understands this better than the
fancy of the most learned men. From what we see of heaven and
earth, we learn the power of the great Creator. And let our make
and place as men, remind us of our duty as Christians, always to
keep heaven in our eye, and the earth under our feet. The Son of
God, one with the Father, was with him when he made the world;
nay, we are often told that the world was made by him, and
nothing was made without him. Oh, what high thoughts should
there be in our minds, of that great God whom we worship, and of
that great Mediator in whose name we pray! And here, at the
beginning of the sacred volume, we read of that Divine Spirit,
whose work upon the heart of man is so often mentioned in other
parts of the Bible. Observe, that at first there was nothing
desirable to be seen, for the world was without form, and void;
it was confusion, and emptiness. In like manner the work of
grace in the soul is a new creation: and in a graceless soul,
one that is not born again, there is disorder, confusion, and
every evil work: it is empty of all good, for it is without God;
it is dark, it is darkness itself: this is our condition by
nature, till Almighty grace works a change in us.

#3-5 God said, Let there be light; he willed it, and at once
there was light. Oh, the power of the word of God! And in the
new creation, the first thing that is wrought in the soul is
light: the blessed Spirit works upon the will and affections by
enlightening the understanding. Those who by sin were darkness,
by grace become light in the Lord. Darkness would have been
always upon fallen man, if the Son of God had not come and given
us understanding, #1Jo 5:20|. The light which God willed, he
approved of. God divided the light from the darkness; for what
fellowship has light with darkness? In heaven there is perfect
light, and no darkness at all; in hell, utter darkness, and no
gleam of light. The day and the night are the Lord's; let us use
both to his honour, by working for him every day, and resting in
him every night, meditating in his law both day and night.

#6-13 The earth was emptiness, but by a word spoken, it became
full of God's riches, and his they are still. Though the use of
them is allowed to man, they are from God, and to his service
and honour they must be used. The earth, at his command, brings
forth grass, herbs, and fruits. God must have the glory of all
the benefit we receive from the produce of the earth. If we
have, through grace, an interest in Him who is the Fountain, we
may rejoice in him when the streams of temporal mercies are
dried up.

#14-19 In the fourth day's work, the creation of the sun, moon,
and stars is accounted for. All these are the works of God. The
stars are spoken of as they appear to our eyes, without telling
their number, nature, place, size, or motions; for the
Scriptures were written, not to gratify curiosity, or make us
astronomers, but to lead us to God, and make us saints. The
lights of heaven are made to serve him; they do it faithfully,
and shine in their season without fail. We are set as lights in
this world to serve God; but do we in like manner answer the end
of our creation? We do not: our light does not shine before God,
as his lights shine before us. We burn our Master's candles, but
do not mind our Master's work.

#20-25 God commanded the fish and fowl to be produced. This
command he himself executed. Insects, which are more numerous
than the birds and beasts, and as curious, seem to have been
part of this day's work. The Creator's wisdom and power are to
be admired as much in an ant as in an elephant. The power of
God's providence preserves all things, and fruitfulness is the
effect of his blessing.

#26-28 Man was made last of all the creatures: this was both an
honour and a favour to him. Yet man was made the same day that
the beasts were; his body was made of the same earth with
theirs; and while he is in the body, he inhabits the same earth
with them. God forbid that by indulging the body, and the
desires of it, we should make ourselves like the beasts that
perish! 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. God said, "Let us make man." Man, when he
was made, was to glorify the Father, Son, and Holy Ghost. Into
that great name we are baptized, for to that great name we owe
our being. It is the soul of man that especially bears God's
image. Man was made upright, #Ec 7:29|. His understanding saw
Divine things clearly and truly; there were no errors or
mistakes in his knowledge; his will consented at once, and in
all things, to the will of God. His affections were all regular,
and he had no bad appetites or passions. His thoughts were
easily brought and fixed to the best subjects. Thus holy, thus
happy, were our first parents in having the image of God upon
them. But how is this image of God upon man defaced! May the
Lord renew it upon our souls by his grace!

#29,30 Herbs and fruits must be man's food, including corn, and
all the products of the earth. Let God's people cast their care
upon him, and not be troubled about what they shall eat, and
what they shall drink. He that feeds his birds will not starve
his babes.

#31 When we come to think about our works, we find, to our
shame, that much has been very bad; but when God saw his work,
all was very good. Good, for it was all just as the Creator
would have it to be. All his works, in all places of his
dominion, bless him; and therefore, bless thou the Lord, O my
soul. Let us bless God for the gospel of Christ, and when we
consider his almighty power, let us sinners flee from the wrath
to come. If new-created unto the image of God in holiness, we
shall at length enter the "new heavens and new earth, wherein
dwelleth righteousness."
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* The first sabbath. (1-3) Particulars about the creation. (4-7)
The planting of the garden of Eden. (8-14) Man is placed in it.
(15) God's command. (16,17) The animals named, The making of
woman, The Divine institution of marriage. (18-25)

#1-3 After six days, God ceased from all works of creation. In
miracles, he has overruled nature, but never changed its settled
course, or added to it. God did not rest as one weary, but as
one well pleased. Notice the beginning of the kingdom of grace,
in the sanctification, or keeping holy, of the sabbath day. The
solemn observing of one day in seven as a day of holy rest and
holy work, to God's honour, is the duty of all to whom God has
made known his holy sabbaths. At this time none of the human
race were in being but our first parents. For them the sabbath
was appointed; and clearly for all succeeding generations also.
The Christian sabbath, which we observe, is a seventh day, and
in it we celebrate the rest of God the Son, and the finishing
the work of our redemption.

#4-7 Here is a name given to the Creator, "Jehovah." Where the
word "LORD" is printed in capital letters in our English Bibles,
in the original it is "Jehovah." Jehovah is that name of God,
which denotes that he alone has his being of himself, and that
he gives being to all creatures and things. Further notice is
taken of plants and herbs, because they were made and appointed
to be food for man. The earth did not bring forth its fruits of
itself: this was done by Almighty power. Thus grace in the soul
grows not of itself in nature's soil, but is the work of God.
Rain also is the gift of God; it came not till the Lord God
caused it. Though God works by means, yet when he pleases he can
do his own work without them; and though we must not tempt God
in the neglect of means, we must trust God, both in the use and
in the want of means. Some way or other, God will water the
plants of his own planting. Divine grace comes down like the
dew, and waters the church without noise. Man was made of the
small dust, such as is on the surface of the earth. The soul was
not made of the earth, as the body: pity then that it should
cleave to the earth, and mind earthly things. To God we must
shortly give an account, how we have employed these souls; and
if it be found that we have lost them, though it were to gain
the world, we are undone for ever! Fools despise their own
souls, by caring for their bodies before their souls.

#8-14 The place fixed upon for Adam to dwell in, was not a
palace, but a garden. The better we take up with plain things,
and the less we seek things to gratify pride and luxury, the
nearer we approach to innocency. Nature is content with a
little, and that which is most natural; grace with less; but
lust craves every thing, and is content with nothing. No
delights can be satisfying to the soul, but those which God
himself has provided and appointed for it. Eden signifies
delight and pleasure. Wherever it was, it had all desirable
conveniences, without any inconvenience, though no other house
or garden on earth ever was so. It was adorned with every tree
pleasant to the sight, and enriched with every tree that yielded
fruit grateful to the taste and good for food. God, as a tender
Father, desired not only Adam's profit, but his pleasure; for
there is pleasure with innocency, nay there is true pleasure
only in innocency. When Providence puts us in a place of plenty
and pleasure, we ought to serve God with gladness of heart in
the good things he gives us. Eden had two trees peculiar to
itself. 1. There was the tree of life in the midst of the
garden. Of this man might eat and live. Christ is now to us the
Tree of life, #Re 2:7; 22:2|; and the Bread of life, #Joh
6:48,51|. 2. There was the tree of the knowledge of good and
evil, so called because there was a positive revelation of the
will of God about this tree, so that by it man might know moral
good and evil. What is good? It is good not to eat of this tree.
What is evil? It is evil to eat of this tree. In these two trees
God set before Adam good and evil, the blessing and the curse.

#15 After God had formed Adam, he put him in the garden. All
boasting was thereby shut out. Only he that made us can make us
happy; he that is the Former of our bodies, and the Father of
our spirits, and none but he, can fully provide for the
happiness of both. Even in paradise itself man had to work. None
of us were sent into the world to be idle. He that made our
souls and bodies, has given us something to work with; and he
that gave us this earth for our habitation, has made us
something to work upon. The sons and heirs of heaven, while in
this world, have something to do about this earth, which must
have its share of their time and thoughts; and if they do it
with an eye to God, they as truly serve him in it, as when they
are upon their knees. Observe that the husbandman's calling is
an ancient and honourable calling; it was needful even in
paradise. Also, there is true pleasure in the business God calls
us to, and employs us in. Adam could not have been happy if he
had been idle: it is still God's law, He that will not work has
no right to eat, #2Th 3:10|.

#16,17 Let us never set up our own will against the holy will of
God. There was not only liberty allowed to man, in taking the
fruits of paradise, but everlasting life made sure to him upon
his obedience. There was a trial appointed of his obedience. By
transgression he would forfeit his Maker's favour, and deserve
his displeasure, with all its awful effects; so that he would
become liable to pain, disease, and death. Worse than that, he
would lose the holy image of God, and all the comfort of his
favour; and feel the torment of sinful passions, and the terror
of his Maker's vengeance, which must endure for ever with his
never dying soul. The forbidding to eat of the fruit of a
particular tree was wisely suited to the state of our first
parents. In their state of innocence, and separated from any
others, what opportunity or what temptation had they to break
any of the ten commandments? The event proves that the whole
human race were concerned in the trial and fall of our first
parents. To argue against these things is to strive against
stubborn facts, as well as Divine revelation; for man is sinful,
and shows by his first actions, and his conduct ever afterwards,
that he is ready to do evil. He is under the Divine displeasure,
exposed to sufferings and death. The Scriptures always speak of
man as of this sinful character, and in this miserable state;
and these things are true of men in all ages, and of all
nations.

#18-25 Power over the creatures was given to man, and as a proof
of this he named them all. It also shows his insight into the
works of God. But though he was lord of the creatures, yet
nothing in this world was a help meet for man. From God are all
our helpers. If we rest in God, he will work all for good. God
caused deep sleep to fall on Adam; while he knows no sin, God
will take care that he shall feel no pain. God, as her Father,
brought the woman to the man, as his second self, and a help
meet for him. That wife, who is of God's making by special
grace, and of God's bringing by special providence, is likely to
prove a help meet for a man. See what need there is, both of
prudence and prayer in the choice of this relation, which is so
near and so lasting. That had need to be well done, which is to
be done for life. Our first parents needed no clothes for
covering against cold or heat, for neither could hurt them: they
needed none for ornament. Thus easy, thus happy, was man in his
state of innocency. How good was God to him! How many favours
did he load him with! How easy were the laws given to him! Yet
man, being in honour, understood not his own interest, but soon
became as the beasts that perish.
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* The serpent deceives Eve. (1-5) Adam and Eve transgress the
Divine command, and fall into sin and misery. (6-8) God calls
upon Adam and Eve to answer. (9-13) The serpent cursed, The
promised Seed. (14,15) The punishment of mankind. (16-19) The
first clothing of mankind. (20,21) Adam and Eve are driven out
from paradise. (22-24)

#1-5 Satan assaulted our first parents, to draw them to sin, and
the temptation proved fatal to them. The tempter was the devil,
in the shape and likeness of a serpent. Satan's plan was to draw
our first parents to sin, and so to separate between them and
their God. Thus the devil was from the beginning a murderer, and
the great mischief maker. The person tempted was the woman: it
was Satan's policy to enter into talk with her when she was
alone. There are many temptations to which being alone gives
great advantage; but the communion of saints tends very much to
their strength and safety. Satan took advantage by finding her
near the forbidden tree. They that would not eat the forbidden
fruit, must not come near the forbidden tree. Satan tempted Eve,
that by her he might tempt Adam. It is his policy to send
temptations by hands we do not suspect, and by those that have
most influence upon us. Satan questioned whether it were a sin
or not, to eat of this tree. He did not disclose his design at
first, but he put a question which seemed innocent. Those who
would be safe, need to be shy of talking with the tempter. He
quoted the command wrong. He spoke in a taunting way. The devil,
as he is a liar, so he is a scoffer from the beginning; and
scoffers are his children. It is the craft of Satan to speak of
the Divine law as uncertain or unreasonable, and so to draw
people to sin; it is our wisdom to keep up a firm belief of
God's command, and a high respect for it. Has God said, Ye shall
not lie, nor take his name in vain, nor be drunk, &c.? Yes, I am
sure he has, and it is well said; and by his grace I will abide
by it. It was Eve's weakness to enter into this talk with the
serpent: she might have perceived by his question, that he had
no good design, and should therefore have started back. Satan
teaches men first to doubt, and then to deny. He promises
advantage from their eating this fruit. He aims to make them
discontented with their present state, as if it were not so good
as it might be, and should be. No condition will of itself bring
content, unless the mind be brought to it. He tempts them to
seek preferment, as if they were fit to be gods. Satan ruined
himself by desiring to be like the Most High, therefore he
sought to infect our first parents with the same desire, that he
might ruin them too. And still the devil draws people into his
interest, by suggesting to them hard thoughts of God, and false
hopes of advantage by sin. Let us, therefore, always think well
of God as the best good, and think ill of sin as the worst evil:
thus let us resist the devil, and he will flee from us.

#6-8 Observe the steps of the transgression: not steps upward,
but downward toward the pit. 1. She saw. A great deal of sin
comes in at the eye. Let us not look on that which we are in
danger of lusting after, #Mt 5:28|. 2. She took. It was her own
act and deed. Satan may tempt, but he cannot force; may persuade
us to cast ourselves down, but he cannot cast us down, #Mt 4:6|.
3. She did eat. When she looked perhaps she did not intend to
take; or when she took, not to eat: but it ended in that. It is
wisdom to stop the first motions of sin, and to leave it off
before it be meddled with. 4. She gave it also to her husband
with her. Those that have done ill, are willing to draw in
others to do the same. 5. He did eat. In neglecting the tree of
life, of which he was allowed to eat, and eating of the tree of
knowledge, which was forbidden, Adam plainly showed a contempt
of what God had bestowed on him, and a desire for what God did
not see fit to give him. He would have what he pleased, and do
what he pleased. His sin was, in one word, disobedience, #Ro
5:19|; disobedience to a plain, easy, and express command. He
had no corrupt nature within, to betray him; but had a freedom
of will, in full strength, not weakened or impaired. He turned
aside quickly. He drew all his posterity into sin and ruin. Who
then can say that Adam's sin had but little harm in it? When too
late, Adam and Eve saw the folly of eating forbidden fruit. They
saw the happiness they fell from, and the misery they were
fallen into. They saw a loving God provoked, his grace and
favour forfeited. See her what dishonour and trouble sin is; it
makes mischief wherever it gets in, and destroys all comfort.
Sooner or later it will bring shame; either the shame of true
repentance, which ends in glory, or that shame and everlasting
contempt, to which the wicked shall rise at the great day. See
here what is commonly the folly of those that have sinned. They
have more care to save their credit before men, than to obtain
their pardon from God. The excuses men make to cover and lessen
their sins, are vain and frivolous; like the aprons of
fig-leaves, they make the matter never the better: yet we are
all apt to cover our transgressions as Adam. Before they sinned,
they would have welcomed God's gracious visits with humble joy;
but now he was become a terror to them. No marvel that they
became a terror to themselves, and full of confusion. This shows
the falsehood of the tempter, and the frauds of his temptations.
Satan promised they should be safe, but they cannot so much as
think themselves so! Adam and Eve were now miserable comforters
to each other!

#9-13 Observe the startling question, Adam, where art thou?
Those who by sin go astray from God, should seriously consider
where they are; they are afar off from all good, in the midst of
their enemies, in bondage to Satan, and in the high road to
utter ruin. This lost sheep had wandered without end, if the
good Shepherd had not sought after him, and told him, that where
he was straying he could not be either happy or easy. If sinners
will but consider where they are, they will not rest till they
return to God. It is the common fault and folly of those that
have done ill, when questioned about it, to acknowledge only
that which is so manifest that they cannot deny it. Like Adam,
we have reason to be afraid of approaching to God, if we are not
covered and clothed with the righteousness of Christ. Sin
appears most plainly in the glass of the commandment, therefore
God set it before Adam; and in it we should see our faces. But
instead of acknowledging the sin in its full extent, and taking
shame to themselves, Adam and Eve excuse the sin, and lay the
shame and blame on others. There is a strange proneness in those
that are tempted, to say, they are tempted of God; as if our
abuse of God's gifts would excuse our breaking God's laws. Those
who are willing to take the pleasure and profit of sin, are
backward to take the blame and shame of it. Learn hence, that
Satan's temptations are all beguilings; his arguments are all
deceits; his allurements are all cheats; when he speaks fair,
believe him not. It is by the deceitfulness of sin the heart is
hardened. See #Ro 7:11; Heb 3:13|. But though Satan's subtlety
may draw us into sin, yet it will not justify us in sin. Though
he is the tempter, we are the sinners. Let it not lessen our
sorrow for sin, that we were beguiled into it; but let it
increase our self-indignation, that we should suffer ourselves
to be deceived by a known cheat, and a sworn enemy, who would
destroy our souls.

#14,15 God passes sentence; and he begins where the sin began,
with the serpent. The devil's instruments must share in the
devil's punishments. Under the cover of the serpent, the devil
is sentenced to be degraded and accursed of God; detested and
abhorred of all mankind: also to be destroyed and ruined at last
by the great Redeemer, signified by the breaking of his head.
War is proclaimed between the Seed of the woman and the seed of
the serpent. It is the fruit of this enmity, that there is a
continual warfare between grace and corruption, in the hearts of
God's people. Satan, by their corruptions, buffets them, sifts
them, and seeks to devour them. Heaven and hell can never be
reconciled, nor light and darkness; no more can Satan and a
sanctified soul. Also, there is a continual struggle between the
wicked and the godly in this world. A gracious promise is here
made of Christ, as the Deliverer of fallen man from the power of
Satan. Here was the drawn of the gospel day: no sooner was the
wound given, than the remedy was provided and revealed. This
gracious revelation of a Saviour came unasked, and unlooked for.
Without a revelation of mercy, giving some hope of forgiveness,
the convinced sinner would sink into despair, and be hardened.
By faith in this promise, our first parents, and the patriarchs
before the flood, were justified and saved. Notice is given
concerning Christ. 1. His incarnation, or coming in the flesh.
It speaks great encouragement to sinners, that their Saviour is
the Seed of the woman, bone of our bone, #Heb 2:11,14|. 2. His
sufferings and death; pointed at in Satan's bruising his heel,
that is, his human nature. And Christ's sufferings are continued
in the sufferings of the saints for his name. The devil tempts
them, persecutes and slays them; and so bruises the heel of
Christ, who is afflicted in their afflictions. But while the
heel is bruised on earth, the Head is in heaven. 3. His victory
over Satan thereby. Christ baffled Satan's temptations, rescued
souls out of his hands. By his death he gave a fatal blow to the
devil's kingdom, a wound to the head of this serpent that cannot
be healed. As the gospel gains ground, Satan falls.

#16-19 The woman, for her sin, is condemned to a state of
sorrow, and of subjection; proper punishments of that sin, in
which she had sought to gratify the desire of her eye, and of
the flesh, and her pride. Sin brought sorrow into the world;
that made the world a vale of tears. No wonder our sorrows are
multiplied, when our sins are so. He shall rule over thee, is
but God's command, Wives, be subject to your own husbands. If
man had not sinned, he would always have ruled with wisdom and
love; if the woman had not sinned, she would always have obeyed
with humility and meekness. Adam laid the blame on his wife; but
though it was her fault to persuade him to eat the forbidden
fruit, it was his fault to hearken to her. Thus men's frivolous
pleas will, in the day of God's judgment, be turned against
them. God put marks of displeasure on Adam. 1. His habitation is
cursed. God gave the earth to the children of men, to be a
comfortable dwelling; but it is now cursed for man's sin. Yet
Adam is not himself cursed, as the serpent was, but only the
ground for his sake. 2. His employments and enjoyments are
imbittered to him. Labour is our duty, which we must faithfully
perform; it is part of man's sentence, which idleness daringly
defies. Uneasiness and weariness with labour are our just
punishment, which we must patiently submit to, since they are
less than our iniquity deserves. Man's food shall become
unpleasant to him. Yet man is not sentenced to eat dust as the
serpent, only to eat the herb of the field. 3. His life also is
but short; considering how full of trouble his days are, it is
in favour to him that they are few. Yet death being dreadful to
nature, even when life is unpleasant, that concludes the
punishment. Sin brought death into the world: if Adam had not
sinned, he had not died. He gave way to temptation, but the
Saviour withstood it. And how admirably the satisfaction of our
Lord Jesus, by his death and sufferings, answered the sentence
passed on our first parents! Did travailing pains come with sin?
We read of the travail of Christ's soul, #Isa 53:11|; and the
pains of death he was held by, are so called, #Ac 2:24|. Did
subjection came in with sin? Christ was made under the law, #Ga
4:4|. Did the curse come in with sin? Christ was made a curse
for us, he died a cursed death, #Ga 3:13|. Did thorns come in
with sin? He was crowned with thorns for us. Did sweat come in
with sin? He sweat for us, as it had been great drops of blood.
Did sorrow come in with sin? He was a man of sorrows; his soul
was, in his agony, exceeding sorrowful. Did death come in with
sin? He became obedient unto death. Thus is the plaster as wide
as the wound. Blessed be God for his Son our Lord Jesus Christ.

#20,21 God named the man, and called him Adam, which signifies
red earth; Adam named the woman, and called her Eve, that is,
life. Adam bears the name of the dying body, Eve of the living
soul. Adam probably had regard to the blessing of a Redeemer,
the promised Seed, in calling his wife Eve, or life; for He
should be the life of all believers, and in Him all the families
of the earth should be blessed. See also God's care for our
first parents, notwithstanding their sin. Clothes came in with
sin. Little reason have we to be proud of our clothes, which are
but the badges of our shame. When God made clothes for our first
parents, he made them warm and strong, but coarse and very
plain; not robes of scarlet, but coats of skin. Let those that
are meanly clad, learn from hence not to complain. Having food
and a covering, let them be content; they are as well off as
Adam and Eve. And let those that are finely clad, learn not to
make the putting on of apparel their adorning. The beasts, from
whose skins they were clothed, it is supposed were slain, not
for man's food, but for sacrifice, to typify Christ, the great
Sacrifice. Adam and Eve made for themselves aprons of
fig-leaves, a covering too narrow for them to wrap themselves
in, #Isa 28:20|. Such are all the rags of our own righteousness.
But God made them coats of skin, large, strong, durable, and fit
for them: such is the righteousness of Christ; therefore put ye
on the Lord Jesus Christ.

#22-24 God bid man go out; told him he should no longer occupy
and enjoy that garden: but man liked the place, and was
unwilling to leave it, therefore God made him go out. This
signified the shutting out of him, and all his guilty race, from
that communion with God, which was the bliss and glory of
paradise. But man was only sent to till the ground out of which
he was taken. He was sent to a place of toil, not to a place of
torment. Our first parents were shut out from the privileges of
their state of innocency, yet they were not left to despair. The
way to the tree of life was shut. It was henceforward in vain
for him and his to expect righteousness, life, and happiness, by
the covenant of works; for the command of that covenant being
broken, the curse of it is in full force: we are all undone, if
we are judged by that covenant. God revealed this to Adam, not
to drive him to despair, but to quicken him to look for life and
happiness in the promised Seed, by whom a new and living way
into the holiest is laid open for us.
$-$-$- GE:4

* The birth, employment, and religion of Cain and Abel. (1-7)
Cain murders Abel, The curse of Cain. (8-15) The conduct of
Cain, His family. (16-18) Lamech and his wives, The skill of
Cain's descendants. (19-24) The birth of another son and
grandson of Adam. (25,26)

#1-7 When Cain was born, Eve said, I have gotten a man from the
Lord. Perhaps she thought that this was the promised seed. If
so, she was wofully disappointed. Abel signifies vanity: when
she thought she had the promised seed in Cain, whose name
signifies possession, she was so taken up with him that another
son was as vanity to her. Observe, each son had a calling. It is
the will of God for every one to have something to do in this
world. Parents ought to bring up their children to work. Give
them a Bible and a calling, said good Mr. Dod, and God be with
them. We may believe that God commanded Adam, after the fall, to
shed the blood of innocent animals, and after their death to
burn part or the whole of their bodies by fire. Thus that
punishment which sinners deserve, even the death of the body,
and the wrath of God, of which fire is a well-known emblem, and
also the sufferings of Christ, were prefigured. Observe that the
religious worship of God is no new invention. It was from the
beginning; it is the good old way, #Jer 6:16|. The offerings of
Cain and Abel were different. Cain showed a proud, unbelieving
heart. Therefore he and his offering were rejected. Abel came as
a sinner, and according to God's appointment, by his sacrifice
expressing humility, sincerity, and believing obedience. Thus,
seeking the benefit of the new covenant of mercy, through the
promised Seed, his sacrifice had a token that God accepted it.
Abel offered in faith, and Cain did not, #Heb 11:4|. In all ages
there have been two sorts of worshippers, such as Cain and Abel;
namely, proud, hardened despisers of the gospel method of
salvation, who attempt to please God in ways of their own
devising; and humble believers, who draw near to him in the way
he has revealed. Cain indulged malignant anger against Abel. He
harboured an evil spirit of discontent and rebellion against
God. God notices all our sinful passions and discontents. There
is not an angry, envious, or fretful look, that escapes his
observing eye. The Lord reasoned with this rebellious man; if he
came in the right way, he should be accepted. Some understand
this as an intimation of mercy. "If thou doest not well, sin,
that is, the sin-offering, lies at the door, and thou mayest
take the benefit of it." The same word signifies sin, and a
sacrifice for sin. "Though thou hast not done well, yet do not
despair; the remedy is at hand." Christ, the great sin-offering,
is said to stand at the door, #Re 3:20|. And those well deserve
to perish in their sins, that will not go to the door to ask for
the benefit of this sin-offering. God's acceptance of Abel's
offering did not change the birthright, and make it his; why
then should Cain be so angry? Sinful heats and disquiets vanish
before a strict and fair inquiry into the cause.

#8-15 Malice in the heart ends in murder by the hands. Cain slew
Abel, his own brother, his own mother's son, whom he ought to
have loved; his younger brother, whom he ought to have
protected; a good brother, who had never done him any wrong.
What fatal effects were these of our first parents' sin, and how
must their hearts have been filled with anguish! Observe the
pride, unbelief, and impenitence of Cain. He denies the crime,
as if he could conceal it from God. He tries to cover a
deliberate murder with a deliberate lie. Murder is a crying sin.
Blood calls for blood, the blood of the murdered for the blood
of the murderer. Who knows the extent and weight of a Divine
curse, how far it reaches, how deep it pierces? Only in Christ
are believers saved from it, and inherit the blessing. Cain was
cursed from the earth. He found his punishment there where he
chose his portion, and set his heart. Every creature is to us
what God makes it, a comfort or a cross, a blessing or a curse.
The wickedness of the wicked brings a curse upon all they do,
and all they have. Cain complains not of his sin, but of his
punishment. It shows great hardness of heart to be more
concerned about our sufferings than our sins. God has wise and
holy ends in prolonging the lives even of very wicked men. It is
in vain to inquire what was the mark set upon Cain. It was
doubtless known, both as a brand of infamy on Cain, and a token
from God that they should not kill him. Abel, being dead, yet
speaketh. He tells the heinous guilt of murder, and warns us to
stifle the first risings of wrath, and teaches us that
persecution must be expected by the righteous. Also, that there
is a future state, and an eternal recompence to be enjoyed,
through faith in Christ and his atoning sacrifice. And he tells
us the excellency of faith in the atoning sacrifice and blood of
the Lamb of God. Cain slew his brother, because his own works
were evil, and his brother's righteous, #1Jo 3:12|. In
consequence of the enmity put between the Seed of the woman and
the seed of the serpent, the war broke out, which has been waged
ever since. In this war we are all concerned, none are neuter;
our Captain has declared, He that is not with me is against me.
Let us decidedly, yet in meekness, support the cause of truth
and righteousness against Satan.

#16-18 Cain cast off all fear of God, and attended no more on
God's ordinances. Hypocritical professors, who dissemble and
trifle with God, are justly left to themselves to do something
grossly scandalous. So they throw off that form of godliness to
which they have been a reproach, and of which they deny the
power. Cain went out from the presence of the Lord, and we never
find that he came into it again, to his comfort. The land Cain
dwelt in was called the land of Nod, which means, 'shaking,' or
'trembling,' and so shows the restlessness and uneasiness of his
own spirit, or 'the land of a vagabond:' they that depart from
God cannot find rest any where else. Those on earth who looked
for the heavenly city, chose to dwell in tabernacles or tents;
but Cain, as not minding that city, built one on earth. Thus all
who are cursed of God seek their settlement and satisfaction
here below.

#19-24 One of Cain's wicked race is the first recorded, as
having broken the law of marriage. Hitherto, one man had but one
wife at a time; but Lamech took two. Wordly things, are the only
things that carnal, wicked people set their hearts upon, and are
most clever and industrious about. So it was with this race of
Cain. Here was a father of shepherds, and a father of musicians,
but not a father of the faithful. Here is one to teach about
brass and iron, but none to teach the good knowledge of the
Lord: here are devices how to be rich, and how to be mighty, and
how to be merry; but nothing of God, of his fear and service.
Present things fill the heads of most. Lamech had enemies, whom
he had provoked. He draws a comparison betwixt himself and his
ancestor Cain; and flatters himself that he is much less
criminal. He seems to abuse the patience of God in sparing Cain,
into an encouragement to expect that he may sin unpunished.

#25,26 Our first parents were comforted in their affliction by
the birth of a son, whom they called Seth, that is, 'set,'
'settled,' or 'placed;' in his seed mankind should continue to
the end of time, and from him the Messiah should descend. While
Cain, the head of the apostacy, is made a wanderer, Seth, from
whom the true church was to come, is one fixed. In Christ and
his church is the only true settlement. Seth walked in the steps
of his martyred brother Abel; he was a partaker of like precious
faith in the righteousness of our God and Saviour Jesus Christ,
and so became a fresh witness of the grace and influence of God
the Holy Spirit. God gave Adam and Eve to see the revival of
religion in their family. The worshippers of God began to do
more in religion; some, by an open profession of true religion,
protested against the wickedness of the world around. The worse
others are, the better we should be, and the more zealous. Then
began the distinction between professors and profane, which has
been kept up ever since, and will be, while the world stands.
$-$-$- GE:5

* Adam and Seth. (1-5) The patriarchs from Seth to Enoch. (6-20)
Enoch. (21-24) Methuselah to Noah. (25-32)

#1-5 Adam was made in the image of God; but when fallen he begat
a son in his own image, sinful and defiled, frail, wretched, and
mortal, like himself. Not only a man like himself, consisting of
body and soul, but a sinner like himself. This was the reverse
of that Divine likeness in which Adam was made; having lost it,
he could not convey it to his seed. Adam lived, in all, 930
years; and then died, according to the sentence passed upon him,
"To dust thou shalt return." Though he did not die in the day he
ate forbidden fruit, yet in that very day he became mortal. Then
he began to die; his whole life after was but a reprieve, a
forfeited, condemned life; it was a wasting, dying life. Man's
life is but dying by degrees.

#6-20 Concerning each of these, except Enoch, it is said, "and
he died." It is well to observe the deaths of others. They all
lived very long; not one of them died till he had seen almost
eight hundred years, and some of them lived much longer; a great
while for an immortal soul to be prisoned in a house of clay.
The present life surely was not to them such a burden as it
commonly is now, else they would have been weary of it. Nor was
the future life so clearly revealed then, as it now under the
gospel, else they would have been urgent to remove to it. All
the patriarchs that lived before the flood, except Noah, were
born before Adam died. From him they might receive a full
account of the creation, the fall, the promise, and the Divine
precepts about religious worship and a religious life. Thus God
kept up in his church the knowledge of his will.

#21-24 Enoch was the seventh from Adam. Godliness is walking
with God: which shows reconciliation to God, for two cannot walk
together except they be agreed, #Am 3:3|. It includes all the
parts of a godly, righteous, and sober life. To walk with God,
is to set God always before us, to act as always under his eye.
It is constantly to care, in all things to please God, and in
nothing to offend him. It is to be followers of him as dear
children. The Holy Spirit, instead of saying, Enoch lived, says,
Enoch walked with God. This was his constant care and work;
while others lived to themselves and the world, he lived to God.
It was the joy of his life. Enoch was removed to a better world.
As he did not live like the rest of mankind, so he did not leave
the world by death as they did. He was not found, because God
had translated him, #Heb 11:5|. He had lived but 365 years,
which, as men's ages were then, was but the midst of a man's
days. God often takes those soonest whom he loves best; the time
they lose on earth, is gained in heaven, to their unspeakable
advantage. See how Enoch's removal is expressed: he was not, for
God took him. He was not any longer in this world; he was
changed, as the saints shall be, who are alive at Christ's
second coming. Those who begin to walk with God when young, may
expect to walk with him long, comfortably, and usefully. The
true christian's steady walk in holiness, through many a year,
till God takes him, will best recommend that religion which many
oppose and many abuse. And walking with God well agrees with the
cares, comforts, and duties of life.

#25-32 Methuselah signifies, 'he dies, there is a dart,' 'a
sending forth,' namely, of the deluge, which came the year that
Methuselah died. He lived 969 years, the longest that any man
ever lived on earth; but the longest liver must die at last.
Noah signifies rest; his parents gave him that name, with a
prospect of his being a great blessing to his generation.
Observe his father's complaint of the calamitous state of human
life, by the entrance of sin, and the curse of sin. Our whole
life is spent in labour, and our time filled up with continual
toil. God having cursed the ground, it is as much as some can
do, with the utmost care and pains, to get a hard livelihood out
comfort us." It signifies not only that desire and expectation
which parents generally have about their children, that they
will be comforts to them and helpers, though they often prove
otherwise; but it signifies also a prospect of something more.
Is Christ ours? Is heaven ours? We need better comforters under
our toil and sorrow, than the dearest relations and the most
promising offspring; may we seek and find comforts in Christ.
$-$-$- GE:6

* The wickedness of the world which provoked God's wrath. (1-7)
Noah finds grace. (8-11) Noah warned of the flood, The
directions respecting the ark. (12-21) Noah's faith and
obedience. (22)

#1-7 The most remarkable thing concerning the old world, is the
destroying of it by the deluge, or flood. We are told of the
abounding iniquity of that wicked world: God's just wrath, and
his holy resolution to punish it. In all ages there has been a
peculiar curse of God upon marriages between professors of true
religion and its avowed enemies. The evil example of the ungodly
party corrupts or greatly hurts the other. Family religion is
put an end to, and the children are trained up according to the
worldly maxims of that parent who is without the fear of God. If
we profess to be the sons and daughters of the Lord Almighty, we
must not marry without his consent. He will never give his
blessing, if we prefer beauty, wit, wealth, or worldly honours,
to faith and holiness. The Spirit of God strove with men, by
sending Enoch, Noah, and perhaps others, to preach to them; by
waiting to be gracious, notwithstanding their rebellions; and by
exciting alarm and convictions in their consciences. But the
Lord declared that his Spirit should not thus strive with men
always; he would leave them to be hardened in sin, and ripened
for destruction. This he determined on, because man was flesh:
not only frail and feeble, but carnal and depraved; having
misused the noble powers of his soul to gratify his corrupt
inclinations. God sees all the wickedness that is among the
children of men; it cannot be hid from him now; and if it be not
repented of, it shall be made known by him shortly. The
wickedness of a people is great indeed, when noted sinners are
men renowned among them. Very much sin was committed in all
places, by all sorts of people. Any one might see that the
wickedness of man was great: but God saw that every imagination,
or purpose, of the thoughts of man's heart, was only evil
continually. This was the bitter root, the corrupt spring. The
heart was deceitful and desperately wicked; the principles were
corrupt; the habits and dispositions evil. Their designs and
devices were wicked. They did evil deliberately, contriving how
to do mischief. There was no good among them. God saw man's
wickedness as one injured and wronged by it. He saw it as a
tender father sees the folly and stubbornness of a rebellious
and disobedient child, which grieves him, and makes him wish he
had been childless. The words here used are remarkable; they are
used after the manner of men, and do not mean that God can
change, or be unhappy. Does God thus hate our sin? And shall not
we be grieved to the heart for it? Oh that we may look on Him
whom we have grieved, and mourn! God repented that he had made
man; but we never find him repent that he redeemed man. God
resolves to destroy man: the original word is very striking, 'I
will wipe off man from the earth,' as dirt or filth is wiped off
from a place which should be clean, and is thrown to the
dunghill, the proper place for it. God speaks of man as his own
creature, when he resolves upon his punishment. Those forfeit
their lives who do not answer the end of their living. God
speaks of resolution concerning men, after his Spirit had been
long striving with them in vain. None are punished by the
justice of God, but those who hate to be reformed by the grace
of God.

#8-11 Noah did not find favour in the eyes of men; they hated
and persecuted him, because both by his life and preaching he
condemned the world: but he found grace in the eyes of the Lord,
and this made him more truly honourable than the men of renown.
Let this be our chief desire, let us labour that we may be
accepted of him. When the rest of the world was wicked, Noah
kept his integrity. God's good-will towards Noah produced this
good work in him. He was a just man, that is, justified before
God, by faith in the promised Seed. As such he was made holy,
and had right principles; and was righteous in his conversation.
He was not only honest, but devout; it was his constant care to
do the will of God. God looks down upon those with an eye of
favour, who sincerely look up to him with an eye of faith. It is
easy to be religious when religion is in fashion; but it shows
strong faith and resolution, to swim against the stream, and to
appear for God when no one else appears for him; Noah did so.
All kinds of sin were found among men. They corrupted God's
worship. Sin fills the earth with violence, and this fully
justified God's resolution to destroy the world. The contagion
spread. When wickedness is become general, ruin is not far off;
while there is a remnant of praying people in a nation, to empty
the measure as it fills, judgments may be long kept off; but
when all hands are at work to pull down the fences, by sin, and
none stand in the gap to make up the breach, what can be
expected but a flood of wrath?

#12-21 God told Noah his purpose to destroy the wicked world by
water. The secret of the Lord is with them that fear him, #Ps
25:14|. It is with all believers, enabling them to understand
and apply the declarations and warnings of the written word. God
chose to do it by a flood of waters, which should drown the
world. As he chooses the rod with which he corrects his
children, so he chooses the sword with which he cuts off his
enemies. God established his covenant with Noah. This is the
first place in the Bible where the word 'covenant' is found; it
seems to mean, 1. The covenant of providence; that the course of
nature shall be continued to the end of time. 2. The covenant of
grace; that God would be a God to Noah, and that out of his seed
God would take to himself a people. God directed Noah to make an
ark. This ark was like the hulk of a ship, fitted to float upon
the waters. It was very large, half the size of St. Paul's
cathedral, and would hold more than eighteen of the largest
ships now used. God could have secured Noah without putting him
to any care, or pains, or trouble; but employed him in making
that which was to be the means to preserve him, for the trial of
his faith and obedience. Both the providence of God, and the
grace of God, own and crown the obedient and diligent. God gave
Noah particular orders how to make the ark, which could not
therefore but be well fitted for the purpose. God promised Noah
that he and his family should be kept alive in the ark. What we
do in obedience to God, we and our families are likely to have
the benefit of. The piety of parents gets their children good in
this life, and furthers them in the way to eternal life, if they
improve it.

#22 Noah's faith triumphed over all corrupt reasonings. To rear
so large a building, such a one as he never saw, and to provide
food for the living creatures, would require from him a great
deal of care, and labour, and expense. His neighbours would
laugh at him. But all such objections, Noah, by faith, got over;
his obedience was ready and resolute. Having begun to build, he
did not leave off till he had finished: so did he, and so must
we do. He feared the deluge, and therefore prepared the ark. And
in the warning given to Noah, there is a more solemn warning
given to us, to flee from the wrath to come, which will sweep
the world of unbelievers into the pit of destruction. Christ,
the true Noah, which same shall comfort us, hath by his
sufferings already prepared the ark, and kindly invites us by
faith to enter in. While the day of his patience continues, let
us hear and obey his voice.
$-$-$- GE:7

* Noah, and his family and the living creatures, enter the ark,
and the flood begins. (1-12) Noah shut in the ark. (13-16) The
increase of the flood for forty days. (17-20) All flesh is
destroyed by the flood. (21-24)

#1-12 The call to Noah is very kind, like that of a tender
father to his children to come in-doors when he sees night or a
storm coming. Noah did not go into the ark till God bade him,
though he knew it was to be his place of refuge. It is very
comfortable to see God going before us in every step we take.
Noah had taken a great deal of pains to build the ark, and now
he was himself kept alive in it. What we do in obedience to the
command of God, and in faith, we ourselves shall certainly have
the comfort of, first or last. This call to Noah reminds us of
the call the gospel gives to poor sinners. Christ is an ark, in
whom alone we can be safe, when death and judgment approach. The
word says, "Come;" ministers say, "Come;" the Spirit says,
"Come, come into the Ark." Noah was accounted righteous, not for
his own righteousness, but as an heir of the righteousness which
is by faith, #Heb 11:7|. He believed the revelation of a
saviour, and sought and expected salvation through Him alone.
Thus was he justified by faith, and received that Spirit whose
fruit is in all goodness; but if any man have not the Spirit of
Christ, he is none of his. After the hundred and twenty years,
God granted seven days' longer space for repentance. But these
seven days were trifled away, like all the rest. It shall be but
seven days. They had only one week more, one sabbath more to
improve, and to consider the things that belonged to their
peace. But it is common for those who have been careless of
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 few days of their sickness, when they see death
approaching; their hearts being hardened by the deceitfulness of
sin. As Noah prepared the ark by faith in the warning given that
the flood would come, so he went into it, by faith in this
warning that it would come quickly. And on the day Noah was
securely fixed in the ark, the fountains of the great deep were
broken up. The earth had within it those waters, which, at God's
command, sprang up and flooded it; and thus our bodies have in
themselves those humours, which, when God pleases, become the
seeds and springs of mortal diseases. The windows of heaven were
opened, and the waters which were above the firmament, that is,
in the air, were poured out upon the earth. The rain comes down
in drops; but such rains fell then, as were never known before
or since. It rained without stop or abatement, forty days and
forty nights, upon the whole earth at once. As there was a
peculiar exercise of the almighty power of God in causing the
flood, it is vain and presumptuous to attempt explaining the
method of it, by human wisdom.

#13-16 The ravenous creatures were made mild and manageable;
yet, when this occasion was over, they were of the same kind as
before; for the ark did not alter their natures. Hypocrites in
the church, who outwardly conform to the laws of that ark, are
yet unchanged; and it will appear, one time or other, what kind
they are after. God continued his care of Noah. God shut the
door, to secure him and keep him safe in the ark; also to keep
all others for ever out. In what manner this was done, God has
not been pleased to make known. There is much of our gospel duty
and privilege to be seen in Noah's safety in the ark. The
apostle makes it a type of christian baptism, #1Pe 3:20,21|.
Observe then, it is our great duty, in obedience to the gospel
call, by a lively faith in Christ, to come into that way of
salvation which God has provided for poor sinners. Those that
come into the ark, should bring as many as they can with them,
by good instructions, by persuasions, and by good examples.
There is room enough in Christ for all comers. God put Adam into
paradise, but did not shut him in, so he threw himself out; but
when God put Noah into the ark, and so when he brings a soul to
Christ, the salvation is sure: it is not in our own keeping, but
in the Mediator's hand. But the door of mercy will shortly be
shut against those that now make light of it. Knock now, and it
shall be opened, #Lu 13:25|.

#17-20 The flood was increasing forty days. The waters rose so
high, that the tops of the highest mountains were overflowed
more than twenty feet. There is no place on earth so high as to
set men out of the reach of God's judgments. God's hand will
find out all his enemies, #Ps 21:8|. When the flood thus
increased, Noah's ark was lifted up, and the waters which broke
down every thing else, bore up the ark. That which to
unbelievers betokens death unto death, to the faithful betokens
life unto life.

#21-24 All the men, women, and children, that were in the world,
excepting those in the ark, died. We may easily imagine what
terror seized them. Our Saviour tells us, that till the very day
that the flood came, they were eating and drinking, #Lu
17:26,27|; they were deaf and blind to all Divine warnings. In
this posture death surprised them. They were convinced of their
folly when it was too late. We may suppose they tried all ways
and means possible to save themselves, but all in vain. And
those that are not found in Christ, the Ark, are certainly
undone, undone for ever. Let us pause, and consider this
tremendous judgment! Who can stand before the Lord when he is
angry? The sin of sinners will be their ruin, first or last, if
not repented of. The righteous God knows how to bring ruin upon
the world of the ungodly, #2Pe 2:5|. How tremendous will be the
day of judgment and perdition of ungodly men! Happy they who are
part of Christ's family, and safe with him as such; they may
look forward without dismay, and rejoice that they shall
triumph, when fire shall burn up the earth, and all that therein
is. We are apt to suppose some favourable distinctions in our
own case or character; but if we neglect, refuse, or abuse the
salvation of Christ, we shall, notwithstanding such fancied
advantages, be destroyed in the common ruin of an unbelieving
world.
$-$-$- GE:8

* God remembers Noah, and dries up the waters. (1-3) The ark
rests on Ararat, Noah sends forth a raven and a dove. (4-12)
Noah being commanded, goes out of the ark. (13-19) Noah offers
sacrifice, God promises to curse the earth no more. (20-22)

#1-3 The whole race of mankind, except Noah and his family, were
now dead, so that God's remembering Noah, was the return of his
mercy to mankind, of whom he would not make a full end. The
demands of Divine justice had been answered by the ruin of
sinners. God sent his wind to dry the earth, and seal up his
waters. The same hand that brings the desolation, must bring the
deliverance; to that hand, therefore, we must ever look. When
afflictions have done the work for which they are sent, whether
killing work or curing work, they will be taken away. As the
earth was not drowned in a day, so it was not dried in a day.
God usually works deliverance for his people gradually, that the
day of small things may not be despised, nor the day of great
things despaired of.

#4-12 The ark rested upon a mountain, whither it was directed by
the wise and gracious providence of God, that might rest the
sooner. God has times and places of rest for his people after
their tossing; and many times he provides for their seasonable
and comfortable settlement, without their own contrivance, and
quite beyond their own foresight. God had told Noah when the
flood would come, yet he did not give him an account by
revelation, at what times and by what steps it should go away.
The knowledge of the former was necessary to his preparing the
ark; but the knowledge of the latter would serve only to gratify
curiosity; and concealing it from him would exercise his faith
and patience. Noah sent forth a raven from the ark, which went
flying about, and feeding on the carcasses that floated. Noah
then sent forth a dove, which returned the first time without
good news; but the second time, she brought an olive leaf in her
bill, plucked off, plainly showing that trees, fruit trees,
began to appear above water. Noah sent forth the dove the second
time, seven days after the first, and the third time was after
seven days also; probably on the sabbath day. Having kept the
sabbath with his little church, he expected especial blessings
from Heaven, and inquired concerning them. The dove is an emblem
of a gracious soul, that, finding no solid peace of satisfaction
in this deluged, defiling world, returns to Christ as to its
ark, as to its Noah, its rest. The defiling world, returns to
Christ as to its ark, as to its Noah, its rest. The carnal
heart, like the raven, takes up with the world, and feeds on the
carrion it finds there; but return thou to my rest, O my soul;
to thy Noah, so the word is, #Ps 116:7|. And as Noah put forth
his hand, and took the dove, and pulled her to him, into the
ark, so Christ will save, and help, and welcome those that flee
to him for rest.

#13-19 God consults our benefit, rather than our desires; he
knows what is good for us better than we do for ourselves, and
how long it is fit our restraints should continue, and desired
mercies should be delayed. We would go out of the ark before the
ground is dried; and perhaps, if the door, is shut, are ready to
thrust off the covering, and to climb up some other way; but
God's time of showing mercy is the best time. As Noah had a
command to go into the ark, so, how tedious soever his
confinement there was, he would wait for a command to go out of
it again. We must in all our ways acknowledge God, and set him
before us in all our removals. Those only go under God's
protection, who follow God's direction, and submit to him.

#20-22 Noah was now gone out into a desolate world, where, one
might have thought, his first care would have been to build a
house for himself, but he begins with an alter for God. He
begins well, that begins with God. Though Noah's stock of cattle
was small, and that saved at great care and pains, yet he did
not grudge to serve God out of it. Serving God with our little
is the way to make it more; we must never think that is wasted
with which God is honoured. The first thing done in the new
world was an act of worship. We are now to express our
thankfulness, not by burnt-offerings, but by praise, and pious
devotions and conversation. God was well pleased with what was
done. But the burning flesh could no more please God, than the
blood of bulls and goats, except as typical of the sacrifice of
Christ, and expressing Noah's humble faith and devotedness to
God. The flood washed away the race of wicked men, but it did
not remove sin from man's nature, who being conceived and born
in sin, thinks, devises, and loves wickedness, even from his
youth, and that as much since the flood as before. But God
graciously declared he never would drown the world again. While
the earth remains, and man upon it, there shall be summer and
winter. It is plain that this earth is not to remain always. It,
and all the works in it, must shortly be burned up; and we look
for new heavens and a new earth, when all these things shall be
dissolved. But as long as it does remain, God's providence will
cause the course of times and seasons to go on, and makes each
to know its place. And on this word we depend, that thus it
shall be. We see God's promises to the creatures made good, and
may infer that his promises to all believers shall be so.
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* God blesses Noah, and grants flesh for food. (1-3) Blood, and
murder forbidden. (4-7) God's covenant by the rainbow. (8-17)
Noah plants a vineyard, is drunken and mocked by Ham. (18-23)
Noah curses Canaan, blesses Shem, prays for Japheth, His death.
(24-29)

#1-3 The blessing of God is the cause of our doing well. On him
we depend, to him we should be thankful. Let us not forget the
advantage and pleasure we have from the labour of beasts, and
which their flesh affords. Nor ought we to be less thankful for
the security we enjoy from the savage and hurtful beasts,
through the fear of man which God has fixed deep in them. We see
the fulfilment of this promise every day, and on every side.
This grant of the animals for food fully warrants the use of
them, but not the abuse of them by gluttony, still less by
cruelty. We ought not to pain them needlessly whilst they live,
nor when we take away their lives.

#4-7 The main reason of forbidding the eating of blood,
doubtless was because the shedding of blood in sacrifices was to
keep the worshippers in mind of the great atonement; yet it
seems intended also to check cruelty, lest men, being used to
shed and feed upon the blood of animals, should grow unfeeling
to them, and be less shocked at the idea of shedding human
blood. Man must not take away his own life. Our lives are God's,
and we must only give them up when he pleases. If we in any way
hasten our own death, we are accountable to God for it. When God
requires the life of a man from him that took it away unjustly,
the murderer cannot render that, and therefore must render his
own instead. One time or other, in this world or in the next,
God will discover murders, and punish those murders which are
beyond man's power to punish. But there are those who are
ministers of God to protect the innocent, by being a terror to
evil-doers, and they must not bear the sword in vain, #Ro 13:4|.
Wilful murder ought always to be punished with death. To this
law there is a reason added. Such remains of God's image are
still upon fallen man, that he who unjustly kills a man, defaces
the image of God, and does dishonour to him.

#8-17 As the old world was ruined, to be a monument of justice,
so this world remains to this day a monument of mercy. But sin,
that drowned the old world, will burn this. Articles of
agreement among men are sealed, that what is promised may be the
more solemn, and the doing of what is covenanted the more sure
to mutual satisfaction. The seal of this covenant was the
rainbow, which, it is likely, was seen in the clouds before, but
was never a seal of the covenant till now it was made so. The
rainbow appears when we have most reason to fear the rain
prevailing; God then shows this seal of the promise, that it
shall not prevail. The thicker the cloud, the brighter the bow
in the cloud. Thus, as threatening afflictions abound,
encouraging consolations much more abound. The rainbow is the
reflection of the beams of the sun shining upon or through the
drops of rain: all the glory of the seals of the covenant are
derived from Christ, the Sun of righteousness. And he will shed
a glory on the tears of his saints. A bow speaks terror, but
this has neither string nor arrow; and a bow alone will do
little hurt. It is a bow, but it is directed upward, not toward
the earth; for the seals of the covenant were intended to
comfort, not to terrify. As God looks upon the bow, that he may
remember the covenant, so should we, that we may be mindful of
the covenant with faith and thankfulness. Without revelation
this gracious assurance could not be known; and without faith it
can be of no use to us; and thus it is as to the still greater
dangers to which all are exposed, and as to the new covenant
with its blessings.

#18-23 The drunkenness of Noah is recorded in the Bible, with
that fairness which is found only in the Scripture, as a case
and proof of human weakness and imperfection, even though he may
have been surprised into the sin; and to show that the best of
men cannot stand upright, unless they depend upon Divine grace,
and are upheld thereby. Ham appears to have been a bad man, and
probably rejoiced to find his father in an unbecoming situation.
It was said of Noah, that he was perfect in his generations, ch.
#6:9|; but this is meant of sincerity, not of a sinless
perfection. Noah, who had kept sober in drunken company, is now
drunk in sober company. Let him that thinks he stands, take heed
lest he fall. We have need to be very careful when we use God's
good creatures plentifully, lest we use them to excess, #Lu
21:34|. The consequence of Noah's sin was shame. Observe here
the great evil of the sin of drunkenness. It discovers men; what
infirmities they have, they betray when they are drunk; and
secrets are then easily got out of them. Drunken porters keep
open gates. It disgraces men, and exposes them to contempt. As
it shows them, so it shames them. Men say and do that when
drunken, which, when sober, they would blush to think of. Notice
the care of Shem and Japheth to cover their father's shame.
There is a mantle of love to be thrown over the faults of all,
#1Pe 4:8|. Beside that, there is a robe of reverence to be
thrown over the faults of parents and other superiors. The
blessing of God attends on those who honour their parents, and
his curse lights especially on those who dishonour them.

#24-29 Noah declares a curse on Canaan, the son of Ham; perhaps
this grandson of his was more guilty than the rest. A servant of
servants, that is, The meanest and most despicable servant,
shall he be, even to his brethren. This certainly points at the
victories in after-times obtained by Israel over the Canaanites,
by which they were put to the sword, or brought to pay tribute.
The whole continent of Africa was peopled mostly by the
descendants of Ham; and for how many ages have the better parts
of that country lain under the dominion of the Romans, then of
the Saracens, and now of the Turks! In what wickedness,
ignorance, barbarity, slavery, and misery most of the
inhabitants live! And of the poor negroes, how many every year
are sold and bought, like beasts in the market, and conveyed
from one quarter of the world to do the work of beasts in
another! But this in no way excuses the covetousness and
barbarity of those who enrich themselves with the product of
their sweat and blood. God has not commanded us to enslave
negroes; and, without doubt, he will severely punish all such
cruel wrongs. The fulfilment of this prophecy, which contains
almost a history of the world, frees Noah from the suspicion of
having uttered it from personal anger. It fully proves that the
Holy Spirit took occasion from Ham's offence to reveal his
secret purposes. "Blessed be the Lord God of Shem." The church
should be built up and continued in the posterity of Shem; of
him came the Jews, who were, for a great while, the only
professing people God had in the world. Christ, who was the Lord
God, in his human nature should descend from Shem; for of him,
as concerning the flesh, Christ came. Noah also blesses Japheth,
and, in him, the isles of the gentiles that were peopled by his
seed. It speaks of the conversion of the gentiles, and the
bringing of them into the church. We may read it, "God shall
persuade Japheth, and being persuaded, he shall dwell in the
tents of Shem." Jews and gentiles shall be united together in
the gospel fold; both shall be one in Christ. Noah lived to see
two worlds; but being an heir of the righteousness which is by
faith, he now rests in hope, waiting to see a better than
either.
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* The sons of Noah, of Japheth, of Ham. (1-7) Nimrod the first
monarch. (8-14) The descendants of Canaan, The sons of Shem.
(15-32)

#1-7 This chapter shows concerning the three sons of Noah, that
of them was the whole earth overspread. No nation but that of
the Jews can be sure from which of these seventy it has come.
The lists of names of fathers and sons were preserved of the
Jews alone, for the sake of the Messiah. Many learned men,
however, have, with some probability, shown which of the nations
of the earth descended from each of the sons of Noah To the
posterity of Japheth were allotted the isles of the gentiles;
probably, the island of Britain among the rest. All places
beyond the sea from Judea are called isles, #Jer 25:22|. That
promise, #Isa 42:4|, The isles shall wait for his law, speaks of
the conversion of the gentiles to the faith of Christ.

#8-14 Nimrod was a great man in his day; he began to be mighty
in the earth, Those before him were content to be upon the same
level with their neighbours, and though every man bare rule in
his own house, yet no man pretended any further. Nimrod was
resolved to lord it over his neighbours. The spirit of the
giants before the flood, who became mighty men, and men of
renown, #Ge 6:4|, revived in him. Nimrod was a great hunter.
Hunting then was the method of preventing the hurtful increase
of wild beasts. This required great courage and address, and
thus gave an opportunity for Nimrod to command others, and
gradually attached a number of men to one leader. From such a
beginning, it is likely, that Nimrod began to rule, and to force
others to submit. He invaded his neighbours' rights and
properties, and persecuted innocent men; endeavouring to make
all his own by force and violence. He carried on his oppressions
and violence in defiance of God himself. Nimrod was a great
ruler. Some way or other, by arts or arms, he got into power,
and so founded a monarchy, which was the terror of the mighty,
and bid fair to rule all the world. Nimrod was a great builder.
Observe in Nimrod the nature of ambition. It is boundless; much
would have more, and still cries, Give, give. It is restless;
Nimrod, when he had four cities under his command, could not be
content till he had four more. It is expensive; Nimrod will
rather be at the charge of rearing cities, than not have the
honour of ruling them. It is daring, and will stick at nothing.
Nimrod's name signifies rebellion; tyrants to men are rebels to
God. The days are coming, when conquerors will no longer be
spoken of with praise, as in man's partial histories, but be
branded with infamy, as in the impartial records of the Bible.

#15-32 The posterity of Canaan were numerous, rich, and
pleasantly seated; yet Canaan was under a Divine curse, and not
a curse causeless. Those that are under the curse of God, may,
perhaps, thrive and prosper in this world; for we cannot know
love or hatred, the blessing or the curse, by what is before us,
but by what is within us. The curse of God always works really,
and always terribly. Perhaps it is a secret curse, a curse to
the soul, and does not work so that others can see it; or a slow
curse, and does not work soon; but sinners are reserved by it
for a day of wrath Canaan here has a better land than either
Shem or Japheth, and yet they have a better lot, for they
inherit the blessing. Abram and his seed, God's covenant people,
descended from Eber, and from him were called Hebrews. How much
better it is to be like Eber, the father of a family of saints
and honest men, than the father of a family of hunters after
power, worldly wealth, or vanities. Goodness is true greatness.
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* One language in the world, The building of Babel. (1-4) The
confusion of tongues, The builders of Babel dispersed. (5-9) The
descendants of Shem. (10-26) Terah, father of Abram, grandfather
of Lot, they remove to Haran. (27-32)

#1-4 How soon men forget the most tremendous judgments, and go
back to their former crimes! Though the desolations of the
deluge were before their eyes, though they sprang from the stock
of righteous Noah, yet even during his life-time, wickedness
increases exceedingly. Nothing but the sanctifying grace of the
Holy Spirit can remove the sinful lusts of the human will, and
the depravity of the human heart. God's purpose was, that
mankind should form many nations, and people all lands. In
contempt of the Divine will, and against the counsel of Noah,
the bulk of mankind united to build a city and a tower to
prevent their separating. Idolatry was begun, and Babel became
one of its chief seats. They made one another more daring and
resolute. Let us learn to provoke one another to love and to
good works, as sinners stir up and encourage one another to
wicked works.

#5-9 Here is an expression after the manner of men; The Lord
came down to see the city. God is just and fair in all he does
against sin and sinners, and condemns none unheard. Pious Eber
is not found among this ungodly crew; for he and his are called
the children of God; their souls joined not themselves to the
assembly of these children of men. God suffered them to go on
some way, that the works of their hands, from which they
promised themselves lasting honour, might turn to their lasting
reproach. God has wise and holy ends, in allowing the enemies of
his glory to carry on their wicked projects a great way, and to
prosper long. Observe the wisdom and mercy of God, in the
methods taken for defeating this undertaking. And the mercy of
God in not making the penalty equal to the offence; for he deals
not with us according to our sins. The wisdom of God, in fixing
upon a sure way to stop these proceedings. If they could not
understand one another, they could not help one another; this
would take them off from their building. God has various means,
and effectual ones, to baffle and defeat the projects of proud
men that set themselves against him, and particularly he divides
them among themselves. Notwithstanding their union and obstinacy
God was above them; for who ever hardened his heart against him,
and prospered? Their language was confounded. We all suffer by
it to this day: in all the pains and trouble used to learn the
languages we have occasion for, we suffer for the rebellion of
our ancestors at Babel. Nay, and those unhappy disputes, which
are strifes of words, and arise from misunderstanding one
another's words, for aught we know, are owing to this confusion
of tongues. They left off to build the city. The confusion of
their tongues not only unfitted them for helping one another,
but they saw the hand of the Lord gone out against them. It is
wisdom to leave off that which we see God fights against. God is
able to blast and bring to nought all the devices and designs of
Babel-builders: there is no wisdom nor counsel against the Lord.
The builders departed according to their families, and the
tongue they spake, to the countries and places allotted to them.
The children of men never did, nor ever 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.

#10-26 Here is a genealogy, or list of names, ending in Abram,
the friend of God, and thus leading towards Christ, the promised
Seed, who was the son of Abram. Nothing is left upon record but
their names and ages; the Holy Ghost seeming to hasten through
them to the history of Abram. How little do we know of those
that are gone before us in this world, even of those that lived
in the same places where we live, as we likewise know little of
those who now live in distant places! We have enough to do to
mind our own work. When the earth began to be peopled, men's
lives began to shorten; this was the wise disposal of
Providence.

#27-32 Here begins the story of Abram, whose name is famous in
both Testaments. Even the children of Eber had become
worshippers of false gods. Those who are through grace, heirs of
the land of promise, ought to remember what was the land of
their birth; what was their corrupt and sinful state by nature.
Abram's brethren were, Nahor, out of whose family both Isaac and
Jacob had their wives; and Haran, the father of Lot, who died
before his father. Children cannot be sure that they shall
outlive their parents. Haran died in Ur, before the happy
removal of the family out of that idolatrous country. It
concerns us to hasten out of our natural state, lest death
surprise us in it. We here read of Abram's departure out of Ur
of the Chaldees, with his father Terah, his nephew Lot, and the
rest of his family, in obedience to the call of God. This
chapter leaves them about mid-way between Ur and Canaan, where
they dwelt till Terah's death. Many reach to Charran, and yet
fall short of Canaan; they are not far from the kingdom of God,
and yet never come thither.
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* God calls Abram, and blesses him with a promise of Christ.
(1-3) Abram departs from Haran. (4,5) He journeys through
Canaan, and worships God in that land. (6-9) Abram is driven by
a famine into Egypt, He feigns his wife to be his sister.
(10-20)

#1-3 God made choice of Abram, and singled him out from among
his fellow-idolaters, that he might reserve a people for
himself, among whom his true worship might be maintained till
the coming of Christ. From henceforward Abram and his seed are
almost the only subject of the history in the Bible. Abram was
tried whether he loved God better than all, and whether he could
willingly leave all to go with God. His kindred and his father's
house were a constant temptation to him, he could not continue
among them without danger of being infected by them. Those who
leave their sins, and turn to God, will be unspeakable gainers
by the change. The command God gave to Abram, is much the same
with the gospel call, for natural affection must give way to
Divine grace. Sin, and all the occasions of it, must be
forsaken; particularly bad company. Here are many great and
precious promises. All God's precepts are attended with promises
to the obedient. 1. I will make of thee a great nation. When God
took Abram from his own people, he promised to make him the head
of another people. 2. I will bless thee. Obedient believers
shall be sure to inherit the blessing. 3. I will make thy name
great. The name of obedient believers shall certainly be made
great. 4. Thou shalt be a blessing. Good men are the blessings
of their country. 5. I will bless them that bless thee, and
curse him that curseth thee. God will take care that none are
losers, by any service done for his people. 6. In thee shall all
the families of the earth be blessed. Jesus Christ is the great
blessing of the world, the greatest that ever the world
possessed. All the true blessedness the world is now, or ever
shall be possessed of, is owing to Abram and his posterity.
Through them we have a Bible, a Saviour, and a gospel. They are
the stock on which the Christian church is grafted.

#4,5 Abram believed that the blessing of the Almighty would make
up for all he could lose or leave behind, supply all his wants,
and answer and exceed all his desires; and he knew that nothing
but misery would follow disobedience. Such believers, being
justified by faith in Christ, have peace with God. They hold on
their way to Canaan. They are not discouraged by the
difficulties in their way, nor drawn aside by the delights they
meet with. Those who set out for heaven must persevere to the
end. What we undertake, in obedience to God's command, and in
humble attendance on his providence, will certainly succeed, and
end with comfort at last. Canaan was not, as other lands, a mere
outward possession, but a type of heaven, and in this respect
the patriarchs so earnestly prized it.

#6-9 Abram found the country peopled by Canaanites, who were bad
neighbours. He journeyed, going on still. Sometimes it is the
lot of good men to be unsettled, and often to remove into
various states. Believers must look on themselves as strangers
and sojourners in this world, #Heb 11:8,13,14|. But observe how
much comfort Abram had in God. When he could have little
satisfaction in converse with the Canaanites whom he found
there, he had abundance of pleasure in communion with that God,
who brought him thither, and did not leave him. Communion with
God is kept up by the word and by prayer. God reveals himself
and his favours to his people by degrees; before, he had
promised to show Abram this land, now, to give it to him: as
grace is growing, so is comfort. It should seem, Abram
understood it also as a grant of a better land, of which this
was a type; for he looked for a heavenly country, #Heb 11:16|.
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. He not only minded the ceremonial part of
religion, the offering of sacrifice; but he made conscience of
seeking his God, and calling on his name; that spiritual
sacrifice with which God is well pleased. He preached concerning
the name of the Lord; he taught his family and neighbours the
knowledge of the true God, and his holy religion. The way of
family worship is a good old way, no new thing, but the ancient
usage of the saints. Abram was rich, and had a numerous family,
was now unsettled, and in the midst of enemies; yet, wherever he
pitched his tent, he built an altar: wherever we go, let us not
fail to take our religion along with us.

#10-20 There is no state on earth free from trials, nor any
character free from blemishes. There was famine in Canaan, the
glory of all lands, and unbelief, with the evils it ever brings,
in Abram the father of the faithful. Perfect happiness and
perfect purity dwell only in heaven. Abram, when he must for a
time quit Canaan, goes to Egypt, that he might not seem to look
back, and meaning to tarry there no longer than needful. There
Abram dissembled his relation to Sarai, equivocated, and taught
his wife and his attendants to do so too. He concealed a truth,
so as in effect to deny it, and exposed thereby both his wife
and the Egyptians to sin. The grace Abram was most noted for,
was faith; 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 weak faith, when strong faith is thus
shaken! If God did not deliver us, many a time, out of straits
and distresses which we bring ourselves into, by our own sin and
folly, we should be ruined. He deals not with us according to
our deserts. Those are happy chastisements that hinder us in a
sinful way, and bring us to our duty, particularly to the duty
of restoring what we have wrongfully taken or kept. Pharaoh's
reproof of Abram was very just: What is this that thou hast
done? How unbecoming a wise and good man! If those who profess
religion, do that which is unfair and deceptive, especially if
they say that which borders upon a lie, they must expect to hear
of it; and they have reason to thank those who will tell them of
it. The sending away was kind. Pharaoh was so far from any
design to kill Abram, as he feared, that he took particular care
of him. We often perplex ourselves with fears which are
altogether groundless. Many a time we fear where no fear is.
Pharaoh charged his men not to hurt Abram in any thing. It is
not enough for those in authority, that they do not hurt
themselves; they must keep their servants and those about them
from doing hurt.
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* Abram returns out of Egypt with great riches. (1-4) Strife
between the herdsmen of Abram and Lot. Abram gives Lot his
choice of the country. (5-9) Lot chooses to dwell at Sodom.
(10-13) God renews his promise to Abram, who removes to Hebron.
(14-18)

#1-4 Abram was very rich: he was very heavy, so the Hebrew word
is; for riches are a burden; and they that will be rich, do but
load themselves with thick clay, #Hab 2:6|. There is a burden of
care in getting riches, fear in keeping them, temptation in
using them, guilt in abusing them, sorrow in losing them, and a
burden of account at last to be given up about them. Yet God in
his providence sometimes makes good men rich men, and thus God's
blessing made Abram rich without sorrow, #Pr 10:22|. Though it
is hard for a rich man to get to heaven, yet in some cases it
may be, #Mr 10:23,24|. Nay, outward prosperity, if well managed,
is an ornament to piety, and an opportunity for doing more good.
Abram removed to Beth-el. His altar was gone, so that he could
not offer sacrifice; but he called on the name of the Lord. You
may as soon find a living man without breath as one of God's
people without prayer.

#5-9 Riches not only afford matter for strife, and are the
things most commonly striven about; but they also stir up a
spirit of contention, by making people proud and covetous. Mine
and thine are the great make-bates of the world. Poverty and
labour, wants and wanderings, could not separate Abram and Lot;
but riches did so. Bad servants often make a great deal of
mischief in families and among neighbours, by their pride and
passion, lying, slandering, and talebearing. What made the
quarrel worse was, that the Canaanite and the Perizzite dwelt
then in the land. The quarrels of professors are the reproach of
religion, and give occasion to the enemies of the Lord to
blaspheme. It is best to keep the peace, that it be not broken;
but the next best is, if differences do happen, with all speed
to quench the fire that is broken out. The attempt to stay this
strife was made by Abram, although he was the elder and the
greater man. Abram shows himself to be a man of cool spirit,
that had the command of his passion, and knew how to turn away
wrath by a soft answer. Those that would keep the peace, must
never render railing for railing. And of a condescending spirit;
he was willing to beseech even his inferior to be at peace.
Whatever others are for, the people of God must be for peace.
Abram's plea for peace was very powerful. Let the people of the
land contend about trifles; but let not us fall out, who know
better things, and look for a better country. Professors of
religion should be most careful to avoid contention. Many
profess to be for peace who will do nothing towards it: not so
Abram. When God condescends to beseech us to be reconciled, we
may well beseech one another. Though God had promised Abram to
give this land to his seed, yet he offered an equal or better
share to Lot, who had not an equal right; and he will not, under
the protection of God's promise, act hardly to his kinsman. It
is noble to be willing to yield for peace' sake.

#10-13 Abram having offered Lot the choice, he at once accepted
it. Passion and selfishness make men rude. Lot looked to the
goodness of the land; therefore he doubted not that in such a
fruitful soil he should certainly thrive. But what came of it?
Those who, in choosing relations, callings, dwellings, or
settlements, are guided and governed by the lust of the flesh,
the lust of the eye, or the pride of life, cannot expect God's
presence or blessing. They are commonly disappointed even in
that which they principally aim at. In all our choices this
principle should rule, That is best for us, which is best for
our souls. Lot little considered the badness of the inhabitants.
The men of Sodom were impudent, daring sinners. This was the
iniquity of Sodom, pride, fulness of bread, and abundance of
idleness, #Eze 16:49|. God often gives great plenty to great
sinners. It has often been the vexatious lot of good men to live
among wicked neighbours; and it must be the more grievous, if,
as Lot here, they have brought it upon themselves by a wrong
choice.

#14-18 Those are best prepared for the visits of Divine grace,
whose spirits are calm, and not ruffled with passion. God will
abundantly make up in spiritual peace, what we lose for
preserving neighbourly peace. When our relations are separated
from us, yet God is not. Observe also the promises with which
God now comforted and enriched Abram. Of two things he assures
him; a good land, and a numerous issue to enjoy it. The
prospects seen by faith are more rich and beautiful than those
we see around us. God bade him walk through the land, not to
think of fixing in it, but expect to be always unsettled, and
walking through it to a better Canaan. He built an altar, in
token of his thankfulness to God. When God meets us with
gracious promises, he expects that we should attend him with
humble praises. In outward difficulties, it is very profitable
for the true believer to mediate on the glorious inheritance
which the Lord has for him at the last.
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* The battle of the kings, Lot is taken prisoner. (1-12) Abram
rescues Lot. (13-16) Melchizedek blesses Abram. (17-20) Abram
restores the spoil. (21-24)

#1-12 The wars of nations make great figure in history, but we
should not have had the record of this war if Abram and Lot had
not been concerned. Out of covetousness, Lot had settled in
fruitful, but wicked Sodom. Its inhabitants were the most ripe
for vengeance of all the descendants of Canaan. The invaders
were from Chaldea and Persia, then only small kingdoms. They
took Lot among the rest, and his goods. Though he was righteous,
and Abram's brother's son, yet he was with the rest in this
trouble. Neither our own piety, nor our relation to the
favourites of Heaven, will be our security when God's judgments
are abroad. Many an honest man fares the worse for his wicked
neighbours: it is our wisdom to separate, or at least to
distinguish ourselves from them, #2Co 6:17|. So near a relation
of Abram should have been a companion and a disciple of Abram.
If he chose to dwell in Sodom, he must thank himself if he share
in Sodom's losses. When we go out of the way of our duty, we put
ourselves from under God's protection, and cannot expect that
the choice made by our lusts, should end to our comfort. They
took Lot's goods; it is just with God to deprive us of
enjoyments, by which we suffer ourselves to be deprived of the
enjoyment of him.

#13-16 Abram takes this opportunity to give a real proof of his
being truly friendly to Lot. We ought to be ready to succour
those in distress, especially relations and friends. And though
others may have been wanting in their duty to us, yet we must
not neglect our duty to them. Abram rescued the captives. As we
have opportunity, we must do good to all.

#17-20 Melchizedek is spoken of as a king of Salem, supposed to
be the place afterwards called Jerusalem, and it is generally
thought that he was only a man. The words of the apostle, #Heb
7:3|, state only, that the sacred history has said nothing of
his ancestors. The silence of the Scriptures on this, is to
raise our thoughts to Him, whose generation cannot be declared.
Bread and wine were suitable refreshment for the weary followers
of Abram; and it is remarkable that Christ appointed the same as
the memorials of his body and blood, which are meat and drink
indeed to the soul. Melchizedek blessed Abram from God. He
blessed God from Abram. We ought to give thanks for other's
mercies as for our own. Jesus Christ, our great High Priest, is
the Mediator both of our prayers and praises, and not only
offers up ours, but his own for us. Abram gave him the tenth of
the spoils, #Heb 7:4|. When we have received some great mercy
from God, it is very fit we should express our thankfulness by
some special act of pious charity. Jesus Christ, our great
Melchisedek, is to have homage done him, and to be humbly
acknowledged as our King and Priest; not only the tithe of all,
but all we have, must be given up to him.

#21-24 Observe the king of Sodom's grateful offer to Abram, Give
me the souls, and take thou the substance. Gratitude teaches us
to recompense to the utmost of our power, those that have
undergone fatigues, run hazards, and been at expense for our
service and benefit. Abram generously refused this offer. He
accompanies his refusal with a good reason, Lest thou shouldest
say, I have made Abram rich: which would reflect upon the
promise promise and covenant of God, as if He would not have
enriched Abraham without the spoils of Sodom. The people of God
must, for their credit's sake, take heed of doing any thing that
looks mean or mercenary, or that savors of covetousness and
self-seeking. Abraham can trust the Possessor of Heaven and
earth to provide for him.
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* God encourages Abram. (1) The Divine promise, Abraham is
justified by faith. (2-6) God promises Canaan to Abraham for an
inheritance. (7-11) The promise confirmed in a vision. (12-16)
The promise confirmed by a sign. (17-21)

#1 God assured Abram of safety and happiness; that he should for
ever be safe. I am thy shield; or, I am a shield to thee,
present with thee, actually caring for thee. The consideration
that God himself is, and will be a shield to his people, to
secure them from all evils, a shield ready to them, and a shield
round about them, should silence all perplexing, tormenting
fears.

#2-6 Though we must never complain of God, yet we have leave to
complain to him; and to state all our grievances. It is ease to
a burdened spirit, to open its case to a faithful and
compassionate friend. Abram's complaint is, that he had no
child; that he was never likely to have any; that the want of a
son was so great a trouble to him, that it took away all his
comfort. If we suppose that Abram looked no further than outward
comfort, this complaint was to be blamed. But if we suppose that
Abram herein had reference to the promised Seed, his desire was
very commendable. Till we have evidence of our interest in
Christ, we should not rest satisfied; what will all avail me, if
I go Christless? If we continue instant in prayer, yet pray with
humble submission to the Divine will, we shall not seek in vain.
God gave Abram an express promise of a son. Christians may
believe in God with respect to the common concerns of this life;
but the faith by which they are justified, always has respect to
the person and work of Christ. Abram believed in God as
promising Christ; they believe in him as having raised him from
the dead, #Ro 4:24|. Through faith in his blood they obtain
forgiveness of sins.

#7-11 Assurance was given to Abram of the land of Canaan for an
inheritance. God never promises more than he is able to perform,
as men often do. Abram did as God commanded him. He divided the
beasts in the midst, according to the ceremony used in
confirming covenants, #Jer 34:18,19|. Having prepared according
to God's appointment, he set himself to wait for the sign God
might give him. A watch must be kept upon our spiritual
sacrifices. When vain thoughts, like these fowls, come down upon
our sacrifices, we must drive them away, and seek to attend on
God without distraction.

#12-16 A deep sleep fell upon Abram; with this sleep a horror of
great darkness fell upon him: a sudden change. The children of
light do not always walk in the light. Several things were then
foretold. 1. The suffering state of Abram's seed for a long
time. They shall be strangers. The heirs of heaven are strangers
on earth. They shall be servants; but Canaanites serve under a
curse, the Hebrews under a blessing. They shall be suffers.
Those that are blessed and beloved of God, are often sorely
afflicted by wicked men. 2. The judgment of the enemies of
Abram's seed. Though God may allow persecutors and oppressors to
trample upon his people a great while, he will certainly reckon
with them at last. 3. That great event, the deliverance of
Abram's seed out of Egypt, is here foretold. 4. Their happy
settlement in Canaan. They shall come hither again. The measure
of sin fills gradually. Some people's measure of sin fills
slowly. The knowledge of future events would seldom add to our
comfort. In the most favoured families, and most happy lives,
there are so many afflictions, that it is merciful in God to
conceal what will befall us and ours.

#17-21 The smoking furnace and the burning lamp, probably
represented the Israelites' severe trials and joyful
deliverance, with their gracious supports in the mean time. It
is probable that this furnace and lamp, which passed between the
pieces, burned and consumed them, and so completed the
sacrifice, and testified God's acceptance of it. So it intimates
that God's covenants with man are made by sacrifice, #Ps 50:5|.
And we may know that he accepts our sacrifices, if he kindles in
our souls pious and devout affections. The bounds of the land
granted are stated. Several nations, or tribes, are spoken of,
that must be cast out to make room for the seed of Abram. In
this chapter we perceive in Abram faith struggling against, and
triumphing over, unbelief. Wonder not, believers, if you meet
with seasons of darkness and distress. But it is not the will of
God that you should be cast down: fear not; for all that he was
to Abram he will be to you.
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* Sarai gives Hagar to Abram. (1-3) Hagar's misbehaviour to
Sarai. (4-6) The Angel commands Hagar to return, The promise to
her Birth of Ishmael. (7-16)

#1-3 Sarai, no longer expecting to have children herself,
proposed to Abram to take another wife, whose children she
might; her slave, whose children would be her property. This was
done without asking counsel of the Lord. Unbelief worked, God's
almighty power was forgotten. It was a bad example, and a source
of manifold uneasiness. In every relation and situation in life
there is some cross for us to bear: much of the exercise of
faith consists in patiently submitting, in waiting the Lord's
time, and using only those means which he appoints for the
removal of the cross. Foul temptations may have very fair
pretences, and be coloured with that which is very plausible.
Fleshly wisdom puts us out of God's way. This would not be the
case, if we would ask counsel of God by his word and by prayer,
before we attempt that which is doubtful.

#4-6 Abram's unhappy marriage to Hagar very soon made a great
deal of mischief. We may thank ourselves for the guilt and grief
that follow us, when we go out of the way of our duty. See it in
this case, Passionate people often quarrel with others, for
things of which they themselves must bear the blame. Sarai had
given her maid to Abram, yet she cries out, My wrong be upon
thee. That is never said wisely, which pride and anger put into
our mouths. Those are not always in the right, who are most loud
and forward in appealing to God: such rash and bold imprecations
commonly speak guilt and a bad cause. Hagar forgot that she
herself had first given the provocation, by despising her
mistress. Those that suffer for their faults, ought to bear it
patiently, #1Pe 2:20|.

#7-16 Hagar was out of her place, and out of the way of her
duty, and going further astray, when the Angel found her. It is
a great mercy to be stopped in a sinful way, either by
conscience or by providence. Whence comest thou? Consider that
thou art running from duty, and the privileges thou wast blest
with in Abram's tent. It is good to live in a religious family,
which those ought to consider who have this advantage. Whither
wilt thou go? Thou art running into sin; if Hagar return to
Egypt, she will return to idol gods, and into danger in the
wilderness through which she must travel. Recollecting who we
are, would often teach us our duty. Inquiring whence we came,
would show us our sin and folly. Considering whither we shall
go, discovers our danger and misery. And those who leave their
space and duty, must hasten their return, how mortifying soever
it be. The declaration of the Angel, "I will," shows this Angel
was the eternal Word and Son of God. Hagar could not but admire
the Lord's mercy, and feel, Have I, who am so unworthy, been
favoured with a gracious visit from the Lord? She was brought to
a better temper, returned, and by her behaviour softened Sarai,
and received more gentle treatment. Would that we were always
suitably impressed with this thought, Thou God seest me!
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* God renews the covenant with Abram. (1-6) Circumcision
instituted. (7-14) Sarai's name changed, Isaac promised. (15-22)
Abraham and his family are circumcised. (23-27)

#1-6 The covenant was to be accomplished in due time. The
promised Seed was Christ, and Christians in him. And all who are
of faith are blessed with faithful Abram, being partakers of the
same covenant blessings. In token of this covenant his name was
changed from Abram, "a high father," to Abraham, "the father of
a multitude." All that the Christian world enjoys, it is
indebted for to Abraham and his Seed.

#7-14 The covenant of grace is from everlasting in the counsels
of it, and to everlasting in the consequences of it. The token
of the covenant was circumcision. It is here said to be the
covenant which Abraham and his seed must keep. Those who will
have the Lord to be to them a God, must resolve to be to him a
people. Not only Abraham and Isaac, and his posterity by Isaac,
were to be circumcised, but also Ishmael and the bond-servants.
It sealed not only the covenant of the land of Canaan to Isaac's
posterity, but of heaven, through Christ, to the whole church of
God. The outward sign is for the visible church; the inward seal
of the Spirit is peculiar to those whom God knows to be
believers, and he alone can know them. The religious observance
of this institution was required, under a very severe penalty.
It is dangerous to make light of Divine institutions, and to
live in the neglect of them. The covenant in question was one
that involved great blessings for the world in all future ages.
Even the blessedness of Abraham himself, and all the rewards
conferred upon him, were for Christ's sake. Abraham was
justified, as we have seen, not by his own righteousness, but by
faith in the promised Messiah.

#15-22 Here is the promise made to Abraham of a son by Sarai, in
whom the promise made to him should be fulfilled. The assurance
of this promise was the change of Sarai's name into Sarah. Sarai
signifies my princess, as if her honour were confined to one
family only; Sarah signifies a princess. The more favours God
confers upon us, the more low we should be in our own eyes.
Abraham showed great joy; he 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, #Joh 8:56|.
Abraham, dreading lest Ishmael should be abandoned and forsaken
of God, put up a petition on his behalf. God gives us leave in
prayer to be particular in making known our requests. Whatever
is our care and fear, should be spread before God in prayer. It
is the duty of parents to pray for their children, and the great
thing we should desire is, that they may be kept in covenant
with Him, and may have grace to walk before him in uprightness.
Common blessings are secured to Ishmael. Outward good things are
often given to those children of godly parents who are born
after the flesh, for their parents' sake. Covenant blessings are
reserved for Isaac, and appropriated to him.

#23-27 Abraham and all his family were circumcised; so receiving
the token of the covenant, and distinguishing themselves from
other families that had no part nor lot in the matter. It was an
implicit obedience; he did as God said unto him, and did not ask
why or wherefore. He did it because God bade him. It was a
speedy obedience; in the self-same day. Sincere obedience makes
no delay. Not only the doctrines of revelation, but the seals of
God's covenant, remind us that we are guilty, polluted sinners.
They show us our need of the blood of atonement; they point to
the promised Saviour, and teach us to exercise faith in him.
They show us that without regeneration, and sanctification by
his Spirit, and the mortification of our corrupt and carnal
inclinations, we cannot be in covenant with God. But let us
remember that the true circumcision is that of the heart, by the
Spirit, #Ro 2:28,29|. Both under the old and new dispensation,
many have had the outward profession, and the outward seal, who
were never sealed by the Holy Spirit of promise.
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* The Lord appears to Abraham. (1-8) Sarah's unbelief reproved.
(9-15) God reveals to Abraham the destruction of Sodom. (16-22)
Abraham's intercession for Sodom. (23-33)

#1-8 Abraham was waiting to entertain any weary traveller, for
inns were not to be met with as among us. While Abraham was thus
sitting, he saw three men coming. These were three heavenly
beings in human bodies. Some think they were all created angels;
others, that one of them was the Son of God, the Angel of the
covenant. Washing the feet is customary in those hot climates,
where only sandals are worn. We should not be forgetful to
entertain strangers, for thereby some have entertained angels
unawares, #Heb 13:2|; nay, the Lord of angels himself; as we
always do, when for his sake we entertain the least of his
brethren. Cheerful and obliging manners in showing kindness, are
great ornaments to piety. Though our condescending Lord
vouchsafes not personal visits to us, yet still by his Spirit he
stands at the door and knocks; when we are inclined to open, he
deigns to enter; and by his gracious consolations he provides a
rich feast, of which we partake with him, #Re 3:20|.

#9-15 Where is Sarah thy wife? was asked. Note the answer, In
the tent. Just at hand, in her proper place, occupied in her
household concerns. There is nothing got by gadding. Those are
most likely to receive comfort from God and his promises, who
are in their proper place, and in the way of their duty, #Lu
2:8|. We are slow of heart to believe, and need line upon line to
the same purport. The blessings others have from common
providence, believers have from the Divine promise, which makes
them very sweet, and very sure. The spiritual seed of Abraham
owe their life, and joy, and hope, and all, to the promise.
Sarah thinks this too good news to be true; she laughed, and
therefore cannot as yet find in her heart to believe it. Sarah
laughed. We might not have thought there was a difference
between Sarah's laughter and Abraham's, ch. #17:17|; but He who
searches the heart, saw that the one sprung from unbelief, and
the other from faith. She denied that she had laughed. One sin
commonly brings in another, and it is not likely we shall
strictly keep to truth, when we question the Divine truth. But
whom the Lord loves he will rebuke, convict, silence, and bring
to repentance, and if they sin before him.

#16-22 The two who are supposed to have been created angels went
toward Sodom. The one who is called Jehovah throughout the
chapter, continued with Abraham, and would not hide from him the
thing he intended to do. Though God long forbears with sinners,
from which they fancy that the Lord does not see, and does not
regard; yet when the day of his wrath comes, he will look toward
them. The Lord will give Abraham an opportunity to intercede
with him, and shows him the reason of his conduct. Consider, as
a very bright part of Abraham's character and example, that he
not only prayed with his family, but he was very careful to
teach and rule them well. Those who expect family blessings must
make conscience of family duty. Abraham did not fill their heads
with matters of doubtful dispute; but he taught them to be
serious and devout in the worship of God, and to be honest in
their dealings with all men. Of how few may such a character be
given in our days! How little care is taken by masters of
families to ground those under them in the principles of
religion! Do we watch from sabbath to sabbath whether they go
forward or backward?

#23-33 Here is the first solemn prayer upon record in the Bible;
and it is a prayer for the sparing of Sodom. Abraham prayed
earnestly that Sodom might be spared, if but a few righteous
persons should be found in it. Come and learn from Abraham what
compassion we should feel for sinners, and how earnestly we
should pray for them. We see here that the effectual, fervent
prayer of a righteous man avails much. Abraham, indeed, failed
in his request for the whole place, but Lot was miraculously
delivered. Be encouraged then to expect, by earnest prayer, the
blessing of God upon your families, your friends, your
neighbourhood. To this end you must not only pray, but you must
live like Abraham. He knew the Judge of all the earth would do
right. He does not plead that the wicked may be spared for their
own sake, or because it would be severe to destroy them, but for
the sake of the righteous who might be found among them. And
righteousness only can be made a plea before God. How then did
Christ make intercession for transgressors? Not by blaming the
Divine law, nor by alleging aught in extenuation or excuse of
human guilt; but by pleading HIS OWN obedience unto death.
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* The destruction of Sodom, and the deliverance of Lot. (1-29)
The sin and disgrace of Lot. (30-38)

#1-29 Lot was good, but there was not one more of the same
character in the city. All the people of Sodom were very wicked
and vile. Care was therefore taken for saving Lot and his
family. Lot lingered; he trifled. Thus many who are under
convictions about their spiritual state, and the necessity of a
change, defer that needful work. The salvation of the most
righteous men is of God's mercy, not by their own merit. We are
saved by grace. God's power also must be acknowledged in
bringing souls out of a sinful state If God had not been
merciful to us, our lingering had been our ruin. Lot must flee
for his life. He must not hanker after Sodom. Such commands as
these are given to those who, through grace, are delivered out
of a sinful state and condition. Return not to sin and Satan.
Rest not in self and the world. Reach toward Christ and heaven,
for that is escaping to the mountain, short of which we must not
stop. Concerning this destruction, observe that it is a
revelation of the wrath of God against sin and sinners of all
ages. Let us learn from hence the evil of sin, and its hurtful
nature; it leads to ruin.

#30-38 See the peril of security. Lot, who kept chaste in Sodom,
and was a mourner for the wickedness of the place, and a witness
against it, when in the mountain, alone, and, as he thought, out
of the way of temptation, is shamefully overtaken. Let him that
thinks he stands high, and stands firm, take heed lest he fall.
See the peril of drunkenness; it is not only a great sin itself,
but lets in many sins, which bring a lasting wound and
dishonour. Many a man does that, when he is drunk, which, when
he is sober, he could not think of without horror. See also the
peril of temptation, even from relations and friends, whom we
love and esteem, and expect kindness from. We must dread a
snare, wherever we are, and be always upon our guard. No excuse
can be made for the daughters, nor for Lot. Scarcely any account
can be given of the affair but this, The heart is deceitful
above all things, and desperately wicked: who can know it? From
the silence of the Scripture concerning Lot henceforward, learn
that drunkenness, as it makes men forgetful, so it makes them to
be forgotten.
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* Abraham's sojourn at Gerar, Sarah is taken by Abimelech. (1-8)
Abimelech's rebuke to Abraham. (9-13) Abimelech restores Sarah.
(14-18)

#1-8 Crooked policy will not prosper: it brings ourselves and
others into danger. God gives Abimelech notice of his danger of
sin, and his danger of death for his sin. Every wilful sinner is
a dead man, but Abimelech pleads ignorance. If our consciences
witness, that, however we may have been cheated into a snare, we
have not knowingly sinned against God, it will be our rejoicing
in the day of evil. It is matter of comfort to those who are
honest, that God knows their honesty, and will acknowledge it.
It is a great mercy to be hindered from committing sin; of this
God must have the glory. But if we have ignorantly done wrong,
that will not excuse us, if we knowingly persist in it. He that
does wrong, whoever he is, prince or peasant, shall certainly
receive for the wrong which he has done, unless he repent, and,
if possible, make restitution.

#9-13 See here much to blame, even in the father of the
faithful. Mark his distrust of God, his undue care about life,
his intent to deceive. He also threw temptation in the way of
others, caused affliction to them, exposed himself and Sarah to
just rebukes, and yet attempted an excuse. These things are
written for our warning, not for us to imitate. Even Abraham
hath not whereof to glory. He cannot be justified by his works,
but must be indebted for justification, to that righteousness
which is upon all and unto all them that believe. We must not
condemn all as hypocrites who fall into sin, if they do not
continue in it. But let the unhumbled and impenitent take heed
that they do not sin on, thinking that grace may abound.
Abimelech, being warned of God, takes the warning; and being
truly afraid of sin and its consequences, he rose early to
pursue the directions given him.

#14-18 We often trouble ourselves, and even are led into
temptation and sin, by groundless suspicions; and find the fear
of God where we expected it not. Agreements to deceive generally
end in shame and sorrow; and restraints from sin, though by
suffering, should be thankfully acknowledged. Though the Lord
rebuke, yet he will pardon and deliver his people, and he will
give them favour in the sight of those with whom they sojourn;
and overrule their infirmities, when they are humbled for them,
so that they shall prove useful to themselves and others.
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* Birth of Isaac, Sarah's joy. (1-8) Ishmael mocks Isaac. (9-13)
Hagar and Ishmael are cast forth, They are relieved and
comforted by an angel. (14-21) Abimelech's covenant with
Abraham. (22-34)

#1-8 Few under the Old Testament were brought into the world
with such expectations as Isaac. He was in this a type of
Christ, that Seed which the holy God so long promised, and holy
men so long expected. He was born according to the promise, at
the set time of which God had spoken. God's promised mercies
will certainly come at the time which He sets, and that is the
best time. Isaac means "laughter," and there was good reason for
the name, ch. #17:17; 18:13|. When the Sun of comfort is risen
upon the soul, it is good to remember how welcome the dawning of
the day was. When Sarah received the promise, she laughed with
distrust and doubt. When God gives us the mercies we began to
despair of, we ought to remember with sorrow and shame our
sinful distrust of his power and promise, when we were in
pursuit of them. This mercy filled Sarah with joy and wonder.
God's favours to his covenant people are such as surpass their
own and others' thoughts and expectations: who could imagine
that he should do so much for those that deserve so little, nay,
for those that deserve so ill? Who would have said that God
should send his Son to die for us, his Spirit to make us holy,
his angels to attend us? Who would have said that such great
sins should be pardoned, such mean services accepted, and such
worthless worms taken into covenant? A short account of Isaac's
infancy is given. God's blessing upon the nursing of children,
and the preservation of them through the perils of the infant
age, are to be acknowledged as signal instances of the care and
tenderness of the Divine providence. See #Ps 22:9,10; Ho
11:1,2|.

#9-13 Let us not overlook the manner in which this family matter
instructs us not to rest in outward privileges, or in our own
doings. And let us seek the blessings of the new covenant by
faith in its Divine Surety. Ishmael's conduct was persecution,
being done in profane contempt of the covenant and promise, and
with malice against Isaac. God takes notice of what children say
and do in their play; and will reckon with them, if they say or
do amiss, though their parents do not. Mocking is a great sin,
and very provoking to God. And the children of promise must
expect to be mocked. Abraham was grieved that Ishmael should
misbehave, and Sarah demand so severe a punishment. But God
showed him that Isaac must be the father of the promised Seed;
therefore, send Ishmael away, lest he corrupt the manners, or
try to take the rights of Isaac. The covenant seed of Abraham
must be a people by themselves, not mingled with those who were
out of covenant: Sarah little thought of this; but God turned
aright what she said.

#14-21 If Hagar and Ishmael had behaved well in Abraham's
family, they might have continued there; but they were justly
punished. By abusing privileges, we forfeit them. Those who know
not when they are well off, will be made to know the worth of
mercies by the want of them. They were brought to distress in
the wilderness. It is not said that the provisions were spent,
or that Abraham sent them away without money. But the water was
spent; and having lost their way, in that hot climate Ishmael
was soon overcome with fatigue and thirst. God's readiness to
help us when we are in trouble, must not slacken, but quicken
our endeavours to help ourselves. The promise concerning her son
is repeated, as a reason why Hagar should bestir herself to help
him. It should engage our care and pains about children and
young people, to consider that we know not what great use God
has designed them for, and may make of them. The angel directs
her to a present supply. Many who have reason to be comforted,
go mourning from day to day, because they do not see the reason
they have for comfort. There is a well of water near them in the
covenant of grace, but they are not aware of it, till the same
God that opened their eyes to see their wound, opens them to see
their remedy. Paran was a wild place, fit for a wild man; such
as Ishmael. Those who are born after the flesh, take up with the
wilderness of this world, while the children of the promise aim
at the heavenly Canaan, and cannot be at rest till they are
there. Yet God was with the lad; his outward welfare was owing
to this.

#22-34 Abimelech felt sure that the promises of God would be
fulfilled to Abraham. It is wise to connect ourselves with those
who are blessed of God; and we ought to requite kindness to
those who have been kind to us. Wells of water are scarce and
valuable in eastern countries. Abraham took care to have his
title to the well allowed, to prevent disputes in future. No
more can be expected from an honest man than that he be ready to
do right, as soon as he knows he has done wrong. Abraham, being
now in a good neighbourhood, stayed a great while there. There
he made, not only a constant practice, but an open profession of
his religion. There he called on the name of the Lord, as the
everlasting God; probably in the grove he planted, which was his
place of prayer. Abraham kept up public worship, in which his
neighbours might join. Good men should do all they can to make
others so. Wherever we sojourn, we must neither neglect nor be
ashamed of the worship of Jehovah.
$-$-$- GE:22

* God commands Abraham to offer up Isaac. (1,2) Abraham's faith
and obedience to the Divine command. (3-10) Another sacrifice is
provided instead of Isaac. (11-14) The covenant with Abraham
renewed. (15-19) The family of Nahor. (20-24)

#1,2 We never are secure from trials In Hebrew, to tempt, and to
try, or to prove, are expressed by the same word. Every trial is
indeed a temptation, and tends to show the dispositions of the
heart, whether holy or unholy. But God proved Abraham, not to
draw him to sin, as Satan tempts. Strong faith is often
exercised with strong trials, and put upon hard services. The
command to offer up his son, is given in such language as makes
the trial more grievous; every word here is a sword. Observe, 1.
The person to be offered: Take thy son; not thy bullocks and thy
lambs. How willingly would Abraham have parted with them all to
redeem Isaac! Thy son; not thy servant. Thine only son; thine
only son by Sarah. Take Isaac, that son whom thou lovest. 2. The
place: three days' journey off; so that Abraham might have time
to consider, and might deliberately obey. 3. The manner: Offer
him fro a burnt-offering; not only kill his son, his Isaac, but
kill him as a sacrifice; kill him with all that solemn pomp and
ceremony, with which he used to offer his burnt-offerings.

#3-10 Never was any gold tried in so hot a fire. Who but Abraham
would not have argued with God? Such would have been the thought
of a weak heart; but Abraham knew that he had to do with a God,
even Jehovah. Faith had taught him not to argue, but to obey. He
is sure that what God commands is good; that what he promises
cannot be broken. In matters of God, whoever consults with flesh
and blood, will never offer up his Isaac to God. The good
patriarch rises early, and begins his sad journey. And now he
travels three days, and Isaac still is in his sight! Misery is
made worse when long continued. The expression, We will come
again to you, shows that Abraham expected that Isaac, being
raised from the dead, would return with him. It was a very
affecting question that Isaac asked him, as they were going
together: "My father," said Isaac; it was a melting word, which,
one would think, should strike deeper in the heart of Abraham,
than his knife could in the heart of Isaac. Yet he waits for his
son's question. Then Abraham, where he meant not, prophesies:
"My son, God will provide a lamb for a burnt-offering." The Holy
Spirit, by his mouth, seems to predict the Lamb of God, which he
has provided, and which taketh away the sin of the world.
Abraham lays the wood in order for his Isaac's funeral pile, and
now tells him the amazing news: Isaac, thou art the lamb which
God has provided! Abraham, no doubt, comforting him with the
same hopes with which he himself by faith was comforted. Yet it
is necessary that the sacrifice be bound. The great Sacrifice,
which, in the fulness of time, was to be offered up, must be
bound, and so must Isaac. This being done, Abraham takes the
knife, and stretches out his hand to give the fatal blow. Here
is an act of faith and obedience, which deserves to be a
spectacle to God, angels, and men. God, by his providence, calls
us to part with an Isaac sometimes, and we must do it with
cheerful submission to his holy will, #1Sa 3:18|.

#11-14 It was not God's intention that Isaac should actually be
sacrificed, yet nobler blood than that of animals, in due time,
was to be shed for sin, even the blood of the only begotten Son
of God. But in the mean while God would not in any case have
human sacrifices used. Another sacrifice is provided. Reference
must be had to the promised Messiah, the blessed Seed. Christ
was sacrificed in our stead, as this ram instead of Isaac, and
his death was our discharge. And observe, that the temple, the
place of sacrifice, was afterwards built upon this same mount
Moriah; and Calvary, where Christ was crucified, was near. A new
name was given to that place, for the encouragement of all
believers, to the end of the world, cheerfully to trust in God,
and obey him. Jehovah-jireh, the Lord will provide; probably
alluding to what Abraham had said, God will provide himself a
lamb. The Lord will always have his eye upon his people, in
their straits and distresses, that he may give them seasonable
help.

#15-19 There are high declarations of God's favour to Abraham in
this confirmation of the covenant with him, exceeding any he had
yet been blessed with. Those that are willing to part with any
thing for God, shall have it made up to them with unspeakable
advantage. The promise, ver. #18|, doubtless points at the
Messiah, and the grace of the gospel. Hereby we know the
loving-kindness of God our Saviour towards sinful man, in that
he hath not withheld his Son, his only Son, from us. Hereby we
perceive the love of Christ, in that he gave himself a sacrifice
for our sins. Yet he lives, and calls to sinners to come to him,
and partake of his blood-bought salvation. He calls to his
redeemed people to rejoice in him, and to glorify him. What then
shall we render for all his benefits? Let his love constrain us
to live not to ourselves, but to Him who died for us, and rose
again. Admiring and adoring His grace, let us devote our all to
his service, who laid down his life for our salvation. Whatever
is dearest to us upon earth is our Isaac. And the only way for
us to find comfort in an earthly thing, is to give it by faith
into the hands of God. Yet remember that Abraham was not
justified by his readiness to obey, but by the infinitely more
noble obedience of Jesus Christ; his faith receiving this,
relying on this, rejoicing in this, disposed and made him able
for such wonderful self-denial and duty.

#20-24 This chapter ends with some account of Nahor's family,
who had settled at Haran. This seems to be given for the
connexion which it had with the church of God. From thence Isaac
and Jacob took wives; and before the account of those events
this list is recorded. It shows that though Abraham saw his own
family highly honoured with privileges, admitted into covenant,
and blessed with the assurance of the promise, yet he did not
look with disdain upon his relations, but was glad to hear of
the increase and welfare of their families.
$-$-$- GE:23

* The death of Sarah, Abraham applies for a burying-place.
(1-13) Sarah's burying-place. (14-20)

#1-13 The longest life must shortly come to a close. Blessed be
God that there is a world where sin, death, vanity, and vexation
cannot enter. Blessed be his name, that even death cannot part
believers from union with Christ. Those whom we most love, yea,
even our own bodies, which we so care for, must soon become
loathsome lumps of clays, and be buried out of sight. How loose
then should we be to all earthly attachments and adornments! Let
us seek rather that our souls be adorned with heavenly graces.
Abraham rendered honour and respect to the princes of Heth,
although of the ungodly Canaanites. The religion of the Bible
enjoins to pay due respect to all in authority, without
flattering their persons, or countenancing their crimes if they
are unworthy characters. And the noble generosity of these
Canaanites shames and condemns the closeness, selfishness, and
ill-humour of many that call themselves Israelites. It was not
in pride that Abraham refused the gift, because he scorned to be
beholden to Ephron; but in justice and in prudence. Abraham was
able to pay for the field, and therefore would not take
advantage of Ephron's generosity. Honesty, as well as honour,
forbids us to take advantage of our neighbour's liberality, and
to impose, upon those who give freely.

#14-20 Prudence, as well as justice, directs us to be fair and
open in our dealings; cheating bargains will not bear the light.
Abraham, without fraud or delay, pays the money. He pays it at
once in full, without keeping any part back; and by weight,
current money with the merchant, without deceit. See how
anciently money was used for the help of trade, and how honestly
it should be paid when it is due. Though all the land of Canaan
was Abraham by promise, yet the time of his possessing it not
being come, what he had occasion for he bought and paid for.
Dominion is not founded in grace. The saints' title to an
eternal inheritance does not entitle them to the possessions of
this world, nor justify them in doing wrong. Ephron honestly and
fairly makes a good title to the land. As that which is bought,
must be honestly paid for, so that which is sold, must be
honestly delivered and secured. Let us manage our concerns with
punctuality and exactness, in order to avoid contention. Abraham
buried Sarah in cave. or vault, which was in the purchased
field. It would tend to endear the land to his posterity. And it
is worth noting, that a burying-place was the only piece of the
land which Abraham possessed in Canaan. Those who have least of
this earth, find a grave in it. This sepulchre was at the end of
the field; whatever our possessions are, there is a burial-place
at the end of them. It was a token of his belief and expectation
of the resurrection. Abraham is contented to be still a pilgrim
while he lives, but secures a place where, when he dies, his
flesh may rest in hope. After all, the chief concern is, with
whom we shall rise.
$-$-$- GE:24

* Abraham's care for Isaac's marriage. (1-9) The journey of
Abraham's servant to Mesopotamia, His meeting with Rebekah.
(10-28) Rebekah and her relatives consent to her marriage.
(29-53) The happy meeting and marriage of Isaac and rebekah.
(54-67)

#1-9 The effect of good example, good teaching, and the worship
of God in a family, will generally appear in the piety,
faithfulness, prudence, and affection of the servants. To live
in such families, or to have such servants, both are blessings
from God which should be highly valued, and thankfully
acknowledged. But no concern in life is of greater importance to
ourselves, to others, or to the church of God, than marriage. It
therefore ought always to be undertaken with much care and
prudence, especially with reference to the will of God, and with
prayer for his direction and blessing. Where good parents are
not consulted and regarded, the blessing of God cannot be
expected. Parents, in disposing of their children, should
carefully consult the welfare of their souls, and their
furtherance in the way to heaven. Observe the charge Abraham
gave to a good servant, one whose conduct, faithfulness, and
affection, to him and his family, he had long known. Observe
also, that Abraham remembers that God had wonderfully brought
him out of the land of his birth, by the call of his grace; and
therefore doubts not but He will prosper his care, not to bring
his son thither again. God will cause that to end in our
comfort, in which we sincerely aim at his glory.

#10-28 Abraham's servant devoutly acknowledged God. We have
leave to be particular in recommending our affairs to the care
of Divine providence. He proposes a sign, not that he intended
to proceed no further, if not gratified in it; but it is a
prayer that God would provide a good wife for his young master;
and that was a good prayer. She should be simple, industrious,
humble, cheerful, serviceable, and hospitable. Whatever may be
the fashion, common sense, as well as piety, tells us, these are
the proper qualifications for a wife and mother; for one who is
to be a companion to her husband, the manager of domestic
concerns, and trusted to form the minds of children. When the
steward came to seek a wife for his master, he did not go to
places of amusement and sinful pleasure, and pray that he might
meet one there, but to the well of water, expecting to find one
there employed aright. He prayed that God would please to make
his way in this matter plain and clear before him. Our times are
in God's hand; not only events themselves, but the times of
them. We must take heed of being over-bold in urging what God
should do, lest the event should weaken our faith, rather than
strengthen it. But God owned him by making his way clear.
Rebekah, in all respects, answered the characters he sought for
in the woman that was to be his master's wife. When she came to
the well, she went down and filled her pitcher, and came up to
go home with it. She did not stand to gaze upon the strange man
his camels, but minded her business, and would not have been
diverted from it but by an opportunity of doing good. She did
not curiously or confidently enter into discourse with him, but
answered him modestly. Being satisfied that the Lord had heard
his prayer, he gave the damsel some ornaments worn in eastern
countries; asking at the same time respecting her kindred. On
learning that she was of his master's relations, he bowed down
his head and worshipped, blessing God. His words were addressed
to the Lord, but being spoken in the hearing of Rebekah, she
could perceive who he was, and whence he came.

#29-53 The making up of the marriage between Isaac and Rebekah
is told very particularly. We are to notice God's providence in
the common events of human life, and in them to exercise
prudence and other graces. Laban went to ask Abraham's servant
in, but not till he saw the ear-ring, and bracelet upon his
sister's hands. We know Laban's character, by his conduct
afterwards, and may think that he would not have been so free to
entertain him, if he had not hoped to be well rewarded for it.
The servant was intent upon his business. Though he was come off
a journey, and come to a good house, he would not eat till he
had told his errand. The doing our work, and the fulfilling our
trusts, either for God or man, should be preferred by us before
our food: it was our Saviour's meat and drink, #Joh 4:34|. He
tells them the charge his master had given him, with the reason
of it. He relates what had happened at the well, to further the
proposal, plainly showing the finger of God in it. Those events
which to us seem the effect of choice, contrivance, or chance,
are "appointed out" of God. This hinders not, but rather
encourages the use of all proper means. They freely and
cheerfully close with the proposal; and any matter is likely to
be comfortable, when it proceeds from the Lord. Abraham's
servant thankfully acknowledges the good success he had met
with. He was a humble man, and humble men are not ashamed to own
their situation in life, whatever it may be. All our temporal
concerns are sweet if intermixed with godliness.

#54-67 Abraham's servant, as one that chose his work before his
pleasure, was for hastening home. Lingering and loitering no way
become a wise and good man who is faithful to his duty. As
children ought not to marry without their parents' consent, so
parents ought not to marry them without their own. Rebekah
consented, not only to go, but to go at once. The goodness of
Rebekah's character shows there was nothing wrong in her answer,
though it be not agreeable to modern customs among us. We may
hope that she had such an idea of the religion and godliness in
the family she was to go to, as made her willing to forget her
own people and her father's house. Her friends dismiss her with
suitable attendants, and with hearty good wishes. They blessed
Rebekah. When our relations are entering into a new condition,
we ought by prayer to commend them to the blessing and grace of
God. Isaac was well employed when he met Rebekah. He went out to
take the advantage of a silent evening, and a solitary place,
for meditation and prayer; those divine exercises by which we
converse with God and our own hearts. Holy souls love
retirement; it will do us good to be often alone, if rightly
employed; and we are never less alone than when alone. Observe
what an affectionate son Isaac was: it was about three years
since his mother died, and yet he was not, till now, comforted.
See also what an affectionate husband he was to his wife.
Dutiful sons promise fair to be affectionate husbands; he that
fills up his first station in life with honour, is likely to do
the same in those that follow.
$-$-$- GE:25

* Abraham's family by Keturah, His death and burial. (1-10) God
blesses Isaac The descendants of Ishmael. (11-18) The birth of
Esau and Jacob. (19-26) The different characters of Esau and
Jacob. (27,28) Esau despises and sells his birth-right. (29-34)

#1-10 All the days, even of the best and greatest saints, are
not remarkable days; some slide on silently; such were these
last days of Abraham. Here is an account of Abraham's children
by Keturah, and the disposition which he made of his estate.
After the birth of these sons, he set his house in order, with
prudence and justice. He did this while he yet lived. It is
wisdom for men to do what they find to do while they live, as
far as they can. Abraham lived 175 years; just one hundred years
after he came to Canaan; so long he was a sojourner in a strange
country. Whether our stay in this life be long or short, it
matters but little, provided we leave behind us a testimony to
the faithfulness and goodness of the Lord, and a good example to
our families. We are told that his sons Isaac and Ishmael buried
him. It seems that Abraham had himself brought them together
while he lived. Let us not close the history of the life of
Abraham without blessing God for such a testimony of the triumph
of faith.

#11-18 Ishmael had twelve sons, whose families became distinct
tribes. They peopled a very large country that lay between Egypt
and Assyria, called Arabia. The number and strength of this
family were the fruit of the promise, made to Hagar and to
Abraham, concerning Ishmael.

#19-26 Isaac seems not to have been much tried, but to have
spent his days in quietness. Jacob and Esau were prayed for;
their parents, after being long childless, obtained them by
prayer. The fulfilment of God's promise is always sure, yet it
is often slow. The faith of believers is tried, their patience
exercised, and mercies long waited for are more welcome when
they come. Isaac and Rebekah kept in view the promise of all
nations being blessed in their posterity, therefore were not
only desirous of children, but anxious concerning every thing
which seemed to mark their future character. In all our doubts
we should inquire of the Lord by prayer. In many of our
conflicts with sin and temptation, we may adopt Rebekah's words,
"If it be so, why am I thus?" If a child of God, why so careless
or carnal? If not a child of God, why so afraid of, or so
burdened with sin?

#27,28 Esau hunted the beasts of the field with dexterity and
success, till he became a conqueror, ruling over his neighbours.
Jacob was a plain man, one that liked the true delights of
retirement, better than all pretended pleasures. He was a
stranger and a pilgrim in his spirit, and a shepherd all his
days. Isaac and Rebekah had but these two children, one was the
father's darling, and the other the mother's. And though godly
parents must feel their affections most drawn over towards a
godly child, yet they will not show partiality. Let their
affections lead them to do what is just and equal to every
child, or evils will arise.

#29-34 We have here the bargain made between Jacob and Esau
about the right, which was Esau's by birth, but Jacob's by
promise. It was for a spiritual privilege; and we see Jacob's
desire of the birth-right, but he sought to obtain it by crooked
courses, not like his character as a plain man. He was right,
that he coveted earnestly the best gifts; he was wrong, that he
took advantage of his brother's need. The inheritance of their
father's worldly goods did not descend to Jacob, and was not
meant in this proposal. But it includeth the future possession
of the land of Canaan by his children's children, and the
covenant made with Abraham as to Christ the promised Seed.
Believing Jacob valued these above all things; unbelieving Esau
despised them. Yet although we must be of Jacob's judgment in
seeking the birth-right, we ought carefully to avoid all guile,
in seeking to obtain even the greatest advantages. Jacob's
pottage pleased Esau's eye. "Give me some of that red;" for this
he was called Edom, or Red. Gratifying the sensual appetite
ruins thousands of precious souls. When men's hearts walk after
their own eyes, #Job 31:7|, and when they serve their own
bellies, they are sure to be punished. If we use ourselves to
deny ourselves, we break the force of most temptations. It
cannot be supposed that Esau was dying of hunger in Isaac's
house. The words signify, I am going towards death; he seems to
mean, I shall never live to inherit Canaan, or any of those
future supposed blessings; and what signifies it who has them
when I am dead and gone. This would be the language of
profaneness, with which the apostle brands him, #Heb 12:16|; and
this contempt of the birth-right is blamed, ver. #34|. It is the
greatest folly to part with our interest in God, and Christ, and
heaven, for the riches, honours, and pleasures of this world; it
is as bad a bargain as his who sold a birth-right for a dish of
pottage. Esau ate and drank, pleased his palate, satisfied his
appetite, and then carelessly rose up and went his way, without
any serious thought, or any regret, about the bad bargain he had
made. Thus Esau despised his birth-right. By his neglect and
contempt afterwards, and by justifying himself in what he had
done, he put the bargain past recall. People are ruined, not so
much by doing what is amiss, as by doing it and not repenting of
it.
$-$-$- GE:26

* Isaac, because of famine, goes to Gerar. (1-5) He denies his
wife and is reproved by Abimelech. (6-11) Isaac grows rich, The
Philistines' envy. (12-17) Isaac digs wells God blesses him.
(18-25) Abimelech makes a covenant with Isaac. (26-33) Esau's
wives. (34,35)

#1-5 Isaac had been trained up in a believing dependence upon
the Divine grant of the land of Canaan to him and his heirs; and
now that there is a famine in the land, Isaac still cleaves to
the covenant. The real worth of God's promises cannot be
lessened to a believer by any cross providences that may befall
him. If God engage to be with us, and we are where he would have
us to be, nothing but our own unbelief and distrust can prevent
our comfort. The obedience of Abraham to the Divine command, was
evidence of that faith, whereby, as a sinner, he was justified
before God, and the effect of that love whereby true faith
works. God testifies that he approved this obedience, to
encourage others, especially Isaac.

#6-11 There is nothing in Isaac's denial of his wife to be
imitated, nor even excused. The temptation of Isaac is the same
as that which overcame his father, and that in two instances.
This rendered his conduct the greater sin. The falls of those
who are gone before us are so many rocks on which others have
split; and the recording of them is like placing buoys to save
future mariners. This Abimelech was not the same that lived in
Abraham's days, but both acted rightly. The sins of professors
shame them before those that are not themselves religious.

#12-17 God blessed Isaac. Be it observed, for the encouragement
of poor tenants who occupy other people's lands, and are honest
and industrious, that God blessed him with a great increase. The
Philistines envied Isaac. It is an instance of the vanity of the
world; for the more men have of it, the more they are envied,
and exposed to censure and injury. Also of the corruption of
nature; for that is an ill principle indeed, which makes men
grieve at the good of others. They made Isaac go out of their
country. That wisdom which is from above, will teach us to give
up our right, and to draw back from contentions. If we are
wrongfully driven from one place, the Lord will make room for us
in another.

#18-25 Isaac met with much opposition in digging wells. Two were
called Contention and Hatred. See the nature of worldly things;
they make quarrels, and are occasions of strife; and what is
often the lot of the most quiet and peaceable; those who avoid
striving, yet cannot avoid being striven with. And what a mercy
it is to have plenty of water; to have it without striving for
it! The more common this mercy is, the more reason to be
thankful for it. At length Isaac digged a well, for which they
strove not. Those that study to be quiet, seldom fail of being
so. When men are false and unkind, still God is faithful and
gracious; and his time to show himself so is, when we are most
disappointed by men. The same night that Isaac came weary and
uneasy to Beer-sheba, God brought comforts to his soul. Those
may remove with comfort who are sure of God's presence.

#26-33 When a man's ways please the Lord, he maketh even his
enemies to be at peace with him, #Pr 16:7|. Kings' hearts are in
his hands, and when he pleases, he can turn them to favour his
people. It is not wrong to stand upon our guard in dealing with
those who have acted unfairly. But Isaac did not insist on the
unkindnesses they had done him; he freely entered into
friendship with them. Religion teaches us to be neighbourly,
and, as much as in us lies, to live peaceable with all men.
Providence smiled upon what Isaac did; God blessed his labours.

#34,35 Esau was foolish in marrying two wives together, and
still more in marrying Canaanites, strangers to the blessing of
Abraham, and subject to the curse of Noah. It grieved his
parents that he married without their advice and consent. It
grieved them that he married among those who had no religion.
Children have little reason to expect God's blessing who do that
which is a grief of mind to good parents.
$-$-$- GE:27

* Isaac sends Esau for venison. (1-5) Rebekah teaches Jacob to
obtain the blessing. (6-17) Jacob, pretending to be Esau,
obtains the blessing. (18-29) Isaac's fear, Esau's importunity.
(30-40) Esau threatens Jacob's life, Rebekah sends Jacob away.
(41-46)

#1-5 The promises of the Messiah, and of the land of Canaan, had
come down to Isaac. Isaac being now about 135 years of age, and
his sons about 75, and not duly considering the Divine word
concerning his two sons, that the elder should serve the
younger, resolved to put all the honour and power that were in
the promise, upon Esau his eldest son. We are very apt to take
measures rather from our own reason than from Divine revelation,
and thereby often miss our way.

#6-17 Rebekah knew that the blessing was intended for Jacob, and
expected he would have it. But she wronged Isaac by putting a
cheat on him; she wronged Jacob by tempting him to wickedness.
She put a stumbling-block in Esau's way, and gave him a pretext
for hatred to Jacob and to religion. All were to be blamed. It
was one of those crooked measures often adopted to further the
Divine promises; as if the end would justify, or excuse wrong
means. Thus many have acted wrong, under the idea of being
useful in promoting the cause of Christ. The answer to all such
things is that which God addressed to Abraham, I am God
Almighty; walk before me and be thou perfect. And it was a very
rash speech of Rebekah, "Upon me be thy curse, my son." Christ
has borne the curse of the law for all who take upon them the
yoke of the command, the command of the gospel. But it is too
daring for any creature to say, Upon me be thy curse.

#18-29 Jacob, with some difficulty, gained his point, and got
the blessing. This blessing is in very general terms. No mention
is made of the distinguishing mercies in the covenant with
Abraham. This might be owing to Isaac having Esau in his mind,
though it was Jacob who was before him. He could not be ignorant
how Esau had despised the best things. Moreover, his attachment
to Esau, so as to disregard the mind of God, must have greatly
weakened his own faith in these things. It might therefore be
expected, that leanness would attend his blessing, agreeing with
the state of his mind.

#30-40 When Esau understood that Jacob had got the blessing, he
cried with a great and exceeding bitter cry. The day is coming,
when those that now make light of the blessings of the covenant,
and sell their title to spiritual blessings for that which is of
no value, will, in vain, ask urgently for them. Isaac, when made
sensible of the deceit practised on him, trembled exceedingly.
Those who follow the choice of their own affections, rather than
the Divine will, get themselves into perplexity. But he soon
recovers, and confirms the blessing he had given to Jacob,
saying, I have blessed him, and he shall be blessed. Those who
part with their wisdom and grace, their faith and a good
conscience, for the honours, wealth, or pleasures of this world,
however they feign a zeal for the blessing, have judged
themselves unworthy of it, and their doom shall be accordingly.
A common blessing was bestowed upon Esau. This he desired. Faint
desires of happiness, without right choice of the end, and right
use of the means, deceive many unto their own ruin. Multitudes
go to hell with their mouths full of good wishes. The great
difference is, that there is nothing in Esau's blessing which
points at Christ; and without that, the fatness of the earth,
and the plunder of the field, will stand in little stead. Thus
Isaac, by faith, blessed both his sons, according as their lot
should be.

#41-46 Esau bore malice to Jacob on account of the blessing he
had obtained. Thus he went in the way of Cain, who slew his
brother, because he gained that acceptance with God of which he
had rendered himself unworthy. Esau aimed to prevent Jacob or
his seed from having the dominion, by taking away his life. Men
may fret at God's counsels, but cannot change them. To prevent
mischief, Rebekah warned Jacob of his danger, and advised him to
withdraw for his safety. We must not presume too far upon the
wisdom and resolution, even of the most hopeful and promising
children; but care must be taken to keep them out of the way of
evil. When reading this chapter, we should not fail to observe,
that we must not follow even the best of men further than they
act according to the law of God. We must not do evil that good
may come. And though God overruled the bad actions recorded in
this chapter, to fulfil his purposes, yet we see his judgment of
them, in the painful consequences to all the parties concerned.
It was the peculiar privilege and advantage of Jacob to convey
these spiritual blessings to all nations. The Christ, the
Saviour of the world, was to be born of some one family; and
Jacob's was preferred to Esau's, out of the good pleasure of
Almighty God, who is certainly the best judge of what is fit,
and has an undoubted right to dispense his favours as he sees
proper, #Ro 9:12-15|.
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* Isaac sends Jacob to Padan-aram. (1-5) Esau marries the
daughter of Ishmael. (6-9) Jacob's vision. (10-15) The stone of
Beth-el. (16-19) Jacob's vow. (20-22)

#1-5 Jacob had blessings promised both as to this world and that
which is to come; yet goes out to a hard service. This corrected
him for the fraud on his father. The blessing shall be conferred
on him, yet he shall smart for the indirect course taken to
obtain it. Jacob is dismissed by his father with a solemn
charge. He must not take a wife of the daughters of Canaan:
those who profess religion, should not marry with those that
care not for religion. Also with a solemn blessing. Isaac had
before blessed him unwittingly; now he does it designedly. This
blessing is more full than the former; it is a gospel blessing.
This promise looks as high as heaven, of which Canaan was a
type. That was the better country which Jacob and the other
patriarchs had in view.

#6-9 Good examples impress even the profane and malicious. But
Esau thought, by pleasing his parents in one thing, to atone for
other wrong doings. Carnal hearts are apt to think themselves as
good as they should be, because in some one matter they are not
so bad as they have been.

#10-15 Jacob's conduct hitherto, as recorded, was not that of
one who simply feared and trusted in God. But now in trouble,
obliged to flee, he looked only to God to make him to dwell in
safety, and he could lie down and sleep in the open air with his
head upon a stone. Any true believer would be willing to take up
with Jacob's pillow, provided he might have Jacob's vision.
God's time to visit his people with his comforts, is, when they
are most destitute of other comforts, and other comforters.
Jacob saw a ladder which reached from earth to heaven, the
angels going up and coming down, and God himself at the head of
it. This represents, 1. The providence of God, by which there is
a constant intercourse kept up between heaven and earth. This
let Jacob know that he had both a good guide and a good guard.
2. The mediation of Christ. He is this ladder; the foot on earth
in his human nature, the top in heaven in his Divine nature.
Christ is the Way; all God's favours come to us, and all our
services go to him, by Christ, #Joh 1:51|. By this way, sinners
draw near to the throne of grace with acceptance. By faith we
perceive this way, and in prayer we approach by it. In answer to
prayer we receive all needful blessings of providence and grace.
We have no way of getting to heaven but by Christ. And when the
soul, by faith, can see these things, then every place will
become pleasant, and every prospect joyful. He will never leave
us, until his last promise is accomplished in our everlasting
happiness. God now spake comfortably to Jacob. He spake from the
head of the ladder. All the glad tidings we receive from heaven
come through Jesus Christ. The Messiah should come from Jacob.
Christ is the great blessing of the world. All that are blessed,
are blessed in him, and none of any family are shut out from
blessedness in him, but those that shut out themselves. Jacob
had to fear danger from his brother Esau; but God promises to
keep him. He had a long journey before him; to an unknown
country; but, Behold, I am with thee, and God promises to bring
him back again to this land. He seemed to be forsaken of all his
friends; but God gives him this assurance, I will not leave
thee. Whom God loves, he never leaves.

#16-19 God manifested himself and his favour, to Jacob, when he
was asleep. The Spirit, like the wind, blows when and where it
listeth, and God's grace, like the dew, tarrieth not for the
sons of men. Jacob sought to improve the visit God had made him.
Wherever we are, in the city or in the desert, in the house or
in the field, in the shop or in the street, we may keep up our
intercourse with Heaven, if it is not our own fault. But the
more we see of God, the more cause we see for holy trembling
before him.

#20-22 Jacob made a solemn vow on this occasion. In this
observe, 1. Jacob's faith. He trusts that God will be with him,
and will keep him; he depends upon it. 2. Jacob's moderation in
his desires. He asks not for soft clothing and dainty meat. If
God give us much, we are bound to be thankful, and to use it for
him; if he gives us but little, we are bound to be content, and
cheerfully to enjoy him in it. 3. Jacob's piety, and his regard
to God, appear in what he desired, that God would be with him,
and keep him. We need desire no more to make us easy and happy.
Also his resolution is, to cleave to the Lord, as his God in
covenant. When we receive more than common mercy from God, we
should abound in gratitude to him. The tenth is a fit proportion
to be devoted to God, and employed for him; though it may be
more or less, as God prospers us, #1Co 16:2|. Let us then
remember our Bethels, how we stand engaged by solemn vows to
yield ourselves to the Lord, to take him for our God, and to
devote all we have and are to his glory!
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* Jacob comes to the well of Haran. (1-8) His interview with
Rachel, Laban entertains him. (9-14) Jacob's covenant for
Rachel, Laban's deceit. (15-30) Leah's sons. (31-35)

#1-8 Jacob proceeded cheerfully in his journey, after the sweet
communion he had with God at Beth-el. Providence brought him to
the field where his uncle's flocks were to be watered. What is
said of the care of the shepherds for their sheep, may remind us
of the tender concern which our Lord Jesus, the great Shepherd
of the sheep, has for his flock the church; for he is the good
Shepherd, that knows his sheep, and is known of them. The stone
at the well's mouth was to secure it; water was scarce, it was
not there for every one's use: but separate interests should not
take us from helping one another. When all the shepherds came
together with their flocks, then, like loving neighbours, they
watered their flocks together. The law of kindness in the tongue
has a commanding power, #Pr 31:26|. Jacob was civil to these
strangers, and he found them civil to him.

#9-14 See Rachel's humility and industry. Nobody needs to be
ashamed of honest, useful labour, nor ought it to hinder any
one's preferment. When Jacob understood that this was his
kinswoman, he was very ready to serve her. Laban, though not the
best humoured, bade him welcome, and was satisfied with the
account Jacob gave of himself. While we avoid being foolishly
ready to believe every thing which is told us, we must take heed
of being uncharitably suspicious.

#15-30 During the month that Jacob spent as a guest, he was not
idle. Wherever we are, it is good to employ ourselves in some
useful business. Laban was desirous that Jacob should continue
with him. Inferior relations must not be imposed upon; it is our
duty to reward them. Jacob made known to Laban the affection he
had for his daughter Rachel. And having no wordly goods with
which to endow her, he promises seven years' service Love makes
long and hard services short and easy; hence we read of the
labour of love, #Heb 6:10|. If we know how to value the
happiness of heaven, the sufferings of this present time will be
as nothing to us. An age of work will be but as a few days to
those that love God, and long for Christ's appearing. Jacob, who
had imposed upon his father, is imposed upon by Laban, his
father-in-law, by a like deception. Herein, how unrighteous
soever Laban was, the Lord was righteous: see #Jud 1:7|. Even
the righteous, if they take a false step, are sometimes thus
recompensed in the earth. And many who are not, like Jacob, in
their marriage, disappointed in person, soon find themselves, as
much to their grief, disappointed in the character. The choice
of that relation ought to be made with good advice and thought
on both sides. There is reason to believe that Laban's excuse
was not true. His way of settling the matter made bad worse.
Jacob was drawn into the disquiet of multiplying wives. He could
not refuse Rachel, for he had espoused her; still less could he
refuse Leah. As yet there was no express command against
marrying more than one wife. It was in the patriarchs a sin of
ignorance; but it will not justify the like practice now, when
God's will is plainly made known by the Divine law, #Le 18:18|,
and more fully since, by our Saviour, that one man and woman
only must be joined together, #1Co 7:2|.

#31-35 The names Leah gave her children, expressed her respect
and regard, both to God and to her husband. Reuben, or See a
son, with this thought, Now will my husband love me; Levi, or
joined, expecting, Now will my husband be joined unto me. Mutual
affection is both the duty and comfort of the married relation;
and yoke-fellows should study to recommend themselves to each
other, #1Co 7:33,34|. She thankfully acknowledges the kind
providence of God in hearing her. Whatever supports and comforts
us under afflictions, or tends to our deliverance from them, God
must be owned in it. Her fourth son she called Judah, or praise,
saying, Now will I praise the Lord. 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. Fresh
favours should quicken us to praise God for former favours; Now
will I praise the Lord more and better than I have done. All our
praises must centre in Christ, both as the matter of them, and
as the Mediator of them. He descended after the flesh from him
whose name was "Praise," and He is our praise. Is Christ formed
in my heart? Now will I praise the Lord.
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* A further account of Jacob's family. (1-13) Rachel beareth
Joseph. (14-24) Jacob's new agreement with Laban to serve him
for cattle. (25-43)

#1-13 Rachel envied her sister: envy is grieving at the good of
another, than which no sin is more hateful to God, or more
hurtful to our neighbours and ourselves. She considered not that
God made the difference, and that in other things she had the
advantage. Let us carefully watch against all the risings and
workings of this passion in our minds. Let not our eye be evil
towards any of our fellow-servants, because our Master's is
good. Jacob loved Rachel, and therefore reproved her for what
she said amiss. Faithful reproofs show true affection. God may
be to us instead of any creature; but it is sin and folly to
place any creature in God's stead, and to place that confidence
in any creature, which should be placed in God only. At the
persuasion of Rachel, Jacob took Bilhah her handmaid to wife,
that, according to the usage of those times, her children might
be owned as her mistress's children. Had not Rachel's heart been
influenced by evil passions, she would have thought her sister's
children nearer to her, and more entitled to her care than
Bilhah's. But children whom she had a right to rule, were more
desirable to her than children she had more reason to love. As
an early instance of her power over these children, she takes
pleasure in giving them names that carry in them marks of
rivalry with her sister. See what roots of bitterness envy and
strife are, and what mischief they make among relations. At the
persuasion of Leah, Jacob took Zilpah her handmaid to wife also.
See the power of jealousy and rivalship, and admire the wisdom
of the Divine appointment, which joins together one man and one
woman only; for God hath called us to peace and purity.

#14-24 The desire, good in itself, but often too great and
irregular, of being the mother of the promised Seed, with the
honour of having many children, and the reproach of being
barren, were causes of this unbecoming contest between the
sisters. The truth appears to be, that they were influenced by
the promises of God to Abraham; whose posterity were promised
the richest blessings, and from whom the Messiah was to descend.

#25-43 The fourteen years being gone, Jacob was willing to
depart without any provision, except God's promise. But he had
in many ways a just claim on Laban's substance, and it was the
will of God that he should be provided for from it. He referred
his cause to God, rather than agree for stated wages with Laban,
whose selfishness was very great. And it would appear that he
acted honestly, when none but those of the colours fixed upon
should be found among his cattle. Laban selfishly thought that
his cattle would produce few different in colour from their own.
Jacob's course after this agreement has been considered an
instance of his policy and management. But it was done by
intimation from God, and as a token of his power. The Lord will
one way or another plead the cause of the oppressed, and honour
those who simply trust his providence. Neither could Laban
complain of Jacob, for he had nothing more than was freely
agreed that he should have; nor was he injured, but greatly
benefitted by Jacob's services. May all our mercies be received
with thanksgiving and prayer, that coming from his bounty, they
may lead to his praise.
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* Jacob departs secretly. (1-21) Laban pursues Jacob. (23-35)
Jacob's complaint of Laban's conduct. (36-42) Their covenant at
Galeed. (43-55)

#1-21 The affairs of these families are related very minutely,
while (what are called) the great events of states and kingdoms
at that period, are not mentioned. The Bible teaches people the
common duties of life, how to serve God, how to enjoy the
blessings he bestows, and to do good in the various stations and
duties of life. Selfish men consider themselves robbed of all
that goes past them, and covetousness will even swallow up
natural affection. Men's overvaluing worldly wealth is that
error which is the root of covetousness, envy, and all evil. The
men of the world stand in each other's way, and every one seems
to be taking away from the rest; hence discontent, envy, and
discord. But there are possessions that will suffice for all;
happy they who seek them in the first place. In all our removals
we should have respect to the command and promise of God. If He
be with us, we need not fear. The perils which surround us are
so many, that nothing else can really encourage our hearts. To
remember favoured seasons of communion with God, is very
refreshing when in difficulties; and we should often recollect
our vows, that we fail not to fulfil them.

#22-35 God can put a bridle in the mouth of wicked men, to
restrain their malice, though he do not change their hearts.
Though they have no love to God's people, they will pretend to
it, and try to make a merit of necessity. Foolish Laban! to call
those things his gods which could be stolen! Enemies may steal
our goods, but not our God. Here Laban lays to Jacob's charge
things that he knew not. Those who commit their cause to God,
are not forbidden to plead it themselves with meekness and fear.
When we read of Rachel's stealing her father's images, what a
scene of iniquity opens! The family of Nahor, who left the
idolatrous Chaldees; is this family itself become idolatrous? It
is even so. The truth seems to be, that they were like some in
after-times, who sware by the Lord and by Malcham, #Zep 1:5|;
and like others in our times, who wish to serve both God and
mammon. Great numbers will acknowledge the true God in words,
but their hearts and houses are the abodes of spiritual
idolatry. When a man gives himself up to covetousness, like
Laban, the world is his god; and he has only to reside among
gross idolaters in order to become one, or at least a favourer
of their abominations.

#36-42 If Jacob were willingly consumed with heat in the day,
and frost by night, to become the son-in-law of Laban, what
should we refuse to endure, to become the sons of God? Jacob
speaks of God as the God of his father; he thought himself
unworthy to be 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 perfect love
casts out fear; but Isaac was yet alive, sanctifying the Lord in
his heart, as his fear and his dread.

#43-55 Laban could neither justify himself nor condemn Jacob,
therefore desires to hear no more of that matter. He is not
willing to own himself in fault, as he ought to have done. But
he proposes a covenant of friendship between them, to which
Jacob readily agrees. A heap of stones was raised, to keep up
the memory of the event, writing being then not known or little
used. A sacrifice of peace offerings was offered. Peace with God
puts true comfort into our peace with our friends. They did eat
bread together, partaking of the feast upon the sacrifice. In
ancient times covenants of friendship were ratified by the
parties eating and drinking together. God is judge between
contending parties, and he will judge righteously; whoever do
wrong, it is at their peril. They gave a new name to the place,
The heap of witness. After this angry parley, they part friends.
God is often better to us than our fears, and overrules the
spirits of men in our favour, beyond what we could have
expected; for it is not in vain to trust in him.
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* Jacob's vision at Mahanaim, His fear of Esau. (1-8) Jacob's
earnest prayer for deliverance, He prepares a present for Esau.
(9-23) He wrestles with the Angel. (24-32)

#1-8 The angels of God appeared to Jacob, to encourage him with
the assurance of the Divine protection. When God designs his
people for great trials, he prepares them by great comforts.
While Jacob, to whom the promise belonged, had been in hard
service, Esau was become a prince. Jacob sent a message, showing
that he did not insist upon the birth-right. Yielding pacifies
great offences, #Ec 10:4|. We must not refuse to speak
respectfully, even to those unjustly angry with us. Jacob
received an account of Esau's warlike preparations against him,
and was greatly afraid. A lively sense of danger, and quickening
fear arising from it, may be found united with humble confidence
in God's power and promise.

#9-23 Times of fear should be times of prayer: whatever causes
fear, should drive us to our knees, to our God. Jacob had lately
seen his guards of angels, but in this distress he applied to
God, not to them; he knew they were his fellow-servants, #Re
22:9|. There cannot be a better pattern for true prayer than
this. Here is a thankful acknowledgement of former undeserved
favours; a humble confession of unworthiness; a plain statement
of his fears and distress; a full reference of the whole affair
to the Lord, and resting all his hopes on him. The best we can
say to God in prayer, is what he has said to us. Thus he made
the name of the Lord his strong tower, and could not but be
safe. Jacob's fear did not make him sink into despair, nor did
his prayer make him presume upon God's mercy, without the use of
means. God answers prayers by teaching us to order our affairs
aright. To pacify Esau, Jacob sent him a present. We must not
despair of reconciling ourselves to those most angry against us.

#24-32 A great while before day, Jacob being alone, more fully
spread his fears before God in prayer. While thus employed, One
in the likeness of a man wrestled with him. When the spirit
helpeth our infirmities, and our earnest and vast desires can
scarcely find words to utter them, and we still mean more than
we can express, then prayer is indeed wrestling with God.
However tried or discouraged, we shall prevail; and prevailing
with Him in prayer, we shall prevail against all enemies that
strive with us. Nothing requires more vigour and unceasing
exertion than wrestling. It is an emblem of the true spirit of
faith and prayer. Jacob kept his ground; though the struggle
continued long, this did not shake his faith, nor silence his
prayer. He will have a blessing, and had rather have all his
bone put out of joint than go away without one. Those who would
have the blessing of Christ, must resolve to take no denial. The
fervent prayer is the effectual prayer. The Angel puts a lasting
mark of honour upon him, by changing his name. Jacob signifies a
supplanter. From henceforth he shall be celebrated, not for
craft and artful management, but for true valour. Thou shalt be
called Israel, a prince with God, a name greater than those of
the great men of the earth. He is a prince indeed that is a
prince with God; those are truly honourable that are mighty in
prayer. Having power with God, he shall have power with men too;
he shall prevail, and gain Esau's favour. Jacob gives a new name
to the place. He calls it Peniel, the face of God, because there
he had seen the appearance of God, and obtained the favour of
God. It becomes those whom God honours, to admire his grace
towards them. The Angel who wrestled with Jacob was the second
Person in the sacred Trinity, who was afterwards God manifest in
the flesh, and who, dwelling in human nature, is called
Immanuel, #Ho 12:4,5|. Jacob halted on his thigh. It might serve
to keep him from being lifted up with the abundance of the
revelations. The sun rose on Jacob: it is sun-rise with that
soul, which has had communion with God.
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* The friendly meeting of Jacob and Esau. (1-16) Jacob comes to
Succoth and Shalem, He builds an altar. (17-20)

#1-16 Jacob, having by prayer committed his case to God, went on
his way. Come what will, nothing can come amiss to him whose
heart is fixed, trusting in God. Jacob bowed to Esau. A humble,
submissive behaviour goes far towards turning away wrath. Esau
embraced Jacob. God has the hearts of all men in his hands, and
can turn them when and how he pleases. It is not in vain to
trust in God, and to call upon him in the day of trouble. And
when a man's ways please the Lord he maketh even his enemies to
be at peace with him. Esau receives Jacob as a brother, and much
tenderness passes between them. Esau asks, Who are those with
thee? To this common question, Jacob spoke like himself, like a
man whose eyes are ever directed towards the Lord. Jacob urged
Esau, though his fear was over, and he took his present. It is
well when men's religion makes them generous, free-hearted, and
open-handed. But Jacob declined Esau's offer to accompany him.
It is not desirable to be too intimate with superior ungodly
relations, who will expect us to join in their vanities, or at
least to wink at them, though they blame, and perhaps mock at,
our religion. Such will either be a snare to us, or offended
with us. We shall venture the loss of all things, rather than
endanger our souls, if we know their value; rather than renounce
Christ, if we truly love him. And let Jacob's care and tender
attention to his family and flocks remind us of the good
Shepherd of our souls, who gathers the lambs with his arm, and
carries them in his bosom, and gently leads those that are with
young, #Isa 40:11|. As parents, teachers or pastors, we should
all follow his example.

#17-20 Jacob did not content himself with words of thanks for
God's favour to him, but gave real thanks. Also he kept up
religion, and the worship of God in his family. Where we have a
tent, God must have an altar. Jacob dedicated this altar to the
honour of El-elohe-Israel, God, the God of Israel; to the honour
of God, the only living and true God; and to the honour of the
God of Israel, as a God in covenant with him. Israel's God is
Israel's glory. Blessed be his name, he is still the mighty God,
the God of Israel. May we praise his name, and rejoice in his
love, through our pilgrimage here on earth, and for ever in the
heavenly Canaan.
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* Dinah defiled by Shechem. (1-19) The Shechemites murdered by
Simeon and Levi. (20-31)

#1-19 Young persons, especially females, are never so safe and
well off as under the care of pious parents. Their own
ignorance, and the flattery and artifices of designing, wicked
people, who are ever laying snares for them, expose them to
great danger. They are their own enemies if they desire to go
abroad, especially alone, among strangers to true religion.
Those parents are very wrong who do not hinder their children
from needlessly exposing themselves to danger. Indulged
children, like Dinah, often become a grief and shame to their
families. Her pretence was, to see the daughters of the land, to
see how they dressed, and how they danced, and what was
fashionable among them; she went to see, yet that was not all,
she went to be seen too. She went to get acquaintance with the
Canaanites, and to learn their ways. See what came of Dinah's
gadding. The beginning of sin is as the letting forth of water.
How great a matter does a little fire kindle! We should
carefully avoid all occasions of sin and approaches to it.

#20-31 The Shechemites submitted to the sacred rite, only to
serve a turn, to please their prince, and to enrich themselves,
and it was just with God to bring punishment upon them. As
nothing secures us better than true religion, so nothing exposes
us more than religion only pretended to. But Simeon and Levi
were most unrighteous. Those who act wickedly, under the pretext
of religion, are the worst enemies of the truth, and harden the
hearts of many to destruction. The crimes of others form no
excuse for us. Alas! how one sin leads on to another, and, like
flames of fire, spread desolation in every direction! Foolish
pleasures lead to seduction; seduction produces wrath; wrath
thirsts for revenge; the thirst of revenge has recourse to
treachery; treachery issues in murder; and murder is followed by
other lawless actions. Were we to trace the history of unlawful
commerce between the sexes, we should find it, more than any
other sin, ending in blood.
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* God commands Jacob to go to Beth-el, He puts away idols from
his family. (1-5) Jacob builds an altar, Death of Deborah, God
blesses Jacob. (6-15) Death of Rachel. (16-20) Reuben's crime,
The death of Isaac. (21-29)

#1-5 Beth-el was forgotten. But as many as God loves, he will
remind of neglected duties, one way or other, by conscience or
by providences. When we have vowed a vow to God, it is best not
to defer the payment of it; yet better late than never. Jacob
commanded his household to prepare, not only for the journey and
removal, but for religious services. Masters of families should
use their authority to keep up religion in their families, #Jos
24:15|. They must put away strange gods. In families where there
is a face of religion, and an altar to God, yet many times there
is much amiss, and more strange gods than one would suppose.
They must be clean, and change their garments. These were but
outward ceremonies, signifying the purifying and change of the
heart. What are clean clothes, and new clothes, without a clean
heart, and a new heart? If Jacob had called for these idols
sooner, they had parted with them sooner. Sometimes attempts for
reformation succeed better than we could have thought. Jacob
buried their images. We must be wholly separated from our sins,
as we are from those that are dead and buried out of sight. He
removed from Shechem to Beth-el. Though the Canaanites were very
angry against the sons of Jacob for their barbarous usage of the
Shechemites, yet they were so kept back by Divine power, that
they could not take the opportunity now offered to avenge them.
The way of duty is the way of safety. When we are about God's
work, we are under special protection; God is with us, while we
are with him; and if He be for us, who can be against us? God
governs the world more by secret terrors on men's minds than we
are aware of.

#6-15 The comfort the saints have in holy ordinances, is not so
much from Beth-el, the house of God, as from El-beth-el, the God
of the house. The ordinances are empty things, if we do not meet
with God in them. There Jacob buried Deborah, Rebekah's nurse.
She died much lamented. Old servants in a family, that have in
their time been faithful and useful, ought to be respected. God
appeared to Jacob. He renewed the covenant with him. I am God
Almighty, God all-sufficient, able to make good the promise in
due time, and to support thee and provide for thee in the mean
time. Two things are promised; that he should be the father of a
great nation, and that he should be the master of a good land.
These two promises had a spiritual signification, which Jacob
had some notion of, though not so clear and distinct as we now
have. 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.

#16-20 Rachel had passionately said, Give me children, or else I
die; and now that she had children, she died! The death of the
body is but the departure of the soul to the world of spirits.
When shall we learn that it is God alone who really knows what
is best for his people, and that in all worldly affairs the
safest path for the Christian is to say from the heart, It is
the Lord, let him do what seemeth him good. Here alone is our
safety and our comfort, to know no will but his. Her dying lips
called her newborn son Ben-oni, the son of my sorrow; and many a
son proves to be the heaviness of her that bare him. Children
are enough the sorrow of their mothers; they should, therefore,
when they grow up, study to be their joy, and so, if possible,
to make them some amends. But Jacob, because he would not renew
the sorrowful remembrance of the mother's death every time he
called his son, changed his name to Benjamin, the son of my
right hand: that is, very dear to me; the support of my age,
like the staff in my right hand.

#21-29 What a sore affliction Reuben's sin was, is shown, " and
Israel heard it." No more is said, but that is enough. Reuben
thought that his father would never hear of it; but those that
promise themselves secrecy in sin, are generally disappointed.
The age and death of Isaac are recorded, though he died not till
after Joseph was sold into Egypt. Isaac lived about forty years
after he had made his will, chap. #27:2|. We shall not die an
hour the sooner, but much the better, for timely setting our
hearts and houses in order. Particular notice is taken of the
agreement of Esau and Jacob at their father's funeral, to show
how God had wonderfully changed Esau's mind. It is awful to
behold relations, sometimes for a little of this world's goods,
disputing over the graves of their friends, while they are near
going to the grave themselves.
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* Esau and his descendants.

- The registers in this chapter show the faithfulness of God to
his promise to Abraham. Esau is here called Edom, that name
which kept up the remembrance of his selling his birth-right for
a mess of pottage. Esau continued the same profane despiser of
heavenly things. In outward prosperity and honour, the children
of the covenant are often behind, and those that are out of the
covenant get the start. We may suppose it a trial to the faith
of God's Israel, to hear of the pomp and 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. Mount Seir is called the land of
their possession. Canaan was at this time only the land of
promise. Seir was in the possession of the Edomites. The
children of this world have their all in hand, and nothing in
hope, #Lu 16:25|; while the children of God have their all in
hope, and next to nothing in hand. But, all things considered,
it is beyond compare better to have Canaan in promise, than
mount Seir in possession.
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* Joseph is loved of Jacob, but hated by his brethren. (1-4)
Joseph's dreams. (5-11) Jacob sends Joseph to visit his
brethren, They conspire his death. (12-22) Joseph's brethren
sell him. (23-10) Jacob deceived, Joseph sold to Potiphar.
(31-36)

#1-4 In Joseph's history we see something of Christ, who was
first humbled and then exalted. It also shows the lot of
Christians, who must through many tribulations enter into the
kingdom. It is a history that has none like it, for displaying
the various workings of the human mind, both good and bad, and
the singular providence of God in making use of them for
fulfilling his purposes. Though Joseph was his father's darling,
yet he was not bred up in idleness. Those do not truly love
their children, who do not use them to business, and labour, and
hardships. The fondling of children is with good reason called
the spoiling of them. Those who are trained up to do nothing,
are likely to be good for nothing. But Jacob made known his
love, by dressing Joseph finer than the rest of his children. It
is wrong for parents to make a difference between one child and
another, unless there is great cause for it, by the children's
dutifulness, or undutifulness. When parents make a difference,
children soon notice it, and it leads to quarrels in families.
Jacob's sons did that, when they were from under his eye, which
they durst not have done at home with him; but Joseph gave his
father an account of their ill conduct, that he might restrain
them. Not as a tale-bearer, to sow discord, but as a faithful
brother.

#5-11 God gave Joseph betimes the prospect of his advancement,
to support and comfort him under his long and grievous troubles.
Observe, Joseph dreamed of his preferment, but he did not dream
of his imprisonment. Thus many young people, when setting out in
the world, think of nothing but prosperity and pleasure, and
never dream of trouble. His brethren rightly interpreted the
dream, though they abhorred the interpretation of it. While they
committed crimes in order to defeat it, they were themselves the
instruments of accomplishing it. Thus the Jews understood what
Christ said of his kingdom. Determined that he should not reign
over them, they consulted to put him to death; and by his
crucifixion, made way for the exaltation they designed to
prevent.

#12-22 How readily does Joseph wait his father's orders! Those
children who are best beloved by their parents, should be the
most ready to obey them. See how deliberate Joseph's brethren
were against him. They thought to slay him from malice
aforethought, and in cold blood. Whosoever hateth his brother is
a murderer, #1Jo 3:15|. The sons of Jacob hated their brother
because their father loved him. New occasions, as his dreams and
the like, drew them on further; but this laid rankling in their
hearts, till they resolved on his death. God has all hearts in
his hands. Reuben had most reason to be jealous of Joseph, for
he was the first-born; yet he proves his best friend. God
overruled all to serve his own purpose, of making Joseph an
instrument to save much people alive. Joseph was a type of
Christ; for 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 in great humility and love. He came from
heaven to earth to seek and save us; yet then malicious plots
were laid against him. His own not only received him not, but
crucified him. This he submitted to, as a part of his design to
redeem and save us.

#23-30 They threw Joseph into a pit, to perish there with hunger
and cold; so cruel were their tender mercies. They slighted him
when he was in distress, and were not grieved for the affliction
of Joseph, see #Am 6:6|; for when he was pining in the pit, they
sat down to eat bread. They felt no remorse of conscience for
the sin. But the wrath of man shall praise God, and the
remainder of wrath he will restrain, #Ps 76:10|. Joseph's
brethren were wonderfully restrained from murdering him, and
their selling him as wonderfully turned to God's praise.

#31-36 When Satan has taught men to commit one sin, he teaches
them to try to conceal it with another; to hide theft and
murder, with lying and false oaths: but he that covers his sin
shall not prosper long. Joseph's brethren kept their own and one
another's counsel for some time; but their villany came to light
at last, and it is here published to the world. To grieve their
father, they sent him Joseph's coat of colours; and he hastily
thought, on seeing the bloody coat, that Joseph was rent in
pieces. Let those that know the heart of a parent, suppose the
agony of poor Jacob. His sons basely pretended to comfort him,
but miserable, hypocritical comforters were they all. Had they
really desired to comfort him, they might at once have done it,
by telling the truth. The heart is strangely hardened by the
deceitfulness of sin. Jacob refused to be comforted. Great
affection to any creature prepares for so much the greater
affliction, when it is taken from us, or made bitter to us:
undue love commonly ends in undue grief. It is the wisdom of
parents not to bring up children delicately, they know not to
what hardships they may be brought before they die. From the
whole of this chapter we see with wonder the ways of Providence.
The malignant brothers seem to have gotten their ends; the
merchants, who care not what they deal in so that they gain,
have also obtained theirs; and Potiphar, having got a fine young
slave, has obtained his! But God's designs are, by these means,
in train for execution. This event shall end in Israel's going
down to Egypt; that ends in their deliverance by Moses; that in
setting up the true religion in the world; and that in the
spread of it among all nations by the gospel. Thus the wrath of
man shall praise the Lord, and the remainder thereof will he
restrain.
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* The profligate conduct of Judah and his family.

- This chapter gives an account of Judah and his family, and
such an account it is, that it seems a wonder that of all
Jacob's sons, our Lord should spring out of Judah, #Heb 7:14|.
But God will show that his choice is of grace and not of merit,
and that Christ came into the world to save sinners, even the
chief. Also, that the worthiness of Christ is of himself, and
not from his ancestors. How little reason had the Jews, who were
so called from this Judah, to boast as they did, #Joh 8:41|.
What awful examples the Lord proclaims in his punishments, of
his utter displeasure at sin! Let us seek grace from God to
avoid every appearance of sin. And let that state of humbleness
to which Jesus submitted, when he came to put away sin by the
sacrifice of himself, in appointing such characters as those
here recorded, to be his ancestors, endear the Redeemer to our
hearts.
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* Joseph preferred by Potiphar. (1-6) Joseph resists temptation.
(7-12) Joseph is falsely accused by his mistress. (13-18) He is
cast into prison, God is with him there. (19-23)

#1-6 Our enemies may strip us of outward distinctions and
ornaments; but wisdom and grace cannot be taken from us. They
may separate us from friends, relatives, and country; but they
cannot take from us the presence of the Lord. They may shut us
from outward blessings, rob us of liberty, and confine us in
dungeons; but they cannot shut us out from communion with God,
from the throne of grace, or take from us the blessings of
salvation. Joseph was blessed, wonderfully blessed, even in the
house where he was a slave. God's presence with us, makes all we
do prosperous. Good men are the blessings of the place where
they live; good servants may be so, though mean and lightly
esteemed. The prosperity of the wicked is, one way or other, for
the sake of the godly. Here was a wicked family blessed for the
sake of one good servant in it.

#7-12 Beauty either in men or women, often proves a snare both
to themselves and others. This forbids pride in it, and requires
constant watchfulness against the temptation that attends it. We
have great need to make a covenant with our eyes, lest the eyes
infect the heart. When lust has got power, decency, and
reputation, and conscience, are all sacrificed. Potiphar's wife
showed that her heart was fully set to do evil. Satan, when he
found he could not overcome Joseph with the troubles and the
frowns of the world, for in them he still held fast his
principle, assaulted him with pleasures, which have ruined more
than the former. But Joseph, by the grace of God, was enabled to
resist and overcome this temptation; and his escape was as great
an instance of the Divine power, as the deliverance of the three
children out of the fiery furnace. This sin was one which might
most easily beset him. The tempter was his mistress, one whose
favour would help him forward; and it was at his utmost peril if
he slighted her, and made her his enemy. The time and place
favoured the temptation. To all this was added frequent,
constant urging. The almighty grace of God enabled Joseph to
overcome this assault of the enemy. He urges what he owed both
to God and his master. We are bound in honour, as well as
justice and gratitude, not in any thing to wrong those who place
trust in us, how secretly soever it may be done. He would not
offend his God. Three arguments Joseph urges upon himself. 1. He
considers who he was that was tempted. One in covenant with God,
who professed religion and relation to him. 2. What the sin was
to which he was tempted. Others might look upon it as a small
matter; but Joseph did not so think of it. Call sin by its own
name, and never lessen it. Let sins of this nature always be
looked upon as great wickedness, as exceedingly sinful. 3.
Against whom he was tempted to sin, against God. Sin is against
God, against his nature and his dominion, against his love and
his design. Those that love God, for this reason hate sin. The
grace of God enabled Joseph to overcome the temptation, by
avoiding the temper. He would not stay to parley with the
temptation, but fled from it, as escaping for his life. If we
mean not to do iniquity, let us flee as a bird from the snare,
and as a roe from the hunter.

#13-18 Joseph's mistress, having tried in vain to make him a
guilty man, endeavoured to be avenged on him. Those that have
broken the bonds of modesty, will never be held by the bonds of
truth. It is no new thing for the best of men to be falsely
accused of the worst of crimes, by those who themselves are the
worst of criminals. It is well there is a day of discovery
coming, in which all shall appear in their true characters.

#19-23 Joseph's master believed the accusation. Potiphar, it is
likely, chose that prison, because it was the worst; but God
designed to open the way to Joseph's honour. Joseph was owned
and righted by his God. He was away from all his friends and
relations; he had none to help or comfort him; but the Lord was
with Joseph, and showed him mercy. Those that have a good
conscience in a prison, have a good God there. God gave him
favour in the sight of the keeper of the prison; he trusted him
to manage the affairs of the prison. A good man will do good
wherever he is, and will be a blessing even in bonds and
banishment. Let us not forget, through Joseph, to look unto
Jesus, who suffered being tempted, yet without sin; who was
slandered, and persecuted, and imprisoned, but without cause;
who by the cross ascended to the throne. May we be enabled to
follow the same path in submitting and in suffering, to the same
place of glory.
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* The chief butler and baker of Pharaoh in prison, Their dreams
interpreted by Joseph. (1-19) The ingratitude of the chief
butler. (20-23)

#1-19 It was not so much the prison that made the butler and
baker sad, as their dreams. God has more ways than one to sadden
the spirits. Joseph had compassion towards them. Let us be
concerned for the sadness of our brethren's countenances. It is
often a relief to those that are in trouble to be noticed. Also
learn to look into the causes of our own sorrow. Is there a good
reason? Is there not comfort sufficient to balance it, whatever
it is? Why art thou cast down, O my soul? Joseph was careful to
ascribe the glory to God. The chief butler's dream foretold his
advancement. The chief baker's dream his death. It was not
Joseph's fault that he brought the baker no better tidings. And
thus ministers are but interpreters; they cannot make the thing
otherwise than it is: if they deal faithfully, and their message
prove unpleasing, it is not their fault. Joseph does not reflect
upon his brethren that sold him; nor does he reflect on the
wrong done him by his mistress and his master, but mildly states
his own innocence. When we are called on to clear ourselves, we
should carefully avoid, as much as may be, speaking ill of
others. Let us be content to prove ourselves innocent, and not
upbraid others with their guilt.

#20-23 Joseph's interpretation of the dreams came to pass on the
very day fixed. On Pharaoh's birth-day, all his servants
attended him, and then the cases of these two came to be looked
into. We may all profitably take notice of our birth-days, with
thankfulness for the mercies of our birth, sorrow for the
sinfulness of our lives, and expectation of the day of our
death, as better than the day of our birth. But it seems strange
that worldly people, who are so fond of living here, should
rejoice at the end of one year after another of their short span
of life. A Christian has cause to rejoice that he was born, also
that he comes nearer to the end of his sin and sorrow, and
nearer to his everlasting happiness. The chief butler remembered
not Joseph, but forgot him. Joseph had deserved well at his
hands, yet he forgot him. We must not think it strange, if in
this world we have hatred shown us for our love, and slights for
our kindness. See how apt those who are themselves at ease are
to forget others in distress. Joseph learned by his
disappointment to trust in God only. We cannot expect too little
from man, nor too much from God. Let us not forget the
sufferings, promises, and love of our Redeemer. We blame the
chief butler's ingratitude to Joseph, yet we ourselves act much
more ungratefully to the Lord Jesus. Joseph had but foretold the
chief butler's enlargement, but Christ wrought out ours; he
mediated with the King of Kings for us; yet we forget him,
though often reminded of him, and though we have promised never
to forget him. Thus ill do we requite Him, like foolish people
and unwise.
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* Pharaoh's dreams. (1-8) Joseph interprets Pharaoh's dreams.
(9-32) Joseph's counsel, He is highly advanced. (33-45) Joseph's
children, The beginning of the famine. (46-57)

#1-8 The means of Joseph's being freed from prison were
Pharaoh's dreams, as here related. Now that God no longer speaks
to us in that way, it is no matter how little we either heed
dreams, or tell them. The telling of foolish dreams can make no
better than foolish talk. But these dreams showed that they were
sent of God; when he awoke, Pharaoh's spirit was troubled.

#9-32 God's time for the enlargement of his people is the
fittest time. If the chief butler had got Joseph to be released
from prison, it is probable he would have gone back to the land
of the Hebrews. Then he had neither been so blessed himself, nor
such a blessing to his family, as afterwards he proved. Joseph,
when introduced to Pharaoh, gives honour to God. Pharaoh had
dreamed that he stood upon the bank of the river Nile, and saw
the kine, both the fat ones, and the lean ones, come out of the
river. Egypt has no rain, but the plenty of the year depends
upon the overflowing of the river Nile. See how many ways
Providence has of dispensing its gifts; yet our dependence is
still the same upon the First Cause, who makes every creature
what it is to us, be it rain or river. See to what changes the
comforts of this life are subject. We cannot be sure that
to-morrow shall be as this day, or next year as this. We must
learn how to want, as well as how to abound. Mark the goodness
of God in sending the seven years of plenty before those of
famine, that provision might be made. The produce of the earth
is sometimes more, and sometimes less; yet, take one with
another, he that gathers much, has nothing over; and he that
gathers little, has no lack, #Ex 16:18|. And see the perishing
nature of our worldly enjoyments. The great harvests of the
years of plenty were quite lost, and swallowed up in the years
of famine; and that which seemed very much, yet did but just
serve to keep the people alive. There is bread which lasts to
eternal life, which it is worth while to labour for. They that
make the things of this world their good things, will find
little pleasure in remembering that they have received them.

#33-45 Joseph gave good advice to Pharaoh. Fair warning should
always be followed by good counsel. God has in his word told us
of a day of trial before us, when we shall need all the grace we
can have. Now, therefore, provide accordingly. Pharaoh gave
Joseph an honourable testimony. He is a man in whom the spirit
of God is; and such men ought to be valued. Pharaoh puts upon
Joseph marks of honour. He gave him such a name as spoke the
value he had for him, Zaphnath-paaneah, "a revealer of secrets."
This preferment of Joseph encourages all to trust in God. Some
translate Joseph's new name, "the saviour of the world." The
brightest glories, even of the upper world, are put upon Christ,
the highest trust lodged in his hand, and all power given him,
both in heaven and earth.

#46-57 In the names of his two sons, Manasseh and Ephraim,
Joseph owned the Divine providence. 1. He was made to forget his
misery. 2. He was made fruitful in the land of his affliction.
The seven plenteous years came, and were ended. We ought to look
forward to the end of the days, both of our prosperity and of
our opportunity. We must not be secure in prosperity, nor
slothful in making good use of opportunity. Years of plenty will
end; what thy hand finds to do, do it; and gather in gathering
time. The dearth came, and the famine was not only in Egypt, but
in other lands. Joseph was diligent in laying up, while the
plenty lasted. He was prudent and careful in giving out, when
the famine came. Joseph was engaged in useful and important
labours. Yet it was in the midst of this his activity that his
father Jacob said, Joseph is not! What a large portion of our
troubles would be done away if we knew the whole truth! Let
these events lead us to Jesus. There is a famine of the bread of
life throughout the whole earth. Go to Jesus, and what he bids
you, do. Attend to His voice, apply to him; he will open his
treasures, and satisfy with goodness the hungry soul of every
age and nation, without money and without price. But those who
slight this provision must starve, and his enemies will be
destroyed.
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* Jacob sends ten sons to buy corn. (1-6) Joseph's treatment of
his brethren. (7-20) Their remorse, Simeon detained. (21-24) The
rest return with corn. (25-28) Jacob refuses to send Benjamin to
Egypt. (29-38)

#1-6 Jacob saw the corn his neighbours had bought in Egypt, and
brought home. It is a spur to exertion to see others supplied.
Shall others get food for their souls, and shall we starve while
it is to be had? Having discovered where help is to be had, we
should apply for it without delay, without shrinking from
labour, or grudging expense, especially as regards our
never-dying souls. There is provision in Christ; but we must
come to him, and seek it from him.

#7-20 Joseph was hard upon his brethren, not from a spirit of
revenge, but to bring them to repentance. Not seeing his brother
Benjamin, he suspected that they had made away with him, and he
gave them occasion to speak of their father and brother. God, in
his providence, sometimes seems harsh with those he loves, and
speaks roughly to those for whom yet he has great mercy in
store. Joseph settled at last, that one of them should be left,
and the rest go home and fetch Benjamin. It was a very
encouraging word he said to them, "I fear God;" as if he had
said, You may be assured I will do you no wrong; I dare not, for
I know there is one higher than I. With those that fear God, we
may expect fair dealing.

#21-24 The office of conscience is to bring to mind things long
since said and done. When the guilt of this sin of Joseph's
brethren was fresh, they made light of it, and sat down to eat
bread; but now, long afterward, their consciences accused them
of it. See the good of afflictions; they often prove the happy
means of awakening conscience, and bringing sin to our
remembrance. Also, the evil of guilt as to our brethren.
Conscience now reproached them for it. Whenever we think we have
wrong done us, we ought to remember the wrong we have done to
others. Reuben alone remembered with comfort, that he had done
what he could to prevent the mischief. When we share with others
in their sufferings, it will be a comfort if we have the
testimony of our consciences for us, that we did not share in
their evil deeds, but in our places witnessed against them.
Joseph retired to weep. Though his reason directed that he
should still carry himself as a stranger, because they were not
as yet humbled enough, yet natural affection could not but work.

#25-28 The brethren came for corn, and corn they had: not only
so, but every man had his money given back. Thus Christ, like
Joseph, gives out supplies without money and without price. The
poorest are invited to buy. But guilty consciences are apt to
take good providences in a bad sense; to put wrong meanings even
upon things that make for them.

#29-38 Here is the report Jacob's sons made to their father. It
troubled the good man. Even the bundles of money Joseph
returned, in kindness, to his father, frightened him. He laid
the fault upon his sons; knowing them, he feared they had
provoked the Egyptians, and wrongfully brought home their money.
Jacob plainly distrusted his sons, remembering that he never saw
Joseph since he had been with them. It is bad with a family,
when children behave so ill that their parents know not how to
trust them. Jacob gives up Joseph for gone, and Simeon and
Benjamin as in danger; and concludes, All these things are
against me. It proved otherwise, that all these things were for
him, were working together for his good, and the good of his
family. We often think that to be against us, which is really
for us. We are afflicted in body, estate, name, and in our
relations; and think all these things are against us, whereas
they are really working for us a weight of glory. Thus does the
Lord Jesus conceal himself and his favour, thus he rebukes and
chastens those for whom he has purposes of love. By sharp
corrections and humbling convictions he will break the stoutness
and mar the pride of the heart, and bring to true repentance.
Yet before sinners fully know him, or taste that he is gracious,
he consults their good, and sustains their souls, to wait for
him. May we do thus, never yielding to discouragement,
determining to seek no other refuge, and humbling ourselves more
and more under his mighty hand. In due time he will answer our
petitions, and do for us more than we can expect.
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* Jacob is persuaded to send Benjamin into Egypt. (1-14)
Joseph's reception of his brethren, their fears. (15-25) Joseph
makes a feast for his brethren. (26-34)

#1-14 Jacob urges his sons to go and buy a little food; now, in
time of dearth, a little must suffice. Judah urges that Benjamin
should go with them. It is not against the honour and duty
children owe their parents, humbly to advise them, and when
needful, to reason with them. Jacob saw the necessity of the
case, and yielded. His prudence and justice appeared in three
things. 1. He sent back the money they had found in the sack.
Honesty obliges us to restore not only that which comes to us by
our own fault, but that which comes to us by the mistakes of
others. Though we get it by oversight, if we keep it when the
oversight is discovered, it is kept by deceit. 2. He sent as
much again as they took the time before; the price of corn might
be risen, or they might have to pay a ransom for Simeon. 3. He
sent a present of such things as the land afforded, and as were
scarce in Egypt, balm, and honey, &c. Providence dispenses not
its gifts to all alike. But honey and spice will never make up
the want of bread-corn. The famine was sore in Canaan, yet they
had balm and myrrh, &c. We may live well enough upon plain food,
without dainties; but we cannot live upon dainties without plain
food. Let us thank God that what is most needful and useful,
generally is most cheap and common. Though men value very highly
their gold and silver, and the luxuries which are counted the
best fruits of every land, yet in a time of famine they
willingly barter them for bread. And how little will earthly
good things stand us in stead in the day of wrath! How ready
should we be to renounce them all, as loss, for the excellency
of the knowledge of Jesus Christ! Our way to prevail with man is
by first prevailing with the Lord in fervent prayer. But, Thy
will be done, should close every petition for the mercies of
this life, or against the afflictions of this life.

#15-25 Jacob's sons went down the second time into Egypt to buy
corn. If we should ever know what a famine of the word means,
let us not think it much to travel as far for spiritual food, as
they did for bodily food. Joseph's steward had orders from his
master to take them to his house. Even this frightened them.
Those that are guilty make the worst of every thing. But the
steward encouraged them. It appears, from what he said, that by
his good master he was brought to the knowledge of the true God,
the God of the Hebrews. Religious servants should take all fit
occasions to speak of God and his providence, with reverence and
seriousness.

#26-34 Observe the great respect Joseph's brethren paid to him.
Thus were Joseph's dreams more and more fulfilled. Joseph showed
great kindness to them. He treated them nobly; but see here the
early distance between Jews and gentiles. In a day of famine, it
is enough to be fed; but they were feasted. Their cares and
fears were now over, and they ate their bread with joy,
reckoning they were upon good terms with the lord of the land.
If God accept our works, our present, we have reason to be
cheerful. Joseph showed special regard for Benjamin, that he
might try whether his brethren would envy him. It must be our
rule, to be content with what we have, and not to grieve at what
others have. Thus Jesus shows those whom he loves, more and more
of their need. He makes them see that he is their only refuge
from destruction. He overcomes their unwillingness, and brings
them to himself. Then, as he sees good, he gives them some taste
of his love, and welcomes them to the provisions of his house,
as an earnest of what he further intends for them.
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* Joseph's policy to stay his brethren, and try their affection
for Benjamin. (1-17) Judah's supplication to Joseph. (18-34)

#1-17 Joseph tried how his brethren felt towards Benjamin. Had
they envied and hated the other son of Rachel as they had hated
him, and if they had the same want of feeling towards their
father Jacob as heretofore, they would now have shown it. When
the cup was found upon Benjamin, they would have a pretext for
leaving him to be a slave. But we cannot judge what men are now,
by what they have been formerly; nor what they will do, by what
they have done. The steward charged them with being ungrateful,
rewarding evil for good; with folly, in taking away the cup of
daily use, which would soon be missed, and diligent search made
for it; for so it may be read, Is not this it in which my lord
drinketh, as having a particular fondness for it, and for which
he would search thoroughly? Or, By which, leaving it carelessly
at your table, he would make trial whether you were honest men
or not? They throw themselves upon Joseph's mercy, and
acknowledge the righteousness of God, perhaps thinking of the
injury they had formerly done to Joseph, for which they thought
God was now reckoning with them. Even in afflictions wherein we
believe ourselves wronged by men, we must own that God is
righteous, and finds out our sin.

#18-34 Had Joseph been, as Judah supposed him, an utter stranger
to the family, he could not but be wrought upon by his powerful
reasonings. But neither Jacob nor Benjamin need an intercessor
with Joseph; for he himself loved them. Judah's faithful
cleaving to Benjamin, now, in his distress, was recompensed long
afterwards by the tribe of Benjamin keeping with the tribe of
Judah, when the other tribes deserted it. The apostle, when
discoursing of the mediation of Christ, observes, that our Lord
sprang out of Judah, #Heb 7:14|; and he not only made
intercession for the transgressors, but he became a Surety for
them, testifying therein tender concern, both for his Father and
for his brethren. Jesus, the great antitype of Joseph, humbles
and proves his people, even after they have had some tastes of
his loving-kindness. He brings their sins to their remembrance,
that they may exercise and show repentance, and feel how much
they owe to his mercy.
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* Joseph comforts his brethren, and sends for his father. (1-15)
Pharaoh confirms Joseph's invitation, Joseph's gifts to his
brethren. (16-24) Jacob receives the news of Joseph's being
alive. (25-28)

#1-15 Joseph let Judah go on, and heard all he had to say. 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, by making himself
known. Joseph ordered all his attendants to withdraw. Thus
Christ makes himself and his loving-kindness known to his
people, out of the sight and hearing of the world. Joseph shed
tears of tenderness and strong affection, and with these threw
off that austerity with which he had hitherto behaved toward his
brethren. This represents the Divine compassion toward returning
penitents. "I am Joseph, your brother." This would humble them
yet more for their sin in selling him, but would encourage them
to hope for kind treatment. Thus, when Christ would convince
Paul, he said, I am Jesus; and when he would comfort his
disciples, he said, It is I, be not afraid. When Christ
manifests himself to his people, he encourages them to draw near
to him with a true heart. Joseph does so, and shows them, that
whatever they thought to do against him, God had brought good
out of it. Sinners must grieve and be angry with themselves for
their sins, though God brings good out of it, for that is no
thanks to them. The agreement between all this, and the case of
a sinner, on Christ's manifesting himself to his soul, is very
striking. He does not, on this account, think sin a less, but a
greater evil; and yet he is so armed against despair, as even to
rejoice in what God hath wrought, while he trembles in thinking
of the dangers and destruction from which he has escaped. Joseph
promises to take care of his father and all the family. It is
the duty of children, if the necessity of their parents at any
time require it, to support and supply them to the utmost of
their ability; this is showing piety at home, #1Ti 5:4|. After
Joseph had embraced Benjamin, he caressed them all, and then his
brethren talked with him freely of all the affairs of their
father's house. After the tokens of true reconciliation with the
Lord Jesus, sweet communion with him follows.

#16-24 Pharaoh was kind to Joseph, and to his relations for his
sake. Egypt would make up the losses of their removal. Thus
those for whom Christ intends his heavenly glory, ought not to
regard the things of this world. The best of its enjoyments are
but lumber; we cannot make sure of them while here, much less
can we carry them away with us. Let us not set our eyes or
hearts upon the world; there are better things for us in that
blessed land, whither Christ, our Joseph, is gone to prepare a
place. Joseph dismissed his brethren with a seasonable caution,
"See that ye fall not out by the way." He knew they were too apt
to be quarrelsome; and having forgiven them all, he lays this
charge upon them, not to upbraid one another. This command our
Lord Jesus has given to us, that we love one another, and that
whatever happens, or has happened, we fall not out. For we are
brethren, we have all one Father. We are all guilty, and instead
of quarrelling with one another, have reason to fall out with
ourselves. We are, or hope to be, forgiven of God, whom we have
all offended, and, therefore, should be ready to forgive one
another. We are "by the way," a way through the land of Egypt,
where we have many eyes upon us, that seek advantage against us;
a way that leads to the heavenly Canaan, where we hope to be for
ever in perfect peace.

#25-28 To hear that Joseph is alive, is too good news to be
true; Jacob faints, for he believes it not. We faint, because we
do not believe. At length, Jacob is convinced of the truth.
Jacob was old, and did not expect to live long. He says, Let my
eyes be refreshed with this sight before they are closed, and
then I need no more to make me happy in this world. Behold Jesus
manifesting himself as a Brother and a Friend to those who once
were his despisers, his enemies. He assures them of his love and
the riches of his grace. He commands them to lay aside envy,
anger, malice, and strife, and to live in peace with each other.
He teaches them to give up the world for him and his fulness. He
supplies all that is needful to bring them home to himself, that
where he is they may be also. And though, when he at last sends
for his people, they may for a time feel some doubts and fears,
yet the thought of seeing his glory and of being with him, will
enable them to say, It is enough, I am willing to die; and I go
to see, and to be with the Beloved of my soul.
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* God's promises to Jacob. (1-4) Jacob and his family go to
Egypt. (5-27) Joseph meets his father and his brethren. (28-34)

#1-4 Even as to those events and undertakings which appear most
joyful, we should seek counsel, assistance, and a blessing from
the Lord. Attending on his ordinances, and receiving the pledges
of his covenant love, we expect his presence, and that peace
which it confers. In all removals we should be reminded of our
removal out of this world. Nothing can encourage us to fear no
evil when passing through the valley of the shadow of death, but
the presence of Christ.

#5-27 We have here a particular account of Jacob's family.
Though the fulfilling of promises is always sure, yet it is
often slow. It was now 215 years since God had promised Abraham
to make of him a great nation, ch. #12:2|; yet that branch of
his seed, to which the promise was made sure, had only increased
to seventy, of whom this particular account is kept, to show the
power of God in making these seventy become a vast multitude.

#28-34 It was justice to Pharaoh to let him know that such a
family was come to settle in his dominions. If others put
confidence in us, we must not be so base as to abuse it by
imposing upon them. But how shall Joseph dispose of his
brethren? Time was, when they were contriving to be rid of him;
now he is contriving to settle them to their advantage; this is
rendering good for evil. He would have them live by themselves,
in the land of Goshen, which lay nearest to Canaan. Shepherds
were an abomination to the Egyptians. Yet Joseph would have them
not ashamed to own this as their occupation before Pharaoh. He
might have procured places for them at court or in the army. But
such preferments would have exposed them to the envy of the
Egyptians, and might have tempted them to forget Canaan and the
promise made unto their fathers. An honest calling is no
disgrace, nor ought we to account it so, but rather reckon it a
shame to be idle, or to have nothing to do. It is generally best
for people to abide in the callings they have been bred to and
used to. Whatever employment and condition God in his providence
has allotted for us, let us suit ourselves to it, satisfy
ourselves with it, and not mind high things. It is better to be
the credit of a mean post, than the shame of a high one. If we
wish to destroy our souls, or the souls of our children, then
let us seek for ourselves, and for them, great things; but if
not, it becomes us, having food and raiment, therewith to be
content.
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* Joseph presents his brethren to Pharaoh. (1-6) Jacob blesses
Pharaoh. (7-12) Joseph's dealings with the Egyptians during the
famine. (13-26) Jacob's age. His desire to be buried in Canaan.
(27--31)

#1-6 Though Joseph was a great man, especially in Egypt, yet he
owned his brethren. Let the rich and great in the world not
overlook or despise poor relations. Our Lord Jesus is not
ashamed to call us brethren. In answer to Pharaoh's inquiry,
What is your calling? they told him that they were shepherds,
adding that they were come to sojourn in the land for a time,
while the famine prevailed in Canaan. Pharaoh offered to employ
them as shepherds, provided they were active men. Whatever our
business or employment is, we should aim to excel in it, and to
prove ourselves clever and industrious.

#7-12 With the gravity of old age, the piety of a true believer,
and the authority of a patriarch and a prophet, Jacob besought
the Lord to bestow a blessing upon Pharaoh. He acted as a man
not ashamed of his religion; and who would express gratitude to
the benefactor of himself and his family. We have here a very
uncommon answer given to a very common question. Jacob calls his
life a pilgrimage; the sojourning of a stranger in a foreign
country, or his journey home to his own country. He was not at
home upon earth; his habitation, his inheritance, his treasures
were in heaven. He reckons his life by days; even by days life
is soon reckoned, and we are not sure of the continuance of it
for a day. Let us therefore number our days. His days were few.
Though he had now lived one hundred and thirty years, they
seemed but a few days, in comparison with the days of eternity,
and the eternal state. They were evil; this is true concerning
man. He is of few days and full of trouble; since his days are
evil, it is well they are few. Jacob's life had been made up of
evil days. Old age came sooner upon him than it had done upon
some of his fathers. As the young man should not be proud of his
strength or beauty, so the old man should not be proud of his
age, and his hoary hairs, though others justly reverence them;
for those who are accounted very old, attain not to the years of
the patriarchs. The hoary head is only a crown of glory, when
found in the way of righteousness. Such an answer could not fail
to impress the heart of Pharaoh, by reminding him that worldly
prosperity and happiness could not last long, and was not enough
to satisfy. After a life of vanity and vexation, man goes down
into the grave, equally from the throne as the cottage. Nothing
can make us happy, but the prospect of an everlasting home in
heaven, after our short and weary pilgrimage on earth.

#13-26 Care being taken of Jacob and his family, which mercy was
especially designed by Providence in Joseph's advancement, an
account is given of the saving the kingdom of Egypt from ruin.
There was no bread, and the people were ready to die. See how we
depend upon God's providence. All our wealth would not keep us
from starving, if rain were withheld for two or three years. See
how much we are at God's mercy, and let us keep ourselves always
in his love. Also see how much we smart by our own want of care.
If all the Egyptians had laid up corn for themselves in the
seven years of plenty, they had not been in these straits; but
they regarded not the warning. Silver and gold would not feed
them: they must have corn. All that a man hath will he give for
his life. We cannot judge this matter by modern rules. It is
plain that the Egyptians regarded Joseph as a public benefactor.
The whole is consistent with Joseph's character, acting between
Pharaoh and his subjects, in the fear of God. The Egyptians
confessed concerning Joseph, Thou hast saved our lives. What
multitudes will gratefully say to Jesus, at the last day, Thou
hast saved our souls from the most tremendous destruction, and
in the season of uttermost distress! The Egyptians parted with
all their property, and even their liberty, for the saving of
their lives: can it then be too much for us to count all but
loss, and part with all, at His command, and for His sake, who
will both save our souls, and give us an hundredfold, even here,
in this present world? Surely if saved by Christ, we shall be
willing to become his servants.

#27-31 At last the time drew nigh that Israel must die. Israel,
a prince with God, had power over the Angel, and prevailed, yet
must die. Joseph supplied him with bread, that he might not die
by famine, but that did not secure him from dying by age or
sickness. He died by degrees; his candle gradually burnt down to
the socket, so that he saw the time drawing nigh. It is an
advantage to see the approach of death, before we feel it, that
we may be quickened to do, with all our might, what our hands
find to do. However, death is not far from any of us. Jacob's
care, as he saw the day approach, was about his burial; not the
pomp of it, but he would be buried in Canaan, because it was the
land of promise. It was a type of heaven, that better country,
which he declared plainly he expected, #Heb 11:14|. Nothing will
better help to make a death-bed easy, than the certain prospect
of rest in the heavenly Canaan after death. When this was done,
Israel bowed himself upon the bed's head, worshipping God, as it
is explained, see #Heb 11:21|, giving God thanks for all his
favours; in feebleness thus supporting himself, expressing his
willingness to leave the world. Even those who lived on Joseph's
provision, and Jacob who was so dear to him, must die. But
Christ Jesus gives us the true bread, that we may eat and live
for ever. To Him let us come and yield ourselves, and when we
draw near to death, he who supported us through life, will meet
us and assure us of everlasting salvation.
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* Joseph visits his dying father. (1-7) Jacob blesses Joseph's
sons. (8-22)

#1-7 The death-beds of believers, with the prayers and counsels
of dying persons, are suited to make serious impressions upon
the young, the gay, and the prosperous: we shall do well to take
children on such occasions, when it can be done properly. If the
Lord please, it is very desirable to bear our dying testimony to
his truth, to his faithfulness, and the pleasantness of his
ways. And one would wish so to live, as to give energy and
weight to our dying exhortations. All true believers are blessed
at their death, but all do not depart equally full of spiritual
consolations. Jacob adopted Joseph's two sons. Let them not
succeed their father, in his power and grandeur in Egypt; but
let them succeed in the inheritance of the promise made to
Abraham. Thus the aged dying patriarch teaches these young
persons to take their lot with the people of God. He appoints
each of them to be the head of a tribe. Those are worthy of
double honour, who, through God's grace, break through the
temptations of worldly wealth and preferment, to embrace
religion in disgrace and poverty. Jacob will have Ephraim and
Manasseh to know, that it is better to be low, and in the
church, than high, and out of it.

#8-22 The two good men own God in their comforts. Joseph says,
They are my sons whom God has given me. Jacob says, God hath
showed me thy seed. Comforts are doubly sweet to us when we see
them coming from God's hand. He not only prevents our fears, but
exceeds our hopes. Jacob mentions the care the Divine providence
had taken of him all his days. A great deal of hardship he had
known in his time, but God kept him from the evil of his
troubles. Now he was dying, he looked upon himself as redeemed
from all sin and sorrow for ever. Christ, the Angel of the
covenant, redeems from all evil. Deliverances from misery and
dangers, by the Divine power, coming through the ransom of the
blood of Christ, in Scripture are often called redemption. In
blessing Joseph's sons, Jacob crossed hands. Joseph was willing
to support his first-born, and would have removed his father's
hands. But Jacob acted neither by mistake, nor from a partial
affection to one more than the other; but from a spirit of
prophecy, and by the Divine counsel. God, in bestowing 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.
He often gives most to those that are least likely. He chooses
the weak things of the world; he raises the poor out of the
dust. Grace observes not the order of nature, nor does God
prefer those whom we think fittest to be preferred, but as it
pleases him. How poor are they who have no riches but those of
this world! How miserable is a death-bed to those who have no
well-grounded hope of good, but dreadful apprehensions of evil,
and nothing but evil for ever!
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* Jacob calls his sons to bless them. (1,2) Reuben, Simeon,
Levi. (3-7) Judah. (8-12) Zebulun, Issachar, Dan. (13-18) Gad,
Asher, Naphtali. (19-21) Joseph and Benjamin. (22-27) Jacob's
charge respecting his burial, His death. (28-33)

#1,2 All Jacob's sons were living. His calling them together was
a precept for them to unite in love, not to mingle with the
Egyptians; and foretold that they should not be separated, as
Abraham's sons and Isaac's were, but should all make one people.
We are not to consider this address as the expression of private
feelings of affection, resentment, or partiality; but as the
language of the Holy Ghost, declaring the purpose of God
respecting the character, circumstances, and situation of the
tribes which descended from the sons of Jacob, and which may be
traced in their histories.

#3-7 Reuben was the first-born; but by gross sin, he forfeited
the birthright. The character of Reuben is, that he was unstable
as water. Men do not thrive, because they do not fix. Reuben's
sin left a lasting infamy upon his family. Let us never do evil,
then we need not fear being told of it. Simeon and Levi were
passionate and revengeful. The murder of the Shechemites is a
proof of this. Jacob protested against that barbarous act. Our
soul is our honour; by its powers we are distinguished from, and
raised above, the beasts that perish. We ought, from our hearts,
to abhor all bloody and mischievous men. Cursed be their anger.
Jacob does not curse their persons, but their lusts. I will
divide them. The sentence as it respects Levi was turned into a
blessing. This tribe performed an acceptable service in their
zeal against the worshippers of the golden calf, #Ex 32|. Being
set apart to God as priests, they were in that character
scattered through the nation of Israel.

#8-12 Judah's name signifies praise. God was praised for him,
chap. #29:35|, praised by him, and praised in him; therefore his
brethren shall praise him. Judah should be a strong and
courageous tribe. Judah is compared, not to a lion raging and
ranging, but to a lion enjoying the satisfaction of his power
and success, without creating vexation to others; this is to be
truly great. Judah should be the royal tribe, the tribe from
which Messiah the Prince should come. Shiloh, that promised Seed
in whom the earth should be blessed, "that peaceable and
prosperous One," or "Saviour," he shall come of Judah. Thus
dying Jacob at a great distance saw Christ's day, and it was his
comfort and support on his death-bed. Till Christ's coming,
Judah possessed authority, but after his crucifixion this was
shortened, and according to what Christ foretold, Jerusalem was
destroyed, and all the poor harassed remnant of Jews were
confounded together. Much which is here said concerning Judah,
is to be applied to our Lord Jesus. In him there is plenty of
all which is nourishing and refreshing to the soul, and which
maintains and cheers the Divine life in it. He is the true Vine;
wine is the appointed symbol of his blood, which is drink
indeed, as shed for sinners, and applied in faith; and all the
blessings of his gospel are wine and milk, without money and
without price, to which every thirsty soul is welcome. #Isa
55:1|.

#13-18 Concerning Zebulun: if prophecy says, Zebulun shall be a
haven of ships, be sure Providence will so plant him. God
appoints the bounds of our habitation. It is our wisdom and duty
to accommodate ourselves to our lot, and to improve it; if
Zebulun dwell at the heaven of the sea, let him be for a haven
of ships. Concerning Issachar: he saw that the land was
pleasant, yielding not only pleasant prospects, but pleasant
fruits to recompense his toils. Let us, with an eye of faith,
see the heavenly rest to be good, and that land of promise to be
pleasant; this will make our present services easy. Dan should,
by art, and policy, and surprise, gain advantages against his
enemies, like a serpent biting the heel of the traveller. Jacob,
almost spent, and ready to faint, relieves himself with those
words, "I have waited for thy salvation, O Lord!" The salvation
he waited for was Christ, the promised Seed; now that he was
going to be gathered to his people, he breathes after Him to
whom the gathering of the people shall be. He declared plainly
that he sought heaven, the better country, #Heb 11:13,14|. Now
he is going to enjoy the salvation, he comforts himself that he
had waited for the salvation. Christ, as our way to heaven, is
to be waited on; and heaven, as our rest in Christ, is to be
waited for. It is the comfort of a dying saint thus to have
waited for the salvation of the Lord; for then he shall have
what he has been waiting for.

#19-21 Concerning Gad, Jacob alludes to his name, which
signifies a troop, and foresees the character of that tribe. The
cause of God and his people, though for a time it may seem to be
baffled and run down, will be victorious at last. It represents
the Christian's conflict. Grace in the soul is often foiled in
its conflicts; troops of corruption overcome it, but the cause
is God's, and grace will in the end come off conqueror, yea,
more than conqueror, #Ro 8:37|. Asher should be a rich tribe.
His inheritance bordered upon Carmel, which was fruitful to a
proverb. Naphtali, is a hind let loose. We may consider it as a
description of the character of this tribe. Unlike the laborious
ox and ass; desirous of ease and liberty; active, but more noted
for quick despatch than steady labour and perseverance. Like the
suppliant who, with goodly words, craves mercy. Let not those of
different tempers and gifts censure or envy one another.

#22-27 The blessing of Joseph is very full. What Jacob says of
him, is history as well as prophecy. Jacob reminds him of the
difficulties and fiery darts of temptations he had formerly
struggled through. His faith did not fail, but through his
trials he bore all his burdens with firmness, and did not do
anything unbecoming. All our strength for resisting temptations,
and bearing afflictions, comes from God; his grace is
sufficient. Joseph became the shepherd of Israel, to take care
of his father and family; also the stone of Israel, their
foundation and strong support. In this, as in many other things,
Joseph was a remarkable type of the Good Shepherd, and tried
Corner Stone of the whole church of God. Blessings are promised
to Joseph's posterity, typical of the vast and everlasting
blessings which come upon the spiritual seed of Christ. Jacob
blessed all his sons, but especially Joseph, "who was separated
from his brethren." Not only separated in Egypt, but, possessing
eminent dignity, and more devoted to God. Of Benjamin it is
said, He shall ravin as a wolf. Jacob was guided in what he said
by the Spirit of prophecy, and not by natural affection; else he
would have spoken with more tenderness of his beloved son
Benjamin. Concerning him he only foresees and foretells, that
his posterity should be a warlike tribe, strong and daring, and
that they should enrich themselves with the spoils of their
enemies; that they should be active. Blessed Paul was of this
tribe, #Ro 11:1; Php 3:5|; he, in the morning of his day,
devoured the prey as a persecutor, but in the evening divided
the spoils as a preacher; he shared the blessings of Judah's
Lion, and assisted in his victories.

#28-33 Jacob blessed every one according to the blessings God in
after-times intended to bestow upon them. He spoke about his
burial-place, from a principle of faith in the promise of God,
that Canaan should be the inheritance of his seed in due time.
When he had finished both his blessing and his charge, and so
had finished his testimony, he addressed himself to his dying
work. He gathered up his feet into the bed, not only as one
patiently submitting to the stroke, but as one cheerfully
composing himself to rest, now that he was weary. He freely gave
up his spirit into the hand of God, the Father of spirits. If
God's people be our people, death will gather us to them. Under
the care of the Shepherd of Israel, we shall lack nothing for
body or soul. We shall remain unmoved until our work is
finished; then, breathing out our souls into His hands for whose
salvation we have waited, we shall depart in peace, and leave a
blessing for our children after us.
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* The mourning for Jacob. (1-6) His funeral. (7-14) Joseph's
brethren crave his pardon, He comforts them. (15-21) Joseph's
direction concerning his bones, His death. (22-26)

#1-6 Though pious relatives and friends have lived to a good old
age, and we are confident they are gone to glory, yet we may
regret our own loss, and pay respect to their memory by
lamenting them. Grace does not destroy, but it purifies,
moderates, and regulates natural affection. The departed soul is
out of the reach of any tokens of our affection; but it is
proper to show respect to the body, of which we look for a
glorious and joyful resurrection, whatever may become of its
remains in this world. Thus Joseph showed his faith in God, and
love to his father. He ordered the body to be embalmed, or
wrapped up with spices, to preserve it. See how vile our bodies
are, when the soul has forsaken them; they will in a very little
time become noisome, and offensive.

#7-14 Jacob's body was attended, not only by his own family, but
by the great men of Egypt. Now that they were better acquainted
with the Hebrews, they began to respect them. Professors of
religion should endeavour by wisdom and love to remove the
prejudices many have against them. Standers-by took notice of it
as a grievous mourning. The death of good men is a loss to any
place, and ought to be greatly lamented.

#15-21 Various motives might cause the sons of Jacob to continue
in Egypt, notwithstanding the prophetic vision Abraham had of
their bondage there. Judging of Joseph from the general temper
of human nature, they thought he would now avenge himself on
those who hated and injured him without cause. Not being able to
resist, or to flee away, they attempted to soften him by
humbling themselves. They pleaded with him as the servants of
Jacob's God. Joseph was much affected at seeing this complete
fulfilment of his dreams. He directs them not to fear him, but
to fear God; to humble themselves before the Lord, and to seek
the Divine forgiveness. He assures them of his own kindness to
them. See what an excellent spirit Joseph was of, and learn of
him to render good for evil. He comforted them, and, to banish
all their fears, he spake kindly to them. Broken spirits must be
bound up and encouraged. Those we love and forgive, we must not
only do well for, but speak kindly to.

#22-26 Joseph having honoured his father, his days were long in
the land, which, for the present, God had given him. When he saw
his death approaching, he comforted his brethren with the
assurance of their return to Canaan in due time. We must comfort
others with the same comforts with which we have been comforted
of God, and encourage them to rest on the promises which are our
support. For a confession of his own faith, and a confirmation
of theirs, he charges them to keep his remains unburied till
that glorious day, when they should be settled in the land of
promise. Thus Joseph, by faith in the doctrine of the
resurrection, and the promise of Canaan, gave commandment
concerning his bones. This would keep up their expectation of a
speedy departure from Egypt, and keep Canaan continually in
their minds. This would also attach Joseph's posterity to their
brethren. The death, as well as the life of this eminent saint,
was truly excellent; both furnish us with strong encouragement
to persevere in the service of God. How happy to set our early
in the heavenly race, to continue stedfastly, and to finish the
course with joy! This Joseph did, this we also may do. Even when
the pains of death are upon us, if we have trusted in Him upon
whom the patriarchs, prophets, and apostles depended, we need
not fear to say, "My flesh and my heart faileth, but God is the
strength of my heart, and my portion for ever."