12 From henceforward Abram and his seed are almost the only subject of the sacred history. In this chapter we have,

1. God's call of Abram to the land of Canaan Gen 12:1-3.
   
2. Abram's obedience to this call, Gen 12:4-5.
   
3. His welcome to the land of Canaan, Gen 12:6-9.
   
4. His occasional remove into Egypt, with an account of what happened to him there. Abram's flight and fault, Gen 12:10-13.
   Sarai's danger and deliverance, Gen 12:14-20.
   

12:1 We have here the call by which Abram was removed out of the land of his nativity into the land of promise, which was designed both to try his faith and obedience, and also to set him apart for God. The circumstances of this call we may be somewhat helped to the knowledge of, from Stephen's speech, Act 7:2, where we are told,

1. That the God of glory appeared to him to give him this call, appearedin such displays of his glory as left Abram no room to doubt. God spake to him after in divers manners: but this first time, when the correspondence was to be settled, he appeared to him as the God of glory, and spake to him.
2. That this call was given him in Mesopotamia, before he dwelt inCharran, and in obedience to this call, he came out of the land of the Chaldeans, and dwelt in Charran or Haran about five years, and from thence, when his father was dead, by a fresh command, he removed him into the land of Canaan. Some think Haran was in Chaldea, and so was still a part of Abram's country; or he having staid there five years, began to call it his country, and to take root there, till God let him know this was not the place he was intended for.Get thee out of thy country - Now,
   1. By this precept he was tried whether he loved God better than heloved his native soil, and dearest friends, and whether he could willingly leave all to go along with God. His country was become idolatrous, his kindred and his father's house were a constant temptation to him, and he could not continue with them without danger of being infected by them; therefore get thee out, (Heb.) vade tibi, get thee gone with all speed, escape for thy life, look not behind thee.
   2. By this precept he was tried whether he could trust God fartherthan he saw him, for he must leave his own country to go to a land that God would shew him; he doth not say, 'tis a land that I will give thee nor doth he tell him what land it was, or what kind of land; but he must follow God with an implicit faith, and take God's word for it in the general, though he had no particular securities given him, that he should be no loser by leaving his country to follow God.

12:2 Here is added an encouraging promise, nay a complication of promises,

1. I will make of thee a great nation - When God took him from his ownpeople, he promised to make him the head of another people.This promise was.
   1. A great relief to Abram's burden, for he had now no child.
   2. A great trial to Abram's faith, for his wife had been long barren, sothat if he believe, it must be against hope, and his faith must build purely upon that power which can out of stones raise up children unto Abraham.
2. I will bless thee - Either particularly with the blessing offruitfulness, as he had blessed Adam and Noah; or in general, I will bless thee with all manner of blessings, both of the upper and nether springs: leave thy father's house, and I will give thee a father's blessing, better than that of thy progenitors.
3. I will make thy name great - By deserting his country he lost his namethere: care not for that, (saith God) but trust me, and I will make thee a greater name than ever thou couldst have had there.
4. Thou shalt be a blessing - That is, thy life shall be a blessing tothe places where thou shalt sojourn.
5. I will bless them that bless thee, and curse him that curseth thee - This made it a kind of league offensive and defensive between God andAbram. Abram heartily espoused God's cause, and here God promiseth to interest himself in his.
6. In thee shall all the families of the earth be blessed - This was thepromise that crowned all the rest, for it points at the Messiah, in whom all the promises are yea and amen.

12:4 So Abram departed - He was not disobedient to the heavenly vision.His obedience was speedy and without delay, submissive and without dispute.

12:5 They took with them the souls that they had gotten - That is, the proselytes they had made, and persuaded to worship the true God, and to go with them to Canaan; the souls which (as one of the Rabbins expresseth it) they had gathered under the wings of the divine Majesty.

12:6 The Canaanite was then in the land - He found the country possessed by Canaanites, who were likely to be but bad neighbours; and for ought appears he could not have ground to pitch his tent on but by their permission.

12:7 And the Lord appeared to Abram - Probably in a vision, and spoke to him comfortable words; Unto thy seed will I give this land - No place or condition can shut us out from God's gracious visits. Abram is a sojourner, unsettled, among Canaanites, and yet here also he meets with him that lives, and sees him. Enemies may part us and our tents, us and our altars, but not us and our God.

12:8 And there he built an altar unto the Lord who appeared to him, and called on the name of the Lord - Now consider this,

1. As done upon a special occasion when God appeared to him, then andthere he built an altar, with an eye to the God that appeared to him: thus he acknowledged with thankfulness God's kindness to him in making him that gracious visit and promise: and thus he testified his confidence in, and dependence upon the word which God had spoken.
2. As his constant practice, whithersoever he removed. As soon asAbram was got to Canaan, though he was but a stranger and sojourner there, yet he set up, and kept up, the worship of God in his family; and wherever he had a tent, God had an altar and that an altar sanctified by prayer.

12:10 And there was a famine in the land - Not only to punish the iniquity of the Canaanites, but to exercise the faith of Abram. Now he was tried whether he could trust the God that brought him to Canaan, to maintain him there, and rejoice in him as the God of his salvation, when the fig - tree did not blossom. And Abram went down into Egypt - See how wisely God provides, that there should be plenty in one place, whenthere was scarcity in another; that, as members of the great body, we may not say to one another, I have no need of you.

12:13 Say thou art my sister - The grace Abram was most eminent for was faith, and yet he thus fell through unbelief and distrust of the divine Providence, even after God had appeared to him twice. Alas, What will become of the willows, when the cedars are thus shaken

12:17 And the Lord plagued Pharaoh and his house - Probably, those princes especially that had commended Sarai to Pharaoh. We are not told, particularly, what these plagues were; but, doubtless, there was something in the plagues themselves, or some explication added to them, sufficient to convince them that it was for Sarai's sake they were thus plagued.

12:18 What is this that thou hast done? - What an ill thing; how unbecoming a wife and good man! Why didst thou not tell me that she was thy wife? - Intimating, that if he had known that, he would not have taken her. It is a fault, too common among good people, to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience in some people, than we thought there was; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected.

12:20 And Pharaoh commanded his men concerning him - That is, he charged them not to injure him in any thing. And he appointed them, when Abram was disposed to return home, after the famine, to conduct him safe out of the country, as his convoy.

13 In this chapter we have a farther account of Abram;

1. In general, of his condition and behaviour in the land of promise, which was, now, the land of his pilgrimage.
   1. His removes, Gen 1:3. Gen 1:4. Gen 1:18.
      
   2. His riches, Gen 13:2.
      
   3. His devotion, Gen 13:4. Gen 1:18.
   
   
2. A particular account of a quarrel that happened between him and Lot.
   1. The occasion of their strife, Gen 13:5-6.
      
   2. The parties concerned in the strife, with the aggravation of it, Gen 13:7.
      
   3. The stopping of it by the prudence of Abram, Gen 13:8-9.
   
   
3. Lot's departure from Abram to the plain of Sodom, Gen 13:10-14.
   
4. God's appearance to Abram, to confirm the promise of the land of Canaan to him, Gen 13:14-17.
   

13:3 He went on to Bethel - Thither he went, not only because he was willing to go among his old acquaintance; but because there he had formerly had his altar. and though the altar was gone, probably he himself having taking it down when he left the place, lest it should be polluted by the idolatrous Canaanites; yet he came to the place of the altar, either to revive the remembrance of the sweet communion he had had with God at that place, or, perhaps, to pay the vows he had there made to God when he undertook his journey into Egypt.

13:6 The land was not able to bear them - The place was too strait for them, and they had not room for their flocks.

13:7 And the Canaanite and the Perizzite dwelled in the land - This made the quarrel,

1. Very dangerous; if Abram and Lot cannot agree to feed their flockstogether, it is well if the common enemy do not come upon them and plunder them both.
2. Very scandalous: No doubt the eyes of all the neighbours were uponthem, because of the singularity of their religion, and the extraordinary sanctity they professed; and notice would soon be taken of this quarrel, and improvement made of it to their reproach by the Canaanites and Perizzites.

13:10 The garden of the Lord - That is, paradise.

13:13 Sinners before the Lord - That is, impudent daring sinners.

13:16 I will make thy seed as the dust of the earth - That is, they shall increase incredibly, and take them altogether; they shall be such a great multitude as no man can number. They were so in Solomon's time, Ki1 4:20.Judah and Israel were many as the land which is by the sea in multitude.This God here gives him the promise of.

13:17 Arise, walk through the land - Enter and take possession, survey the parcels, and it will appear better than upon a distant prospect.

13:18 Then Abram removed his tent - God bid him walk through the land, that is, Do not think of fixing in it, but expect to be always unsettled, and walking through it to a better Canaan; in compliance with God's will herein, he removed his tent, conforming himself to the condition of a pilgrim. And he built there an altar - in token of his thankfulness to God for the kind visit he had made him.

14 We have in this chapter,

1. A war with the king of Sodom and his allies, Gen 14:1-12.
   
2. Abram's rescue of Lot from captivity, Gen 14:13-16.
   
3. Abram's return from that expedition, Gen 14:17.
   with an account of what passed,
   1. Between him and the king of Salem, Gen 14:18-20.
      
   2. Between him and the king of Sodom, Gen 14:21-24.
   
   In part fulfilled, that God would make his name great.

14:1 We have here an account of the first war that ever we read of in scripture, in which we may observe. [1.] The parties engaged in it. The invaders were four kings; two ofthem no less than kings of Shinar and Elam - That is, Chaldea and Persia; yet probably not the sovereign princes of those great kingdoms, but rather the heads of some colonies which came out thence, and settled themselves near Sodom, but retained the names of the countries from which they had their original. The invaded were the kings of five cities that lay near together in the plain of Jordan, Sodom and Gomorrah, Admah, Zeboiim, and Zoar. [2.] The occasion of this war was, the revolt of the five kings from underthe government of Chedorlaomer.

14:4 Twelve years they served him - The Sodomites were the posterity of Canaan, whom Noah had pronounced a servant to Shem, from whom Elam descended. Thus soon did that prophecy begin to be fulfilled. In the thirteenth year, beginning to be weary of their subjection, they rebelled - Denied their tribute, and attempted to shake off the yoke.

14:5 In the fourteenth year - After some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to reduce the revolters.See note at Gen 14:1 (For [1.],[2.]) [3.] The progress of the war. The four kings laid the neighbouringcountries waste, and enriched themselves with the spoil of them, Gen 14:5-7. Upon the alarm of which, the king ofSodom and his allies went out and were routed.

14:13 We have here an account of the only military action we ever find Abram engaged in; and this he was not prompted to by avarice or ambition, but purely by a principle of charity.

14:14 He armed his trained servants, born in his house - To the number of three hundred and eighteen: a great family, but a small army; about as many as Gideon's that routed the Midianites, Jdg 7:7.He drew out his trained servants, or his catechized servants; not only instructed in the art of war, but instructed in the principles of religion; for Abram commanded his household to keep the way of the Lord.

14:16 His brother Lot - That is, his kinsman.

14:18 The Rabbins say, that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram at this time by this name. But as nothing is expressly revealed concerning it, we can determine nothing. He brought forth bread and wine - For the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as a king. As priest of the most high God he blessed Abram, which we may suppose a greater refreshment to Abram than his bread and wine were.

14:19 Blessed be Abram, of the most high God - Observe the titles he here gives to God, which are very glorious.

1. The most high God, which speaks his absolute perfections in himself,and his sovereign dominion over all the creatures.
2. Possessor of heaven and earth - That is, rightful owner and sovereignLord of all the creatures; because he made them.

14:20 And blessed be the most high God - Note,

1. In all our prayers we must praise God, and join hallelujahs with allour hosannas. These are the spiritual sacrifices we must offer up daily, and upon particular occasions.
2. God as the most high God must have the glory of all our victories. Inthem he shews himself higher than our enemies, and higher than we, for without him we could do nothing. And he gave him tithes of all - That is, of the spoils, Heb 7:4. This may be looked upon,
   1. As a gratuity presented to Melchizedek, by way of return for hisrespects.
   2. As an offering dedicated to the most high God, and therefore putinto the hands of Melchizedek his priest. Jesus Christ, our great Melchizedek, is to be humbly acknowledged by every one of us as our king and priest, and not only the tithe of all, but all we have, must be given up to him.

14:21 Give me the souls, and take thou the substance - So the Hebrew reads it. Here he fairly begs the persons, but as freely bestows the goods on Abram. Gratitude teaches us to recompense to the utmost of our power those that have undergone fatigues, or been at expence for our service.

14:22 I have lift up mine hand to the Lord that I will not take anything - Here Observe,

1. The titles he gives to God, the most high God, the possessor ofheaven and earth - The same that Melchizedek had just now used. It is good to learn of others how to order our speech concerning God, and to imitate those who speak well in divine things.
2. The ceremony used in this oath; I have lift up my hand - In religiousswearing we appeal to God's knowledge of our truth and sincerity, and imprecate his wrath if we swear falsely; and the lifting up of the hands is expressive of both. Lest thou shouldst say, I have made Abram rich - Probably, Abram knew the king of Sodom to be a proud and scornfulman, and one that would be apt to turn such a thing as this to his reproach afterwards, and when we have to do with such men, we have need to act with particular caution.

14:23 From a thread to a shoe - latchet - Not the least thing that had ever belonged to the king of Sodom.

15 In this chapter we have a solemn treaty between God and Abram,

1. A general assurance of God's kindness and good - will to Abram, Gen 15:1.
   
2. A particular declaration of the purposes of his love concerning him, in two things.
   1. That he would give him a numerous issue, Gen 15:2-7.
      
   2. That he would give him Canaan for an inheritance, Gen 15:7-16.
   
   

15:1 After these things -

1. After that act of generous charity which Abram had done, inrescuing his neighbours, God made him this gracious visit.
2. After that victory which he had obtained over four kings; lestAbram should be too much elevated with that, God comes to tell him he had better things in store for him. The word of the Lord came unto Abram - That is, God manifested himself to Abram, in a vision - Which supposeth Abram awake, and some sensible token of the presence of the divine glory, saying, Fear not Abram - Abram might fear lest the four kings he had routed, should rally and fall upon him. No, saith God, fear not: fear not their revenge, nor thy neighbour's envy; I will take care of thee. I am thy shield - Or, emphatically, I am a shield to thee, present with thee, actually defending thee. The consideration of this, that God himself is, a shield to his people, to secure them from all destructive evils, a shield ready to them, and a shield round about them, should silence all perplexing fears. And thy exceeding great reward - Not only thy rewarder, but thy reward. God himself is the felicity of holy souls; He is the portion of their inheritance, and their cup.

15:3 Behold to me thou hast given no seed - Not only no son, but no seed. If he had had a daughter, from her the promised Messias might have come, who was to be the Seed of the Woman; but he had neither son nor daughter.

15:5 And he brought him forth - It seems, early in the morning, and said, look now toward heaven, and tell the stars: so shall thy seed be -

1. So innumerable, for so the stars seem to a common eye. Abramfeared he should have no child at all, but God tells him his descendents should be so many as not to be numbered.
2. So illustrious, as the stars of heaven for splendour; for to thempertained the glory, Rom 9:4.Abram's seed according to the flesh were like the dust of the earth, Gen 13:16, but his spiritual seed are like the stars of heaven.

15:6 And he believed in the Lord - That is, believed the truth of that promise which God had now made him, resting upon the power, and faithfulness of him that made it: see how the apostle magnifies this faith of Abram, and makes it a standing example, Rom 4:19-21. He was not weak in faith; he staggered not at the promise: he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us. And he counted it to him for righteousness - That is, upon the score of this he was accepted of God, and, by faith he obtained witness that he was righteous, Heb 11:4. This is urged in the New Testament to prove, that we are justified by faith without the works of the law, Rom 4:3, Gal 3:6, for Abram was so justified, while he was yet uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by his faith, much less can we. This faith, which was imputed to Abram for righteousness, had newly struggled with unbelief, Gen 15:2, and coming off, conqueror, it was thus crowned, thus honoured.

15:7 I am the lord that brought thee out of Ur of the Chaldees - Out of the fire of the Chaldees, so some: that is, from their idolatries; for the Chaldeans worshipped the fire. Or, from their persecutions.The Jewish writers have a tradition, that Abram was cast into a fiery furnace for refusing to worship idols, and was miraculously delivered.It is rather a place of that name. Thence God brought him by an effectual call, brought him by a gracious violence; snatched him as a brand out of the burning. Observe how God speaks of it as that which he gloried in.I am the Lord that brought thee out - He glories in it as an act both of power and grace. To give thee this land to inherit it - Not only to possess it, but to possess it as an inheritance, which is the surest title.The providence of God hath secret, but gracious designs in all its various dispensations: we cannot conceive the projects of providence, 'till the event shews what it was driving at.

15:8 Whereby shall I know that I shall inherit it? - This did not proceed from distrust of God's power or promise, but he desired this,

1. For the strengthening of his own faith. He believed, Gen 15:6, buthere he prays, Lord help me against my unbelief, Now, he believed, but he desired a sign, to be treasured up against an hour of temptation.
2. For the ratifying of the promise to his posterity, that they also mightbelieve it.

15:9 Take me an heifer - Perhaps Abram expected some sign from heaven, but God gives him a sign upon a sacrifice. Those that would receive the assurances of God's favour, must attend instituted ordinances, and expect to meet with God in them. Observe,

1. God appointed that each of the beasts used for his service should bethree years old, because then they were at their full growth and strength.God must be served with the best we have.
2. We do not read that God gave Abram particular directions how tomanage these, knowing that he was well versed in the custom of sacrifices.
3. Abram took as God appointed him, though as yet he knew not howthese things should become a sign to him. He divided the beasts in the midst, according to the ceremony used in continuing covenants, Jer 34:18-19, where it is said, theycut the calf in twain, and passed between the parts.
4. Abram, having prepared according to God's appointment, set himself toexpect what sign God would give him by these.

15:12 And when the sun was going down - About the time of the evening oblation. Early in the morning, while the stars were yet to be seen, God had given him orders concerning the sacrifices, Gen 15:5, and we may suppose it was at least his morning's work to prepare them, and set them in order; which when he had done, he abode by them praying and waiting 'till towards evening. A deep sleep fell upon Abram - Not a common sleep through weariness or carelessness, but a divine extasy, that being wholly taken off from things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely. And lo, a horror of great darkness fell upon him - This was designed to strike an awe upon the spirit of Abram, and topossess him with a holy reverence. Holy fear prepares the soul for holy joy; God humbles first, and then lifts up.

15:13 Thy seed shall be strangers - So they were in Canaan first, Psa 105:11-12, and afterwards inEgypt: before they were lords of their own land, they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth. And them they shall serve - So they did the Egyptians, Exo 1:13. See how that which was the doom of the Canaanites, Gen 9:25, proves the distress of Abram's seed: they are made to serve; but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing.And they shall afflict them - See Exo 1:11. Those that are blessed and beloved of God are often afflicted by wicked men. This persecution began with mocking, when Ishmael the son of an Egyptian, persecuted Isaac, Gen 21:9, and it came at last to murder, the basest of murders, that of their new born children; so that more or less it continued 400 years.

15:14 That nation whom they shall serve, even the Egyptians, will I judge - This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. The punishing of persecutors is the judging of them; it is a righteous thing with God, and a particular act of justice, to recompense tribulation to those that trouble his people. 3. The deliverance of Abram's seed out of Egypt.And afterwards shall they come out with great substance - Either after they have been afflicted 400 years, or, after the Egyptians are judged and plagued.

15:15 Thou shalt go to thy fathers - At death we go to our fathers, to all our fathers that are gone before us to the state of the dead, to our godly fathers that are gone before us to the state of the blessed.The former helps to take off the terror of death, the latter puts comfort into it. Thou shalt be buried in a good old age - Perhaps mention is made of his burial here, where the land of Canaan is promised him, because a burying - place was the first possession he had in it. Old age is a blessing, if it be a good old age: theirs may be called a good old age,

1. That are old and healthful, not loaded with such distempers as makethem weary of life:
2. That are old and holy, whose hoary head is found in the way ofrighteousness, old and useful, old and exemplary for godliness, that is indeed a good old age.

15:16 They shall come hither again - Hither to the land of Canaan, wherein thou now art. The reason why they must not have the land of promise in possession till the fourth generation, is because the iniquity of the Amorites was not yet full. The righteous God has determined, that they shall not be cut off till they are arrived to such a pitch of wickedness; and therefore till it come to that, the seed of Abram must be kept out of possession.

15:17 When the sun was gone down the sign was given - The smoaking furnace signified the affliction of his seed in Egypt: they were there in the furnace of affliction, and labouring in the very fire.They were there in the smoke, their eyes darkened that they could not see to the end of their troubles. 2. The burning lamp speaks comfort in this affliction; and this Godshewed Abram at the same time with the smoaking furnace. The lamp notes direction in the smoke; God's word was their lamp, a light shining in a dark place. Perhaps too this burning lamp prefigured the pillar of a cloud and fire which led them out of Egypt. 3. The passing of these between the pieces was the confirming of thecovenant God now made with him. It is probable this furnace and lamp, which passed between the pieces, burned and consumed them, and so compleated the sacrifice, and testified God's acceptance of it, as of Gideon's, Jdg 6:21, Manoah's, Jdg 13:19-20, and Solomon's, Ch2 7:1. So it intimates,

1. That God's covenants with man are made by sacrifice, Psa 50:5, by Christ, the great sacrifice.
2. God's acceptance of our spiritual sacrifices is a token for good,and an earnest of farther favours.

15:18 In that same day, the Lord made a covenant with Abram, saying, Unto thy seed have I given this land - He had said before, To thy seed will I give this land, but here he saith, I have given it; that is,

1. I have given the promise, the charter is sealed and delivered, andcannot be disanulled.
2. The possession is as sure in due time, as if it were now actuallydelivered to them. In David's time and Solomon's their jurisdiction extended to the utmost of these limits, Ch2 9:26. And it was their own fault that they were not sooner and longer in possession of all these territories. They forfeited their right by their sins, and by their own sloth and cowardice kept themselves out of possession. The present occupants are named, because their number and strength and long prescription, should be no hindrance to the accomplishment of this promise in its season; and to magnify God's love to Abram and his seed, in giving to that one nation the possession of many nations.

16 Hagar probably was one of those maid - servants which the king of Egypt (among other gifts) bestowed upon Abram, Gen 12:16.
Concerning her we have four things in this chapter,

1. Her marriage to Abram her master, Gen 16:1-3.
   
2. Her misbehaviour towards Sarai her mistress, Gen 16:4-6.
   
3. Her discourse with an angel that met her in her flight, Gen 16:7-14.
   
4. Her delivery of a son, Gen 16:15-16.
   

16:1 We have here the marriage of Abram to Hagar, who was his secondary wife. Herein, though he may be excused, he cannot be justified; for from the beginning it was not so: and when it was so, it seems to have proceeded from an irregular desire to build up their families, for the speedier peopling of the world. But now we must not do so? Christ has reduced this matter to the first institution, and makes the marriage union to be between one man and one woman only.

16:4 We have here the ill consequences of Abram's marriage to Hagar: a deal of mischief it made presently. Hagar no sooner perceives herself with child, but she looks scornfully upon her mistress; upbraids her perhaps with her barrenness, and insults over her. Sarai falls upon Abram, and very unjustly charges him with the injury, suspecting that he countenanced Hagar's insolence: and as one not willing to hear what Abram had to say she rashly appeals to God.The Lord judge between me and thee, as if Abram had refused to right her. When passion is upon the throne, reason is out of doors, and is neither heard nor spoken. Those are not always in the right that are most forward in appealing to God. Rash and bold imprecations are commonly evidences of guilt and a bad cause.

16:6 Thy maid is in thy hand - Though she was his wife, he would not countenance her in any thing disrespectful to Sarai. Those who would keep up peace and love, must return first answers to hard accusations; husbands and wives particularly should endeavour not to be both angry together. And when Sarai dealt hardly with her - Making her to serve with rigour; she fled from her face - She not only avoided her wrath for the present, but totally deserted her service.

16:7 Here is the first mention we have in scripture of an angel's appearance, who arrested her in her flight. It should seem she was making towards her own country, for she was in the way to Shur, which lay towards Egypt. 'Twere well if our afflictions would make us think of our home, the better county. But Hagar was now out of the way of her duty, and going farther astray, when the angel found her. It is a great mercy to be stopt in a sinful way, either by conscience or providence.

16:8 And he said, Hagar, Sarai's maid -

1. As a check to her pride. Though she was Abram's wife, yet he callsher Sarai's maid to humble her.
2. As a rebuke to her flight. Sarai's maid ought to be in Sarai'stent, and not wandering in the wilderness. Whence comest thou - Consider that thou art running away both from the duty thou wast bound to,and the privileges thou wast blest with, in Abram's tent. And Whither wilt thou go? - Thou art running thyself into sin in Egypt; if she return to that people, she will return to their gods. And she said, I flee from the face of my mistress - She acknowledges her fault in fleeing from her mistress; and yet, excuses it, that it was from the face, or displeasure, of her mistress.

16:9 And the angel said, Return to thy mistress, and submit thyself under her hand - Go home and humble thyself for what thou hast done amiss, and resolve for the future to behave thyself better.

16:10 I will multiply thy seed exceedingly - Heb. multiplying I will multiply it, that is, multiply it in every age, so as to perpetuate it. 'Tis supposed that the Turks at this day descended from Ishmael, and they are a great people.

16:11 Ishmael, that is, God will hear; and the reason is, because the Lord hath heard: he hath, and therefore he will. The experience we have had of God's seasonable kindness in distress should encourage us to hope for the like help in the like exigencies. Even there, where there is little cry of devotion, the God of pity hears the cry of affliction: tears speak as well as prayers.

16:12 He will be a wild man - A wild ass of a man, so the word is: rude, and bold and fearing no man; untamed, untractable, living at large, and impatient of service and restraint. His hand will be against every man - That is his sin, and every man's hand against him - That is his punishment.Note, Those that have turbulent spirits have commonly troublesome lives: they that are provoking, and injurious to others, must expect to be repaid in their own coin. And yet, he shall dwell in the presence of all his brethren - Though threatened and insulted by all his neighbours, yet he shall keep his ground, and, for Abram's sake more than his own, shall be able to make his part good with them. Accordingly we read, Gen 25:18, that he died, as he lived, in the presence of all his brethren.

16:13 And she called the name of the Lord that spake unto her - That is, thus she made confession of his name, Thou God seest me - This should be with her, his name for ever, and this his memorial, by which she will know him, and remember him while she lives, Thou God seest me. Thou seest my sorrow and affliction. This Hagar especially refers to: when we have brought ourselves into distress by our own folly, yet God has not forsaken us. Thou seest the sincerity of my repentance. Thou seest me, if in any instance I depart from thee. This thought should always restrain us from sin, and excite us to duty, Thou God seest me. Have I here also looked after him that seeth me? - Probably she knew not who it was that talked with her till he was departing, and then looking after him, with a reflexion like that of the two disciples, Luk 24:31-32. Here also - Not only in Abram's tent, and at his altar, but here also, in this wilderness: here, where I never expected it, where I was out of the way of my duty?

16:14 The well was called Beer - lahai - roi - The well of him that lives and sees me. 'Tis likely Hagar put this name upon it, and it was retained long after. This was the place where the God of glory manifested the special care he took of a poor woman in distress. Those that are graciously admitted into communion with God, and receive seasonable comforts from him, should tell others what he has done for their souls, that they also may be encouraged to seek him and trust in him.

17 This chapter contains articles of agreement betwixt the great Jehovah, the father of mercies, and pious Abram, the father of the faithful.Mention was made of this covenant, Gen 15:18.
but here it is particularly drawn up.Here are,

1. The circumstances of the making of this covenant, the time and manner, Gen 17:1.
   and the posture Abram was in, Gen 17:3.
   
2. The covenant itself, in the particular instances.
   1. That he should be the father of many nations, Gen 17:4. Gen 17:6.
      and in token of that his name was changed, Gen 17:5.
      
   2. That God would be a God to him and his seed, and would give them the land of Canaan, Gen 17:7-8.
      and the seal of this part of the covenant was circumcision, Gen 17:9-14.
      
   3. That he should have a son by Sarai, and in token of that her name was changed, Gen 17:15-16.
      This promise Abraham received, Gen 17:17.
      And his request for Ishmael, (Gen 17:18.) was answered abundantly
      to his satisfaction, Gen 17:19-22.
      
3. The circumcision of Abraham and his family, according to God's appointment, Gen 17:23-27.
   

17:1 And when Abram was ninety nine years old - Full thirteen years after the birth of Ishmael. So long the promise of Isaac was deferred;

1. Perhaps to correct Abram's over - hasty marrying ofHagar.
2. That Abram and Sarai being so far striken in age, God's power inthis matter might be the more magnified.

The Lord appeared unto Abram - In some visible display of God's immediate glorious presence with him.And said, I am the Almighty God - By this name he chose to make himself known to Abram, rather than by his name Jehovah, Exo 6:3.He used it to Jacob, Gen 35:11. They called him by this name, Gen 28:5 Gen 43:14, Gen 48:3, . It is the name of God that is mostly usedthroughout the book of Job, at least 30 times in the discourses of that book, in which Jehovah is used but once. After Moses, Jehovah is more frequently used, and this very rarely. I am El - Shaddai. It speaks the almighty power of God, either

1. As an avenger, from wrv he destroyed, or laid waste; so some:and they think God took this title from the destruction of the old world: Or,
2. As a benefactor, v for rva who, and yr it sufficeth.

Our old English translation reads it here, very significantly,I am God All - sufficient. The God with whom we have to do, is self - sufficient; he hath every thing, and he needs not any thing. And he is enough to us, if we be in covenant with him; we have all in him, and we have enough in him; enough to satisfy our most enlarged desires; enough to supply the defect of every thing else, and to secure us happiness for our immortal souls.

But the covenant is mutual, walk before me, and be thou perfect - Thatis, upright and sincere. Observe,

1. That to walk before God, is to set God always before us, and to think,and speak, and act, in every thing as those that are always under his eye.It is to have a constant regard to his word, as our rule, and to his glory, as our end, in all our actions. It is to be inward with him in all the duties of religious worship, and to be entire for him in all holy conversation.
2. That upright walking with God is the condition of our interest in hisall - sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit of our relation to him.
3. A continual regard to God's all - sufficiency will have a great influenceupon our upright walking with him.

17:3 And Abram fell on his face while God talked with him - Either,

1. As one overcome by the brightness of the Divine glory: Daniel andJohn did so likewise. Or.
2. As one ashamed of himself, and blushing to think of the honours doneto one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face.

17:4 The promise is here introduced with solemnity: As for me, saith the Great God, Behold, behold and admire it, behold and be assured of it, my covenant is with thee. And thou shalt be a father of many nations - This implies,

1. That his seed after the flesh should be very numerous, both in Isaacand in Ishmael, and in the sons of Keturah. And the event answered, for there have been, and are, more of the children of men descended from Abraham, than from any one man at equal distance with him from Noah, the common root.
2. That all believers, in every age, should be looked upon as his spiritualseed, as the father of the faithful. In this sense the apostle directs us to understand this promise, Rom 4:16-17. He is the father of those, in every nation, that, by faith, enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine majesty.

17:5 In token of this, his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was to confirm the faith of Abraham, while he was childless; perhaps even his own name was sometimes an occasion of grief to him; Why should he be called a high father, who was not a father at all? But now God had promised him a numerous issue, and had given him a name which signified so much; that name was his joy.

17:7 And I will establish my covenant - Not to be altered or revoked; not with thee only, then it would die with thee but with thy seed after thee; and it is not only thy seed after the flesh, but thy spiritual seed. It is everlasting in the evangelical meaning of it. The covenant of grace is everlasting; it is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted, with the seal of it, to the seed of believers, and the internal administration of it by the Spirit to Christ's seed in every age. This is a covenant of exceeding great and precious promises. Here are two which indeed are all - sufficient, that God would be their God. All the privileges of the covenant, all its joys, and all its hopes, are summed up in this. A man needs desire no more than this to make him happy. What God is himself, that he will be to his people: wisdom to guide and counsel them, power to protect and support them, goodness to supply and comfort them; what faithful worshippers can expect from the God they serve, believers shall find in God as theirs. This is enough, yet not all.

17:8 And I will give thee Canaan for an everlasting possession - God had before promised this land to Abraham and his seed, Gen 15:18.But here, it is promised for an everlasting possession, as a type of heaven, that everlasting rest which remains for the people of God. This is that better country to which Abraham had an eye, and the grant of which was that which answered the vast extent of that promise, that God would be to them a God; so that if God had not designed this, he would have been ashamed to be called their God, Heb 11:16. As the land of Canaan was secured to the seed of Abraham, according to the flesh; so heaven is secured to all his spiritual seed for a possession truly everlasting. The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant, and the earnest of it is given to all believers.

17:10 The token of the covenant, is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Act 7:8. It is here said to be thecovenant which Abraham and his seed must keep, as a copy or counterpart, it is called a sign and seal, Rom 4:11, for it was.

1. A confirmation to Abraham and his seed of those promises whichwere God's part of the covenant, assuring them that, in due time, Canaan should be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates, that that promise looked farther, to another Canaan.
2. An obligation upon Abraham and his seed to that duty which wastheir part of the covenant, not only to the duty of accepting the covenants and putting away the corruption of the flesh, which were primarily signified by circumcision, but in general to the observation of all God's commands. They who will have God to be to them a God, must consent to be to him a people.

Now, 1. Circumcision was a bloody ordinance, for all things by the law werepurged with blood, Heb 9:22. See Exo 24:8. But the blood of Christ being shed, all bloody ordinances are now abolished. Circumcision therefore gives way to baptism. 2. It was peculiar to the males, though the women also were included in thecovenant. 3. Christ having not yet offered himself for us, God would have man toenter into covenant, by the offering of some part of his own body, and no part could be better spared. 4. The ordinance was to be administered to children when they were eightdays old, that they might gather some strength to be able to undergo the pain of it. 5. The children of the strangers were to be circumcised, which lookedfavourable upon the Gentiles, who should, in due time be brought into the family of Abraham, by faith. Here is, (1.) The promise made to Abraham of a son by Sarai, thatson in whom the promise made to him should be fulfilled, that he should be the father of many nations, for she also shall be a mother of nations, and kings of people shall be of her, Gen 17:16.Note,

1. God reveals the purposes of his good - will to his people by degrees. Godhad told Abraham long before, that he should have a son, but never 'till now that he should have a son by Sarai.
2. The blessing of the Lord makes fruitful, and adds no sorrow with it;no such sorrow as was in Hagar's case. I will bless her, with the blessing of fruitfulness, and then thou shalt have a son of her.
3. Civil government and order is a great blessing to the church. It ispromised not only that people, but kings of people should be of her; not a headless rout, but a well modelled, well governed society.

17:15 Sarah shall her name be - The same letter is added to her name that was to Abraham's. Sarai signifies my princess, as if her honour were confined to one family only: Sarah signifies a princess, viz. of multitudes.

17:17 Then Abraham fell on his face, and laughed - It was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ's day, now he saw it and was glad, Joh 8:56, for as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac, and said, Shall a child be born to him that is an hundred years old? - He doth not here speak of it, as at all doubtful, for we are sure he staggered not at the promise, Rom 4:20, but as wonderful, and that which could not be effected but by the almighty power of God.

17:18 And Abraham said, O that Ishmael might live before thee! - This he speaks nor as desiring that Ishmael might be preferred before the son he should have by Sarah, but as dreading lest he should be forsaken of God, he puts up this petition on his behalf. The great thing we should desire of God, for our children, is, that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. God's answer to this prayer, is an answer of peace. Abraham could not say he sought God's face in vain.

17:20 As for Ishmael, I have heard thee; I have blessed him - That is, I have many blessings in store for him.

1. His posterity shall be numerous; I will multiply him exceedingly;
2. They shall be considerable; twelve princes shall he beget.We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins.

17:21 He names that child, Isaac - Laughter, because Abraham rejoiced in spirit when this son was promised him.

18 We have an account in this chapter of another interview between God and Abraham, probably within a few days after the former, as the reward of his chearful obedience to the law of circumcision.Here is,

1. The visit which God made him, Gen 18:1-8.
   
2. The matters discoursed of between them,
   1. The purposes of God's love concerning Sarah, Gen 18:9-15.
      
   2. The purposes of God's wrath concerning Sodom.
      1. The discovery God made to Abraham of his design to destroy Sodom, Gen 18:16-22.
         
      2. The intercession Abraham made for Sodom, Gen 18:23-33.
         

18:1 This appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of, and therefore more resembles that great visit which in the fulness of time the Son of God was to make to the world. He sat in the tent - door in the heat of the day - Not so much to repose himself, as to seek an opportunity of doing good, by giving entertainment to strangers.

18:2 And lo three men - These three men were three spiritual heavenly beings, now assuming human shapes, that they might be visible to Abraham, and conversable with him. Some think they were all three created angels; others, that one of them was the Son of God. He bowed himself towards the ground - Religion doth not destroy but improve good manners, and teaches us to honour all men.

18:9 Where is Sarah thy wife? - By naming her, they gave intimation to Abraham, that tho' they seemed strangers, yet they well knew him and his family: by enquiring after her, they shewed a kind concern for the family of one, whom they found respectful to them. And by speaking of her, she over - hearing it, they drew her to listen to what was farther to be said.

18:10 I will certainly return unto thee - And visit thee. God will return to those that bid him welcome.

18:12 Sarah laughed within herself - It was not a laughter of faith, like Abraham's, Gen 17:17, but a laughter of doubting and distrust.The great objection which Sarah could not get over was her age.I am waxed old, and past child - bearing in a course of nature, especially having been hitherto barren, and which magnifies the difficulty, My lord is old also. Observe here, That Sarah calls Abraham her lord, and the Holy Ghost takes notice of it to her honour, and recommends it to the imitation of all Christian wives, Pe1 3:6.Sarah obeyed Abraham calling him lord, in token of respect and subjection.

18:17 Shall I hide from Abraham that thing which I do - Thus doth God in his councils express himself after the manner of men, with deliberation.The secret of the Lord is with them that fear him. Those that by faith live a life of communion with God, cannot but know more of his mind than other people. They have a better insight into what is present, and a better foresight of what is to come.

18:19 I know Abraham that he will command his children, and his household after him - This is a bright part of Abraham's character.He not only prayed with his family, but he taught them, as a man of knowledge; nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. And he not only took care of his children, but of his household: his servants were catechized servants. Masters of families should instruct, and inspect the manners of all under their roof. And this is given as the reason why God would make known to him his purpose concerning Sodom; because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge.

18:21 I will go down now and see - Not as if there were any thing concerning which God is in doubt; but he is pleased thus to express himself after the manner of men.

18:23 Abraham drew near - This expression intimates, A holy concern.A holy confidence; he drew near with an assurance of faith, drew near as a prince, Job 31:37.

18:27 Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes - He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God's greatness, he is the Lord; and his own meanness, but dust and ashes. Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and Him. He is the Lord of glory, we are worms of the earth.

18:30 Oh let not the Lord be angry - The importunity which believers use in their addresses to God is such, that if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man, and he is pleased when he is wrestled with. But why then did Abraham leave off asking when he had prevailed so far as to get the place spared if there were but ten righteous in it? Either,

1. Because he owned that it deserved to perish if there were not so many: asthe dresser of the vineyard, who consented that the barren tree should be cut down if one year's trial more did not make it fruitful, Luk 13:9. Or,
2. Because God restrained his spirit from asking any farther. When God hathdetermined the ruin of a place, he forbids it to be prayed for, Jer 7:16.

18:33 Abraham returned into his place - To wait what the event would be; and it proved that his prayer was heard, and yet Sodom not spared, because there were not ten righteous in it.

19 We read, Gen 18. of God's coming to take a view of the state of Sodom, what its wickedness was, and what righteous there were in it: here we have the result of that enquiry.

1. It was found upon trial that Lot was very good, Gen 19:1-3
   and it did not appear that there were any more of the same character.
2. It was found that the Sodomites were very wicked, Gen 19:4-11.
   
3. Special care was therefore taken for the securing of Lot and his family, Gen 19:12-23.
   
4. The ruin of Sodom, and of Lot's wife, Gen 19:24-26.
   with a general repetition of the story, Gen 19:27-29.
   
5. A foul sin that Lot was guilty of, in committing incest with his two daughters, Gen 19:30-38.
   

19:1 And there came two - Probably two of the three that had just before been with Abraham, the two created angels who were sent to execute God's purpose concerning Sodom.

19:3 And he pressed upon them greatly - Partly because he would by no means have them to expose themselves to the perils of lodging in the streets of Sodom, and partly because he was desirous of their converse.

19:4 Here were old and young all from every quarter - The old were not past it, and the young were soon come up to it. Either they had no magistrates to protect the peaceable, or their magistrates were themselves aiding and abetting.

19:8 I have two daughters - This was unadvisedly and unjustifiably offered. It is true, of two evils we must chose the less, but of two sins we must chose neither, nor ever do evil that good may come of it.

19:11 And they smote the men with blindness - This was designed to put an end to their attempt, and to be an earnest of their utter ruin the next day.

19:13 We will destroy this place - The holy angels are ministers of God's wrath for the destruction of sinners, as well as of his mercy for the preservation and deliverance of his people.

19:14 Up, get you out this place - The manner of expression is startling. It was not time to trifle, when the destruction was just at the door. But he seemed to them as one that mocked - They thought perhaps that the assault which the Sodomites had just now made upon his house had disturbed his head, and put him into such a fright that be knew not what he said. They that made a jest of every thing, made a jest of that, and so perished in the overthrow. Thus many who are warned of the danger they are in by sin, make a light matter of it; such will perish with their blood upon their heads.

19:16 Tho' Lot did not make a jest of the warning as his sons - in - law, yet he lingered, he did not make so much haste as the case required.And it might have been fatal to him, if the angels had not laid hold on his hand, and brought him forth. Herein the Lord was merciful to him, otherwise he might justly have left him to perish, since he was loath to depart. If God had not been merciful to us, our lingering had been our ruin.

19:17 Look not behind thee - He must not loiter by the way; stay not in all the plain - For it would all be made one dead sea: he must not take up short of the place of refuge appointed him; escape to the mountain - Such as these are the commands given to those who through grace are delivered out of a sinful state.

1. Return not to sin and Satan, for that's looking back to Sodom.
2. Rest not in the world, for that's staying in the plain. And,
3. Reach toward Christ and heaven, for that is escaping to the mountain, short of which we must not take up.

19:22 I cannot do any thing till thou be come thither - The very presence of good men in a place helps to keep off judgments. See what care God takes for the preservation of his people!

19:24 Then the Lord rained - from the Lord - God the Son, from God the Father, for the Father has committed all judgment to the Son. He that is the Saviour will be the destroyer of those that reject the salvation.

19:25 And he overthrew the cities, and all the inhabitants of them, the plain, and all that grew upon the ground - It was an utter ruin, and irreparable; that fruitful valley remains to this day a great lake, or dead sea. Travelers say it is about thirty miles long, and ten miles broad. It has no living creature in it: it is not moved by the wind: the smell of it is offensive: things do not easily sink in it. The Greeks call it Asphaltis, from a sort of pitch which it casts up.Jordan falls into it, and is lost there. It was a punishment that answered their sin. Burning lusts against nature were justly punished with this preternatural burning.

19:26 But his wife looked back from behind him - Herein she disobeyed an express command. Probably she hankered after her house and goods in Sodom, and was loath to leave them. Christ intimates this to be her sin, Luk 17:31-32, she too much regarded her stuff. And her looking back spoke an inclination to go back; and therefore our Saviour uses it as a warning against apostasy from our Christian profession. And she became a pillar of salt - She was struck dead in the place, yet her body did not fall down, but stood fixed and erect like a pillar or monument, not liable to waste or decay, as human bodies exposed to the air are, but metamorphosed into a metallic substance, which would last perpetually. Our communion with God consists in our gracious regard to him, and hisgracious regard to us. We have here therefore the communion that was between God and Abraham in the event concerning Sodom, as before in the consultation concerning It; for communion with God is to be kept up in providences as well as in ordinances.

19:27 And Abraham gat up early - And to see what was become of his prayers, he went to the very place were he had stood before the Lord.

19:28 And he looked toward Sodom - Not as Lot's wife did, tacitly reflecting upon the divine severity, but humbly adoring it, and acquiescing in it. Here is God's favourable regard to Abraham, Gen 19:29.As before when Abraham prayed for Ishmael, God heard him for Isaac, so now when he prayed for Sodom, he heard for Lot.

19:29 God remembered Abraham, and for his sake sent Lot out of the overthrow - God will certainly give an answer of peace to the prayer of faith in his own way and time.

19:30 He feared to dwell in Zoar - Here is the great trouble and distress that Lot was brought into after his deliverance, Gen 19:29.He was frightened out of Zoar, durst not dwell there, either because he was conscious to himself that it was a refuge of his own chusing, and that therein he had foolishly prescribed to God, and therefore could not but distrust his safety in it. Probably he found it as wicked as Sodom; and therefore concluded it could not long survive it; or perhaps he observed the rise and increase of those waters, which, after the conflagration, began to overflow the plain, and which, mixing with the ruins, by degrees made the dead sea; in those waters he concluded Zoar must needs perish, (though it had escaped the fire) because it stood upon the same flat. He was now glad to go to the mountain, the place which God had appointed for his shelter. See in Lot what those bring themselves to at last, that forsake the communion of saints for secular advantages.

20 We have here,

1. Abraham's sin in denying his wife, and Abimelech's sin thereupon in taking her, Gen 20:1-2.
   
2. God's discourse with Abimelech in a dream upon this occasion; wherein he shews him his error, Gen 20:3.
   accepts his plea, Gen 20:4-6.
   and directs him to make restitution, Gen 20:7.
   
3. Abimelech's discourse with Abraham; wherein he chides him for the cheat he had put upon him, Gen 20:8-10.
   and Abraham excuses it as well as he can, Gen 20:11-13.
   
4. The good issue of the story; in which Abimelech restores Abraham his wife, Gen 20:14-16.
   and Abraham by prayer prevails with God for the removal of the judgment Abimelech was under, Gen 20:17-18.
   

20:1 And Abraham sojourned in Gerar - We are not told upon what occasion he removed, whether terrified by the destruction of Sodom, or, as some of the Jewish writers say, because he was grieved at Lot's incest with his daughters, and the reproach which the Canaanites cast upon him for his kinsman's sake. The king of Gerar sent and took her - To his house, in order to the taking of her to his bed.

20:3 But God came to Abimelech in a dream - It appears by this that God revealed himself by dreams, which evidenced themselves to be divine and supernatural, not only to his servants the prophets, but even to those that were out of the pale of the church; but then usually it was with some regard to God's own people.

20:4 Wilt thou slay also a righteous nation - Not such a nation as Sodom.

20:6 I withheld thee from sinning against me - It is God that restrains men from doing the ill they would do; it is not from him that there is sin, but it is from him that there is not more sin, either by his influence on mens minds checking their inclination to sin, or by his providence taking away the opportunity. It is a great mercy to be hindered from committing sin, which God must have the glory of whoever is the instrument.

20:9 Thou hast done deeds that ought not to be done - Equivocation and dissimulation, however they may be palliated, are very ill things, and by no means to be admitted in any case. He takes it as a very great injury to himself and his family, that Abraham had thus exposed them to sin, What have I offended thee? - If I had been thy worst enemy, thou couldst not have done me a worse turn, nor taken a more effectual course to be avenged on me. Note, We ought to reckon, that those do us the greatest dislikedness in the world, that any way tempt us or expose us to sin, though they may pretend friendship, and offer that which is grateful enough to the corrupt nature. He challenges him to assign any just cause he had to suspect them as a dangerous people for an honest man to live among.

20:10 What sawest thou that thou hast done this thing - What reason hadst thou to think, that if we had known her to be thy wife, thou wouldst have been exposed to any danger by it?

20:11 I thought surely the fear of God is not in this place, and they will slay me - There are many places and persons that have more of the fear of God in them than we think they have; perhaps they are not called by our name, they do not wear our badges, they do not tie themselves to that which we have an opinion of; and therefore we conclude they have not the fear of God in their hearts!

20:13 When God caused me to wander from my father's house - Then we settled this matter. It may be, that God denied Abraham and Sarah the blessing of children so long to punish them for this sinful compact they had made to deny one another: if they will not own their marriage, why should God own it? But we may suppose, that alter this reproof they agreed never to do so again, and then presently we read, Gen 21:1-2, that Sarah conceived.

20:16 Thy brother is to thee a covering of the eyes - Thou must look at no other, nor desire to be looked at by any other. Yoke - fellows must be to each other for a covering of the eyes. The marriage - covenant is a covenant with the eyes, like Job's, Job 31:1.

21 In this chapter we have,

1. Isaac, the child of promise, born into Abraham's family, Gen 21:1-8.
   
2. Ishmael, the son of the bond - woman, cast out of it, Gen 21:9-21.
   
3. Abraham's league with Abimelech, Gen 21:22-32.
   
4. His devotion to God, Gen 21:33-34.
   

21:2 Sarah conceived - Sarah by faith, received strength to conceive, Heb 11:11. God therefore, by promise, gave that strength.Abraham was old, and Sarah old, and both as good as dead, and then the word of God took place.

21:4 He circumcised his son - The covenant being established with him, the seal of the covenant was administered to him.

21:6 And Sarah said, God has made me to laugh - He hath given me both cause to rejoice, and a heart to rejoice. And it adds to the comfort of any mercy to have our friends rejoice with us in it, See Luk 1:58.They that hear will laugh with me - Others will rejoice in this instance of God's power and goodness, and be encouraged to trust in him.

21:9 Sarah saw the son of the Egyptian mocking - Mocking Isaac no doubt, for it is sad, with reference to this, Gal 4:29, that he that was born after the flesh, persecuted him that was born after the spirit. Ishmael is here called the son of the Egyptian, because (as some think) the four hundred years affliction of the seed of Abrahamby the Egyptians began now, and was to be dated from hence.

21:10 Cast out the bond - woman - This was a type of the rejection of the unbelieving Jews, who, though they were the seed of Abraham, yet, because they submitted not to the gospel - covenant, were unchurched and disfranchised. And that, which above any thing provoked God to cast them off, was, their mocking and persecuting the gospel - church, God's Isaac, in his infancy.

21:11 The thing was very grievous in Abraham's sight - it grieved him that Ishmael had given such provocation. And still more that Sarah insisted upon such a punishment.

21:13 The casting out of Ishmael was not his ruin. He shall be a nation because he is thy seed - We are not sure that it was his eternal ruin. It is presumption to say, that all these who are left out of the external dispensation of God's covenant are excluded from all his mercies.Those may be saved who are not thus honoured.

21:14 And Abraham rose up early in the morning - We may suppose immediately after he had in the night - visions received orders to do this.

21:17 God heard the voice of the lad - We read not of a word be said; but his sighs and groans, cried loud in the ears of the God of mercy. An angel was sent to comfort Hagar, who assures her, God has heard the voice of the lad where he is - Though he be in the wilderness; for wherever we are, there is a way open heavenwards; therefore lift up the lad, and hold him in thy hand - God's readiness to help us when we are in trouble must not slacken, but quicken our endeavours to help ourselves. He repeats the promise concerning her son, that he should be a great nation, as a reason why she should bestir herself to help him.

21:31 Beer - sheba - That is, the well of the oath, in remembrance of the covenant that they sware to, that they might be ever mindful of it.

21:33 And Abraham planted a grove - For a shade to his tent, or perhaps an orchard of fruit trees; and there, though we cannot say he settled, for God would have him while he lived to be a stranger and a pilgrim, yet he sojourned many days. And called there on the name of the Lord - Probably in the grove he planted, which was his oratory, or house ofprayer: he kept up publick worship, to which probably his neighbours resorted, and joined with him. Men should not only retain their goodness wherever they go, but do all they can to propagate it, and make others good.The everlasting God - Though God had made himself known to Abraham as his God in particular; yet he forgets not to give glory to him as the Lord of all, the everlasting God, who was before all worlds, and will be when time and days shall be no more.

22 We have here,

1. The strange command which God gave to Abraham, Gen 22:1-2.
   
2. Abraham's strange obedience to this command, Gen 22:3-10.
   
3. The strange issue of this trial.
   1. The sacrificing of Isaac was countermanded, Gen 22:11-12.
      
   2. Another sacrifice was provided, Gen 22:13-14.
      
   3. The covenant was renewed with Abraham hereupon, Gen 22:15-19.
   
   
4. An account of some of Abraham's relations, Gen 22:20-24.
   

22:1 Here is the trial of Abraham's faith, whether it continued so strong, so vigorous, so victorious, after a long settlement in communion with God, as it was at first, when by it he left his country: then it appeared that he loved God better than his father; now, that he loved him better than his son. After these things - After all the other exercises he had had, all the difficulties he had gone through: now perhaps he was beginning to think the storms were blown over but after all, this encounter comes, which is stranger than any yet. God did tempt Abraham - Not to draw him to sin, so Satan tempts; but to discover his graces,how strong they were, that they might be found to praise and honour and glory. The trial itself: God appeared to him as he had formerly done, called him by name Abraham, that name which had been given him in ratification of the promise: Abraham, like a good servant, readily answered, Here am I; what saith my Lord unto his servant? Probably he expected some renewed promise, like those, Gen 15:1 Gen 17:1, but to his great amazement that which God hath to say to him is in short, Abraham, go kill thy son: and this command is given him in such aggravating language as makes the temptation abundantly more grievous. When God speaks, Abraham, no doubt, takes notice of every word, and listens attentively to it: and every word here is a sword in his bones; the trial is steel'd with trying phrases. Is it any pleasure to the Almighty that he should afflict? No, it is not; yet when Abraham's faith is to be tried, God seems to take pleasure in the aggravation of the trial.

22:2 And he said, take thy son - Not thy bullocks and thy lambs; how willingly would Abraham have parted with them by thousands to redeem Isaac! Not thy servant, no, not the steward of thine house. Thine only son - Thine only son by Sarah. Ishmael was lately cast out, to the grief of Abraham, and now Isaac only was left and must he go too? Yes: take Isaac, him by name, thy laughter, that son indeed. Yea, that son whom thou lovest - The trial was of Abraham's love to God, and therefore it must be in a beloved son: in the Hebrew 'tis expressed more emphatically, and I think might very well be read thus, Take now that son of thine, that only son of thine, whom thou lovest, that Isaac. And get thee into the land of Moriah - Three days journey off: so that he might have time to consider it, and if he do it, must do it deliberately. And offer him for a burnt offering - He must not only kill his son, but kill him as a sacrifice, with all that sedateness and composedness of mind, with which he used to offer his burnt - offering.

22:3 The several steps of this obedience, all help to magnify it, and to shew that he was guided by prudence, and governed by faith, in the whole transaction.

1. He rises early - Probably the command was given in the visions ofthe night, and early the next morning he sets himself about it, did not delay, did not demur. Those that do the will of God heartily will do it speedily.
2. He gets things ready for a sacrifice, and it should seem, with his ownhands, cleaves the wood for the burnt - offering.
3. He left his servants at some distance off, left they should havecreated him some disturbance in his strange oblation. Thus when Christ was entering upon his agony in the garden, he took only three of his disciples with him.

22:6 Isaac's carrying the wood was a type of Christ, who carried his own cross, while Abraham, with a steady and undaunted resolution, carried the fatal knife and fire.

22:7 Behold the fire and the wood, but where is the lamb? - This is,

1. A trying question to Abraham; how could he endure to think thatIsaac is himself the lamb?
2. 'Tis a teaching question to us all, that when we are going to worshipGod, we should seriously consider whether we have every thing ready, especially the lamb for a burnt - offering.Behold, the fire is ready; that is, the Spirit's assistance, and God's acceptance: the wood is ready, the instituted ordinances designed to kindle our affections, which indeed, without the Spirit, are but like wood without fire, but the Spirit works by them. All things are now ready, but where is the lamb? Where is the heart? Is that ready to be offered up to God, to ascend to him as a burnt - offering?

22:8 My son, God will provide himself a lamb - This was the language either,

1. Of his obedience; we must offer the lamb which God has appointed now tobe offered; thus giving him this general rule of submission to the divine will to prepare him for the application of it to himself.Or,
2. Of his faith; whether he meant it so or no, this proved to be the meaningof it; a sacrifice was provided instead of Isaac.

Thus,

1. Christ the great sacrifice of atonement was of God's providing:when none in heaven or earth could have found a lamb for that burnt - offering, God himself found the ransom.
2. All our sacrifices of acknowledgement are of God's providing too; 'tis he that prepares the heart. The broken and contrite spirit is asacrifice of God, of his providing.

22:9 With the same resolution and composedness of mind, he applies himself to the compleating of this sacrifice. After many a weary step, and with a heavy heart, he arrives at length at the fatal place; builds the altar, an altar of earth, we may suppose, the saddest that ever be built; lays the wood in order for Isaac's funeral pile; and now tells him the amazing news. Isaac, for ought appears, is as willing as Abraham; we do not find that he made any objection against it. God commands it to be done, and Isaac has learned to submit. Yet it is necessary that a sacrifice be bound; the great Sacrifice, which, in the fulness of time, was to be offered up, must be bound, and therefore so must Isaac. Having bound him he lays him upon the altar, and his hand upon the head of the sacrifice. Be astonished, O heavens, at this, and wonder, O earth! here is an act of faith and obedience which deserves to be a spectacle to God, angels and men; Abraham's darling, the church's hope, the heir of promise, lies ready to bleed and die by his own father's hands! Now this obedience of Abraham in offering up Isaac is a lively representation,

1. Of the love of God to us, in delivering up his only begotten Son tosuffer and die for us, as a sacrifice. Abraham was obliged both in duty and gratitude to part with Isaac and parted with him to a friend, but God was under no obligations to us, for we were enemies.
2. Of our duty to God in return of that love we must tread in the steps ofthis faith of Abraham. God, by his word, calls us to part with all for Christ, all our sins, tho' they have been as a right hand, or a right eye, or an Isaac; all those things that are rivals with Christ for the sovereignity of our heart; and we must chearfully let them all go. God, by his providence, which is truly the voice of God, calls us to part with an Isaac sometimes, and we must do it by a chearful resignation and submission to his holy will.

22:11 The Angel of the Lord - That is, God himself, the eternal Word, the Angel of the covenant, who was to be the great Redeemer and Comforter.

22:12 Lay not thine hand upon the lad - God's time to help his people is, when they are brought to the greatest extremity: the more eminent the danger is, and the nearer to be put in execution, the more wonderful and the more welcome is the deliverance. Now know I that thou fearest God - God knew it before, but now Abraham had given a memorable evidence of it. He need do no more, what he had done was sufficient to prove the religious regard he had to God and his authority. The best evidence of our fearing God is our being willing to honour him with that which is dearest to us, and to part with all to him, or for him.

22:13 Behold a ram - Tho' that blessed Seed was now typified by Isaac, yet the offering of him up was suspended 'till the latter end of the world, and in the mean time the sacrifice of beasts was accepted, as a pledge of that expiation which should be made by that great sacrifice.And it is observable, that the temple, the place of sacrifice, was afterward built upon this mount Moriah, Ch2 3:1, and mount Calvary, where Christ was crucified, was not far off.

22:14 And Abraham called the place Jehovah - jireh - The Lord will provide. Probably alluding to what he had said, Gen 22:8.God will provide himself a lamb - This was purely the Lord's doing: let it be recorded for the generations to come; that the Lord will see; he will always have his eyes upon his people in their straits, that he may come in with seasonable succour in the critical juncture. And that he will be seen, be seen in the mount, in he greatest perplexities of his people; he will not only manifest but magnify his wisdom, power and goodness in their deliverance. Where God sees and provides, he should be seen and praised. And perhaps it may refer to God manifest in the flesh.

22:15 And the Angel - Christ. Called unto Abraham - Probably while the ram was yet burning. Very high expressions are here of God's favour to Abraham, above any he had yet been blessed with.

22:16 Because thou hast done this thing, and hast not with - held thy son, thine only son - He lays a mighty emphasis upon that, and Gen 22:18, praises it as an act of obedience, in it thou hastobeyed my voice. By myself have I sworn - For he could swear by no greater.

22:17 Multiplying I will multiply thee - Those that part with any thing for God, shall have it made up to them with unspeakable advantage.Abraham has but one son, and is willing to part with that one in obedience to God; well, saith God, thou shalt be recompensed with thousands and millions. Here is a promise,

1. Of the Spirit, In blessing I will bless thee - The Gift of the HolyGhost; the promise of the Spirit was that blessing of Abraham which was to come upon the Gentiles through Jesus Christ, Gal 3:14.
2. Of the increase of the church; that believers, his spiritual seed, shouldbe many as the stars of heaven.
3. Of spiritual victories; Thy seed shall possess the gate of hisenemies - Believers by their faith overcome the world, and triumph over all the powers of darkness. Probably Zacharias refers to this part of the oath, Luk 1:74.That we being delivered out of the hand of our enemies might serve him without fear. But the crown of all is the last promise,
4. Of the incarnation of Christ; In thy seed (one particular person thatshall descend from thee, for he speaks not of many but of one, as the apostle observes, Gal 3:16.) shall all the nations of the earth be blessed - Christ is the great blessing of the world. Abraham was ready to give up his son for a sacrifice to the honour of God, and on that occasion God promised to give his son a sacrifice for the salvation of man.

22:20 This is recorded here,

1. To show that tho' Abraham saw his own family highly dignified withpeculiar privileges, yet he did not look with contempt upon his relations, but was glad to hear of the increase and prosperity of their families.
2. To make way for the following story of the marriage of Isaac toRebekah, a daughter of this family.

23 Here is,

1. Abraham a mourner, for the death of Sarah, Gen 23:1-2.
   
2. Abraham a purchaser of a burying place for Sarah.
   1. The purchase proposed by Abraham, Gen 23:3-4.
      
   2. Treated of and agreed, Gen 23:5-16.
      
   3. The purchase - money paid, Gen 23:16.
      
   4. The premises conveyed and secured to Abraham, Gen 23:17-18, Gen 23:20.
      
   5. Sarah's funeral, Gen 23:19.
   
   

23:2 Abraham came to mourn for Sarah and to weep - He did not only perform the ceremonies of mourning according to the custom of those times, but did sincerely lament the great loss he had, and gave proof of the constancy of his affection. Therefore these two words are used, he came both to mourn and to weep.

23:4 I am a stranger and a sojourner with you - Therefore I am unprovided, and must become a suiter to you for a burying - place. This was one occasion which Abraham took to confess that he was a stranger and a pilgrim upon earth. The death of our relations should effectually mind us that we are not at home in this world. That I may bury my dead out of my sight - Death will make those unpleasant to our sight, who while they lived were the desire of our eyes. The countenance that was fresh and lively becomes pale and ghastly, and fit to be removed into the land of darkness.

23:6 Thou art a prince of God among us - So the word is; not only great, but good. He called himself a stranger and a sojourner, they call him a great prince.

23:7 Abraham returns them thanks for their kind offer, with all possible decency and respect. Religion teaches good manners, and those abuse it that place it in rudeness and clownishness.

23:11 The field give I thee - Abraham thought he must be intreated to sell it, but upon the first mention, without intreaty, he freely gives it.

23:13 I will give thee money for the field - It was not in pride that Abraham refused the gift; but

1. In justice. Abraham was rich in silver and gold, andtherefore would not take advantage of Ephron's generosity.
2. In prudence. He would pay for it, lest Ephron, when this goodhumour was over, should upbraid him with it.

23:15 The land is worth four hundred shekels of silver - About fifty pounds of our money, but what is that between me and thee? - He would rather oblige his friend than have so much money.

23:20 A burying place - 'Tis worth noting,

1. That a burying - place was the first spot of ground Abraham waspossessed of in Canaan.
2. That it was the only piece of land he was ever possessed of, tho' itwas all his own in reversion. Those that have least of this earth find a grave in it.

24 The subjoining of Isaac's marriage to Sarah's funeral (with a particular reference to it, Gen 24:67.) shews us, that as one
generation passeth away, another generation comes; and thus the entail of human nature is preserved. Here is,

1. Abraham's care about the marrying of his son, and the charge he gave to his servant about it, Gen 24:1-9.
   
2. The servant's journey into Abraham's country to seek a wife for his young master among his own relations, Gen 24:10-14.
   
3. The kind providence which brought him acquainted with Rebekah, whose father was Isaac's cousin german, Gen 24:15-28.
   
4. The treaty of marriage with her relations, Gen 24:29-49.
   
5. Their consent obtained, Gen 24:50-60.
   
6. The happy meeting and marriage between Isaac and Rebekah, Gen 24:61-67.
   

24:1 Abraham's pious care concerning his son was, that he should not marry with a daughter of Canaan, but with one of his kindred because he saw, the Canaanites were degenerating into great wickedness, and knew, that they were designed for ruin: would not marry his son among them, lest they should be either a snare to his soul, or, at least, a blot to his name. Yet he would not go himself among his kindred, lest he should be tempted to settle there: this caution is given, Gen 24:6, and repeated, Gen 24:8. Parents, in disposing of their children, should carefullyconsult their furtherance in the way to heaven.

24:2 His eldest servant - Probably Eliezer of Damascus, one whose conduct and affection he had had long experience of: he trusted him with this great affair, and not Isaac himself, because he would not have Isaac go at all into that country, but marry thither by proxy; and no proxy so fit as the steward of his house. This matter is settled between the master and the servant with a great deal of care and solemnity.The servant is bound by an oath to do his utmost to get a wife for Isaac among his relations, Gen 24:3-4. Abraham swears him to it, both for his own satisfaction, and for the engagement of his servant to all possible care and diligence. Thus God swears his servants to their work, that, having sworn, they may perform it.Swearing being an ordinance, not peculiar to the church, but common to mankind, is to be performed by such signs as are the common usages of our country.

24:7 God's angels are ministering spirits, sent forth, not only for the protection, but guidance of the heirs of promise, Heb 1:14.He shall send his angel before thee - And then thou shalt speed well.

24:11 He made his camels kneel down - Perhaps to unload them.

24:12 Send me good speed this day - We have leave to be particular in recommending our affairs to the care of Divine providence. Those that would have good speed must pray for it this day, in this affair. Thus we must, in all our ways acknowledge God.

24:14 Let it come to pass - He prays God, that be would please to make his way plain and clear before him, by the concurrence of minute circumstances in his favour. It is the comfort, as well as the belief, of a good man, that God's providence extends itself to the smallest occurrences, and admirably serves its own purposes by them. And it is our wisdom, in all our affairs, to follow providence. Yea, it is very desirable, and that which we may lawfully pray for, while, in the general, we set God's will before us as our rule, that he will, by hints of providence, direct us in the way of our duty, and give us indications what his mind is. Thus he guides his people with his eye, and leads them in a plain path.

24:15 And before he had done speaking, behold Rebekah came out - Who in all respects, answered the characters he wished for in the woman that was to be his master's wife, handsome and healthful, humble and industrious, courteous and obliging to a stranger. And providence so ordered it, that she did that which exactly answered his sign. She not only gave him drink, but, which was more than could have been expected, she offered her service to give his camels drink, which was the very sign he proposed. God, in his providence, doth sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people even in little things, that he may shew the extent of his care, and may encourage them at all times, to seek him, and trust in him; yet we must take heed of being over bold in prescribing to God, lest the event should weaken our faith rather than strengthen it. And the concurrence of providences, and their minute circumstances, for the furtherance of our success in any business, ought to be particularly observed with wonder and thankfulness to the glory of God.We have been wanting to ourselves both in duty and comfort, by neglecting to observe providence.

24:27 Blessed be the Lord God of my master Abraham - Observe here,

1. He had prayed for good speed, and now he had sped well, he gives thanks.
2. As yet, he was not certain what the issue might prove, yet he givesthanks. When God's favours are coming towards us; we must meet them with our praises. The Lord led me to the house of my master's brethren - Those of them that were come out of Ur of the Chaldees, though they were not come to Canaan, but staid in Haran. They were not idolaters, but worshippers of the true God, and inclinable to the religion of Abraham's family.

24:29 We have here the making up of the marriage between Isaac and Rebekah, related largely and particularly. Thus we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence, and other graces: for the scripture was not intended only for the use of philosophers and statesmen, but to make us all wise and virtuous in the conduct of ourselves and families.

24:31 Come in thou blessed of the Lord - Perhaps, because they heard from Rebekah, of the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord.

24:34 I am Abraham' servant - Abraham's name, no doubt, was well known among them, and respected; and we may suppose them not altogether ignorant of his state, for Abraham knew theirs, Gen 22:20.

24:45 Before I had done speaking in my heart - Which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer, and designedly humoured it; no, saith he, I spake it in my heart, so that none heard it but God, to whom thoughts are words, and from him the answer came.

24:50 The thing proceedeth from the Lord - Providence smiles upon it, and we have nothing to say against it. A marriage is then likely to be comfortable when it appears to proceed from the Lord.

24:52 He worshipped the Lord - As his good success went on, he went on to bless God: those that pray without ceasing should in every thing give thanks, and own God in every step of mercy.

24:55 Let her abide a few days, at least ten - They had consented to the marriage, and yet were loth to part with her. It is an instance of the vanity of this world, that there is nothing in it so agreeable but has its allay. They were pleased that they had matched a daughter of their family so well, and yet it was with reluctancy that they sent her away.

24:57 Call the damsel, and enquire at her mouth - As children ought not to marry without their parents consent, so parents ought not to marry them without their own. Before the matter is resolved on, ask at the damsel's mouth, she is a party principally concerned; and therefore ought to be principally consulted.

24:61 And her damsels - It seems then, when she went to the well for water, it was not because she had no servants at command, but because she took pleasure in the instances of humanity and industry.

24:63 He went out to meditate (or pray) in the field at the even tide - Some think he expected his servants about this time, and went out onpurpose to meet them. But it should seem he went out to take the advantage of a silent evening, and a solitary field, for mediation and prayer. Our walks in the field are then truly pleasant, when in them we apply ourselves to meditation and prayer we there have a free and open prospect of the heavens above us, and the earth around us, and the hosts and riches of both, by the view of which we should he led to the contemplation of the Maker and Owner of all. Merciful providences are then doubly comfortable, when they find us in the way of our duty: some think Isaac was now praying for good success in this affair, and meditating upon that which was proper to encourage his hope in God concerning it; and now when he sets himself, as it were, upon his watch - tower, to see what God would answer him, he sees the camels coming.

24:64 She lighted off her camel, and took a vail and covered herself - In token of humility, modesty and subjection.

25 The sacred historian in this chapter,

1. Takes his leave of Abraham with an account,
   1. Of his children by another wife, Gen 25:1-4.
      
   2. Of his last will and testament, Gen 25:5-6.
      
   3. Of his age, death and burial, Gen 25:7-10.
   
   
2. He takes his leave of Ishmael, with a short account,
   1. Of his children, Gen 25:12-16.
      
   2. Of his age and death, Gen 25:17-18.
   
   
3. He enters upon the history of Isaac;
   1. His posterity, Gen 25:11.
      
   2. The conception and birth of his two sons, with the oracle of God concerning them, Gen 25:19-26.
      
   3. Their different characters, Gen 25:27-28.
      
   4. Esau's selling his birth - right to Jacob, Gen 25:29-34.
   
   

25:1 Five and thirty years Abraham lived after the marriage of Isaac, and all that is recorded concerning him during that time lies here in a very few verses: we hear no more of God's extraordinary appearances to him, or trials of him; for all the days even of the greatest saints are not eminent days, some slide on silently, and neither come nor go with observation: such were these last days of Abraham. We have here an account of his children by Keturah, another wife, which be married after the death of Sarah. He had buried Sarah, and married Isaac, the two dear companions of his life, and was now solitary; his family wanted a governess and it was not good for him to he thus alone; he therefore marries Keturah, probably the chief of his maid servants, born in his house, or bought with money. By her he had six sons, in whom the promise made to Abraham concerning the great increase of his posterity was in part fulfilled. The strength he received by the promise still remained in him, to shew how much the virtue of the promise exceeds the power of nature.

25:5 And Abraham gave all that he had to Isaac - As he was bound to do in justice to Sarah his first wife, and to Rebekah who married Isaac upon the assurance of it.

25:6 He gave gifts - Or portions to the rest of his children, both to Ishmael, though at first he was sent empty away, and to his sons by Keturah. It was justice to provide for them; parents that do not that, are worse than infidels. It was prudence to settle them in places distant from Isaac, that they might not pretend to divide the inheritance with him. He did this while he yet lived, lest it should not have been done, or not so well done afterwards. In many cases it is wisdom for men to make their own hands their executors, and what they find to do, to do it while they live. These sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed.

25:7 And these are the days of Abraham - He lived one hundred and seventy - five years; just a hundred years after he came to Canaan; so long he was a sojourner in a strange country.

25:8 He died in a good old age, an old man - So God had promised him.His death was his discharge from the burdens of his age: it was also the crown of the glory of his old age. He was full of years - A good man, though he should not die old, dies full of days, satisfied with living here, and longing to live in a better place. And was gathered to his people - His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. Death gathers us to our people. Those that are our people while we live, whether the people of God, or the children of this world, to them death will gather us.

25:9 Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, his sons Isaac and Ishmael buried him - It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael, but it seems either Abraham had himself brought them together while he lived, or at least his death reconciled them. They buried him, in his own burying - place which he had purchased and in which he had buried Sarah. Those that in life have been very dear to each other, may not only innocently, but laudably, desire to be buried together, that, in their deaths, they may not be divided, and in token of their hopes of rising together.

25:11 And God blessed Isaac - The blessing of Abraham did not die with him, but survived to all the children of the promise. But Moses presently digresseth from the story of Isaac, to give a short account of Ishmael, for as much as he also was a son of Abraham; and God had made some promises concerning him, which it was requisite we should know the accomplishment of. He had twelve sons, twelve princes they are called, Gen 25:16, heads of families, which, in process of time, becamenations, numerous and very considerable. They peopled a very large continent that lay between Egypt and Assyria, called Arabia.The names of his twelve sons are recorded: Midian and Kedar we oft read of in scripture. And his posterity had not only tents in the fields wherein they grew rich in times of peace, but they had towns and castles, Gen 25:16, where in they fortified themselves in time of war. Their number and strength was the fruit of the promise made to Hagar concerning Ishmael, Gen 16:10.and to Abraham, Gen 17:20 Gen 21:13, .

25:17 He lived an hundred and thirty and seven years - Which is recorded to shew the efficacy of Abraham's prayer for him, Gen 17:18.O that Ishmael might live before thee! Then he also was gathered to his people. And he died in the presence of all his brethren - With his friends about him. Who would not wish so to do?

25:20 And Isaac was forty years old - Not much is related concerning Isaac, but what had reference to his father, while he lived, and to his sons afterward; for Isaac seems not to have been a man of action, nor much tried, but to have spent his day, in quietness and silence.

25:21 And Isaac intreated the Lord for his wife - Though God had promised to multiply his family, he prayed for it; for God's promises must not supersede but encourage our prayers, and be improved as the ground of our faith. Though he had prayed for this mercy many years, and it was not granted, yet he did not leave off praying for it.

25:22 The children struggled within her - The commotion was altogether extra - ordinary, and made her very uneasy: If it be so, or, since it is so, why am I thus? - Before the want of children was her trouble, now the struggle of the children is no less so. And she went to enquire of the Lord - Some think Melchizedek was now consulted as an oracle, or perhaps some Urim or Teraphim were now used to enquire of God by, as afterwards in the breast - plate of judgment. The word and prayer, by which we now enquire of the Lord, give great relief to those that are upon any account perplexed: it is a mighty ease to spread our case before the Lord, and ask council at his mouth.

25:23 Two nations are in thy womb - She was now big not only with two children, but two nations, which should not only in their manners greatly differ from each other, but in their interest contend with each other, and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites for many ages to the house of David.

25:25 Esau when he was born was red and hairy, as if he had been already a grown man, whence he had his name Esau, made, reared already.This was an indication of a very strong constitution, and gave cause to expect that he would be a very robust, daring, active man. But Jacob was smooth and tender as other children.

25:26 His hand took hold on Esau's heel - This signified,

1. Jacob's pursuit of the birth - right and blessing; from the first hereached forth to have catched hold of it, and if possible to have prevented his brother.
2. His prevailing for it at last: that in process of time he should gainhis point. This passage is referred to Hos 12:3, and from hence he had his name Jacob, a supplanter.

25:27 Esau was an hunter - And a man that knew how to live by his wits, for he was a cunning hunter. A man of the field - All for the game, and never so well but as when he was in pursuit of it. And Jacob was a plain man - An honest man, that dealt fairly. And dwelt in tents - Either,

1. As a shepherd, loving that safe and silent employment of keepingsheep, to which also he bred up his children, Gen 46:34. Or,
2. As a student, he frequented the tents of Melchizedek or Heber, assome understand it, to be taught by them divine things.

25:28 And Isaac loved Esau - Isaac though he was not a stirring man himself, yet he loved to have his son active. Esau knew how to please him, and shewed a great respect for him, by treating him often with venison, which won upon him more than one would have thought. But Rebekah loved him whom God loved.

25:29 Sod - That is, boiled.

25:30 Edom - That is, red.

25:31 Sell me this day thy birth - right - He cannot be excused in taking advantage of Esau's necessity, yet neither can Esau be excused who is profane, Heb 12:16, because for one morsel of meat he sold his birth - right. The birth - right was typical of spiritual privileges, those of the church of the first - born: Esau was now tried how he would value those, and he shews himself sensible only of present grievances: may he but get relief against them, he cares not for his birth - right. If we look on Esau's birth - right as only a temporal advantage, what he said had something of truth in it, that our worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying hour. They will not put by the stroke of death, nor ease the pangs, nor remove the sting. But being of a spiritual nature, his undervaluing it, was the greatest profaneness imaginable. It is egregious folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures of this world.

25:34 He did eat and drink, and rise up and went his way - Without any serious reflections upon the ill bargain he had made, or any shew of regret.Thus Esau despised his birth - right - He used no means to get the bargain revoked, made no appeal to his father about it but the bargain which his necessity had made, (supposing it were so) his profaneness confirmed, and by his subsequent neglect and contempt, he put the bargain past recall.

26 In this chapter we have,

1. Isaac in adversity, by reason of a famine in the land; which,
   1. Obliges him to change his quarters, Gen 26:1. but,
      
   2. God visits him with direction and comfort, Gen 26:2-5.
      
   3. He denies his wife, and is reproved for it by Abimelech, Gen 26:6-11.
   
   
2. Isaac in prosperity, by the blessing of God upon him, Gen 26:12-14.
   
   1. The Philistines were envious at him, Gen 26:14-17.
      
   2. He continued industrious in his business, Gen 26:18-23.
      
   3. God appeared to him, and encouraged him, and he returned to his duty, Gen 26:24-25.
      
   4. The Philistines at length made court to him, and made a covenant with him, Gen 26:26-33.
   
   
3. The disagreeable marriage of his son Esau was an allay to his prosperity, Gen 26:34-35.
   

26:2 The Lord said, go not down into Egypt. Sojourn in this land - There was a famine in Jacob's days, and God bid him go down intoEgypt, Gen 46:3-4, a famine in Isaac's days, and God bid him not go down: a famine in Abraham's days, and God left him to his liberty, directing him neither way, which (considering that Egypt was always a place of trial to God's people)some ground upon the different characters of these three patriarchs.Abraham was a man of very intimate communion with God, and to him all places and conditions were alike; Isaac a very good man, but not cut out for hardship, therefore he is forbidden to go to Egypt; Jacob inured to difficulties, strong and patient, and therefore he must go down into Egypt, that the trial of his faith might be to praise, and honour, and glory. Thus God proportions his people's trials to their strength.

26:5 Abraham obeyed my voice - Do thou do so too, and the promise shall be sure to thee. A great variety of words is here used to express the Divine Will to which Abraham was obedient, my voice, my charge, my commandments, my statutes, and my laws - Which may intimate, that Abraham's obedience was universal; he obeyed the original laws of nature, the revealed laws of divine worship, particularly that of circumcision, and all the extraordinary precepts God gave him, as that of quitting his country, and that (which some think is more especially referred to) the offering up of his son, which Isaac himself had reason enough to remember. Those only shall have the benefit of God's covenant with their parents, that tread the steps of their obedience.

26:7 He said, she is my sister - So Isaac enters into the same temptation that his father had been once and again surprised and overcome by, viz. to deny his wife, and to give out that she was his sister!It is an unaccountable thing, that both these great and good men should be guilty of so odd a piece of dissimulation, by which they so much exposed both their own and their wives reputation.

26:8 This Abimelech was not the same that was in Abraham's days, Gen 20:2-18, for this was near an hundred years after, but that was thecommon name of the Philistine kings, as Caesar of the Roman emperors.

26:10 Lightly - Perhaps.

26:12 Isaac received an hundred fold - And there seems to be an emphasis laid upon the time; it was that same year when there was a famine in the land; while others scarce reaped at all, he reaped thus plentifully.

26:20 Esek - That is, contention.

26:21 Sitnah - That is, hatred.

26:22 He digged a well, and for that they strove not - Those that follow peace, sooner or later, shall find peace: those that study to be quiet seldom fail of being so. This well they called Rehoboth - Enlargements, room enough.

26:24 Fear not, I am with thee, and will bless thee - Those may remove with comfort that are sure of God's presence with them wherever they go.

26:28 The Lord is with thee, and thou art the blessed of the Lord, q.d. Be persuaded to overlook the injuries offered thee, for God has abundantly made up to thee the damage thou receivedst. Those whom God blesseth and favours, have reason enough to forgive those that hate them, since the worst enemy they have cannot do them any real hurt. Let there be an oath betwixt us - Whatever some of his envious subjects might mean, he and his prime ministers, whom he had now brought with him, designed no other but a cordial friendship. Perhaps Abimelech had received by tradition the warning God gave to his predecessor not to hurt Abraham, Gen 20:7,and that made him stand in such awe of Isaac, who appeared to be as much the favourite of heaven as Abraham was.

26:34 He took to wife - Marrying Canaanites, who were strangers to the blessing of Abraham, and subject to the curse of Noah.

27 We have here,

1. Isaac's purpose to entail the blessing upon Esau, Gen 27:1-4.
   
2. Rebekah's plot to procure it for Jacob, Gen 27:6-17.
   
3. Jacob's obtaining of the blessing, Gen 27:18-29.
   
4. Esau's resentment of this. In which,
   1. His importunity with his father to obtain a blessing, Gen 27:30-40.
      
   2. His enmity to his brother for defrauding him, Gen 27:41-46.
   
   

27:1 Here is Isaac's design to declare Esau his heir. The promise of the Messiah and the land of Canaan was a great trust first committed to Abraham, inclusive and typical of spiritual and eternal blessings; this by divine direction he transmitted to Isaac.Isaac being now old, and either not knowing, or not duly considering the divine oracle concerning his two sons, that the elder should serve the younger, resolves to entail all the honour and power that was wrapt up in the promise upon Esau, his eldest son. He called Esau - Tho' Esau, had greatly grieved his parents by his marriage, yet they had not expelled him, but it seems were pretty well reconciled to him.

27:2 I am old, and know not the day of my death - How soon I may die.

27:3 Take me some venison that I may; bless thee - Esau must go a hunting and bring some venison. In this he designed not so much the refreshment of his own spirits, as the receiving a fresh instance of his son's, filial duty and affection to him, before he bestowed this favour upon him. That my soul may bless thee before I die - Prayer is the work of the soul, and not of the lips only; as the soul must be employed in blessing God, Psa 103:1, so it must be in blessing ourselves and others: the blessing will not go to the heart, if it do not come from the heart.

27:6 Rebekah is here contriving to procure the blessing for Jacob, which was designed for Esau. If the end was good, the means were bad, and no way justifiable. If it were not a wrong to Esau to deprive him of the blessing, he himself having forfeited it by selling the birth right, yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him: it was a wrong to Jacob, whom she taught to deceive, by putting a lie in his mouth. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone to him, and with humility and seriousness put him in remembrance of that which God had said concerning their sons; if she had farther shewed him how Esau had forfeited the blessing, both by selling his birth - right, and by marrying of strange wives; 'tis probable Isaac would have been prevailed with to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This had been honourable and laudable, and would have looked well in history; but God left her to herself to take this indirect course, that he might have the glory of bringing good out of evil.

27:19 And Jacob said, I am Esau - Who would have thought this plain man could have played such a part? His mother having put him in the way of it, he applies himself to those methods which he had never accustomed himself to, but had always conceived an abhorrence of. But lying is soon learned. I wonder how honest Jacob could so readily turn his tongue to say, I am Esau thy first - born: and when his father asked him, Gen 27:24.Art thou my very son Esau? to reply I am. How could he say, I have done as thou badst me, when he had received no command from his father, but was doing as his mother bid him? How could he say, Eat of my venison, when he knew it came not from the field, but from the fold?But especially I wonder how he could have the forehead to father it upon God, and to use his name in the cheat.

27:20 The Lord thy God brought it to me - Is this Jacob? It is certainly written not for our imitation, but our admonition, Let him that, standeth, take heed lest he fall.Now let us see how Isaac gave Jacob his blessing.

27:27 He kissed him; in token of particular affection to him. Those that are blessed of God are kissed with the kisses of his mouth, and they do by love and loyalty kiss the son, Psa 2:12. 2. He praised him. Upon occasion of the sweet smell of his garments hesaid, See the smell of my son is as the smell of a field which the Lord hath blessed - That is, like that of the most fragrant flowers and spices.Three things Jacob is here blessed with,

1. Plenty, Gen 27:28.Heaven and earth concurring to make him rich.
2. Power, Gen 27:29. Particularly dominion over his brethren,viz. Esau and his posterity.
3. Prevalency with God, and a great interest in heaven, Cursed beevery one that curseth thee - Let God be a friend to all thy friends, and an enemy to all thine enemies. Now, certainly more is comprised in this blessing than appears at first; it must amount to an entail of the promise of the Messiah: that was in the patriarchal dialect the blessing; something spiritual doubtless is included in it. First, That from him should come the Messiah, that should have a sovereign dominion on earth. See Num 24:19.Out of Jacob shall come he that shall have dominion, the star and scepter, Num 24:17.Jacob's dominion over Esau was to be only typical of this, Gen 49:10.Secondly, That from him should come the church that should be particularly owned and favoured by Heaven. It was part of the blessing of Abraham when he was first called to be the father of the faithful, Gen 12:3.I will bless them that bless thee; therefore when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, Gen 28:4.

27:33 Isaac trembled exceedingly - Those that follow the choice of their own affections rather than the dictates of the Divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob, I have blessed him, and he shall be blessed - He might have recalled it, but now at last he is sensible he was in an error when he designed it for Esau. Either recollecting the Divine oracle, or having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did as it were say Amen to it.

27:39 Esau likewise obtained a blessing: yet it was far short of Jacob's.

1. In Jacob's blessing the dew of heaven is put first, as that whichhe most valued and desired: in Esau's the fatness of the earth is put first, for that was it which he had the principal regard to.
2. Esau hath these, but Jacob hath them from God's hand. Godgive thee the dew of heaven, Gen 27:28. It was enough to have the possession, but Jacob desired it by promise.
3. Jacob shall have dominion over his brethren, for theIsraelites often ruled over the Edomites. Esau shall have dominion, he shall gain some power, but shall never have dominion over his brother: we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them. But the great difference is, that there is nothing in Esau's blessing that points at Christ, nothing that brings either him or his into the church, and without that the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both, according as their lot should be.

27:45 Why should I be deprived of you both? - Not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God would be sacrificed to justice.

27:46 If Jacob take a wife of the daughters of Heth - As Esau has done. More artifice still. This was not the thing she was afraid of. But if we use guile once, we shall be very ready to use it again. It should be carefully observed, That altho' a blessing came on his posterity by Jacob's vile lying and dissimulation, yet it brought heavy affliction upon himself, and that for a long term of years. So severely did God punish him personally, for doing evil that good might come.

28 We have here,

1. Jacob's parting with his parents to go to Padan - aram: the charge his father gave him, Gen 28:1-2.
   the blessing he sent him away with, Gen 28:3-4.
   his obedience to the orders given him, Gen 28:5-10.
   and the influence this had upon Esau, Gen 28:6.
   
2. Jacob's meeting with God, and his communion with him by the way. And there,
   1. His vision of the ladder, Gen 28:11-12.
      
   2. The gracious promise God made him, Gen 28:13-15.
      
   3. The impression this made upon him, Gen 28:16-19.
      
   4. The vow he made to God upon this occasion, Gen 28:20-22.
   
   

28:1 Isaac blessed him, and charged him - Those that have the blessing must keep the charge annexed to it, and not think to separate what God has joined.

28:3 Two great promises Abraham was blessed with, and Isaac here entails them both upon Jacob.

1. The promise of heirs, God make thee fruitful and multiply thee.
   1. Through his loins that people should descend from Abraham whichshould be numerous as the stars of heaven.
   2. Through his loins should descend from Abraham that person in whom allthe families of the earth should be blessed.
2. The promise of an inheritance for those heirs, Gen 28:4.That thou mayest inherit the land of thy sojournings - (So the Hebrew) Canaan was hereby entailed upon the seed of Jacob, exclusive of the seed of Esau. Isaac was now sending Jacob away into a distant country to settle there for some time; and lest this should look like disinheriting him, he here confirms the settlement of it upon him. This promise looks as high as heaven, of which Canaan was a type. That was the better country which Jacob, with the other patriarchs, had in his eye when he confessed himself a stranger and pilgrim on the earth, Heb 11:16.

See note at Gen 28:3

28:5 Rebekah is here called Jacob's and Esau's mother - Jacob is named first, not only because he had always been his mother's darling, but because he was now made his father's heir, and Esau was postponed.

28:6 This passage comes in, in the midst of Jacob's story, to shew the influence of a good example. Esau now begins to think Jacob the better man, and disdains not to take him for his pattern in this particular instance of marrying with a daughter of Abraham.

28:11 The stones for his pillow, and the heavens for his canopy! Yet his comfort in the divine blessing, and his confidence in the divine protection, made him easy, even when he lay thus exposed: being sure that his God made him to dwell in safety, he could lie down and sleep upon a stone.

28:12 Behold a ladder set upon the earth, and the top of it reached heaven, the angels ascending and descending on it, and the Lord stood above it - This might represent

1. The providence of God, by which there is a constantcorrespondence kept up between heaven and earth. The counsels of heaven are executed on earth, and the affairs of this earth are all known in heaven. Providence doth his work gradually and by steps; angels are employed as ministering spirits to serve all the designs of providence, and the wisdom of God is at the upper end of the ladder, directing all the motions of second causes to his glory. The angels are active spirits, continually ascending and descending; they rest not day nor night.They ascend to give account of what they have done, and to receive orders; and desend to execute the orders they have received. This vision gave seasonable comfort to Jacob, letting him know that he had both a good guide and good guard; that though he was to wander from his father's house, yet he was the care of Providence, and the charge of the holy angels.
2. The mediation of Christ. He is this ladder: the foot on earth in hishuman nature, the top in heaven in his divine nature; or the former is his humiliation, the latter is his exaltation. All the intercourse between heaven and earth since the fall is by this ladder. Christ is the way: all God's favours come to us, and all our services come to him, by Christ.If God dwell with us, and we with him, it is by Christ: we have no way of getting to heaven but by this ladder; for the kind offices the angels do us, are all owing to Christ, who hath reconciled things on earth and things in heaven, Col 1:20.

28:14 In thy seed shall all the families of the earth be blessed - Christ is the great blessing of the world: all that are blessed, whateverfamily they are of, are blessed in him, and none of any family are excluded from blessedness in him, but those that exclude themselves.

28:15 Behold I am with thee - Wherever we are, we are safe, if we have God's favourable presence with us. He knew not, but God foresaw what hardships he would meet with in his uncle's service, and therefore promiseth to preserve him in all places. God knows how to give his people graces and comforts accommodated to the events that shall be, as well as to those that are. He was now going as an exile into a place far distant, but God promiseth him to bring him again to this land. He seemed to be forsaken of all his friends, but God gives him this assurance, I will not leave thee.

28:16 Surely the Lord is in this place, and I knew it not - God's manifestations of himself to his people carry their own evidence along with them. God can give undeniable demonstrations of his presence, such as give abundant satisfaction to the souls of the faithful, that God is with them of a truth; satisfaction not communicable to others, but convincing to themselves. We sometimes meet with God there, where we little thought of meeting with him. He is there where we did not think he had been, is found there where we asked not for him.

28:17 He was afraid - So far was he from being puffed up. The more we see of God, the more cause we see for holy trembling and blushing before him. Those whom God is pleased to manifest himself to, are laid and kept very low in their own eyes, and see cause to fear even the Lord and his goodness, Hos 3:5.And said, How dreadful is this place! - That is, the appearance of God in this place is to be thought of, but with a holy awe and reverence; I shall have a respect for this place, and remember it by this token as long as I live. Not that he thought the place itself any nearer the divine visions than any other places; but what he saw there at this time was, as it were, the house of God, the residence of the Divine Majesty, and the gate of heaven, that is, the general rendezvous of the inhabitants of the upper world; as the meetings of a city were in their gates; or, the angels ascending and descending were like travellers passing and repassing through the gates of a city.

28:18 He set up the stone for a pillar - To mark the place again, if he came back, and erect a lasting monument of God's favour to him: and because he had not time now to build an altar here, as Abraham did in the places where God appeared to him, Gen 12:7, he therefore poured oil on the top of this stone, which probably was the ceremony then used in dedicating their altars, as an earnest of his building an altar when he should have conveniencies for it, as afterwards he did, in gratitude to God, Gen 35:7. Grants of mercy call for our returns of duty and the sweet communion we have with God ought ever to be remembered.

28:19 It had been called Luz, an almond - tree, but he will have it henceforth called Beth-el, the house of God. This gracious appearance of God to him made it more remarkable than all the almond - trees that flourished there.

28:20 And Jacob vowed a vow - By religious vows we give glory to God, and own our dependance upon him, and we lay a bond upon our own souls, to engage and quicken our obedience to him. Jacob was now in fear and distress, and in times of trouble it is seasonable to make vows, or when we are in pursuit of any special mercy, Jon 1:16 Gen 28, Psa 66:13-14, Sa1 1:11, Num 21:1-3. Jacob had now had a gracious visit from heaven, God had renewed his covenant with him, and the covenant is mutual; when God ratifies his promises to us, it is proper for us to repeat our promises to him. If thou wilt be with me and keep me - We need desire no more to make us easy and happy wherever we are, but to have God's presence with us, and to be under his protection. It is comfortable in a journey to have a guide in an unknown way, a guard in a dangerous way, to be well carried, well provided for, and to have good company in any way; and they that have God with them, have all this in the best manner. Then shall the Lord be my God - Then I will rejoice in him as my God, then I will be the more strongly engaged to abide with him. And this pillar shall be God's house - That is, an altar shall be erected here to the honour of God.And of all that thou shalt give me I will surely give the tenth unto thee - To be spent either upon God's altar or upon his poor, which are both his receivers in the world. The tenth is a very fit proportion to be devoted to God, and employed for him; though as circumstances vary, it may be more or less, as God prospers us.

29 This chapter gives us an account of God's providences concerning Jacob, pursuant to the promise made him in the foregoing chapter.

1. How he was brought in safety to his journey's end, and directed to his relations there, who bid him welcome, Gen 29:1-14.
   
2. How he was comfortably disposed of in marriage, Gen 29:15-30.
   
3. How his family was built up in the birth of four sons, Gen 29:31-35.
   

29:2 Providence brought him to the very field where his uncle's flock's were to be watered, and there he met with Rachel that was to be his wife. The Divine Providence is to be acknowledged in all the little circumstances which concur to make a journey or other undertaking comfortable and successful. If, when we are at a loss, we meet with those seasonably that can direct us; if we meet with a disaster, and those are at hand that will help us; we must not say it was by chance, but it was by providence: our ways are ways of pleasantness, if we continually acknowledge God in them. The stone on the well's mouth was either to secure their property in it, for water was scarce, to save the well from receiving damage from the heat of the sun, or to prevent the lambs of the flock from being drowned in it.

29:9 She kept her father's sheep - She took the care of them, having servants under her that were employed about them when he understood that this was his kinswoman (probably he had heard of her name before) knowing what his errand was into that country, we may suppose it struck into his mind immediately, that this must be his wife, as one already smitten with an honest comely face (though it is likely, sun - burnt, and she in the homely dress of a shepherdess) he is wonderfully officious, and ready to serve her, ver. Gen 29:10, and addresses himself to her with tears of joy, and kisses of love, ver. Gen 29:11, she runs with all haste to tell her father, for she will by no means entertain her kinsman's address without her father's knowledge and approbation, ver. Gen 29:12. These mutual respects at their first interview were good presages of their being a happy couple. Providence made that which seemed contingent and fortuitous to give a speedy satisfaction to Jacob's mind as soon as ever he came to the place he was bound for.Abraham's servant, when he came upon a like errand, met with the like encouragement. Thus God guides his people with his eye, Psa 32:8. It is a groundless conceit which some of theJewish writers have, that Jacob when he kissed Rachel wept, because he had been set upon his journey by Eliphaz the eldest son of Esau, at the command of his father, and robbed him of all his money and jewels, which his mother had given him when she sent him away: it is plain it was his passion for Rachel, and the surprise of this happy meeting that drew these tears from his eyes. Laban, though none of the best humoured men, bid him welcome, was satisfied in the account he gave of himself, and of the reason of his coming in such poor circumstances. While we avoid the extreme on the one hand of being foolishly credulous, we must take heed of falling into the other extreme of being uncharitably jealous and suspicious. Laban owned him for his kinsman, ver. Gen 29:14.Thou art my bone and my flesh. Note, Those are hard - hearted indeed that are unkind to their relations, and that hide themselves from their own flesh, Isa 58:7.

29:15 Because thou art my brother - That is, kinsman. Should thou therefore serve me for nought? - No, what reason for that? If Jacob be so respectful as to give him his service without demanding any consideration for it, yet Laban will not be so unjust as to take advantage either of his necessity, or of his good nature. It appears by computation that Jacob was now seventy years old when he bound himself apprentice for a wife; probably Rachel was young and scarce marriageable when Jacob came first, which made him the more willing to stay for her till his seven years were expired.

29:20 They seemed to him but a few days for the love he had to her - An age of work will be but as a few days to those that love God, and long for Christ's appearing.

29:25 Behold it was Leah - Jacob had cheated his own father when he pretended to be Esau, and now his father - in - law cheated him. Herein, how unrighteous soever Laban was, the Lord was righteous.

29:26 It must be so done in our country - We have reason to think there was no such custom in his country; but if there was, and that he resolved to observe it, he should have told Jacob so, when he undertook to serve him for his younger daughter.

29:27 We will give thee this also - Hereby he drew Jacob into the sin and snare, and disquiet of multiplying wives. Jacob did not design it, but to have kept as true to Rachel as his father had done to Rebekah; he that had lived without a wife to the eighty fourth year of his age could then have been very well content with one: but Laban to dispose of his two daughters without portions, and to get seven years service more out of Jacob, thus imposeth upon him, and draws him into such a strait, that he had some colourable reason for marrying them both.

29:31 When the Lord saw that Leah was hated - That is, loved less than Rachel, in which sense it is required that we hate father and mother, in comparison with Christ, Luk 14:26, then the Lord granted her a child, which was a rebuke to Jacob for making so great a difference between those he was equally related to; a check to Rachel, who, perhaps insulted over her sister upon that account; and a comfort to Leah, that she might not be overwhelmed with the contempt put upon her.

29:32 She appears very ambitious of her husband's love; she reckoned the want of it her affliction, not upbraiding him with it as his fault, nor reproaching him for it; but laying it to heart as her grief, which she had reason to bear, because she was consenting to the fraud by which she became his wife. She called her first - born Reuben, see a son, with this pleasant thought, Now will my husband love me. And her third son Levi, joined, with this expectation, Now will my husband be joined unto me. The Lord hath heard, that is, taken notice of it, that I was hated, he hath therefore given me this son. Her fourth she called Judah, praise, saying, Now will I praise the Lord. And this was he, of whom, as concerning the flesh Christ came. Whatever is the matter of our rejoicing, ought to be the matter of our thanksgiving. And all our praises must center in Christ, both as the matter of them, and as the Mediator of them. He descended from him whose name was praise, for he is our praise. Is Christ formed in my heart? Now will I praise the Lord.

30 In this chapter we have an account of the increase,

1. Of Jacob's family; eight children more we find registered in this chapter; Dan and Naphtali by Bilhah, Rachel's maid, Gen 30:1-8.
   Gad and Asher by Zilpah, Leah's maid, Gen 30:9-13.
   Issachar, Zebulon, and Dinah, by Leah, Gen 30:14-21.
   And last of all Joseph by Rachel, Gen 30:22-24.
   
2. Of Jacob's estate. He comes upon a new bargain with Laban, Gen 30:25-34.
   And in the six years further service he did to Laban, God wonderfully blessed him, so that his flock of all cattle became very considerable, Gen 30:35-43.
   And herein was fulfilled the blessing which Isaac dismissed him with, Gen 28:3.
   God make thee fruitful and multiply thee.

30:1 Rachel envied her sister - Envy is grieving at the good of another, than which no sin is more injurious both to God, our neighbour, and ourselves. But this was not all, she said to Jacob, give me children or else I die - A child would not content her; but because Leah has more than one, she must have more too; Give me children: her heart is set upon it. Give them me, else I die, That is, I shall fret myself to death. The want of this satisfaction will shorten my days. Observe a difference between Rachel's asking for this mercy, and Hannah's, Gen 1:10, etc Rachel envied, Hannah wept: Rachel must have children, and she died of the second; Hannah prayed for this child, and she had four more: Rachel is importunate and peremptory, Hannah is submissive and devout, If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the conduct and check of reason and religion.

30:2 And Jacob's anger was kindled - He was angry, not at the person, but at the sin: he expressed himself so as to shew his displeasure.It was a grave and pious reply which Jacob gave to Rachel, Am I in God's stead? - Can I give thee that which God denies thee? He acknowledges the hand of God in the affliction: He hath withheld the fruit of the womb. Whatever we want, it is God that with - holds it, as sovereign Lord, most wise, holy, and just, that may do what he will with his own, and is debtor to no man: that never did, nor ever can do, any wrong to any of his creatures. The key of the clouds, of the heart, of the grave, and of the womb, are four keys which God has in his hand, and which (the Rabbins say) he intrusts neither with angel nor seraphin. He also acknowledges his own inability to alter what God appointed, Am I in God's stead? What, dost thou make a God of me? There is no creature that is, or can be, to us in God's stead. God may be to us, instead of any creature, as the sun instead of the moon and stars; but the moon and all the stars will not be to us instead of the sun. No creature's wisdom, power, and love will be to us instead of God's. It is therefore our sin and folly to place that confidence in any creature, which is to be placed in God only.

30:3 Behold my maid, Bilhah - At the persuasion of Rachel he took Bilhah her handmaid to wife, that, according to the usage of those times, his children by her might be adopted and owned as her mistresses children. She would rather have children by reputation than none at all; children that she might call her own, though they were not so. And as an early instance of her dominion over the children born in her apartment, she takes a pleasure in giving them names, that carry in them nothing but marks of emulation with her sister. As if she had overcome her,

1. At law, she calls the flrst son of her handmaid, Dan, Judgment,saying, God hath Judged me - That is, given sentence in my favour.
2. In battle, she calls the next Naphtali, Wrestlings, saying, Ihave wrestled with my sister, and have prevailed - See what roots of bitterness envy and strife are, and what mischief they make among relations!

30:9 Rachel had done that absurd and preposterous thing of putting her maid into her husband's bed, and now Leah (because she missed one year in bearing children) doth the same, to be even with her. See the power of rivalship, and admire the wisdom of the divine appointment, which joins together one man and one woman only. Two sons Zilpah bare to Jacob, whom Leah looked upon herself as intitled to, in token of which she called one Gad, promising herself a little troop of children. The other she called Asher, Happy, thinking herself happy in him, and promising herself that her neighbours would think so too.

30:14 Reuben, a little lad of five or six years old, playing in the field, found mandrakes. It is uncertain what they were; the critics are not agreed about them: we are sure they were some rarities, either fruits or flowers that were very pleasant to the smell, Sol 7:13. Some think these mandrakes were Jessamin flowers. Whatever they were, Rachel, could not see them in Leah's hands, but she must covet them.

30:17 And God hearkened unto Leah - Perhaps the reason of this contest between Jacob's wives for his company, and their giving him their maids to be his wives, was the earnest desire they had to fulfil the promise made to Abraham (and now lately renewed to Jacob) that his seed should be as the stars of heaven for multitude, and that, in one seed of his, the Messiah, all the nations of the earth shall be blessed. Two sons Leah was now blessed with; the flrst she called Issachar, a hire, reckoning herself well repaid for her mandrakes; nay, (which is a strange construction of the providence) rewarded for giving her maid to her husband. The other she called Zebulun, dwelling, owning God's bounty to her, God has endowed me with a good dowry. Jacob had not endowed her when he married her; but she reckons a family of children, a good dowry.

30:21 Mention is made, of Dinah, because of the following story concerning her, Gen 34:1-16, etc Perhaps Jacob had other daughters, though not registered.

30:22 God remembered Rachel, whom he seemed to have forgotten, and hearkened to her, whose prayers had been long denied, and then she bare a son. Rachael called her son Joseph, which, in Hebrew, is a - kin to two words of a contrary signification: Asaph, abstulit, he has taken away my reproach, as if the greatest mercy she had in this son were, that she had saved her credit: and Joseph, addidit, the Lord shall add to me another son: which may be looked upon as the language of her faith; she takes this mercy as an earnest of further mercy: hath God given me this grace? I may call it Joseph, and say, he shall add more grace.

30:34 Laban was willing to consent to this bargain, because he thought if those few he had that were now speckled and spotted were separated from the rest, which was to be done immediately, the body of the flock which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixt colours, and so he should have Jacob's service for nothing, or next to nothing. According to this bargain, those few that were party - coloured were separated, and put into the hands of Laban's sons, and sent three days journey off: so great was Laban's jealouly lest any of those should mix with the rest of the flock to the advantage of Jacob.

30:37 Here is Jacob's policy to make his bargain more advantageous to himself than it was likely to be: and if he had not taken some course to help himself, it would have been an ill bargain indeed; which he knew Laban would never have considered, who did not consult any one's interest but his own.

1. Now Jacob's contrivances were, He set pilled sticks before the cattlewhere they were watered, that looking much at those unusual party - coloured sticks, by the power of imagination, they might bring forth young ones in like manner party - coloured. Probably this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle of this motly colour.
2. When he began to have a flock of ring - straked and brown, hecontrived to set them first, and to put the faces of the rest towards them, with the same design as he did the former. Whether this was honest policy, or no, may admit of a question. Read Gen 31:7-16, and the question is resolved.

31 Jacob was in general, a man of devotion and integrity; yet he had more trouble than any of the patriarchs.Here is,

1. His resolution to return, Gen 31:1-16.
   
2. His clandestine departure, Gen 31:17-21.
   
3. Laban's pursuit of him in displeasure, Gen 31:22-25.
   
4. The hot words that passed between them, Gen 31:26-42.
   
5. Their amicable agreement at last, Gen 31:43-55.
   

31:1 It should seem they said it in Jacob's hearing. The last chapter began with Rachel's envying Leah; this begins with Laban's sons envying Jacob. He has gotten all his glory - And what was this glory? It was a parcel of brown sheep and speckled goats, and some camels and asses. Jacob has taken away all that was our fathers - Not all, sure; what was become of those cattle which were committed to the custody of Laban's sons, and sent three days journey off?

31:3 The Lord said unto Jacob, Return and I will be with thee - though Jacob had met with very hard usage, yet he would not quit his place 'till God bid him. He came thither by orders from heaven, and there hewould slay 'till he was ordered back. The direction he had from heaven is more fully related in the account he gives of it to his wives, where he tells them of the dream he had about the cattle, and the wonderful increase of those of his colour; and how the angel of God in that dream instructed him that it was not by chance, nor by his own policy, that he obtained that great advantage but by the providence of God, who had taken notice of the hardships Laban had put upon him, and in performance of his promise.

31:4 And Jacob sent for Rachel and Leah to the field - That he might discourse with them more privately.

31:9 God hath taken away the cattle of your father and given them to me - Thus the righteous God paid Jacob for his hard service out of Laban's estate; as afterwards he paid the seed of Jacob for their service of the Egyptians with their spoils.

31:16 Whereas Jacob looked upon the wealth which God had passed over from Laban to him as his wages, they look upon it as their portions; so that both ways God forced Laban to pay his debts, both to his servant and to his daughters.

31:19 Laban went to shear his sheep - That part of his flock which was in the hands of his sons, three days journey off. Now,

1. It is certain it was lawful for Jacob to leave his servicesuddenly: it was not only justified by the particular instructions God gave him, but warranted by the fundamental law of self - preservation which directs us, when we are in danger, to shift for our own safety, as far as we can do it without wronging our consciences.
2. It was his prudence to steal away unawares to Laban, lest ifLaban had known, he should have hindered him, or plundered him.
3. It was honestly done to take no more than his own with him, thecattle of his getting. He took what providence gave him, and would not take the repair of his damages into his own hands. Yet Rachel was not so honest as her husband; she stole her father's images, and carried them away. The Hebrew calls them Teraphim. Some think they were only little representations of the ancestors of the family in statue or picture, which Rachel had a particular fondness for, and was desirous to have with her now she was going into another country. It should rather seem they were images for a religious use, penates, household gods, either worshipped, or consulted as oracles; and we are willing to hope, that she took them away, not out of covetousness much less for her own use, or out of any superstitious fear lest Laban, by consulting his teraphim, might know which way they were gone; (Jacob no doubt dwelt with his wives as a man of knowledge, and they were better taught than so) but with a design to convince her father of the folly of his regard to those as gods which could not secure themselves.

31:23 He took his brethren - That is, his relations, and pursues Jacob to bring him back into bondage, or, to strip him of what he had.

31:24 Speak not, either good or bad - That is, say nothing against his going on with his journey, for the thing proceedeth from the Lord. The same Hebraism we have, Gen 24:50. The safety of good men is very much owing to the hold God has of the consciences of bad men, and the access he has to them.

31:27 I might have sent thee away with mirth and with songs, with tabret and with harp - Not as Rebekah was sent away out of the same family above one hundred and twenty years before, with prayers and blessings, but with sport and merriment; which was a sign that religion was much decayed in the family.

31:29 It is in the power of my hand to do you hurt - He supposeth that he had both right on his side, and strength on his side, either to revenge the wrong, or recover the right. Yet he owns himself under the restraint of God's power; he durst not injure one of whom he saw to be the particular care of heaven.

31:30 Wherefore hast thou stolen my gods? - Foolish man! to call those his gods that could be stolen! Could he expect protection from them that could neither resist nor discover their invaders? Happy are they who have the Lord for their God. Enemies may steal our goods, but not our God.

31:31 Jacob clears himself by giving the true reason why he went away unknown to Laban; he feared lest Laban would by force take away his daughters and so oblige him to continue in his service. As to the charge of stealing Laban's gods, he pleads not guilty. He not only did not take them himself, but he did not know that they were taken.

31:42 Jacob speaks of God as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for his father's sake. He calls him the God of Abraham and the fear of Isaac: for Abraham was dead, and gone to that world where there is no fear; but Isaac was yet alive, sanctifying the Lord in his heart as his fear and his dread.

31:43 All his mine - That is, came by me.

31:44 Let us make a covenant - It was made and ratified with great solemnity, according to the usages of those times.

1. A pillar was erected, and a heap of stones raised, to perpetuate thememory of the thing, writing being then not known.
2. A sacrifice was offered, a sacrifice of peace - offerings.
3. They did eat bread together, jointly partaking of the feast upon thesacrifice. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together.
4. They solemnity appealed to God concerning their sincerity herein;
   1. As a witness, Gen 31:49. The Lord watch between me and thee - That is, the Lord take cognizance of every thing that shall be done on either side in violation of this league.
   2. As a judge, The God of Abraham, from whom Jacob was descended, and The God of Nahor, from whom Laban was descended, the God of their father, the common ancestor from whom they were both descended, judge betwixt us. God's relation to them is thus expressed, to intimate that they worshipped one and the same God, upon which consideration there ought to be no enmity betwixt them. Those that have one God should have one heart: God is judge between contending parties, and he will judge righteously, whoever doth wrong it is at their peril.
5. They gave a new name to the place, Gen 31:47-48. Laban called it in Syriac, and Jacob in Hebrew, The heap of witness. And Gen 31:49, it was called Mizpah, a watch - tower. Posterity being included in the league, care was taken that thus the memory of it should be preserved. The name Jacob gave this heap stuck by it, Galeed, not the name Laban gave it.

31:54 And Jacob sware by the fear of his father Isaac - The God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done.

32 We have here Jacob still upon his journey towards Canaan.Never did so many memorable things occur in any march, as in this in Jacob's little family. By the way he meets,

1. With good tidings from his God, Gen 32:1-2.
   
2. With bad tidings from his brother, to whom he sent a message to notify his return, Gen 32:2-7.
   

In his distress,

1. He divides his company, Gen 32:8.
2. He makes his prayer to God, Gen 32:9-12.
3. He sends a present to his brother, Gen 32:13-23.
4. He wrestles with the angel, Gen 32:24-32.

32:1 And the Angel of God met him - In a visible appearance; whether in a vision by day, or in a dream by night, as when he saw them upon the ladder, is uncertain. They met him to bid him welcome to Canaan again; a more honourable reception than ever any prince had that was met by the magistrates of a city. They met him to congratulate his arrival, and his escape from Laban. They had invisibly attended him all along, but now they appeared, because he had greater dangers before him. When God designs his people for extraordinary trials, he prepares them by extraordinary comforts.

32:2 This is God's house - A good man may, with an eye of faith, see the same that Jacob saw with his bodily eyes. What need we dispute whether he has a guardian angel, when we are sure he has a guard of angels about him? To preserve the remembrance of this favour, Jacob gave a name to the place from it, Mahanaim, two hosts, or two camps probably they appeared to him in two hosts, one on either side, or one in the front, and the other in the rear, to protect him from Laban behind, and Esau before, that they might be a compleat guard. Here was Jacob's family that made one army, representing the church militant and itinerant on earth; and the angels another army, representing the church triumphant, and at rest in heaven.

32:4 He calls Esau his lord, himself his servant, to intimate that he did not insist upon the prerogatives of the birth - right and blessing he had obtained for himself, but left it to God to fulfil his own purpose in his seed. He gives him a short account of himself, that he was not a fugitive and a vagabond, but though long absent had dwelt with his own relations. I have sojourned with Laban, and staid there till now: and that he was not a beggar, nor likely to be a charge to his relations; no, I have oxen and asses - This he knew would (if any thing) recommend him to Esau's good affection. And, he courts his favour; I have sent that I may find grace in thy sight - It is no disparagement to those that have the better cause to become petitioners for reconciliation, and to sue for peace as well as right.

32:6 He cometh to meet thee, and four hundred men with him - He is now weary of waiting for the days of mourning for his father, and before those come resolves to slay his brother. Out he marches with four hundred men, probably such as used to hunt with him, armed no doubt, ready to execute the word of command.

32:7 Then Jacob was greatly afraid and distressed - A lively apprehension of danger, may very well consist with a humble confidence in God's power and promise.

32:9 He addresseth himself to God as the God of his fathers: such was the sense he had of his own unworthiness, that he did not call God his own God, but a God in covenant with his ancestors. O God of my father Abraham, and God of my father Isaac. And this he could better plead, because the covenant was entailed upon him. Thou saidst unto me, Return unto thy country - He did not rashly leave his place with Laban, out of a foolish fondness for his native country; but in obedience to God's command.

32:10 I am not worthy - It is a surprising plea. One would think he should have pleaded that what was now in danger was his own against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. Of the least of all the mercies - Here is mercies in the plural number, an inexhaustible spring, and innumerable streams; mercies and truth, past mercies given according to the promise and farther mercies secured by the promise. I am not worthy of the least of all the mercies, much less am I worthy of so great a favour as this I am now suing for. Those are best prepared for the greatest mercies that see themselves unworthy of the least. For with my staff I passed over this Jordan - Poor and desolate, like a forlorn and despised pilgrim: He had no guides, no companions, no attendants. And now I am become two bands - Now I am surrounded with a numerous retinue of children and servants. Those whose latter end doth greatly increase, ought with humility and thankfulness to remember how small their beginning was.

32:11 Lord, deliver me from Esau, for I fear him - The fear that quickens prayer is itself pleadable. It was not a robber, but a murderer that he was afraid of: nor was it his own life only that lay at stake, but the mothers, and the childrens.

32:12 Thou saidst, I will surely do thee good - The best we can say to God in prayer is, what he hath said to us. God's promises as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. Thou saidst, I will do thee good - Lord, do me good in this matter. He pleads also a particular promise, that of the multiplying of his seed. Lord, what will become of that promise, if they be all cut off?

32:13 Jacob having piously made God his friend by a prayer, is here prudently endeavouring to make Esau his friend by a present. He had prayed to God to deliver him from the hand of Esau - His prayer did not make him presume upon God's mercy, without the use of means.

32:17 He sent him also a very humble message, which he ordered his servants to deliver in the best manner. They must call Esau their lord, and Jacob his servant: they must tell him the cattle they had was a small present which Jacob had sent him. They must especially take care to tell him that Jacob was coming after, that he might not suspect him fled. A friendly confidence in mens goodness may help to prevent the mischief designed us by their badness.

32:24 Very early in the morning, a great while before day. Jacob had helped his wives and children over the river, and he desired to be private, and was left alone, that he might again spread his cares and fears before God in prayer. While Jacob was earnest in prayer, stirring up himself to take hold on God, an angel takes hold on him.Some think this was a created angel, one of those that always behold the face of our Father. Rather it was the angel of the covenant, who often appeared in a human shape, before he assumed the human nature. We are told by the prophet, Hos 12:4, how Jacob wrestled, he wept and made supplication; prayers and tears were his weapons. It was not only a corporal, but a spiritual wrestling by vigorous faith and holy desire.

32:25 The angel prevailed not against him - That is, this discouragement did not shake his faith, nor silence his prayer. It was not in his own strength that he wrestled, nor by his own strength that he prevails; but by strength derived from heaven. That of Job illustrates this, Job 23:6.Will he plead against me with his great power? No; had the angel done so, Jacob had been crushed; but he would put strength in me: and by that strength Jacob had power over the angel, Hos 12:3. The angel put out Jacob's thigh, to shew him what he could do, and that it was God he was wrestling with, for no man could disjoint his thigh with a touch. Some think that Jacob felt little or no pain from this hurt; it is probable be did not, for he did not so much as halt 'till the struggle was over, Gen 32:31, and if so, that was an evidence of a divine touch indeed, which wounded and healed at the same time.

32:26 Let me go - The angel, by an admirable condescension, speaks Jacob fair to let him go, as God said to Moses, Exo 32:10.Let me alone. Could not a mighty angel get clear of Jacob's grapples? He could; but thus he would put an honour upon Jacob's faith and prayer. The reason the angel gives why he would be gone is because the day breaks, and therefore he would not any longer detain Jacob, who had business to do, a journey to go, a family to look after. And he said, I will not let thee go except thou bless me - He resolves he will have a blessing, and rather shall all his bones be put out of joint, than he will go away without one. Those that would have the blessing of Christ must be in good earnest, and be importunate for it.

32:27 What is thy name? - Jacob (saith he) a supplanter, so Jacob signifies. Well, (faith the angel) be thou never so called any more: thou shalt be called Israel, a prince with God. He is a prince indeed, that is a prince with God; and those are truly honourable that are mighty, in prayer. Yet this was not all; having, power with God, he shall have power with men too; having prevailed for a blessing from heaven, he shall, no doubt, prevail for Esau's favour. Whatever enemies we have, if we can but make God our friend, we are well enough; they that by faith have power in heaven, have thereby as much power on earth as they have occasion for.

32:29 Wherefore dost thou ask after my name? - What good will it do thee to know that? The discovery of that was reserved for his death - bed, upon which he was taught to call him Shiloh. But instead of telling him his name, he gave him his blessing, which was the thing he wrestled for; he blessed him there, repeated and ratified the blessing formerly given him. See how wonderfully God condescends to countenance and crown importunate prayer? Those that resolve though God slay them, yet to trust in him, will at length be more than conquerors.

32:30 Peniel - That is, the face of God, because there he had seen the appearance of God, and obtained the favour of God.

32:31 He halted on his thigh - And some think he continued to do so to his dying day. If he did, he had no reason to complain, for the honour and comfort he obtained by his struggle was abundantly sufficient to countervail the damage, though he went limping to his grave.

33 We read in the former chapter how Jacob had power with God, and prevailed; here we find what power he had with men too.Here is,

1. A friendly meeting between Jacob and Esau, Gen 33:1-4.
   
2. Their conference at their meeting. Their discourse is,
   1. About Jacob's family, Gen 33:5-7.
      
   2. About the present he had sent, Gen 33:8-11.
      
   3. About the progress of their journey, Gen 33:12-15.
   
   
3. Jacob's settlement in Canaan, his house - ground, and altar, Gen 33:16-20.
   

33:3 He bowed - Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother.

33:4 And Esau ran to meet him - Not in passion but in love.Embraced him, fell on his neck and kissed him - God hath the hearts of all men in his hands, and can turn them when and how he pleases. He can of a sudden convert enemies into friends, as he did two Sauls, one by restraining grace, Gen 26:21, Gen 26:25, the other by renewing grace, Act 9:21.And they wept - Jacob wept for joy to be thus kindly received; Esau perhaps wept for grief and shame to think of the ill design he had conceived against his brother.

33:5 Eleven or twelve little ones followed Jacob, the eldest of them not fourteen years old: Who are these? saith Esau. Jacob had sent him an account of the increase of his estate, but made no mention of his children, perhaps because he would not expose them to his rage, if he should meet him as an enemy. Esau therefore had reason to ask who are those with thee? To which Jacob returns a serious answer; they are the children which God hath graciously given thy servant. Jacob speaks of his children,

1. As God's gifts; they are a heritage of the Lord.
2. As choice gifts; he hath graciously given them. Though they weremany, and but slenderly provided for, yet he accounts them great blessings.

33:10 I have seen thy face as though I had seen the face of God - That is, I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled.

33:12 Esau offers himself to be his guide and companion, in token of sincere reconciliation. We never find that Jacob and Esau were so loving with one another as they were now. God made Esau not only not an enemy, but a friend. Esau is become fond of Jacob's company, courts him to mount Seir: let us never despair of any, nor distrust God, in whose hands all hearts are. Yet Jacob saw cause modestly to refute this offer, wherein he shews a tender concern for his own family and flocks, like a good shepherd and a good father. He must consider the children, and the flocks with young, and not lead the one or drive the other too fast.Jacob intimates to him, that it was his design to come to him to mount Seir; and we may presume he did so, after he had settled his concerns elsewhere, though that visit be not recorded.

33:15 Esau offers some of his men to be his guard and convoy; but Jacob humbly refuseth his offer, only desiring he would not take it amiss that he did not accept it. What needs it? He is under the Divine protection. Those are sufficiently guarded that have God for their guard, and are under a convoy of his hosts, as Jacob was. Jacob adds, only let me find grace in the sight of my lord - Having thy favour I have all I need, all I desire from thee.

33:16 And Jacob journeyed to Succoth - Having in a friendly manner parted with Esau, who was gone to his own country, he comes to a place, where he rested, set up booths for his cattle, and other conveniences for himself and family. The place was afterwards known by the name of Succoth, a city in the tribe of Gad, on the other side Jordan; it signifies booths: that when his posterity afterwards dwelt in houses of stone, they might remember that the Syrian ready to perish was their father, who was glad of booths, Deu 26:5.

33:18 And Jacob came to Shalem, a city of Shechem - Or rather he came safe, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safe at last, into Canaan.

33:20 He erected an altar -

1. In thankfulness to God for the good hand of his providence over him.
2. That he might keep up religion, and the worship of God in his family.He dedicated this altar to the honour of El - elohe - israel, God - the God of Israel: to the honour of God in general, the only living and true God, the Best of beings, the First of causes: and to the honour of the God of Israel, as a God in covenant with him. God had lately called him by the name of Israel; and now he calls God the God of Israel; though he be called a prince with God, God shall still be a prince with him, his Lord and his God.

34 In this chapter we have,

1. Dinah debauched, Gen 34:1-5.
   
2. A treaty of marriage between her and Shechem who had defiled her, Gen 34:6-19.
   
3. The circumcision of the Shechemites, pursuant to that treaty, Gen 34:20-24.
   
4. The perfidious and bloody revenge which Simeon and Levi took upon them, Gen 34:25-31.
   

34:1 Dinah was then about fifteen or sixteen years of age when she went out to see the daughters of the land - Probably on some public day.She went to see; yet that was not all, she went to be seen too: she went to see the daughters of the land, but it may be with some thoughts of the sons of the land too.

34:7 It is called folly in Israel - According to the language of after - times, for Israel was not yet a people, but a family only.

34:8 Hamor communed - That is, talked. He came to treat with Jacob himself, but he turns them over to his sons. And here we have a particular account of the treaty, in which it is a shame to say the Canaanites were more honest than the Israelites.

34:18 Hamor and Shechem gave consent themselves to be circumcised. To this perhaps they were moved not only by the strong desire they had to bring about, this match, but by what they might have heard of the sacred and honourable intentions of this sign, in the family of Abraham, which it is probable they had some confused notions of, and of the promises confirmed by it; which made them the more desirous to incorporate with the family of Jacob.

34:23 Shall not their cattle and their substance be ours? - They observed that Jacob's sons were industrious, thriving people, and promised themselves and their neighbours advantage by an alliance with them: it would improve ground and trade, and bring money into their country.

34:25 They slew all the males - Nothing can excuse this execrable villainy. It was true Shechem had wrought folly in Israel, in defiling Dinah: but it ought to have been considered how far Dinah herself had been accessary to it. Had Shechem abused her in her mother's tent, it had been another matter; but she went upon his ground, and struck the spark which began the fire. When we are severe upon the sinner, we ought to consider who was the tempter. It was true that Shechem had done ill; but he was endeavouring to atone for it, and was as honest and honourable afterwards as the case would admit. It was true that Shechem had done ill, but what was that to all the Shechemites? Doth one man sin, and must the innocent fall with the guilty? This was barbarous indeed.But that which above all aggravated the cruelty, was the most perfidious treachery that was in it. The Shechemites had submitted to their conditions, and had done that upon which they had promised to become one people with them. Yet they act as sworn enemies to those to whom they were lately become sworn friends, making as light of their covenant as they did of the laws of humanity. And these are the sons of Israel?Cursed be their anger, for it was fierce.

34:27 Tho' Simeon and Levi only were the murderers, yet others of the sons of Jacob came upon the slain, and spoiled the city - And so became accessary to the murder.

34:30 Ye have troubled me, to make me to stink among the inhabitants of the land - That is, You have rendered my family odious among them. And what could be expected but that the Canaanites, who were numerous and formidable, would confederate against him, and he and his little family would become an easy prey to them? I shall be destroyed, I and my house - Jacob knew indeed that God had promised to preserve his house; but hemight justly fear that these vile practices of his children would amount to a forfeiture, and cut off the entail. When sin is in the house, there is reason to fear ruin at the door.

34:31 Should he deal with our sister as with an harlot? - No, he should not; but, if he do, Must they be their own avengers? And nothing less than so many lives, and the ruin of a whole city, serve to atone for the abuse.

35 In this chapter we have,

1. Three communions between God and Jacob.
   1. God ordered Jacob to Beth-el, and in obedience to that order, he purged his house of idols, and prepared for that journey, Gen 35:1-5.
      
   2. Jacob built an altar at Beth-el to the honour of God that had appeared to him, and in performance of his vow, Gen 35:6-7.
      
   3. God appeared to him again, and confirmed the change of his name, and the covenant with him, Gen 35:9-13.
      of which appearance Jacob made a grateful acknowledgement, Gen 35:14-15.
      
2. Three funerals.
   1. Deborah's, Gen 35:8.
      
   2. Rachel's, Gen 35:16-20.
      
   3. Isaac's, Gen 35:27-29.
      
3. Here is also Reuben's incest, Gen 35:22.
   and an account of Jacob's sons, Gen 35:23-26.
   

35:1 Arise go to Bethel - Here God minds Jacob of his vow at Beth-el, and sends him thither to perform it, Jacob had said in the day of his distress, If I come again in peace, this stone shall be God's house, Gen 28:22. God had performed his part, had given Jacob more than bread to eat, and raiment to put on; but it should seem he had forgotten his vow, or, at least, deferred the performance of it.And dwell there - That is, Not only go himself, but take his family with him, that they might join with him in his devotions. Put away the strange Gods - Strange God's in Jacob's family! Could such a family, that was taught the knowledge of the Lord, admit them? Could such a master, to whom God had appeared twice, and oftner, connive at them?And be clean, and change your garments - These were ceremonies signifying the purification and change of the heart.

35:4 And they gave to Jacob - His servants, and even the retainers to his family, gave him all the strange gods, and the ear - rings they wore either as charms, or to the honour of their gods. Jacob took care to bury their images, we may suppose, in some place unknown to them, that they might not afterwards find and return to them.

35:5 And the terror of God was upon the cities - Though the Canaanites were much exasperated against the sons of Jacob for their barbarous usage of the Shechemites; yet they were so restrained by a divine power, that they could not take this fair opportunity to avenge their neighbours quarrel. God governs the world more by secret terrors on men's minds than we are aware of.

35:7 He built an altar - And no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. And he called the place, That is, the altar, El - beth-el, the God of Beth-el. As when he made a thankful acknowledgement of the honour God had done him in calling him Israel, he worshipped God by the name of El - elohe - israel, so now he was making a grateful recognition of God's former favour at Beth-el, he worships God by the name of El - beth-el, the God of Beth-el, because there God appeared to him.

35:8 There he buried Deborah, Rebekah's nurse - We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself to visit his father Isaac at Hebron.Rebekah probably was dead, but her old nurse (of whom mention is made Gen 24:59,) survived her, andJacob took her to his family. While they were at Beth-el she died, and died lamented, so much lamented, that the oak under which she was buried, was called Allon - bachuth, the oak of weeping.

35:10 God now confirmed the change of his name. It was done before by the angel that wrestled with him, Gen 32:28, and here it was ratified by the divine majesty, to encourage him against the fear of the Canaanites. Who can be too hard for Israel, a prince with God?

35:11 He renewed and ratified the covenant with him, by the name of El - Shaddai, I am God Almighty. God All - sufficient, able to make good the promise in due time, and to support thee and provide for thee.Two things are promised him.

1. That he should be the father of a great nation: great in number,a company of nations shall be of thee - Every tribe of Israel was a nation, and all the twelve, a company of nations: great in honour and power, kings shall come out of thy loins.
2. That he should be master of a good land, Gen 35:12. The landthat was given to Abraham and Isaac is here entailed on Jacob and his seed. These two promises had also a spiritual signification, which we may suppose Jacob himself had some notion of: for without doubt Christ is the promised seed, and heaven is the promised land; the former is the foundation, and the latter the top - stone of all God's favours.

35:13 And God went up from him - Or, from over him - In some visible display of glory, which had hovered over him, while he talked with him.

35:14 And Jacob set up a pillar - When he was going to Padan - aram he set up that stone which he had laid his head on for a pillar; but now he took time to erect one more stately, and durable, probably inserting that stone into it. And in token of his intending it for a sacred memorial of his communion with God, he poured oil, and the other ingredients of a drink - offering upon it. This stone shall be God's house, that is, shall be set up for his honour, as houses to the praise of their builders; and here he performs it. And he confirmed the name he had formerly given to the place, Beth-el, the house of God. Yet this very place afterwards lost the honour of its name, and became Beth - aven, a house of iniquity, for here it was that Jeroboam set up one of his calves. It is impossible for the best men to entail so much as the profession and form of religion upon a place.

35:16 She had hard labour - Harder than usual.

35:17 Rachel had said when she bore Joseph, God shall give me another son, which now the midwife remembers, and tells her, her words were made good. Yet this did not avail; unless God command away fear, no one else can. We are apt in extreme perils to comfort ourselves and our friends with the hopes of a temporal deliverance, in which we may be disappointed; we had better ground our comforts on that which cannot fail us, the hope of eternal life. Rachel had passionately said, Give me children, or else I die; and now she had children (for this was her second) she died.

35:18 Her dying lips calls her new - born soon Benoni, the son of my sorrow. But Jacob because he would not renew the sorrowful remembrance of his mother's death every time he called his son by name, changed his name, and called him Benjamin, the son of my right hand - That is, very dear to me; set on my right hand for a right handblessing; the support of my age, like the staff in my right hand.Jacob buried her near the place where she died. If the soul be at rest after death, the matter is not great where the body lies. In the place where the tree falls, there let it lie. The Jewish writers say, The death of Deborah and Rachel was to expiate the murder of the Shechemites, occasioned by Dinah, a daughter of the family.

35:20 And Jacob set up a pillar upon her grave - So that it was known long after to be Rachel's sepulchre, Gen 10:2, and Providence so ordered it, that this place afterwards fell in the lot of Benjamin.Jacob set up a pillar in remembrance of his joys Gen 35:14, and here he set up one in remembrance of his sorrows; for as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both.

35:21 Israel, a prince with God, yet dwells in tents; the city is reserved for him in the other world.

35:22 When Israel dwelt in that land - As if he were then absent from his family, which might be the unhappy occasion of these disorders. Though perhaps Bilhah was the greater criminal, yet Reuben's crime was so provoking that for it he lost his birth - right and blessing, Gen 49:4.And Israel heard it - No more is said, that is enough; he heard it with the utmost grief and shame, horror and displeasure.

35:27 And Jacob came unto Isaac his father - We may suppose he had visited him before since his return, for he sore longed after his father's house, but never 'till now brought his family to settle with him, or near him. Probably he did this now upon the death of Rebekah, by which Isaac was left solitary.

35:28 The age and death of Isaac are here recorded, though it appears by computation that he died not 'till many years after Joseph was sold into Egypt, and much about the time that he was preferred there.Isaac, a mild quiet man, lived the longest of all the patriarchs, for he was one hundred and eighty years old: Abraham was but one hundred and seventy - five. Isaac lived about forty years after he had made his will, Gen 27:2. We shall not die an hour the sooner, but abundance thebetter, for our timely setting of our heart and house in order. Particular notice is taken of the amicable agreement of Esau and Jacob in solemnizing their father's funeral, Gen 35:29, to shew how God had wonderfully changed Esau's mind, since he vowed his brother's murder, upon his father's death, Gen 27:41. God has many ways of preventing ill men from doing the mischief they in tended; he can either tie their hands, or turn their hearts.

36 In this chapter we have an account of the posterity of Esau, who were from him, were called Edomites;

1. Because he was the son of Isaac, for whose sake this honour is put upon him.
2. Because the Edomites were neighbours to Israel, and their genealogy would be of use to give light to the following stories of what passed between them.
3. To shew the performance of the promise to Abraham, that he should be the father of many nations, and of that answer which Rebekah had from the oracle she consulted, Two nations are in thy womb; and of the blessing of Isaac, Thy dwelling shall be the fatness of the earth.

Here are,

1. Esau's wives, Gen 36:1-5.
2. His remove to mount Seir, Gen 36:6-8.
3. The names of his sons, Gen 36:9-14.
4. The dukes which descended of his sons, Gen 36:15-19.
5. The dukes of the Horites, Gen 36:20-30.
6. The kings and dukes of Edom, Gen 36:31-43.

36:1 Who is Edom - That name perpetuated the remembrance of the foolish bargain he made, when he sold his birth - right for that red pottage.

36:6 Esau had begun to settle among his wife's relations in Seir, before Jacob came from Padan - aram, Gen 32:3.Isaac it is likely, had sent him thither, that Jacob might have the clearer way to the possession of the promised land: yet probably during the life of Isaac, Esau had still some effects remaining in Canaan; but after his death, he wholly withdrew to mount Seir, took with him what came to his share of his father's personal estate, and left Canaan to Jacob, not only because he had the promise of it, but because he saw, if they should both continue to thrive, as they had begun, there would not be room for both.

36:8 Thus dwelt Esau in mount Seir - Whatever opposition may be made, God's word will take place, and even those that have opposed it will see themselves, some time or other, under a necessity of yielding to it.Esau had struggled for Canaan, but now he retires to mount Seir; for God's counsels shall certainly stand concerning the times before appointed, and the bounds of our habitation.

36:10 These are the names - Observe here,

1. That only the names of Esau's sons and grand - sons are recorded: nottheir history, for it is the church that Moses preserves the records of, not of those that were without. The elders only that lived by faith obtained a good report. Nor doth the genealogy go any farther than the third and fourth generation, the very names of all after are buried in oblivion; it is only the pedigree of the Israelites who were to be the heirs of Canaan, and of whom were to come the promised seed, and the holy seed, that is drawn out to any length, as far as there was occasion for it, even of all the tribes till Canaan was divided among them, and of the royal line 'till Christ came.
2. That the sons and grand - sons of Esau are called dukes. Probablythey were military commanders, dukes or captains that had soldiers under them; for Esau and his family lived by the sword, Gen 27:40.
3. We may suppose those dukes had numerous families of children andservants. God promised to multiply Jacob and to enrich him, yet Esau increases and is enriched first. God's promise to Jacob began to work late, but the effect of it remained longer, and it had its compleat accomplishment in the spiritual Israel.

36:20 These are the sons of Seir - In the midst of the genealogy of the Edomites is inserted the genealogy of the Horites, those Canaanites, or Hittites, (compare Gen 26:34,) that were the natives of mount Seir. Mention is made of them, Gen 14:6, and of their interest in mount Seir before the Edomites took possession of it, Deu 2:12, Deu 2:22. This comes in here, not only to give light to the story, but to be a standing reflexion upon the Edomites for intermarrying with them, by which it is likely they learned their way, and corrupted themselves. Esau having sold his birth - right, and lost his blessing and entered into alliance with the Hittites, his posterity and the sons of Seir are here reckoned together. Those that treacherously desert God's church are justly numbered with those that were never in it: apostate Edomites stand on the same ground with accursed Horites. Notice is taken of one Anah, who fed the asses of Zibeon his father, Gen 36:20, and yet is called duke Anah, Gen 36:29.Those that expect to rise high should begin low. An honourable descent should not keep men from an honest employment, nor a mean employment baulk any man's preferment.

36:24 This Anah was not only industrious in his business, but ingenious too, and successful, for he found mules, or, (as some read it) waters, hot baths in the wilderness. Those that are diligent in their business sometimes find more advantages than they expected.

36:31 By degrees the Edomites worked out the Horites, and got full possession of the country.

1. They were ruled by kings who governed the whole country, and seem to havecome to the throne by election, and not by lineal descent: these kings reigned in Edom before there reigned any king over the children of Israel - That is, before Moses's time, for he was king in Jeshurun. God had lately promised Jacob that kings shall come out of his loins: yet Esau's blood becomes royal long before any of Jacob's did. Probably it was a trial to the faith of Israel, to hear of the power of the kings of Edom, while they were bond - slaves in Egypt: but those that look for great things from God must be content to wait for them. God's time is the best time.
2. They were afterward's governed by dukes again, here named, who, Isuppose, ruled all at the same time in several places in the country. They set up this form of government, either in conformity to the Horites, who had used it, Gen 36:29, or God's providence reduced them to it, as some conjecture, to correct them for their unkindness to Israel, in refusing them passage through their country, Num 20:18.

36:43 Mount Seir is called the land of their possession - While the Israelites dwelt in the house of bondage, and their Canaan was only the land of promise, the Edomites dwelt in their own habitations, and Seir was in their possession. The children of this world have their all in hand, and nothing in hope, while the children of God have often their all in hope, and next to nothing in hand. But, all things considered, it is better to have Canaan in promise than mount Seir in possession.

37 At this chapter begins the story of Joseph, Jacob's eldest son, by his beloved wife Rachel. It is so remarkably divided between his humiliation and his exaltation, that we cannot avoid seeing something of Christ in it, who was first humbled and then exalted; it also shews the lot of Christians, who must through many tribulations enter into the kingdom.In this chapter we have,

1. The malice his brethren bore against him: they hated him,
   1. Because he informed his father of their wickedness, Gen 37:1-2.
      
   2. Because his father loved him, Gen 37:3-4.
      
   3. Because he dreamed of his dominion over them, Gen 37:5-11.
   
   
2. The mischiefs his brethren designed, and did to him.
   1. His visit he made them gave an opportunity, Gen 37:12-17.
      
   2. They designed to slay him, but determined to starve him, Gen 37:18-24.
      
   3. They changed their purpose, and sold him for a slave, Gen 37:25-28.
      
   4. They made their father believe that he was torn in pieces, Gen 37:29-35.
      
   5. He was sold in Egypt to Potiphar, Gen 37:36.
   
   And all this was working together for good.

37:2 These are the generations of Jacob - It is not a barren genealogy, as those of Esau, but a memorable useful history. Joseph brought to his father their evil report - Jacob's sons did that when they were from under his eye, which they durst not have done if they had been at home with him; but Joseph gave his father an account of their ill carriage, that he might reprove and restrain them.

37:3 He made him a coat of divers colours - Which probably was significant of farther honours intended him.

37:5 Though he was now very young, about seventeen years old, yet he was pious and devout, and this fitted him for God's gracious discoveries to him. Joseph had a great deal of trouble before him, and therefore God gave him betimes this prospect of his advancement, to support and comfort him.

37:8 Shalt thou indeed reign over us? - See here,

1. How truly they interpreted his dream? The event exactly answered thisinterpretation, Gen 42:6, etc
2. How scornfully they resented it, Shalt thou that art but one, reignover us that are many? Thou that art the youngest, over us that are elder?The reign of Jesus Christ, our Joseph, is despised and striven against by an unbelieving world, who cannot endure to think that this man should reign over them. The dominion also of the upright in the morning of the resurrection is thought of with the utmost disdain.

37:10 His father rebuked him - Probably to lessen the offence which his brethren would take at it; yet he took notice of it more than he seemed to do.

37:18 And when they saw him afar off they conspired against him - It was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice propense, and in cold blood.

37:21 And Reuben heard it - God can raise up friends for his people, even among their enemies. Reuben of all the brothers had most reason to be jealous of Joseph, for he was the first - born, and so entitled to those distinguishing favours which Jacob was conferring on Joseph, yet he proves his best friend. Reuben's temper seems to have been soft and effeminate, which had betrayed him to the sin of uncleanness, while the temper of the two next brothers, Simeon and Levi, was fierce, which betrayed them to the sin of murder, a sin which Reuben startled at the thought of. He made a proposal which they thought would effectually destroy Joseph, and yet which he designed should answer his intention of rescuing Joseph out of their hands, probably hoping thereby to recover his father's favour which he had lately lost; but God over - ruled all to serve his own purpose of making Joseph an instrument to save much people alive. Joseph was here a type of Christ. Though he was the beloved Son of his Father, and hated by a wicked world; yet the Father sent him out of his bosom to visit us; he came from heaven to earth to seek and save us; yet then malicious plots were laid against him; he came to his own, and his own not only received him not, but consulted, This is the heir, come let us kill him. This he submitted to, in pursuance of his design to save us.

37:24 They call him into a pit - To perish there with hunger and cold; so cruel were their tender mercies.

37:25 They sat down to eat bread - They felt no remorse of conscience, which if they had, would have spoiled their stomach to their meat. A great force put upon conscience commonly stupifies it, and for the time deprives it both of sense and speech.

37:26 What profit is it if we slay our brother? - It will be less guilt and more gain to sell him. They all agreed to this. And as Joseph was sold by the contrivance of Judah for twenty pieces of silver, so was our Lord Jesus for thirty, and by one of the same name too, Judas.Reuben it seems, was gone away from his brethren when they sold Joseph, intending to come round some other way to the pit, and to help Joseph out of it. But had this taken effect, what had become of God's purpose concerning his preferment, in Egypt? There are many devices of the enemies of God's people to destroy them, and of their friends to help them, which perhaps are both disappointed, as these here; but the counsel of the Lord that shall stand. Reuben thought himself undone because the child was sold; I, whither shall I go? He being the eldest, his father would expect from him an account of him; but it proved they had all been undone, if he had not been sold.

37:35 He refused to be comforted - He resolved to go down to the grave mourning; Great affection to any creature doth but prepare for so much the greater affliction, when it is either removed from us, or embittered to us: inordinate love commonly ends in immoderate grief.

38 How little reason had the Jews, who were so called from this Judah, to boast, as they did, that they were not born of fornication? Joh 8:41.
We have in this chapter,

1. Judah's marriage and issue, and the untimely death of his two eldest sons, Gen 38:1-11.
   
2. Judah's incest with his daughter - in - law Tamar, Gen 38:12-23.
   
3. His confusion when it was discovered, Gen 38:24-26.
   
4. The birth of his twin sons in whom his family was built up, Gen 38:27-30.
   

38:1 Judah went down from his brethren - Withdrew for a time from his father's family, and got intimately acquainted with one Hirah an Adullamite. When young people that have been well educated begin to change their company, they will soon change their manners, and lose their good education. They that go down from their brethren, that forsake the society of the seed of Israel, and pick up Canaanites for their companions, are going down the hill apace.

38:2 He took her - To wife. His father, it should seem, was not consulted, but by his new friend Hirah.

38:7 And Er was wicked in the sight of the Lord - That is, in defiance of God and his law. And what came of it? Why God cut him off presently, The Lord slew him. The next brother Onan was, according to the ancient usage, married to the widow, to preserve the name of his deceased brother that died childless. This custom of marrying the brother's widow was afterward made one of the laws of Moses, Deu 25:5.Onan, though he consented to marry the widow, yet to the great abuse of his own body, of the wife he had married, and the memory of his brother that was gone, he refused to raise up seed unto his brother. Those sins that dishonour the body are very displeasing to God, and the evidence of vile actions. Observe, the thing which he did displeased the Lord - And it is to be feared, thousands, especially of single persons, by this very thing, still displeased the Lord, and destroy their own souls.

38:11 Shelah the third son was reserved for the widow, yet with design that he should not marry so young as his brothers had done, lest he die also. Some think that Judah never intended to marry Shelah to Tamar, but unjustly suspected her to have been the death of her two former husbands, (whereas it was their own wickedness that slew them) and then sent her to her father's house, with a charge to remain a widow. If so, it was an inexcusable piece of prevarication; however Tamar acquiesced, and waited for the issue.

38:14 Some excuse this by suggesting that she believed the promise made to Abraham and his seed, particularly that of the Messiah, and that she was therefore desirous to have a child by one of that family, that she might have the honour, or at least stand fair for the honour of being the mother of the Messiah. She covered her with a veil - It was the custom of harlots in those times to cover their faces, that tho' they were not ashamed, yet they might seem to be so: the sin of uncleanness did not then go so bare - faced as it now doth.

38:17 A kid from the flock - A goodly price at which her chastity and honour were valued! Had the consideration been thousands of rams, and ten thousand rivers of oil, it had not been a valuable consideration. The favour of God, the purity of the soul, the peace of the conscience, and the hope of heaven: are too precious to be exposed to sale at any such rates.He lost his Jewels by the bargain: He sent the kid according to his promise, to redeem his pawn, but the supposed harlot could not be found. He sent it by his friend, (who was indeed his back - friend, because he was aiding and abetting in his evil deeds) the Adullamite; who came back without the pledge. 'Tis a good account, if it be but true, of any place that which they here gave, that there is no harlot in this place, for such sinners are the scandals and plagues of any place. Judah sits down content to lose his signet and his bracelets, and forbids his friend to make any farther enquiry.

38:23 Lest we be shamed - Either,

1. Lest his sin should come to be known publicly,Or
2. Lest he should be laughed at as a fool for trusting a whore with hissignet and his bracelets. He expresses no concern about the sin, only about the shame. There are many who are more solicitous to preserve their reputation with men, than to secure the savour of God, lest we be shamed goes farther with them than lest we be damned.

38:28 It should seem the birth was hard to the mother, by which she was corrected for her sin: the children also, like Jacob and Esau, struggled for the birth - right, and Pharez who got it, is ever named first, and from him Christ descended. He had his name from his breaking forth before his brother; this breach be upon thee - The Jews, as Zarah, bid fair for the birth - right, and were marked with a scarlet thread, as those that come out first; but the Gentiles, like Pharez, or a son of violence got the start of them, by that violence which the kingdom of heaven suffers, and attained to the righteousness which the Jews came short of: yet when the fulness of time is come, all Israel shall be saved. Both these sons are named in the genealogy of our Saviour, Mat 1:3, to perpetuate the story, as an instance of the humiliation of our Lord Jesus.

39 At this chapter we return to the story of Joseph. We have him here,

1. A servant, a slave in Potiphar's house, Gen 39:1.
   and yet there greatly honoured and favoured,
   1. By the providence of God, which made him in effect a master, Gen 39:2-6.
      
   2. By the grace of God, which made him more than conqueror over a strong temptation, Gen 39:7-12.
   
   
2. We have him a sufferer, falsely accused, Gen 39:13-18.
   Imprisoned, Gen 39:19-20.
   And yet his imprisonment made both honourable and comfortable by the tokens of God's special presence with him, Gen 39:21-23.
   

39:1 The Jews have a proverb, If the world did but know the worth of good men, they would hedge them about with pearls. Joseph was sold to an officer of Pharaoh, with whom he might get acquainted with public persons, and public business, and so be fitted for the preferment he was afterwards designed for. What God intends men for, he will be sure, some way or other, to qualify them for.

39:2 Those that can separate us from all our friends, cannot deprive us of the gracious presence of our God. When Joseph had none of his relations with him, he had his God with him, even in the house of the Egyptian: Joseph was banished from his father's house, but the Lord was with him. It is God's presence with us that makes all we do prosperous. Those that would prosper, must therefore make God their friend; and those that do prosper, must therefore give God the praise.

39:6 He knew not ought he had, save the bread which he did eat - The servant had all the care and trouble of the estate, the master had only the enjoyment of it; an example not to be imitated by any master, unless he could be sure that he had one like Joseph for a servant.

39:9 How can I sin against God - Not only how shall I do it and sin against my master, my mistress, myself, my own body and soul, but against God? - Gracious souls look upon this as the worst thing in sin, that it is against God, against his nature and his dominion, against his love and his design. They that love God, for this reason hate sin.

39:10 He hearkened not to her, so much as to be with her. Those that would be kept from harm, must keep themselves out of harm's way.

39:12 When she laid hold on him, he left his garment in her hand - He would not stay to parley with the temptation, but flew out from it with the utmost abhorrence, he left his garment as one escaping for his life.

39:20 Where the king's prisoners were bound - Potiphar, it is likely, chose that prison because it was the worst; for there the irons entered into the soul, Psa 105:18, but God designed it to pave the way to his enlargement. Our Lord Jesus, like Joseph was bound, and numbered with the transgressors.

39:21 But the Lord was with Joseph and shewed him mercy. God despiseth not his prisoners, Psa 69:33. No gates nor bars can shut out his gracious presence from his people. God gave him favour in the sight of the keeper of the prison - God can raise up friends for his people even where they little expect them. The keeper saw that God was with him, and that every thing prospered under his hand, and therefore intrusted him with the management of the affairs of the prison.

40 In this chapter things are working towards Joseph's advancement.

1. Two of Pharaoh's servants are committed to prison, and there, to Joseph's care, and so became witnesses of his extraordinary conduct, Gen 40:1-4.
   
2. They dreamed each of them a dream, which Joseph interpreted, Gen 40:5-19. and they verified the interpretation, Gen 40:20-22.
   
3. Joseph recommends his case to one of them whose preferment he foresaw, Gen 40:14-15. but in vain, Gen 40:23.
   

40:1 We should not have had this story of Pharaoh's butler and baker recorded in scripture, if it had not been serviceable to Joseph's preferment. The world stands for the sake of the church, and is governed for its good. Observe, [1.] Two of the great officers of Pharaoh's court having offended the kingare committed to prison.Note, High places are slippery places; nothing more uncertain than the favour of princes. Those that make God's favour their happiness, and his service their business, will find him a better master than Pharaoh was, and not so extreme to mark what they do amiss. Many conjectures there are concerning the offence of these servants of Pharaoh; some make it no less than an attempt to take away his life; others no more but the casual lighting of a fly into his cup, and a little sand in his bread: whatever it was, Providence, by this means, brought them into the prison where Joseph was.

40:4 The captain of the guard, which was Potiphar, charged Joseph with them - Which intimates that he began now to be reconciled to him.

40:6 They were sad - It was not the prison that made them sad; they were pretty well used to that, but the dream. God has more ways than one to sadden the spirits of those that are to be made sad. Those sinners that are hardy enough under outward trouble, yet God can find a way to trouble them, and take off their wheels, by wounding their spirits, and laying a load upon them.

40:8 Do not interpretations belong to God? - He means the God whom he worshipped, to the knowledge of whom he endeavours hereby to lead them.And if interpretations belong to God, he is a free agent, and may communicate the power to whom he pleases, therefore tell me your dreams.

40:14 Think on me, when it shall be well with thee - Though the respect paid to Joseph, made the prison as easy to him as a prison could be, yet none can blame him to be desirous of liberty. See what a modest representation he makes of his own case. He doth not reflect upon his brethren that sold him, only saith, I was stolen out of the land of the Hebrews. Nor doth he reflect on the wrong done him in this imprisonment by his mistress that was his persecutor, and his master that was his judge, but mildly avers his own innocency. Here have I done nothing that they should put me into the dungeon - When we are called to vindicate ourselves, we should carefully avoid as much as may be speaking ill of others. Let us be content to prove ourselves innocent, and not fond of upbraiding others with their guilt.

40:20 He lifted up the head of these two prisoners - That is, arraigned and tried them; and he restored the chief butler, and hanged the chief baker.

41 Two things providence is here bringing about.

1. The advancement of Joseph.
2. The maintenance of Jacob and his family in a time of famine; for the eyes of the Lord run to and fro through the earth, and direct the affairs of the children of men.

In order to these, here is,

1. Pharaoh's dream, Gen 41:1-8.
2. The recommendation of Joseph to him for an interpreter, Gen 41:9-13.
3. The interpretation of the dreams, and the prediction of seven years plenty, and seven years famine in Egypt, with the prudent advice given to Pharaoh thereupon, Gen 41:14-36.
4. The preferment of Joseph to a place of the highest power and trust, Gen 41:37-45.
5. The accomplishment of Joseph's prediction, and his fidelity to his trust, Gen 41:46-57.

41:8 His spirit was troubled - It cannot but put us into a concern to receive any extraordinary message from heaven. And his magicians were puzzled; the rules of their art failed them; these dreams of Pharaoh did not fall within the compass of them. This was to make Joseph's performance by the Spirit of God the more admirable.

41:9 I remember my faults this day - in forgetting Joseph. Some think he means his faults against Pharaoh, for which he was imprisoned, and then he would insinuate, that through Pharaoh had forgiven him, he had not forgiven himself. God's time for the enlargement of his people will appear, at last, to be the fittest time. If the chief butler had at first used his interest for Joseph's enlargement, and had obtained, it is probable, he would have gone back to the land of the Hebrews, and then he had neither been so blessed himself, nor such a blessing to his family.But staying two years longer, and coming out upon this occasion to interpret the king's dreams, way was made for his preferment. The king can scarce allow him time, but that decency required it, to shave himself, and to change his raiment, Gen 41:14. It is done with all possible expedition, and Joseph is brought in perhaps almost as much surprised as Peter was, Act 12:9, so suddenly is his captivity brought back, that he is as one that dreams, Psa 126:1.Pharaoh immediately, without enquiring who or whence he was tells him his business, that he expected he should interpret his dream.

41:16  (1.) He gives honour to God; It is not in me; God must give it.Great gifts then appear most graceful and illustrious, when those that have them use them humbly, and take not the praise of them to themselves, but give it to God, (2.) He shews respect to Pharaoh, and hearty good - will to him, supposingthat the interpretation would be an answer of peace. Those that consult God's oracles may expect an answer of peace.

41:29 See the goodness of God, in sending the seven years of plenty before those of famine, that provision might be made accordingly. How wonderful wisely has Providence, that great house - keeper, ordered the affairs of this numerous family from the beginning! Great variety of seasons there have been and the produce of the earth sometimes more, and sometimes less; yet take one time with another, what was miraculous concerning the manna, is ordinarily verified in the common course of Providence; He that gathers much has nothing over, and he that gathers little has no lack, Exo 16:18.

41:30 See the perishing nature of our worldly enjoyments. The great increase of the years of plenty was quite lost and swallowed up in the years of famine; and the overplus of it, which seemed very much, yet did but just serve to keep men alive.

41:44 Without thee shall no man lift up his hand or foot - All the affairs of the kingdom must pass through his hand. Only in the throne will I be greater than thou - It is probable there were those about court that opposed Joseph's preferment, which occasioned Pharaoh so oft to repeat the grant, and with that solemn sanction, I am Pharaoh. He gave him his own ring as a ratification of his commission, and in token of peculiar favour; or it was like delivering him the great seal. He put fine clothes upon him instead of his prison garments, and adorned him with a chain of gold. He made him ride in the second chariot next his own, and ordered all to do obeisance to him, as to Pharaoh himself; he gave him a new name and such a name as spoke the value he had for him, Zaphnath - paaneah, a Revealer of secrets. He married him honourably to a prince's daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph, was, 1st, an abundant recompense for his innocent and patient suffering, alasting instance of the equity and goodness of providence, and an encouragement to all to trust in a good God. 2dly, It was typical of the exaltation of Christ, that great revealer ofsecrets, (Joh 1:18,) or as some translate Joseph's new name, the Saviour of the world. The brightest glories of the upper world are upon him, the highest trusts lodged in his hand, and all power given him both in heaven and earth. He is gatherer, keeper, and disposer of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of ministers is to cry before him; Bow the knee; kiss the Son.

41:50 Two sons - In the names he gave them, he owned the divine Providence giving this happy turn to his affairs. He was made to forget his misery, but could he be so unnatural as to forget all his father's house? And he was made fruitful in the land of his affliction. It had been the land of his affliction, and, in some sense, it was still so, for his distance from his father was still his affliction.Ephraim signifies fruitfulness, and Manasseh forgetfulness.

41:54 The seven years of dearth began to come - Not only in Egypt, but in other lands, in all lands, that is, all the neighbouring countries.

42 We have in this chapter,

1. The humble application of Jacob's sons to Joseph, to buy corn, Gen 42:1-6.
   
2. The fright Joseph put them into, for their trial, Gen 42:7-20.
   
3. The conviction they were now under of their sin concerning Joseph long before, Gen 42:21-24.
   
4. Their return to Canaan with corn, and the great distress their good father was in upon the account they gave him of their expedition, Gen 42:25-38.
   

42:1 Jacob saw that there was corn - That is, he saw the corn that his neighbours had bought there and brought home.

42:2 Get you down thither - Masters of families must not only pray for daily bread for their families, but must with care and industry provide it.

42:7 We may well wonder that Joseph, during the twenty years he had been in Egypt, especially during the last seven years that he had been in power there, never sent to his father to acquaint him with his circumstances; nay, 'tis strange that he who so oft went throughout all the land of Egypt, never made a step to Canaan, to visit his aged father. When he was in the borders of Egypt that lay next to Canaan, perhaps it would not have been above three or four days journey for him in his chariot. 'Tis a probable conjecture, that his whole management of himself in this affair was by special direction from heaven, that the purpose of God, concerning Jacob and his family, might be accomplished. When Joseph's brethren came, he knew them by many a good token, but they knew not him, little thinking to find him there.

42:9 He remembered the dreams, but they had forgot them. The laying up of God's oracles in our hearts will be of excellent use to us in all our conduct. Joseph had an eye to his dreams, which he knew to be divine, in his carriage towards his brethren, and aimed at the accomplishment of them, and the bringing his brethren to repentance; and both those points were gained.

1. He shewed himself harsh with them: the very manner of his speaking,considering the post he was in, was enough to frighten them, for he spake roughly to them - He charged them with ill designs against the government, treated them as dangerous persons, ye are spies, protesting by the life of Pharaoh that they were so. Some make that an oath, others make it no more but a vehement asseveration; however, it was more than yea, yea, and nay, nay, and therefore came of evil.
2. They hereupon were very submissive; they spoke to him with all respect;nay, my lord. They modestly deny the charge, we are no spies; they tell him their business, they came to buy food, they give a particular account of themselves and their family, Gen 42:13, and that was it he wanted.
3. He clapt them all up in prison three days.
4. He concluded with them at last, that one of them should be left as ahostage, and the rest should go home and fetch Benjamin. It was a very encouraging word he said, I fear God; q.d. You may assure yourselves, I will do you no wrong, I dare not, for I know that as high as I am, there is one higher than I. With those that fear God we have reason to expect fair dealing: the fear of God will be a check upon those that are in power, to restrain them from abusing their power to oppression and tyranny:

42:21 We are very guilty concerning our brother - We do not read that they said this during their three days imprisonment; but now when the matter was come to some issue, and they saw themselves still embarrassed, they began to relent. Perhaps Joseph's mention of the fear of God, put them upon consideration, and extorted this reflexion.

42:24 He took Simeon - He chose him for the hostage, probably because he remembered him to have been his most bitter enemy, or because he observed him now to be least humbled and concerned. He bound him before their eyes, to affect them all.

42:28 Their heart failed them, and they were afraid, saying one to another, What is this that God hath done to us? - They knew that the Egyptians abhorred a Hebrew, Gen 43:32, and therefore, since they could not expect to receive any kindness from them, they concluded that this was done with a design to pick a quarrel with them, the rather because the man, the lord of the land, had charged them as spies. Their own conscience were awake, and their sins set in order before them, and this puts them into confusion. When the events of providence concerning us are surprising, it is good to enquire what it is that God has done and is doing with us?

42:38 My son shall not go down with you - He plainly intimates a distrust of them, remembering that he never saw Joseph since he had been with them; therefore Benjamin shall not go with you.

43 Here the story of Joseph's brethren is carried on.

1. Their melancholy parting with their father Jacob, in Canaan, Gen 43:1-14.
   
2. Their meeting with Joseph in Egypt, Gen 43:15-34.
   

43:9 Judah's conscience had lately smitten him for what he had done a great while ago against Joseph; and as an evidence of the truth of his repentance, he is ready to undertake, as far as a man could do it, for Benjamin's security. He will not only not wrong him but will do all he can to protect him. This is such restitution as the case will admit: when he knew not how he could retrieve Joseph, he would make some amends for the irreparable injury he had done him, by doubling his care concerning Benjamin.

43:11 If it must be so now, take your brother - If no corn can be had but upon those terms, as good expose him to the perils of the journey, as suffer ourselves and families, and Benjamin among the rest, to perish for want of bread: it is no fault, but our wisdom and duty, to alter our resolutions when there is a good reason for so doing: constancy is a virtue, but obstinacy is not: it is God's prerogative to make unchangeable resolves.

43:12 Take double money - As much again as they took the time before, upon supposition that the price of corn might be risen, or that, if it should be insisted upon, they might pay a ransom for Simeon. And he sent a present of such things as the land afforded, and were scarce in Egypt, the commodities that Canaan exported.

43:14 God almighty give you mercy before the man! - Jacob had formerly turned an angry brother into a kind one with a present and a prayer, and here he betakes himself to the same tried method. Those that would find mercy with men must seek it of God. He concludes all with this, if I be bereaved of my children, I am bereaved - If I must part with them thus one after another, I acquiesce and say, The will of the Lord be done.

43:23 Your God, and the God of your father, has given you treasure in your sacks - Hereby he shews that he had no suspicion of dishonesty in them: for what we get by deceit we cannot say God gives it us. He silences their farther enquiry about it: ask not how it came thither, providence brought it you, and let that satisfy you. It appears by what he said, that by his master's instructions he was brought to the knowledge of the true God, the God of the Hebrews. He directs them to look up to God, and acknowledge his providence in the good bargain they had. We must own ourselves indebted to God as our God, and the God of our fathers, (a God in covenant with us and them) for all our successes and advantages, and the kindnesses of our friends; for every creature is that to us, and no more, than God makes it to be.

43:26 When they brought him the present, they bowed themselves before him, and again, when they gave him an account of their father's health, they made obeisance, and called him, Thy servant, our father - Thus were Joseph's dreams fulfilled more and more; and even the father, by the sons, bowed before him. Probably Jacob had directed them, if they had occasion to speak of him to the man, the Lord of the land, to call him his servant.

43:29 God be gracious unto thee, my son - Joseph's favour, though he was the lord of the land, would do him little good, unless God were gracious to him.

43:33 He placed his brethren according to their seniority, as if he could certainly divine. Some think they placed themselves so according to their custom; but if so, I see not why such particular notice is taken of it, especially as a thing they marvelled at.

43:34 They drank and were merry - Their cares and fears were now over, and they eat their bread with joy, concluding they were now upon good terms with the man, the lord of the land. If God accept our works, our present, we have reason to be chearful.

44 Joseph having entertained his brethren, dismissed them: but here we have them brought back in a greater fright than any they had been in yet.Observe.

1. What method he took, both to humble them farther, and to try their affections to his brother Benjamin, by which he would be able to judge the sincerity of their repentance for what they had done against him. This he contrived to do by bringing Benjamin into distress, Gen 44:1-17.
   
2. The good success of the experiment: he found them all heartily concerned, and Judah particularly, both for the safety of Benjamin, and for the comfort of their aged father, Gen 44:18-34.
   

44:5 Is not this it in which my lord drinketh? And for which he would search thoroughly - So it may be rendered.

44:16 God hath found out the iniquity of thy servants - Referring to the injury they had formerly done to Joseph, for which they thought God was now reckoning with them. Even in those afflictions wherein we apprehend ourselves wronged by men, yet we must own that God is righteous, and finds out our iniquity. We cannot judge what men are, by what they have been formerly, not what they will do, by what they have done. Age and experience may make men wiser and better, They that had sold Joseph, yet would not abandon Benjamin.

44:18 And Judah said - We have here a most pathetic speech which Judah made to Joseph on Benjamin's behalf. Either Judah was a better friend to Benjamin than the rest, and more solicitous to bring him off; or he thought himself under greater obligations to endeavour it than the rest, because he had passed his word to his father for his safe return. His address, as it is here recorded, is so very natural, and so expressive of his present passion, that we cannot but suppose Moses, who wrote it so long after, to have written it under the special direction of him that made man's mouth. A great deal of unaffected art, and unstudied rhetoric there is in this speech.

1. He addressed himself to Joseph with a great deal of respect callshim his lord, himself and his brethren his servants, begs his patient hearing, and passeth a mighty compliment upon him, Thou art even as Pharaoh, whose favour we desire, and whose wrath we dread as we do Pharaoh's.
2. He represented Benjamin as one well worthy of his compassionateconsideration, he was a little one, compared with the rest; the youngest, not acquainted with the world, nor inured to hardship, having been always brought up tenderly with his father. It made the case the more piteous that he alone was left of his mother, and his brother was dead, viz. Joseph; little did Judah think what a tender point he touched upon now. Judah knew that Joseph was sold, and therefore had reason enough to think that he was not alive.
3. He urged it closely that Joseph had himself constrained them tobring Benjamin with them, had expressed a desire to see him, had forbidden them his presence, unless they brought Benjamin with them, all which intimated, that he designed him some kindness. And must he be brought with so much difficulty to the preferment of a perpetual slavery? Was he not brought to Egypt in obedience, purely in obedience to the command of Joseph, and would not he shew him some mercy?
4. The great argument he insists upon was the insupportable grief it wouldbe to his aged father, if Benjamin should be left behind in servitude.His father loves him, Gen 44:20. Thus they had pleaded against Joseph's insisting on his coming down Gen 44:22.If he should leave his father, his father would die, much more if he now be left behind, never to return. This the old man of whom they spake, had pleaded against his going down. If mischief befall him, ye shall bring down my grey hairs, that crown of glory, with sorrow to the grave.This therefore Judah presseth with a great deal of earnestness, his life is bound up in the lad's life, when he sees that the lad is not with us, he will faint away and die immediately, or will abandon himself to such a degree of sorrow, as will, in a few days, make an end of him, And (lastly) Judah pleads, that, for his part, he could not bear to seethis. Let me not see the evil that shall come on my father.
5. Judah, in honour to the justice of Joseph's sentence, and toshew his sincerity in this plea, offers himself to become a bond - man instead of Benjamin. Thus the law would be satisfied; Joseph would be no loser, for we may suppose Judah a more able bodied man than Benjamin; Jacob would better bear that than the loss of Benjamin. Now, so far was he from grieving at his father's particular fondness for Benjamin, than he is himself willing to be a bond - man to indulge it.

Now, had Joseph been, as Judah supposed, an utter stranger to thefamily, yet even common humanity could not but be wrought upon by such powerful reasonings as these; for nothing could be said more moving, more tender; it was enough to melt a heart of stone: but to Joseph, who was nearer a - kin to Benjamin than Judah himself, and who, at this time, felt a greater passion for him and his aged father, than Judah did, nothing could be more pleasingly nor more happily said. Neither Jacob nor Benjamin needed an intercessor with Joseph, for he himself loved them. Upon the whole, let us take notice,

1. How prudently Judah suppressed all mention of the crime that wascharged upon Benjamin. Had he said any thing by way of acknowledgment of it, he had reflected on Benjamin's honesty. Had he said any thing by way of denial of it, he had reflected on Joseph's justice; therefore he wholly waves that head, and appeals to Joseph's pity.
2. What good reason dying Jacob had to say, Judah, thou art hewhom thy brethren shall praise, Gen 49:8, for he excelled them all in boldness, wisdom, eloquence, and especially tenderness for their father and family.
3. Judah's faithful adherence to Benjamin now in his distress wasrecompensed long after, by the constant adherence of the tribe of Benjamin to the tribe of Judah, when all the other ten tribes deserted it.

45 Joseph let Judah go on without interruption, heard all he had to say, and then answered it all in one word, I am Joseph. Now he found his brethren humbled for their sins, mindful of himself (for Judah had mentioned him twice in his speech) respectful to their father, and very tender of their brother Benjamin: now they were ripe for the comfort he designed them, by making himself known to them. This was to Joseph's brethren as clear shining after rain; nay, it was to them as life from the dead. Here is,

1. Joseph's discovery of himself to his brethren, and his discourse with them upon that occasion, Gen 45:1-15.
   
2. The orders Pharaoh gave to fetch Jacob and his family down to Egypt, and Joseph's dispatch of his brethren back to his father with these orders, Gen 45:16-24.
   
3. The joyful tidings of this brought to Jacob, Gen 45:25-28.
   

45:1 Judah and his brethren were waiting for an answer, and could not but be amazed to discover, instead of the gravity of a judge, the natural affection of a father or brother.

[1.] Cause every man to go out - The private conversations of friendsare the most free. When Joseph would put on love, he puts off state, which it was not fit his servants should be witnesses of. Thus Christ graciously manifests himself and his loving kindness to his people, out of the sight and hearing of the world.See note at Gen 45:2 for continuation to item No. 2

[2.] V. 2. Tears were the introduction to his discourse. He had dammed upthis stream a great while, and with much ado, but now it swelled so high that he could no longer contain, but he wept aloud, so that those whom he had forbid to see him could not but hear him. These were tears of tenderness and strong affection, and with these he threw off that austerity, with which he had hitherto carried himself towards his brethren; for he could bear it no longer. This represents the Divine compassion towards returning penitents, as much as that of the father of the prodigal, Luk 15:20 Hos 11:8-9. See note at Gen 45:3 for continuation to item No. 3

[3.] V. 3. He abruptly tells them; I am Joseph - They knew him only byhis Egyptian name, Zaphnath - paaneah, his Hebrew name being lost and forgot in Egypt; but now he teaches them to call him by that, I am Joseph: nay, that they might not suspect it was another of the same name, he explains himself. I am Joseph your brother. This would both humble them yet more for their sin in selling him, and encourage them to hope for kind treatment. This word, at first, startled Joseph's brethren, they started back through fear, or at least stood still astonished: but Joseph called kindly and familiarly to them. Come near, I pray you. Thus, when Christ manifests himself to his people he encourages them to draw near to him with a true heart. Perhaps being about to speak of their selling of him, he would not speak aloud, lest the Egyptians should overhear, and it should make the Hebrews to be yet more an abomination to them; therefore he would have them come near, that he might whisper with them, which, now the tide of his passion was a little over, he was able to do, whereas, at first, he could not but cry out.

[4.] He endeavours to sweep their grief for the injuries they had donehim, by shewing them, that, whatever they designed, God meant it for good, and had brought much good out of it.See note at Gen 45:1 for start of item, ie. No. [1.]

45:5 Be not grieved or angry with yourselves - Sinners must grieve, and be angry with themselves for their sins; yea, though God, by his power, bring good out of them, for that is no thanks to the sinner: but true penitents should be greatly affected with it, when they see God bringing good out of evil. Though we must not with this consideration extenuate our own sins, and so take off the edge of our repentance; yet it may do well thus to extenuate the sins of others, and so take off the edge of our angry resentments. Thus Joseph doth here. His brethren needed not to fear that he would revenge upon them an injury which God's providence had made to turn so much to his advantage, and that of his family. Now he tells them how long the famine was likely to last, five years yet, Gen 45:6, and what a capacity he was in of being kind to his relations, which is the greatest satisfaction that wealth and power can give to a good man.

45:8 See what a favourable colour he puts upon the injury they had done him, God sent me before you - God's Israel is the particular care of God's providence. Joseph reckoned that his advancement was not so much designed to save a whole kingdom of Egyptians, as to preserve a small family of Israelites; for the Lord's portion is his people: whatever goes with others, they shall be secured. How admirable are the projects of Providence! How remote its tendencies! What wheels are there within wheels; and yet all directed by the eyes in the wheels, and the Spirit of the living Creature!See note at Gen 45:1 for start of item, ie. No. [1.]

[5.] He promises to take care of his father and all his family, during therest of the years of famine.

[1.] He desires that his father might speedily be made glad with thetidings of his life and honour. His brethren must hasten to Canaan, and acquaint Jacob that his son Joseph was lord of all Egypt - He knew it would be a refreshing oil to his hoary head, and a sovereign cordial to his spirits. He desires them to give themselves, and take with them to their father, all possible satisfaction of the truth of these surprising tidings.

45:12 Your eyes see that it is my mouth - If they could recollect themselves, they might remember something of his features and speech, and be satisfied.See note at Gen 45:1 for (1.)

(2.) He is very earnest that his father and all his family should come tohim to Egypt. Come down unto me, tarry not - He allots his dwelling in Goshen, that part of Egypt which lay towards Canaan, that they might be mindful of the country from which they were to come out.He promiseth to provide for him, I will nourish - Our Lord Jesus being, like Joseph, exalted to the highest honours and powers of the upper world, it is his will that all that are his should be with him where he is. This is his commandment, that we be with him now in faith and hope, and a heavenly conversation; and this is his promise, that we shall be for ever with him.

45:24 See that ye fall not out by the way - He knew they were but too apt to be quarrelsome; and what had lately passed, which revived the remembrance of what they had done formerly against their brother, might give them occasion to quarrel. Now Joseph having forgiven them all, lays this obligation upon them, not to upbraid one another. This charge our Lord Jesus has given to us, that we love one another, that we live in peace, that whatever occurs, or whatever former occurrences are remembered, we fall not out.For,

1. We are brethren, we have all one father.
2. We are his brethren; and we shame, our relation to him, who is ourpeace, if we fall out.
3. We are all guilty, verily guilty, and instead of quarrelling with oneanother, have a great deal of reason to fall out with ourselves.
4. We are forgiven of God, whom we have all offended, and therefore shouldbe ready to forgive one another.
5. We are by the way, a way that lies through the land of Egypt,where we have many eyes upon us, that seek occasion and advantage against us; a way that leads to Canaan, where we hope to be for ever in perfect peace.

45:26 We have here the good news brought to Jacob. When, without any preamble, his sons came in crying Joseph is yet alive. The very mention of Joseph's name revived his sorrow, so that his heart fainted. It was a good while before he came to himself. He was in such care and fear about the rest of them, that at this time it would have been joy enough to him to hear that Simeon is released, and Benjamin is come safe home; for he had been ready to despair concerning both these; but to bear that Joseph is alive, is too good news to be true; he faints, for he believes it not.

45:27 When he saw the waggons his spirit revived - Now Jacob is called Israel, for he begins to recover his wonted vigour. It pleases him to think that Joseph is alive. He saith nothing of Joseph's glory, which they had told him of; it was enough to him that Joseph was alive: it pleases him to think of going to see him. Though he was old, and the journey long, yet he would go to see Joseph, because Joseph's business would not permit him to come to him. Observe, He will go see him, not I will go live with him; Jacob was old, and did not expect to live long: but I will go see him before I die, and then let me depart in peace; let my eyes be refreshed with this sight before they are closed, and then it is enough, I need no more to make me happy in this world.

46 Jacob is here removing to Egypt in his old age.

1. God sends him thither, Gen 46:1-4.
   
2. All his family goes with him, Gen 46:5-27.
   
3. Joseph bids him welcome, Gen 46:28-34.
   

46:1 And Israel came to Beer - sheba, and offered sacrifices to the God of his father Isaac - He chose that place in remembrance of the communion which his father and grandfather had with God in that place. In his devotion he had an eye to God as the God of his father Isaac, that is, a God in covenant with him, for by Isaac the covenant was entailed upon him. He offered sacrifices, extraordinary sacrifices, besides those at his stated times. These sacrifices were offered,

1. By way of thanksgiving for the late blessed change of the face of hisfamily, for the good news he had received concerning Joseph, and the hopes he had of seeing him.
2. By way of petition for the presence of God with him in his intendedjourney.
3. By way of consultation. Jacob would not go on 'till he had askedGod's leave.

46:2 And God spake unto Israel in the visions of the night - (Probably the next night after he had offered his sacrifices.) Those who desire to keep up communion with God, shall find that it never fails on his side. If we speak to him as we ought, he will not fail to speak to us. God called him by his name, by his old name, Jacob, Jacob, to mind him of his low estate. Jacob, like one well acquainted with the visions of the Almighty, answers, Here am I - Ready to receive orders. And what has God to say to him?

46:3 I am God, the God of thy father - That is, I am what thou ownest me to be: thou shalt find me a God of divine wisdom and power engaged for thee: and thou shalt find me the God of thy father, true to the covenant made with him. Fear not to go down into Egypt - It seems though Jacob, upon the first intelligence of Joseph's life and glory in Egypt, resolved without any hesitation I will go and see him, yet upon second thoughts he saw difficulties in it.

1. He was old, 130 years old; it was a long journey, and he was unfit totravel.
2. He feared lest his sons should be tainted with the idolatry of Egypt,and forget the God of their fathers.
3. Probably he thought of what God had said to Abraham concerning thebondage and affliction of his seed.
4. He could not think of laying his bones in Egypt. But whatever hisdiscouragements were, this was enough to answer them all, Fear not to go down into Egypt.

46:4 I will go down with thee into Egypt - Those that go where God sends them shall certainly have God with them. And I will surely bring thee up again - Tho' Jacob died in Egypt, yet this promise was fulfilled,

1. In the bringing up of his body to be buried in Canaan.
2. In the bringing up of his seed to be settled in Canaan. Whatever lowand darksome valley we are called into, we may be confident if God go down with us, he will surely bring us up again. If he go with us down to death, he will surely bring us up again to glory. And Joseph shall put his hand upon thine eyes - That is a promise that Joseph should live as long as he lived, that he should be with him at his death, and close his eyes with all possible tenderness. Probably Jacob, in the multitude of his thoughts within him, had been wishing that Joseph might do this last office of love for him; and God thus answered him in the letter of his desire. Thus God sometimes gratifies the innocent wishes of his people, and makes not only their death happy, but the very circumstances of it agreeable.

46:7 All his seed - 'Tis probable they continued to live together in common with their father, and therefore when he went they all went; which perhaps they were the more willing to do, because, tho' they had heard that the land of Canaan was promised them, yet to this day they had none of it in possession. We have here a particular account of the names of Jacob's family; his sons sons, most of which are afterwards mentioned, as heads of houses in the several tribes. See Num 26:5, etc Issachar called his eldest son Tola, which signifies a worm, probably because when he was born he was a little weak child, not likely to live, and yet there sprang from him a very numerous off - spring, Ch1 7:2. The whole number that went down intoEgypt were sixty - six, to which add Joseph and his two sons, who were there before, and Jacob himself, the head of the family, and you have the number of seventy. 'Twas now 215 years since God had promised Abraham to make of him a great nation, Gen 12:2, and yet that branch of his seed, on which the promise was entailed, was as yet increased but to seventy, of which this particular account is kept, that the power of God in multiplying these seventy to so vast a multitude, even in Egypt, may be the more illustrious. When he pleases, A little one shall become a thousand.

46:30 Now let me die - Not but that it was farther desirable to live with Joseph, and to see his honour and usefulness; but he had so much satisfaction in this first meeting, that he thought it too much to desire or expect any more in this world.

47 In this chapter we have instances,

1. Of Joseph's kindness to his relations, presenting his brethren first, and then his father to Pharaoh, Gen 47:1-10.
   setting them in Goshen, and providing for them there, Gen 47:11-12.
   paying his respects to his father when he sent for him, Gen 47:27-31.
   
2. Of Joseph's justice between prince and people in a very critical affair; selling Pharaoh's corn to his subjects with reasonable profit to Pharaoh, and yet without any wrong to them, Gen 47:13-26.
   

47:3 What is your occupation? - Pharaoh takes it for granted they had something to do. All that have a place in the world should have an employment in it according to their capacity, some occupation or other.Those that need not work for their bread, yet must have something to do to keep them from idleness.

47:4 To sojourn in the land are we cane - Not to settle there for ever; only to sojourn, while the famine prevailed so in Canaan, which lay high, that it was not habitable for shepherds, the grass being burnt up much more than in Egypt, which lay low, and where the corn chiefly failed, but there was tolerable good pasture.

47:8 How old art thou? - A question usually put to old men, for it is natural to us to admire old age, and to reverence it. Jacob's countenance no doubt shewed him to be old, for be had been a man of labour and sorrow. In Egypt people were not so long - lived as in Canaan, and therefore Pharaoh looks upon Jacob with wonder.

47:9 Observe

1. Jacob calls his life a pilgrimage, looking upon himself as astranger in this world, and a traveller towards another. He reckoned himself not only a pilgrim now he was in Egypt, a strange country in which he never was before, but his life even in the land of his nativity was a pilgrimage.
2. He reckoned his life by days; for even so it is soon reckoned, andwe are not sure of the continuance of it for a day to an end, but may be turned out of this tabernacle at less than an hours warning.
3. The character he gives of them was,
   1. That they were few. Though he had now lived 130 years, they seemedto him but as a few days, in comparison of the days of eternity, in which a thousand years are but as one day;
   2. That they were evil. This is true concerning man in general, Job 14:1, he is offew days and full of trouble: Jacob's life particularly had been made up of evil days. the pleasantest days of his life were yet before him.
   3. That they were short of the days of his fathers; not so many, not sopleasant as their days. Old age came sooner upon him than it had done upon some of his ancestors.

47:10 And Jacob blessed Pharaoh - Which was not only an act of civility but an act of piety; he prayed for him, as one having the authority of a prophet and a patriarch: and a patriarch's blessing was not a thing to be despised, no not by a potent prince.

47:21 He removed them to cities - He transplanted them, to shew Pharaoh's sovereign power over them, and that they might, in time, forget their titles to their lands, and be the easier reconciled to their new condition of servitude. How hard soever this seems to have been upon them, they themselves were sensible of it as a great kindness, and were thankful they were not worse used.

47:28 Jacob lived seventeen years after he came into Egypt, far beyond his own expectation: seventeen years he had nourished Joseph, for so old he was when he was sold from him, and now, seventeen years Joseph nourished him. Observe how kindly Providence ordered Jacob's affairs; that when he was old, and least able to bear care and fatigue, he had least occasion for it, being well provided for by his son without his own forecast.

47:29 And the time drew nigh that Israel must die - Israel, that had power over the angel, and prevailed, yet must yield to death. He died by degrees; his candle was not blown out, but gradually burnt down, so that he saw, at some distance, the time drawing nigh. He would be buried in Canaan, not because Canaan was the land of his nativity, but in faith, because it was the land of promise, which he desired thus, as it were to keep possession of 'till the time should come when his posterity should be masters of it: and because it was a type of heaven, that better country, which he was in expectation of. When this was done, Israel bowed himself upon the bed's head - Worshipping God, as it is explained, Heb 11:21, giving God thanks for all his favours, and particularly forthis, that Joseph was ready, to put his hand upon his eyes. Thus they that go down to the dust should, with humble thankfulness, bow before God, the God of their mercies.

48 In this chapter Jacob's dying words are recorded, because he speaks by a spirit of prophecy; Abraham's and Isaac's are not. God's gifts and graces shine forth much more in some than in others upon their death - beds. Here is,

1. Joseph hearing of his father's sickness goes to visit him, and takes his two sons with him, Gen 48:1-2.
   
2. Jacob solemnly adopts his two sons, and takes them for his own, Gen 48:3-7.
   
3. He blesseth them, Gen 48:8-16.
   
4. He explains and justifies the crossing of his hands in blessing them, Gen 48:17-20.
   
5. He leaves a particular legacy to Joseph, Gen 48:21-22.
   

48:3 God blessed me - And let that blessing be entailed upon them. God had promised him two things, a numerous issue, and Canaan for an inheritance. And Joseph's sons, pursuant hereunto, should each of them multiply into a tribe, and each of them have a distinct lot in Canaan, equal with Jacob's own sons. See how he blessed them by faith in that which God had said to him Heb 11:21.

48:7 Mention is made of the death and burial of Rachel, Joseph's mother, and Jacob's best beloved wife. The removal of dear relations from us is an affliction, the remembrance of which cannot but abide with us a great while. Strong affections in the enjoyment cause long afflictions in the loss.

48:11 I had not thought to see thy face, (having many years given him up for lost) and lo God hath shewed me also thy seed? - See here, How these two good men own God in their comforts. Joseph saith, They are my sons whom God has given me - And to magnify the favour he adds, in this place of my banishment, slavery and imprisonment. Jacob saith here, God hath shewed me thy seed - Our comforts are then doubly sweet to us, when we see them coming from God's hand.

48:15 The God who fed me all my life long unto this day - As long as we have lived in this world we have had continual experience of God's goodness to us in providing for the support of our natural life. Our bodies have called for daily food, and we have never wanted food convenient. He that has fed us all our life long will not fail us at last.

48:16 The angel who redeemed me from all evil - A great deal of hardship he had known in his time, but God had graciously kept him from the evil of his troubles. Christ, the angel of the covenant is he that redeems us from all evil. It becomes the servants of God, when they are old and dying, to witness for our God that they have found him gracious. Joseph had placed his children so, as that Jacob's right - hand should be put on the head of Manasseh the eldest, Gen 48:12-13, but Jacob would put it on the head of Ephraim the youngest, Gen 48:14. This displeasedJoseph, who was willing to support the reputation of his first - born and would therefore have removed his father's hands, Gen 48:17-18, but Jacob gave him to understand that he knew what he did, and that he did it neither by mistake nor in a humour, nor from a partial affection to one more than the other, but from a spirit of prophecy.

48:19 Ephraim shall he greater - When the tribes were mustered in the wilderness Ephraim was more numerous than Manasseh, and had the standard of that squadron, Num 1:32-33, Num 1:35 - Num 2:18, Num 2:20, and is named first, Psa 80:2.Joshua was of that tribe. The tribe of Manasseh was divided, one half on one side Jordan, the other half on the other side, which made it the less powerful and considerable. God, in bestowing his blessings upon his people, gives more to some than to others, more gifts, graces and comforts, and more of the good things of this life. And he often gives most to those that are least likely: he chuseth the weak things of the world, raiseth the poor out of the dust. Grace observes not the order of nature, nor doth God prefer those whom we think fittest to be preferred but as it pleaseth him.

48:21 I die, but God shall be with you, and bring you again - This assurance was given them, and carefully preserved among them, that they might neither love Egypt too much when it favoured them, nor fear it too much when it frowned upon them. These words of Jacob furnish us with comfort in reference to the death of our friends: But God shall be with us, and his gracious presence is sufficient to make up the loss. They leave us, but he will never fail us. He will bring us to the land of our fathers, the heavenly Canaan, whither our godly fathers are gone before us. If God be with us while we stay behind in this world, and will receive us shortly to be with them that are gone before to a better world, we ought not to sorrow as those that have no hope.

48:22 He bestowed one portion upon him above his brethren. The lands bequeathed are described to be those which he took out of the hand of the Amorite with his sword and with his bow. He purchased them first, Jos 24:32, and it seems was afterwards disseized of them by the Amorites, but retook them by the sword, repelling force by force, and recovering his right by violence when he could not otherwise recover it.These lands he settled upon Joseph. Mention is made of this grant, Joh 4:5. Pursuant to it, this parcel of ground was given to thetribe of Ephraim as their right, and the lot was never cast upon it: and in it Joseph's bones were buried, which perhaps Jacob had an eye to as much as to any thing in this settlement. It may sometimes be both just and prudent to give some children portions above the rest: but a grave is that which we can most count upon as our own in this earth.

49 Jacob is here upon his death - bed making his will: what he said here he could not say when he would, but as the Spirit gave him utterance, who chose this time that divine strength might be perfected in this weakness. The twelve sons of Jacob were in their day men of renown; but the twelve tribes of Israel, which descended and were denominated from them, were much more renowned, we find their names upon the gates of the new Jerusalem, Rev 21:12. In the
prospect of which their dying father saith something remarkable of each son, or of the tribe that bore his name. Here is,

1. The preface, Gen 49:1-2.
   
2. The prediction concerning each tribe, Gen 49:3-28.
   
3. The charge repeated concerning his burial, Gen 49:29-32.
   
4. His death, Gen 49:33.
   

49:1 Gather yourselves together - Let them all be sent for to see their father die, and to hear his dying words. "Twas a comfort to Jacob, now he was dying, to see all his children about him tho' he had sometimes thought himself bereaved: 'twas of use to them to attend him in his last moments, that they might learn of him how to die, as well as how to live; what he said to each, he said in the hearing of all the rest, for we may profit by the reproofs, counsels and comforts that are principally intended for others. That I may tell you that which shall befal you, not your persons but your posterity, in the latter days - The prediction of which would be of use to those that come after them, for confirming their faith, and guiding their way, at their return to Canaan. We cannot tell our children what shall befal them, or their families, in this world; but we can tell them from the word of God, what will befal them in the last day of all, according as they carry themselves in this world.

49:2 Hearken to Israel your father - Let Israel that has prevailed with God, prevail with you.

49:3 Reuben thou art my first - born - Jacob here puts upon him the ornaments of the birth - right, that he and all his brethren might see what he had forfeited and in that might see the evil of his sin. As the first - born he was his father's joy, being the beginning of his strength. To him belonged the excellency of dignity above his brethren, and some power over them.

49:4 Thou shalt not excel - A being thou shalt have as a tribe, but not an excellency. No judge, prophet, or prince, are found of that tribe, nor any person of renown only Dathan and Abiram, who were noted for their impious rebellion. That tribe, as not aiming to excel, chose a settlement on the other side Jordan. The character fastened upon Reuben, for which he is laid under this mark of infamy, is, that he was unstable as water. His virtue was unstable, he had not the government of himself, and his own appetites. His honour consequently was unstable, it vanished into smoke, and became as water spilt upon the ground. Jacob charges him particularly with the sin for which he was disgraced, thou wentest up to thy father's bed - It was forty years ago that he had been guilty of this sin, yet now it is remembered against him.Reuben's sin left an indelible mark of infamy upon his family; a wound not to be healed without a scar.

49:5 Simeon and Levi are brethren - Brethren in disposition, but unlike their father: they were passionate and revengeful, fierce and wilful; their swords, that should have been only weapons of defence, were (as the margin reads it) weapons of violence, to do wrong to others, not to save themselves from wrong.

49:6 They slew a man - Shechem himself, and many others; and to effect that, they digged down a wall, broke the houses to plunder them, and murder the inhabitants. O my soul, come not thou into their secret - Hereby he professeth not only his abhorrence of such practices in general,but his innocency particularly in that matter. Perhaps he had been suspected as under - hand aiding and abetting; he therefore solemnly expresseth his detestation of the fact.

49:7 Cursed be their anger - Not their persons. We ought always in the expressions of our zeal carefully to distinguish between the sinner and the sin, so as not to love or bless the sin for the sake of the person, nor to hate or curse the person for the sake of the sin. I will divide them - The Levites were scattered throughout all the tribes, and Simeon'slot lay not together, and was so strait that many of that tribe were forced to disperse themselves in quest of settlements and subsistence. This curse was afterwards turned into a blessing to the Levites; but the Simeonites, for Zimri's sin, Num 25:6-14, had it bound on.

49:8 Judah's name signifies praise, in allusion to which he saith, Thou art he whom thy brethren shall praise, God was praised for him, Gen 29:35, praised by him, and praised in him; and therefore hisbrethren shall praise him. Thy hand shall be in the neck of thine enemies - This was fulfilled in David, Psa 18:40.Thy father's children shall bow down before thee - Judah was the law - giver, Psa 60:7. That tribe led the van through the wilderness, and in the conquest of Canaan, Jdg 1:2.The prerogatives of the birth - right which Reuben had forfeited, the excellency of dignity and power, were thus conferred upon Judah.Thy brethren shall bow down before thee, and yet shall praise thee, reckoning themselves happy in having so wise and bold a commander.

49:9 Judah is a lion's whelp - The lion is the king of beasts, the terror of the forest when he roars; when he seizeth his prey, none can resist him; when he goes up from the prey, none dares pursue him to revenge it. By this it is foretold that the tribe of Judah should become very formidable, and should not only obtain great victories but should peaceably enjoy what was got by those victories. Judah is compared not to a lion rampant, always raging but to a lion couching, enjoying the satisfaction of his success, without creating vexation to others.

49:10 The sceptre shall not depart from Judah till Shiloh come - Jacob here foretels, (1.) That the sceptre should come into the tribeof Judah, which was fulfilled in David, on whose family the crown was entailed. (2.) That Shiloh should be of this tribe; that seed in whom the earthshould be blessed. That peaceable prosperous one, or, the Saviour, so others translate it, shall come of Judah. (3.) That the sceptre should continue in that tribe, till the coming ofthe Messiah, in whom as the king of the church, and the great High - priest, it was fit that both the priesthood and the royalty should determine. Till the captivity, all along from David's time, the sceptre was in Judah, and from thence governors of that tribe, or of the Levites that adhered to it, which was equivalent; till Judea became a province of the Roman empire just at the time of our Saviour's birth, and was at that time taxed as one of the provinces, Luk 2:1, and at the time of his death the Jews expressly owned, We have no king but Caesar. Hence it is undeniably inferred against the Jews, that our Lord Jesus is be that should come, and we are to look for no other, for he came exactly at the time appointed. (4.) That it should be a fruitful tribe, especially that it should aboundwith milk and wine, Gen 49:11-12, vines so common, and so strong, that they should tye their asses to them, and so fruitful, that they should load their asses from them; wine as plentiful as water, so that the men of that tribe should be very healthful and lively, their eyes brisk and sparkling, their teeth white. Much of that which is here said concerning Judah is to be applied to our Lord Jesus.

1. He is the ruler of all his Father's children, and the conqueror of allhis Father's enemies, and he it is that is the praise of all the saints.
2. He is the lion of the tribe of Judah, as he is called with referenceto this, Rev 5:5, who having spoiled principalities and powers, went up a conqueror, and couched so as none can stir him up when he sat down on the right hand of the Father.
3. To him belongs the sceptre, he is the lawgiver, and to himshall the gathering of the people be, as the desire of all nations, Hag 2:7, who beinglifted up from the earth should draw all men unto him, Joh 12:32,and in whom the children of God that are scattered abroad should meet as the centre of their unity, Joh 11:52.
4. In him there is plenty of all that which is nourishing and refreshing tothe soul, and which maintains and chears the divine life in it; in him we may have wine and milk, the riches of Judah's tribe, without money, and without price, Isa 55:1.

49:13 Zebulon shall dwell at the haven of the sea - This was fulfilled, when 2 or 300 years after, the land of Canaan was divided by lot, and the border of Zebulon went up towards the sea, Jos 19:11.

49:14 Issachar is a strong ass, couching down between two burdens - The men of that tribe shall be strong and industrious, fit for and inclined to labour, particularly the toil of husbandry, like the ass that patiently carries his burden. Issachar submitted to two burdens, tillage and tribute.

49:16 Dan shall judge his people - Though Dan was one of the sons of the concubines, yet he shall be a tribe governed by judges of his own as well as other tribes; and shall by art and policy, and surprise, gain advantages against his enemies, like a serpent suddenly biting the heel of the traveller.

49:18 I have waited for thy salvation, Lord - If he must break off here, and his breath will not serve him to finish what he intended, with these words he pours out his soul into the bosom of his God, and even breaths it out. The pious ejaculations of a warm and lively devotion, though sometimes they maybe incoherent, yet they are not impertinent; that may be uttered affectionately, which doth not come in methodically. It is no absurdity, when we are speaking to men, to lift up our hearts to God. The salvation he waited for was, 1st, Christ, the promised seed, whom he had spoken of, Gen 49:10,now he was going to be gathered to his people, he breathes after him to whom the gathering of the people shall be. 2ndly, Heaven, the better country, which he declared plainly that hesought, Heb 11:13-14, and continued seeking now he was in Egypt.

49:19 Concerning Gad, he alludes to his name, which signifies a troop, foresees the character of that tribe, that it should be a warlike tribe; and so we find, Ch1 12:8, the Gadites were men of war fit for the battle. He foresees, that the situation of that tribe on the other side Jordan would expose it to the incursions of its neighbours, the Moabites and Ammonites; and that they might not be proud of their strength and valour, he foretells that the troops of their enemies should, in many skirmishes, overcome them; yet, that they might not be discouraged by their defeats, he assures them, that they should overcome at the last, which was fulfilled, when in Saul's time and David's the Moabites and Ammonites were wholly subdued.

49:20 Concerning Asher, he foretells, That it should be a rich tribe, replenished not only with bread for necessity, but with fatness, with dainties, royal dainties, and these exported out of Asher, to other tribes, perhaps to other lands. The God of nature has provided for us not only necessaries but dainties, that we might call him a bountiful benefactor; yet, whereas all places are competently furnished with necessaries, only some places afford dainties. Corn is more common than spices. Were the supports of luxury as universal as the supports of life, the world would be worse than it is, and that needs not.

49:21 Naphtali is a hind let loose - Those of this tribe were, as the loosen'd hind, zealous for their liberty, and yet affable and courteous, their language refined, and they complaisant, giving goodly words.Among God's Israel there is to be found a great variety of dispositions, yet all contributing to the beauty and strength of the body.He closes with the blessings of his best beloved sons, Joseph and Benjamin, with these he will breathe his last.

49:22 Joseph is a fruitful bough, or young tree, for God had made him fruitful in the land of his affliction, as branches of a vine, or other spreading plant, running over the wall.

49:23 The archer have sorely grieved him - Tho' he now lived at ease and in honour, Jacob minds him of the difficulties he had formerly waded through. He had many enemies here called archers, being skilful to do mischief; they hated him, they shot their poisonous darts at him. His brethren were spiteful towards him, mocked him, stripped him, sold him, thought they had been the death of him. His mistress sorely grieved him, and shot at him, when she solicited his chastity; and then shot at him by her false accusations.

49:24 But his bow abode in strength - His faith did not fail; he kept his ground, and came off conqueror. The arms of his hands were made strong - That is, his other graces did their part, his wisdom, courage, patience, which are better than weapons of war: By the hands of the mighty God - Who was therefore able to strengthen him; and the God of Jacob, a God in covenant with him. From thence, from this strange method of Providence, he became the shepherd and stone, the feeder and supporter of Israel, Jacob and his family. Herein Joseph was a type of Christ: He was shot at and hated, but borne up under his sufferings, and was afterwards advanced to be the shepherd and stone: and of the church in general, hell shoots its arrows against her, but heaven protects and strengthens her.

49:25 Even by the God of thy father Jacob, who shall help thee - Our experiences of God's power and goodness in strengthning us hitherto,are encouragements still to hope for help from him. He that has helped us, will. And by the Almighty, who shall bless thee; and he only blesseth indeed. Observe the blessings conferred on Joseph; First, Various and abundant blessings. Blessings of heaven above, rain in its season, and fair weather in its season; blessings of the deep that lies under this earth, or with subterraneous mines and springs.Blessings of the womb and the breasts are given when children are safely born and comfortably nursed.Secondly, Eminent and transcendent blessings, which prevail above the blessings of my progenitors - His father Isaac had but one blessing, and when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now at the latter end, a copious one for Joseph.Thirdly, Durable and extensive blessings: unto the utmost bound of the everlasting hills - Including all the products of the most fruitful hills, and lasting as long as they last. Of these blessings it is here said they shall be, so it is a promise; or, let them be, so it is a prayer, on the head of Joseph, to which let them be as a crown to adorn it, and a helmet to protect it.

49:27 Benjamin shall ravin as a wolf - It is plain, Jacob was guided in what he said by a spirit of prophecy, and not by natural affection, else he would have spoken with more tenderness of his beloved son Benjamin, concerning whom he only foretells, that his posterity should be a warlike tribe, strong and daring, and that they should enrich themselves with the spoil of their enemies, that they should be active in the world, and a tribe as much feared by their neighbours as any other; in the morning he shall devour the prey which he seized and divided over night.

49:29 I am to be gathered unto my people - Though death separate us from our children, and our people in this world, it gathers us to our fathers, and to our people in the other world. Perhaps Jacob useth this expression concerning death, as a reason why his sons should bury him in Canaan, for (saith he) I am to be gathered unto my people, my soul must be gone to the spirits of just men made perfect, and therefore bury me with my fathers Abraham and Isaac, and their wives.

49:33 And when Jacob had made an end of commanding of his sons - He addressed himself to his dying work. He put himself into a posture for dying; having sat upon the bed - side to bless his sons, the spirit of prophecy bringing fresh oil to his expiring lamp, when that work was done, he gathered up his feet into the bed, that he might lie along, not only as one patiently submitting to the stroke, but as one chearfully composing himself to rest. He then freely resigned his spirits into the hand of God, the father of spirit; he yielded up the ghost; and his separated soul went to the assembly of the souls of the faithful, who after they are delivered from the burden of the flesh are in joy and felicity; he was gathered to his people.

50 Here, is,

1. The preparation for Jacob's funeral, Gen 50:1-6.
   
2. The funeral itself, Gen 50:7-14.
   
3. The settling of a good understanding between Joseph and his brethren, after the death of Jacob, Gen 50:15-21.
   
4. The age and death of Joseph, Gen 50:22-26.
   

50:1 And Joseph fell upon his father's face and wept upon him, and kissed him - Joseph shewed his faith in God, and love to his father, by kissing his pale and cold lips, and so giving an affectionate farewell.Probably the rest of Jacob's sons did the same, much moved, no doubt, with his dying words.

50:2 He ordered the body to be embalmed, not only because he died in Egypt, and that was the manner of the Egyptians, but because he was to be carried to Canaan, which would be a work of time.

50:3 He observed the ceremony of solemn mourning for him. Forty days were taken up in embalming the body, which the Egyptians had an art of doing so curiously, as to preserve the very features of the face unchanged.All this time, and thirty days more, seventy in all, they either confined themselves and sat solitary, or when they went out, appeared in the habit of close mourners, according to the decent custom of the country. Even the Egyptians, many of them, out of the respect they had for Joseph, put themselves into mourning for his father.

50:5 He asked and obtained leave of Pharaoh to go to Canaan, to attend the funeral of his father. It was a piece of necessary respect to Pharaoh, that he would not go without leave; for we may suppose, though his charge about the corn was long since over, yet he continued a prime minister of state, and therefore would not be so long absent from his business without license.

50:11 The solemn mourning for Jacob gave a name to the place; Abel - mizraim - The mourning of the Egyptians: which served for a testimony against the next generation of the Egyptians, who oppressed the posterity of this Jacob, to whom their ancestors shewed such respect.

50:15 Joseph will peradventure hate us - While their father lived, they thought themselves safe under his shadow; but now he was dead, they feared the worst. A guilty conscience exposeth men to continual frights; those that would be fearless must keep themselves guiltless.

50:16 Thy father did command - Thus in humbling ourselves to Christ by faith and repentance, we may plead that it is the command of his father and our father we should do so.

50:17 We are the servants of the God of thy father - Not only children of the same Jacob, but worshippers of the same Jehovah. Though we must be ready to forgive all that injure us, yet we must especially take heed of bearing malice towards any that are the servants of the God of our father; those we should always treat with a peculiar tenderness, for we and they have the same master. He wept when they spake to him - These were tears of sorrow for their suspicion of him, and tears of tenderness upon their submission.

50:19 Am I in the place of God? - He in his great humility thought they shewed him too much respect, and faith to them in effect, as Peter to Cornelius, Stand up, I myself also am a man. Make your peace with God, and then you will find it an easy matter to make your peace with me.

50:20 Ye thought evil, but God meant it unto good - In order to the making Joseph a greater blessing to his family than otherwise he could have been.

50:21 Fear not, I will nourish you - See what an excellent spirit Joseph was of, and learn of him to render good for evil. He did not tell them they were upon their good behaviour, and he would be kind to them if he saw they carried themselves well: no, he would not thus hold them in suspence, nor seem jealous of them, though they had been suspicious of him.He comforted them, and, to banish all their fears, he spake kindly to them. Those we love and forgive we must not only do well for, but speak kindly to.

50:24 I die, but God will surely visit you - To this purpose Jacob had spoken to him, Gen 48:21. Thus must we comfort others with the same comforts wherewith we ourselves have been comforted of God, and encourage them to rest on those promises which have been our support.Joseph was, under God, both the protector and benefactor of his brethren, and what would become of them now he was dying? Why let this be their comfort, God will surely visit you. God's gracious visits will serve to make up the loss of our best friends, and bring you out of this land - And therefore, they must not hope to settle there, nor look upon it as their rest for ever; they must set their hearts upon the land of promise, and call that their home.

50:25 And ye shall carry up my bones from hence - Herein he had an eye to the promise, Gen 15:13-14, and in God's name assures them of the performance of it. In Egypt they buried their great men very honourably, and with abundance of pomp; but Joseph prefers a plain burial in Canaan, and that deferred almost two hundred years, before a magnificent one in Egypt. Thus Joseph by faith in the doctrine of the resurrection, and the promise of Canaan, gave commandment concerning his bones, Heb 11:22.He dies in Egypt; but lays his bones at stake, that God will surely visit Israel, and bring them to Canaan.

50:26 He was put in a coffin in Egypt - But not buried till his children had received their inheritance in Canaan, Jos 24:32. If the soul do but return to its rest with God, the matter is not great, though the deserted body find not at all, or not quickly, its rest in the grave.Yet care ought to be taken of the dead bodies of the saints, in the belief of their resurrection; for there is a covenant with the dust which shall be remembered, and a commandment given concerning the bones.