ANNOTATIONS ON THE PENTATEUCH, OR FIVE BOOKS OF MOSES; AND PARTICULARLY, ON THE FIRST OF THEM, CALLED, GENESIS.

THE ARGUMENT.

The five books of Moses are sometimes contained under one title, and so from the most observable matter delivered in them, and dispersed through them they are called Thorah, that is, the law: and from their number, and quantity, the title given them by the Greeks, is the Pentateuch, or fivefold volume: for all five anciently made but one book, as did the twelve smaller prophets; and thence it is that the books of Exodus, Leviticus, and Numbers, begin with words of coherence which carry on the subsequent matter as by way of orderly contexture, and connection with what was said before.

Of these, the first book in particular is called by the Hebrews, Bereshith, from the initial words of it; after which manner they gave names to divers other books: the Greeks call it Genesis, because it delivers the story of the world's original, the creation of Adam and Eve, their lapse and offspring in their degenerated condition, the multiplying of sin in their multiplied posterity, whereupon followed the universal flood that overwhelmed all living creatures of the air & earth, except a very few of each sort, which were reserved as a stock for a new plantation in the next age; with other memorable matters of the patriarchs, especially of Noah, Abraham, Isaac, Jacob, and Joseph, with whose death Genesis ends; which was in the year of the world, 2368. or 2369, as they bring in the account, who have made it upon diligent perusal, and comparing of particulars.

Objection. All this time, and about 56 or 65, or as some make the account 72, and some beyond that, 80 years more were expired before Moses was born; how then had he the knowledge of things done and past so many centuries preceding his birth?

Answer: He might hear much by tradition from the sons or nephews of Joseph, as they from Jacob, he from Isaac, Isaac from Abraham, Abraham from Sem, Sem from Noah, Noah from Methuselah, and he from Adam: but the way of tradition was subject to corruption and at long running the stream of that channel carries with it many dregs of erroneous additions: wherefore, though Moses might receive some historical reports from some eminent persons of the precedent ages, his pen was guided by the unerring Spirit of God, while he wrote this, and the four books following: whereof though Eusebius, lib. 7. cap. 2. de praepar. evang. supposed the book of Genesis was composed while he kept the flock of his father-in-law in the land of Midian; yet it is rather to be believed, that that, as well as the rest, was indited by him, not when he was a private, but a public person, inspired and instructed by God for that purpose: but whether he received revelations from God for the contents of this, and the rest of the Pentateuch, when he called him into the mount Exo. 24.12. or, whether writing many things in the manner of a diary (in all but the first) he had his informations in such particulars daily communicated to him by the Spirit of God, it is not to be determined by any resolution of man: yet this is most certain, wherein we may rest, that the Spirit of God, which to other prophets revealed things to come (and some such to him also, both for matters near hand, and far off) inspired him, with the revelation for things already done, which is equally infallible in the knowledge of forepassed and future persons, matters, words, acts, or events, at what distance soever.

CHAPTER I.

Vers. 1. {In the beginning} That is, when God began to give being to the world, it was made in the manner and order following. Moses in this beginning of his story, shuts out the conceit of the eternity of the world, (which the Chaldean and Egyptian astronomers, and some other natural philosophers, (as Plin. Nat. Hist. lib. 1. cap. 1.) at least for the first matter of it, have conceived to be coeternal with the Creator; an error repugnant both to true religion and right reason; though we take the truth (which is contradictory to it) rather for an article of faith, (Heb. 11.3.) than for a maxim in philosophy, and do acknowledge God had from all eternity the same power of creation, which now first of all he put into act and execution. What time of the year the world began see on Exod. 12.2.

{God} Of and by himself, without any either sociable or subordinate agent, Isai. 44.24. made the world, wherein consists the chief difference betwixt creation and providence, in that, God only works; in this, the creatures are subservient to his power and pleasure, be they never so glorious as as Gen. 32.1.2, never so contemptible, as Exod. 8.17.21.

{God created} In the Hebrew the word for God is Elohim, of the plural number, which signifies, strong, potent, mighty (see Ann. on Exo. 32.4.) & for [created] the Hebrew word is Bara of the singular number; whence some learned and pious expositors have deduced the doctrine of the Trinity of persons in the unity of the divine essence. Others (among whom are divers, who are likewise learned and religious, (to say nothing of the Jewish, Photinian, Arian, and Socinian heretics, who denying the faith of that mysterious truth, deny all proof produced for it out of Scripture) conceive the words will not warrant any such deduction; not because this plurality may be understood of angels (as some heretics suggest) for they were not creators with God, but creatures of God; nor, according to the style royal, when kings say, We and Us, in a word of plurality, not meaning any communication of their prerogatives to others; for that courtly phrase is so much younger than the beginning of all things, that it was not taken up until the tyranny of one person becoming odious to the people, succeeding kings to gain the good will of their subjects, made show of moderating their sovereign authority, by ruling rather by others' counsel than by their own self-wills; nor because the word Elohim, has no singular number (as some have said) for it has one, viz. Eloah, and if it had not, there be other names of God, which are in their signification singular; but the proof of the Trinity from this place is denied by them; because, first, the phrase of joining words of different numbers is an Hebraism, or manner of speech used by the Hebrews, not only in construction of a verb in the singular number, with a noun of the plural number; but of a noun of the singular number, with a verb of the plural number; and of an adjective singular with a noun or participle plural. Secondly, the words, (though indefinitely, they may import a plurality) do not precisely and determinatively note or design a Trinity. Thirdly, the word Elohim, with a verb of the singular number, is ascribed to strange gods, Exod. 22.20. according to the Hebrew; though that numerical difference in English be not observed; nor can be expressed, as in the Latin, non erit tibi Elohim alieni. Fourthly, the word Elohim, is used sometimes of a particular person in the Trinity, as of the Holy Ghost, ver. 2. of this chapter, and Psal. 45.6. it is used of the Son, and yet there is but one Son, one Holy Ghost. Fifthly, those ancient fathers, who were most skillful in the Hebrew tongue, make no mysterious exposition of the words Elohim Bara. For these reasons this place is no good proof of the Trinity, against the Anti-trinitarians, especially if it be taken alone, or set in the forefront of any conflict with them. Notwithstanding, it may be probably conceived to be the meaning of Moses to insinuate the Trinity by this expression of the noun and the verb in a different number: because, 1. He was not ignorant of the doctrine of the Trinity. 2. He well knew, that God the Father made the world, as it is, 1 Cor. 8.6. 3. That God the Son also made the world, as it is, Prov. 8.24,27,28. Joh. 1.3. Eph. 3.9. Col. 1.16. and he expressly names the Spirit or third person (ver. 2.) as concurrent in the work of creation; as also, Psal. 104.30. Job 33.4. It being true then that Moses believed a Trinity of persons in the unity of the Godhead, it is most like, that by this phrase he meant here to mind the Jews (for whose information he first intended and penned this holy history) of this high point of doctrine. And though the word Elohim be sometimes given to creatures and false gods in the holy Scripture, yet when it is applied to the true God, it is usually joined to a verb, noun or pronoun of the singular number; usually, I say, not always: for Gen. 20.13. and chap. 35.7. & 2 Sam. 7.22. we find it otherwise; when to the creatures or false gods, it is commonly joined with words of the plural number; or if with a word of the singular number, as Exod. 20.3. it is to be taken figuratively by a syllepsis; as, there shall not be unto thee any of those strange gods; whereas applied to the true God, it has a proper construction, as joining one God and three persons together: so in this place; yet so also, that it must not be unseasonably, or indiscreetly used against an Anti-trinitarian adversary, nor made an occasion of uncharitable contestation among such learned and godly men, as are sound in the doctrine of the Trinity, though of different opinions about the phrase in this text. See more on ver. 26. of this chapter.

{created} The Hebrew word, Bara, translated Created, is a word in its proper sense, proper and peculiar to God, and therefore should not be attributed to men, how great soever; yet it is a familiar phrase in the style of the court to say, such a one was Created Earl, or Marquess, or Duke of &c. wherein, as the parasites of secular princes make them like God in power and greatness, so their preachers and chaplains should do their endeavor that they may resemble their maker in justice and goodness. See Annot. on ver. 21.

{heaven and the earth} These words may be a summary proposition, comprising briefly the whole creation; as Exod. 20.11. distributed into several days' works afterwards: for all of it had its original from God alone, without any concurring power, or foregoing matter, but that which himself made the first day as the common stock, out of which were deduced the ensuing days' works.

{heaven} Thereby may be meant all the higher part of the world, from the earth upward. But the heaven, (as perfectly distinguished from the nether world,) was not made until the second day, ver. 7,8. Some take heaven here, for the highest heaven, the place of God's greatest glory, and of the angels' habitation, with which it is thought by divers learned divines, that they were made, and were a part of the first day's work; for proof of which opinion as probable (not as certain) they allege Job 38. ver. 6,7.

V. 2. {Earth} That is, the great material mass made up of the two heaviest elements, earth and water, with all the creatures on, or in them both: but the earth, as distinctly severed from other parts of the world, was not made until the third day, ver. 10.

{without form and void} Without any proper and particular form; and void and empty of that distinct nature, virtue, and vigor; and of that comely order which afterward God gave unto it, when he separated the earth from the waters, distinguished it into hills and plains, furnished it with fruits, clothed it with grass, and garnished it with flowers.

{darkness} The light not yet being made, darkness (which is nothing but the absence or want of light) covered that confused heap, which was of an exceeding great compass and depth in waters, and other materials contained in it: and it was so confused, not out of any defect of wisdom or power in God to make the world distinctly and perfectly complete at the first, for he could have done that in a moment: but he was pleased to do his work by degrees, and gradually to proceed from less perfect to more perfect works, and to be doing that in several days which he could have finished in a minute; to give the rational creature occasion more deliberately to meditate on the parts and passages of the creation.

{the Spirit of God} The works of the Trinity which are external upon the creatures are undivided, so that where one person only is named as creator, all three must be conceived to work together in the production of the creature. The first person is called the Father, not only in relation to the Son the second person; but to the creatures who are all produced from his power and virtue; in which respect in the genealogy laid down by Luke, and proceeding by way of ascent to the beginning of all things, Adam as created by God, is called his son, Luke 3. last: and in this respect the Son may be called a Father, as Isai. 9.6. for he also made the world, Joh. 1.3. Col. 1.16. and here the Holy Ghost is especially mentioned as an agent in the first original of all things. Whence he is concluded to be God, comparing this place with other Scriptures; as 1 Joh. 5.7. Mat. 28.19. Job 26.13. Act. 5.3,4. 1 Cor. 12.4,2. 2 Cor. 13.14.

{moved} The word Merabbepheth, in the original, rendered here moved, properly signifies a hovering of a bird over her young to cherish and preserve them, according to that of the eagle, Deut. 32.11. She stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, and it imports, the effectual quickening power of the Holy Ghost, which upheld, sustained, and gave virtue to that great and general heap, which thereby was formed into particular works in the manner and order set down in the rest of the chapter.

{face of} That is, the outward part, which, if there had been light to discern it, had been most visible, as the face of a man is eminently conspicuous above his other parts; so the open sky, which is obvious to the eye, is called in the Hebrew phrase the face of the Firmament, ver. 20. And the shewbread, (which was set upon the table to open view of such as came where it stood) is according to the Hebrew, the bread of faces, Exod. 25.30.

{the waters} Which were in great depth spread over the other materials, or common stock of the first creation, whereby they were covered as with a garment, Psal. 104.6. as all earthly creatures of the nether world were covered by the flood in Noah's time; and the waters were uppermost as being most fit and ready for the future generation; for the thicker part was most meet to concur to the making of solid creatures below, and the thinner most easily rarified into air, which was to be above, and to fill up the space from the earth upward, to the place of the lowest planet, and (as some think) to that also of the fixed stars; for they hold, that the planets move in the air, as fishes in the water.

V. 3. {God said} God is said by his Word to make not only the light but the whole world, Heb. 11.3. Not that he did use any articulate or audible speech, as we do; for so he said not, because he is a pure Spirit, and not a bodily substance, as we are: but to note, first, the facility of the work to him, who could make it without any toil at all; as easily, as quickly, as a word may be spoken, Psal. 33.9. Secondly, the authority of the work-master over the creature, Psal. 105.34. as a king over his subject, according to that of Solomon, Where the word of a King is, there is power, Eccles. 8.4. and to that of the centurion, Mat. 8.9. but with a supereminent degree of vigor above all created agents; for, he calleth the things that be not as though they were, Rom. 4.17. and by this call he gives them a being, which before had none, and can reduce the being which before they had, and for the present have not, as Joh. 11.43. Thirdly, the words, God said, import a potent efficacy, or an efficacious decree for the present existence of the work. Fourthly, they intimate the liberty of the Creator (for they that are endowed with the faculty of speech, exercise it without constraint, or natural necessity) who made the world by his own free will, and not by a necessary emanation of power from his divine nature, (as some naturalists have taught, and thence have inferred the eternity of the world against the truth of Scripture and the light of reason.)

{light} This light was not any shining upon the nether world from the heaven called Empyreum, (the highest and most glorious place of the blessed) which many have conceived to be made first of all the creatures, and to be understood by heaven in the first verse of this chapter; for (besides that, that interpretation is not so probable as the interpretation upon the first verse) that heaven in their conceit (who understand this light to be derived from it) was made before the dark lump of the first matter. Secondly, neither was it the element of fire, (for if there be such an element, which some confidently deny, and some affirm to be placed under the orb of the moon) it is more like it was made not the first, but the second day with the firmament. Thirdly, neither was it the light of the sun, or the moon, or stars; for this light was made the first day, vers. 5. and they had not any distinct being, or appearing until the fourth day, ver. 19. Fourthly, but it was a bright quality immediately created by God, and (not as the Papists pretend, an accident without a subject) but inherent in some meet subject, as the light of the pillar of fire, Exod. 13.21. and of the bright cloud, Matth. 17.5. Fifthly, or it might be some extraordinary brightness on the upper part of the waters, receiving and reflecting light like a looking-glass, for which purpose that element has a fitness above any other.

Vers. 4. {God saw} This is often after mentioned, as vers. 10,18,21,25,31. and is always to be understood, as a condescending in phrase and expression to the manner of men, who when they have effected or obtained, or observed any good thing, upon sight or experience, approve the profit of it, which God knew well enough without sight; for that is properly a sensitive and corporal faculty, which is not in God, being a pure Spirit; and before the creature was made, he knew the goodness of it, as well as afterward; therefore God using this dialect (formally human when he speaks of himself, meant to show us, how useful and acceptable light and other creatures are; and hereby also he ratified their usefulness to the good of others, especially of man.

{divided} The light is divided, or separated from the darkness, not in name only, as Abenezra thinks, but by a natural repugnancy between them, so that they have no communion together, 2 Cor. 6.14. where the one is, the other cannot be, (at least in an eminent degree; in a remiss they may be for a while at least, as in the morning and evening twilight) for they drive out, and succeed each other, and make night and day in several parts of the world by alternate turns: so it was by the motion of this new created light, which carried about by the vigor of that Spirit (which moved upon the face of the waters) from one part of the world to the other, made the distinction and measure of the three first days, as the revolution of the sun has done ever since. What became of it when the other lights, sun, moon and stars were made, is uncertain. God might incorporate it into the body of some of those settled lights, or otherwise dispose of it, as his wisdom thought most meet; though how in particular, God's Word has nowhere revealed, nor may human wit presume to resolve.

V. 5. {God called} Or, decreed it to be so called: for contrary things must be called by contrary names, Isai. 5.20.

{the light, Day} The word Day, in the former part of the verse, notes the day artificial from morning till night, Exod. 16.12,13. which is the time of light, measured out to twelve hours, Joh. 11.9. Matth. 20.3,6. which were not more nor fewer, but longer or shorter according to the different proportion of the days in summer and winter: the first began with the sun-rising, and the last ended with the sun-setting; which division was in use, not only with the Jews, but with the Romans, Cael. Rhodig. lib. 2. Antiq. Lection. chap. 9. but in the latter part of the verse, the word Day, is taken for the day natural, consisting of twenty-four hours, which is measured most usually from the sun-rising to the sun-rising; or, from the sun-setting to the sun-setting: for the use of the word Day in this sense, compare Exod. 12.29 with Numb. 3.13. & 8.17.

{the first day} In the Hebrew, it is one day in number, not expressly the first in order; the like expression we find Gen. 8.5. Numb. 29.1. and it is followed in the Greek, Matth. 28.1. Joh. 20.1. 1 Cor. 16.2. This first day consisting of twenty-four hours had (as some think) for the first half of it the precedent darkness, and for the other the light newly created; the night they take to be meant by evening a part of it, and the day by the morning, which is part of it also: and according to this the Sabbath, (being as large a day as any of the rest, and so containing twenty-four hours) is measured from even to even, Levit. 23.32. the Romans, and other Western nations, reckon the twenty-four hours from midnight to midnight; the Egyptians contrariwise from midday to midday. Yet it may be with good probability, though that at the first (according to the Chaldean account, which is quite contrary to that of the Jews forecited, measuring the day from sun-rising to sun-rising) the day natural began with the light: for even is the declining light of the foregoing day; and the morning may as well be called the end of the night past, as the beginning of the day following: and so divers of the learned by the Evening understand the day, as the end thereof, and by Morning the night, at which time it is at an end: for denominations are many times taken from the end, because thereby the thing is made complete; so the whole week is called by the name, Sabbath, Levit. 23.15. and Luke 18.12. because with it the week is wholly made up and fully finished.

V. 6. {Firmament} The word in Hebrew is Rakiah, of the masculine gender without a plural number, and it signifies a thing spread out, or extended like a curtain, Isai. 40.22. Psal. 104.2. Or, like melted metals, which (though with heat they become as like water in softness, moistness and fluid motion, (whereby they spread abroad, (if they be not bounded by some other thing) as they are unlike water in its coldness, do settle in a firm solidity, when the heat is spent: or like metals that are beaten out into breadth and length by the hammer; in that sense the word Firmament, may be attributed to the orbs of the stars and planets, which may therefore be called the firmament, if not for such a solid firmness, as is in metals, yet in regard of their durable natures, not subject to corruption, as inferior bodies are, until the final dissolution of the world, 2 Pet. 3.12. But the word, Rakiah, signifies properly and immediately an expansion, or spreading out: and the word Firmament, is answerable to the Greek word Stereoma, which imports firmness; rather than to the Hebrew word Rakiah, which signifies expansion; extension or spreading out: and therefore though the earth in regard of its firmness and stability, might be called, Firmament, the word Rakiah is applied unto it, not in respect of its firmness or stability, but in respect of its extension or spreading out, Isai. 42.5. and 44.24. for which cause it may be also applied to the region of the air, as in this place; though elsewhere such an acceptation or application of it, be not very obvious in the Scriptures.

V. 7. {Which were} In the Hebrew there is neither were, nor are but thus, [the waters which under the Firmament, from the waters which above the firmament] but if a word be put in for the supplement to the sense, it should be rather are than were; for to say, were above, presupposes the division made already, whereas this out-spread thing, called firmament, was made that they might be divided; and by it was the division made: so that according to the sense of the place (though the original will bear both readings alike) the words should be read thus, The waters which are under the firmament, from the waters which are above the firmament; meaning by the firmament, the overspread air from the earth to the clouds; and by the waters above it, the rain bound up in clouds, Job 26.8. Psal. 18.11.

V. 8. {Heaven} That is, the region of the air, and all that is above us, which is called by the name of Heaven; as first, the fowls of heaven, ver. 30 of this chap. and Psal. 79.2. Secondly, the clouds of heaven, Psal. 147.8. Matth. 24.30. to which properly belongs the word Shammajim in this ver. signifying there waters for the clouds pour out waters, Psal. 77.17. Thirdly, and the stars of heaven, Gen. 22.17. And fourthly, that which is above all these; the place of eternal happiness, called, Paradise, and the third Heaven, 2 Cor. 12.2. (reckoning the whole region of the air to the moon, for the first heaven; and from thence to the highest stars inclusively, for the second) called by Solomon, the heaven of heavens, 1 King. 8.27. and by a greater than Solomon, our blessed Savior, his Father's house, Joh. 14.2.

V. 9. {Gathered} Or, flow together: the Hebrew word, Jikkavu, derived from Kavah, importing expectation, notes a fit place for their reception, as if it were so ready for them, as to expect their coming thither and (according to its affinity with the conjugate word Kav, which signifies a line) it notes the natural disposition of the waters to run to it (as by a straight line) the next way. See Psal. 33.7.

{one place} Their place may be called one, in respect of their principal gathering together in the sea, which is as a main body (in comparison whereof, other waters are but as arms or limbs) whence they run and whither they have their recourse again, Eccles. 1.7. as God directs their motion, and setteth their bounds, Job 38.8,10,11. Psal. 104.8,9,10. Prov. 8.28. Jer. 5.22.

{dry land appear} For before it was for the most part covered with waters: it is like the earth at this time was, as 2 Pet. 3.5. standing out of the water, and in the water: part out of it, and the greatest part under it, yet some part out of it, and above it; for there was a distance and division betwixt the upper waters in the clouds, and those below, which could not be at this time, if the whole earth were wholly covered; for there are some hills (as some say) higher than some rainy clouds, unless we say, that hills had not their eminent existence until the earth was wholly uncovered; but so the saying of Peter is not so fairly cleared: see Annot. c. 7. v. 20.

V. 10. {Earth} Though the earth be firm and stable in itself, yet some derive the Hebrew word Erets from ruts, which signifies to run, because being made dry, it was meet for living creatures to run upon it: some derive it from Ratson, signifying good pleasure; and so it imports, that not by any natural necessity or operation was this separation made, but by God's free will and good pleasure to make both elements more beneficial and pleasant to the creatures of several kinds.

{Seas} The word here first brought in, in the plural number (as it is elsewhere) is used many times also in the singular, as Gen. 12.7. Josh. 11.10. Mic. 7.12. Psal. 8.10. (where also it is used in the plural number) and though in every place where there is water, it is but a basinful, there be a collection of waters, which is made up of many drops, as one loaf of many grains; yet it is applied only, or for the most part, to a copious collection of waters. And it may well be used in the plural number, because of the plurality of significations, natural, artificial, and figurative: natural, as for the several sorts of seas, the great sea, Josh. 23.4. or Mediterranean sea, called also the occidental or Western sea; because in respect of Jerusalem, that sea is westward; the Red Sea, called Mare Suph, or the sedgie sea, through which the Israelites passed, and in which the Egyptians were after drowned, Exod. 14.22.26,27. the Salt Sea, Numb. 34.3. &c. called by Josephus, the Lake Asphaltis, or Asphaltites, whereof he makes a memorable and admirable description, in his story of the wars of the Jews, l. 5. c. 5. the sea Chinnereth, Numb. 34.11. called usually, the Lake of Gennesereth, Luke 5.1. and the Sea of Galilee, and of Tiberias, John 6.1. which (as Pliny measures it) is sixteen miles long, and six miles broad, Nat. Hist. lib. 5. cap. 15. And there is a plurality of seas yet further varied according to the countries on which they border; as the Arabian, Persian, Spanish, British seas, &c.

Again, the word is applied to an artificial collection of waters; for that great brazen vessel, 1 Kin. 7.26. was called a Sea, 2 Chron. 4.6. for the largeness thereof Joseph. Antiq. l. 8. c. 2. It was made (says he) after the manner of an hemisphere, or half globe; and it was ten cubits broad from the one brim to the other, 1 Kin. 7.23. and an handbreadth thick, and five cubits high, 2 Chron. 4.2. wherein the priests were to wash themselves, 2 Chron. 4.6.

Lastly, by a figure, a multitude of men meeting together as drops in the sea, is called a sea, Jer. 51.42. and by waters, according to the interpretation of the Spirit, are sometimes understood, multitudes, Nations and Tongues, Revel. 17.15. But that acceptation which is proper to this place, is neither figurative, nor artificial, but natural; natural in respect of the condition of the creature since the creation, but miraculous and divine, in respect of the first separation of the waters from the earth and the collection of them into seas.

{God saw} The separation of waters was but begun the second day, but perfected on this third day: wherefore the approbation is not mentioned in the conclusion of the second day's work; but reserved until now, that it was perfectly made, so God made the outspread thing called the Firmament the second day, ver. 6,8. but he adjourned and put off the approbation of the work till the fourth day, when it was made perfect by addition of the sun, moon and stars, from ver. 14. to vers. 19.

Ver. 12. {Brought forth} There was both a kindly spring in the growing of grass, and herbs, and trees, and a mature autumn in ripe and perfect fruits, as appears Chap. 3.6. though yet the earth received neither warmth, or any other influence from sun, or moon, or stars, for yet they were not made; which shows that God's power depends not upon any means, but all means upon it: so that the godly, though they have no pawn of precedent provision, nor any surety of the assistance of the creatures for future increase, may confidently rely upon his promise for necessary supply. Psal. 37.19. Hab. 3.17,18.

{whose seed was in it self} That is, either in the root, or in the fruit, or in the leaf, or in the branch, or in the bud; so that it has a virtue to bring forth its like for the conservation of the kind, without borrowing of any help from conjunction with any creature, as in the mixture of male and female; which difference of sex, in propriety of speech, is not in plants, but in living creatures only.

{God saw that} This sentence is often repeated, as vers. 4,10,18,21,25,31. to make a deep impression in men's minds of the goodness of the maker, and of the creatures made for the glory of God, and the benefit of man; and to note, that they prove bad only by sin, and unto sinners: yet by the goodness of God, and his mercy in Christ, (in whom the elect have a right restored to the things created, 1 Cor. 3.21,22,23.) even the worst sort of them may be of good use, for poison may be so tempered as to be turned into medicine, (and to some creatures poisonous herbs and plants yield some nourishment) for recovery of health to mankind, whether good or bad, though not for the bad, but for the godly's sake.

V. 14. {Let there be lights} In the Hebrew, the verb is of the singular number, the noun of the plural: so also Exod. 8.17. So there were lice; in the Hebrew, There was lice, Lat. fuit pediculi: the like enallage of number elsewhere.

{to divide the day from the night} Heb. to divide between the day, and between the night. By day is meant the artificial day, from the sun-rising to the going down of it; though in the concluding approbation of each day's work, be but for a day natural consisting of twenty-four hours.

{signs} Of the weather; as the sun when it sets with a red face, foreshows a fair day to follow, Matth. 16.2. and the moon, according to the variety of its color and figure, signifies a difference of weather; and both of them by their eclipses betoken the temper of the ensuing season, at least for some natural qualities and events; and stars shining clear in winter signify frosts. Plin. Nat. Hist. lib. 18. cap. 35. By their natural and ordinary operation, and by an extraordinary and supernatural, sometimes they import terrible comminations to the nether world; as Luke 21. verse 25,26. Acts 2.19,20. whereas the wicked throughout the world, Psal. 65.8. not the godly, Jer. 10.2. Luke 21.28. may be afraid; which yet gives no warrant to the presumption of prognosticators, or judiciary astrologers to foretell the fortunes of men, or fates of civil states by the stars; or to make any prediction of any other supernatural events from the face of the heavens, or the impression of the planets, or from the temper, figure, color, or posture of the celestial bodies; for such arts of divination are condemned by the Word of God, Deut. 18.10. Isai. 47.10.

{and for seasons} Chiefly those specified, Gen. 8.22. but withal they conduce for distinction of times when to work, and when to rest; when to sow, and when to plant, and prune, and reap; and when to do other affairs with best conveniency and advantage, both for natural and civil good; and they served also for the difference of sacred seasons; as for the Sabbath, the feast of Pentecost, new moons, &c.

V. 16. {Two great Lights} To wit, the sun and the moon; the sun great indeed, for it is one hundred sixty and six times greater than the earth (as astronomers resolve, though rather upon probable conjectures than any certain demonstration.) Amongst the celestial lights the moon in appearance seems the greatest next the sun, and is called a great Light, as the sun is (without any difference) when it is thirty-nine times less than the earth, and is the least but one (that is Mercury) of all the planets, and of far narrower compass than the fixed stars, for some of them, as astronomers affirm, are an hundred and seven times greater than the earth, though they seem much less; nevertheless the moon being the lowest of these shining bodies, and so nearer to the earth, as it appears to be bigger in quantity, so it ministers more light to man's use; than any of the single stars of the greatest magnitude; yea, than all of them together, when it is at the full, yet this fullness of light is, for a great part of it, but a borrowed brightness from the body of the sun, which the moon receives and reflects like a looking-glass.

{To rule} The sun, moon, and stars, by their motions, light and influence under God, Jer. 31.35. serve much, not only for distinction of times, and for qualification of the creatures for natural operations, whereof see Deut. 33.14. Hos. 2.21. Job 38.31. but for ordering of civil and ecclesiastical matters with most conveniency, both for the doing and forbearing of them: in this rule, their commission and power depends upon the Almighty's pleasure; for when he will have it so, the Moon shall not give her light, and the Stars shall fall from heaven, Matth. 24.29. See also Joel 2.31. Act. 2.20.

V. 17. {God set them} He did not first create them, and after place them there, as he made man out of Paradise, and afterwards put him into it, Chap. 2. Vers. 15. but made and placed them both at once; as it is said of the soul, that it is at the same time created and infused, infused and created.

V. 18. {To divide} The time betwixt light and darkness, by their presence and withdrawing; and by alternate courses or turns to make their distinction betwixt night, which without light is dark; and the day, when the light banishes darkness, into the other hemisphere or part of the world.

V. 20. {Moving Creature} Heb. Creeping thing. The fishes are called creeping things, (for so the original word, Sherets imports) because as creeping things on the earth move with their bellies close to the element they live on, so do fishes in the water. The difference betwixt creeping and going creatures is properly in the feet, though if they be such short feet as bring their breasts or bellies near the ground, they are said to creep, (as a lizard or newt; and so we say of some other creatures, whose toes do lift them up but a little way above the ground they go on;) now because commonly such things as creep do move but slowly, and fishes move very swiftly in the water; we commonly call their motion not creeping, but swimming, rather according to what we perceive by sense, than what the original word does signify. There are some swimming creatures called amphibia, that have their abode partly on the land, partly on the water, as the crocodile, and the fish called the sea-horse; but though they have feet and use them on the land, yet in the water they move with their bellies on the water, and use their feet but as oars to swim withal, as do swans and such like. There be many other kinds of creeping things of which, see Annot. on ver. 24.

V. 21. {And every winged fowl} According to our translation, and the vulgar Latin, the fowls and fishes seem to have had the same original, ver. 20. & 22. and indeed it is probable they were rather made the fifth day with the fishes, than the sixth with the beasts, because the fowls and fishes are thrice mentioned in the fifth day's work together, and no mention of the making them on the sixth day among the beasts; and though they be brought in among the beasts, Chap. 2.19. it is but occasionally, to wit, that they might be named by Adam, as the fishes were not: but yet it may be they were made rather of the earth than of the water, though they were made the fifth day, because it is said, Let Fowles multiply in the earth, ver. 22. of this chapter; and though some of them live much in the water, and of what they get out of the water, the most of them flying in the air, have their consistence upon the earth, or some solid body resting upon the earth. And yet there may be a third opinion as probable as either of the former, which is, that the fowls, as they live, so they were formed in the air, and of it, other elements necessary to constitute mixed bodies (by divine power) being tempered with it. Of which three opinions there is none either demonstratively true, or dangerously false, if untrue.

{created} To create in propriety of speech (as is noted before in the Annot. on ver. 1.) is to make a thing out of mere nothing, as the word Bara is used ver. 1. The same word is used of the making of whales though they had their being from precedent matter, because that matter was originally nothing; and such as it was, so unapt for such a work, that without an infinite creating power it could never have been formed into a whale.

{great Whales} The Hebrew word Tanninim, rendered Whales, is taken in general for all great creatures, whether of the earth, or of the water; Plin. Nat. Hist. lib. 32. cap. 11. writes that there are one hundred seventy-six kinds that live in the watery region, and he sets them down in an alphabetical order, among which the whales are the greatest, being like moving mountains in the seas; for some of them, (as he gives in the measure in the same book, and the fifth chapter) are six hundred foot long, and three hundred sixty foot broad; they may then well be called great Whales, as the sun and moon, great lights, ver. 16. yet as great as they were, they could not make themselves, no more than the little gnat or pismire could give a being to itself. Of this creature much is said in the book of Job under the name of Leviathan, so is he called Chap. 41. which name in the original is a compound of two words, Lavah, which is to couple, and Thannin, a serpent or dragon; because by his bigness he seems not one single creature, but a coupling of divers together; or because his scales are closed, or straitly compacted together.

{kind} See the first Annot. on ver. 20.

V. 22. {Blessed} That is, by the virtue of his Word he gave them power to engender, beget, and bring forth their like in kind; for that is a blessing, Gen. 8.17. and 9.1. and 24.60. Psal. 127.4,5. & 128.3. and therefore, (as some observe) God is not said to bless the sun, or moon, or stars, or any other creatures that have not life; because they are not to increase and multiply like living creatures, which were made male and female for that purpose: this blessing of the fishes and fowls is not so expressly mentioned as conferred upon the beasts of the earth; nor omitted concerning them, because (as some Jews imagine) the serpent is among them; but premised in the former blessing, or presupposed in the difference of sex, whereby they multiply, which is their blessing.

V. 24. {Earth bring forth} This bringing forth was merely miraculous and so extraordinary, that the like was never after this time; God having ever since set the creatures, which have difference of sex, in a regular way of multiplication of their kind of procreation. How many of each sort of fishes, fowls or beasts, were formed at the first, and whether in like number wherein they were received and reserved in the ark, Gen. 7.2. God has not revealed in his Word, and what he is not pleased to teach in such points, we must not be curious to learn, much less peremptorily take upon us to resolve.

{living creature} The creatures now made in the general are living creatures, and are distinguished into two kinds, going and creeping things; the going again are of two sorts, Cattel and the beasts of the earth; the word for Cattel in the original is Behemah, which in the general acceptation may signify any living creature, especially great, wild or tame; and in particular, some take it for the greater sort of beasts, and therefore render it in the plural number by Pecora: and some for the lesser sort, and translate it by Pecudes: but the most understand by it such as are useful to man, either for his food or clothing, drawing, or burden-bearing, and therefore in Latin have their name from help, for the word is Jumentum, as it were Juvamentum: and Habbijah, which is rendered beast, when it is put in the same sentence with Behemah, it is taken (as some learned Hebrews observe) for a wild beast, such a one as Jacob thought had devoured Joseph, Gen. 37.20.

{creeping things} Some creeping things had their original from the waters, ver. 20. some from the earth, as here; and though now some of them be generated by corruption, all of them had their first original by creation, at least the principal kinds of them: and for others, they might since be multiplied several ways, yet by virtue of the principles of the first production or creation of all things. And though many of them may seem to be of little or no use, yet they serve by comparison to set forth the excellency of other creatures, and to show the power of God as well as the greatest; by them was God much glorified in the miraculous contestation betwixt Moses and the enchanters of Egypt, Exod. 8.19. and in his judgment upon the Egyptians, and upon other wicked persons, who are sometimes devoured by crawling and contemptible vermin; so was Pherecydes. Aelian. Var. Hist. lib. 5. cap. 28. See also Plutarch in the life of Sylla.

V. 26. {Let us make} This is spoken after the manner of men, as by way of deliberation and advice for a work of great weight and moment: but besides, this word of plurality [us] may intimate the Trinity, distinctly noted in the first epistle of John, Chap. 5.7. In this manner (that is, plurally) God speaks of himself four times in Scripture, as besides this place, of this book, Chap. 3.22. and Chap. 11.7. and Isai. 6.8. and in divers of them, not by way of deliberation or advice, (as here) but to us to mind us of the mystery of the three persons in one Godhead; and in this place God the Father seems to speak as communicating by way of consultation with God the Son, and God the Holy Ghost, concerning the creation of man. See Annot. the second on ver. 1. of this chapter.

{make man} Man is made on the last of God's workdays, and the last work of that day; and as the last, so the best: what is expressly mentioned, as part of the first days' work, was most imperfect, not that God increased in skill by continuance in working, nor that he could not have wrought up his handiwork to perfection the first moment of creation, but he meant by this example to teach us both patience in the expectation of proficiency, and diligence and perseverance to bring it on by degrees, from good to better, and best of all; and withal he showed his fatherly beneficence and providence to his eldest son Adam, Luke 3. last, in furnishing the world, and making all things ready for his entertainment before he put him into it.

{man} The word Adam, (put for man in the Hebrew, standing for the whole species of mankind, as Chap. 9.6.) signifies (as Josephus renders it) Ruddy, and he gives this reason of that name, because (says he) he was made of earth, tempered with red or yellow: for the earth which is elementary, is of that color, Joseph. Antiq. lib. 1. cap. 2. This name is given by God to man, Gen. 5.2. rather than to other creatures, though they were of earth also, because he was in danger of pride by his preeminence, and because he was capable (as they were not) of an humble and holy consideration of his mean original, being made of that element on which every creature may set his foot, and lay his dung.

{Image} Chap. 5.1. & 9.6. 1 Cor. 11.7. Col. 3.10. The image of God in man consisted not in any bodily shape, (as some heretics have thought, and some simple people too easily believe; which error is nourished by Popish pictures of God, set forth in the resemblance of man, contrary to Deut. 4.15,16) but in the nature of the soul, as it is a spiritual and immortal substance, and endued with three faculties understanding, will, and memory, as the Deity has three persons, Father, Son, and Holy Ghost; and in the now supernatural endowments of divine knowledge, righteousness and true holiness, Eccles. 7.29. Ephes. 4. ver. 24. and lastly, in authority and government of the creatures, in which respect, are governors chiefly called gods, Exod. 22.28.

{likeness} Image and likeness are not two divers things, but the same more fully and clearly expressed in two words than in one; and that after the Hebrew manner in two substantives, whereof the one is of an adjective construction. So, Let us make man after our own image after our likenesse, is in effect thus much, Let us make man after our image, very like unto us: the like Hebraism may be observed, in Jer. 29.11.

{Let them} The word man, or, the Hebrew Adam, taken not personally or individually for one single person, but collectively in this verse comprehends both male and female of mankind: and so it may well be said, not let him, but let them have dominion; which if it be construed negatively, as not extended to the ruling of the air, meteors, or stars above him, (for he has no power at all over them) it may admonish him of reverence and obedience to his maker, to whose power and government alone they are reserved, and so are not subject unto man, but (are as fellow-subjects) unto God.

{Dominion} The dominion which man had over all the creatures (the fishes, even the great whales and fowls not excepted) was at first like that which the centurion says of his military command over his soldiers, Luke 7.8. For they were obedient to him with readiness and reverence, ready to come or go at his command; but this obedience to man was forfeited by his disobedience to God; and man's rebellion against his maker is punished with the creatures' rebellion against him, even to his ruin, Ezek. 14.21. Though here be no mention of dominion among mankind over one another, but only over the other creatures, yet it is most like that parents should have authority over their children, which as it would have been exercised without any rigor, so it would have been obeyed without repining, or grudging. Of the dominion of man over the creatures, see further Annot. on Gen. 9.2.

V. 27. {Male and female} Mat. 19.4. Mark 10.6. Not at once, or in one person, but severally; that is, though he united them in participation of his image, he distinguished them into two sexes, male and female, for the increase of their kind: their conformity in participation of God's image, is clearly manifest by many particulars, for in most of the respects forementioned, Annot. 3. in ver. 26. the image of God is equally communicated to them both, and Eve was so like to Adam (except the difference of sex which is no part of the divine image) in the particulars forementioned, that in them, as she was made after the image of Adam, she was also made after the image of God: as if one measure be made according to the standard, an hundred made according to that, agree with the standard as well as it.

V. 28. {Be fruitful} These words are rather a benediction, as ver. 22. than an injunction for procreation; yet that also, so far as man was bound to do his part for multiplication of mankind: how far this agrees to the condition of man since his fall into sin, may be gathered by the words of our Savior, Mat. 19.10,11. and of the apostle, 1 Cor. 8.9, whereby all are allowed, and those necessarily required to marry, (who have not the gift to continue in chastity without that remedy) whether they be civil or ecclesiastical persons, since the difference of callings makes no difference of natural inclinations; and that marriage is honourable in all, Heb. 13.4. without distinction or exception.

{subdue it} Not by a conquest, as if it were rebellious from its creation; but by subduing is meant a keeping of it in a state of subjection and service to man, as if he had gotten the mastery of it by force, Jer. 34.11.

V. 29. {Bearing Seed} See Annot. on ver. 12. Whether there were any flesh eaten by the fathers before the flood or no, see Annot. on Gen. 9.3.

V. 30. {And to every beast of the earth} Psal. 104.14. Though now divers sorts both of beasts and birds do live on flesh, so as it seems natural to them, yet at the first it is probable there was no such antipathy betwixt the creatures, nor such an appetite to devour one another; as since the fall, which caused not only a falling out betwixt God and man, but betwixt man and man, man and the creatures, one creature and another; and the same creatures which now live upon flesh, are observed in want of it, to feed on figs and chestnuts, as Aug. shows, De Civit. Dei. lib. 15. Chap. last; and no doubt in the like defect they might, and do make use of other things which grow out of the earth, which in the beginning, before sin had brought a curse upon the creatures, were both more nutritive, and more delightful to the appetite of every creature, so they needed not to desire any other diet.

V. 31. {Very good} Every particular creature was good, taken by itself; good as from God; for as from his mouth proceedeth not evil and good, Lam. 3.38. so from his hand proceeds no evil at all, either of sin or of pain, but good only, though since the corruption, the evil of pain be his work, Amos 5.6. as the evil of sin man's, Eccles. 7.29. Secondly, good in their qualities and effects, without any either guilt or hurt: but now taken all together, they are very good; and very good, because their goodness is diffusive, and mutually communicated all over the world: and the more good, because man, the most excellent of all God's visible works, was made, who only among them knows the goodness of the other creatures, and how to make good use of them all: and without knowledge and use they could not be so good either in estimation or in deed, as with them both; and God might call them good, and very good, because of his own complacency in the creatures, Psal. 104.31.

In all this history of the creation, there is no mention of the creation of angels, whence some have supposed them to be eternal; but against that may be alleged, Col. 1.16,17. Some, that though they had a beginning, yet it was long before the creation recorded in this chapter; but in the same place of the apostle, all things in heaven and in earth, visible and invisible, are wrapped up in one original, and that distinguished from the eternal duration of the Creator, who was before all things, and by whom all things consist; and this according to the judgment of the soundest divines in all ages. For the time of their making, this is certain, they were made before man fell; but on what day is uncertain, whether the first day with the highest heavens, (as some conceive; see Annot. last, on ver. 1. of this chap.) or the second day (as others think) when the firmament was made, by which they understand all the three heavens, whereof one is the habitation of angels: or the fourth day, when some hold that as the visible heavens were garnished with stars, so the invisible were furnished with angels; which might be the more probable, but that it seems the angels were made before the stars; for, the Sons of God, by which are meant the angels, are said to shout for joy, at the first appearing of the morning stars, Job 38.7. In this diversity of opinions for the time of the creation, we conceive, that in the six days' space, and before the last day, there is no error of danger, which way soever we take it. If it be asked, why their creation was not more punctually expressed? the answer may be, not as commonly it is, that the Jews were too dull to be informed of spiritual beings, for the mystery of the Trinity is divers times insinuated in this book of Genesis, and cherubims are mentioned, Chap. 3.24. and afterwards we read of angels, Gen. 19.1,15. and Chap. 28.12. and 32.1. But because this first history was purposely and principally for information concerning the visible world, the invisible whereof we know but in part, being reserved for the knowledge of a better life, 1 Cor. 13.9.

CHAPTER II.

Vers. 1. {Thus the Heaven} This verse might more fitly have been made the close of the precedent chapter, than the beginning of the present: for it summarily contains what is particularly set down in the first chapter; as also that (all God's special works finished on the sixth day) he rested on the seventh. The like inconvenient division of chapters may be observed betwixt 1 Cor. 12. and ch. 13. where the last verse of the 12 chap. might well have been made the first of the 13. and the last verse of Acts 21. the first of Acts 22. Which incongruity is not to be charged upon the Word of God, which originally was nor so divided into chapters and verses, as now it is both in the Greek and Hebrew text, and in the translations out of them.

{all the host of them} Psal. 33.6. All the creatures in heaven and on earth, in number, order, power, and service are unto God, and under God that made them, as a great host and army of soldiers under a general, Isai. 40.26. & 45.12. and of this host the angels are a chief part; as Gen. 32.1,2. Numb. 22.34. Josh. 5.13. 2 Kings 19.35. Mat. 26.53. and the weakest kind of all his works (if mustered to war by his command) will make a puissant army, and will prevail against the proudest tyrant. See Exod. 8. And in such service the inanimate creatures (those which have no life) upon an impression of his power and pleasure, will do the office of valiant warriors. See Judg. 5.20.

V. 2. {On the seventh} Not inclusively, or including the seventh day among the number of workdays; but exclusively as ending, or having ended all his works on the six days, and then beginning his cessation on the seventh; which was not out of weariness to work any more; for, he giveth power to the faint, and to them that have no might, he increaseth strength, Isai. 40.29. therefore he neither fainteth, nor is weary, ver. 28. nor weary of his own works, which are all done without difficulty or pains to him, though he be said in a figurative sense to be weary of our works, Isai. 1.14. and Chap. 7.13. and 43.24. Jer. 15.6. Mal. 2.17. After the Greek translation of the seventy interpreters, it is on the sixth day for the seventh; but the original text must not be mistranslated, but rightly interpreted: a like expression and meaning is in the book of Esther concerning the Jews' slaughter of their enemies and their resting from slaughter, Esth. 9.1,5,16,17.

{ended his work} So that that day he wrought not as before; or the words may be read, He had ended his work; for the Hebrews have but one pretertense, which comprehends the sense of the preterperfect and preterpluperfect tenses.

{rested} He rested from making any more kinds of creatures; for all kinds were either actually or virtually made already, but he rested not from concurring in operation for production or making of individuals or singular creatures: nor from creation of the souls of mankind, nor from the orderly government of the world (already made) by his continual providence, which never ceases, John 5.17. nor did he so stint himself by his six days' work, but that when he pleased, he would work new works of wonder, above or against the ordinary operations of nature.

V. 3. {Blessed it} That is, ordained it for a day of thankful remembrance of his blessing in the abundance and variety of useful creatures made in the precedent six days; and for a day of blessing to the soul of man by the spiritual exercises of that day, which well observed, brings with it a great portion of blessing, not only in spiritual, but in temporal things, Isai. 58.14. as the profanation of it is the cause of a curse, Neh. 13.17,18. Jer. 17.24,25,26,27.

{sanctified it} That is, appointed it to be kept holy by holy meditation of God, and of his works, with reference to him, and holy intercourse with him in performance of all holy duties of devotion to him, in the acts of charity and mercy to man, which are as sacrifices presented to God, Heb. 13.16.

{it} Not only that seventh day, wherein God rested, after all his works in six days were finished, and which was the first Sabbath of the world, but a seventh day in weekly recourse, according to that which was 2544 years after written in the fourth commandment.

{because} This shows, that the Sabbath is not here mentioned by anticipation, as a thing not in being from the beginning, but destined to be in time to come; for the creation of the world in six days, and God's resting the seventh, being the cause of the Sabbath's institution, the observation of it was not to be put off until the time of the gathering of manna, Exod. 16. where (after this place) it is first spoken of by Moses; for that were to call the effect 2544 years behind the cause, and to begin the memorial that the world was made (which most concerned the people of the first ages of the world to remember and regard) not until 888 years (or thereabouts) after it was marred, for so many years after the flood was the raining of manna; and the strict charge concerning the keeping of the Sabbath occasioned thereby.

V. 4. {Generations} (Mat. 1.1.) That is, the story of the generation, original or beginning of the heavens and the earth; and of all the creatures contained in them both.

{in the day} The day is not here taken (as in the first chapter, and in the beginning of this) for a seventh part of the week, but with more latitude for a time in general wherein a thing is done, or to be done; as ver. 17. and Luk. 19.42. 2 Cor. 6.2. Ruth 4.5.

{the Lord God} The name God, has been mentioned from the beginning of Genesis to this verse thirty-three times or thereabouts; but he is not called Jehovah, before now the creation was perfect; yet as if he were not so called now, it is said, Exod. 6.3. By my name Jehovah was I not known. See Annot. on that place.

V. 5. {Before} The meaning is not that plants and herbs were first made, and then put into the earth, (as man was first made, and then placed in Paradise) but that God made the plants which before were not in the earth, nor could have been, but by his foregoing and foregiving power to produce them. See Gen. 1.12.

{rain} The fruitfulness of the earth came not by the ordinary concourse of second causes, as rain from heaven, nor by human labor on the ground.

V. 6. {But} Some for But a mist, read, Or a mist; some, Nor a mist, continuing the negative of the precedent verse; and so the fruitfulness of the earth was by God's immediate power, without any other means natural or artificial from above, or from below.

{but a mist} Which went up, and came down in a dew whereby the earth was softened, and disposed to let out the seminal virtue, whereby God has endowed it, for putting forth plants and fruits; and whereby those that were already brought forth, were cherished: and if they were not produced and perfected in an instant, (which God might easily do) they might have a further degree of proceeding to perfection, by means of this mist.

V. 7. {Dust} This mean original of man's body, though it serve to exalt the power and wisdom of the Creator, who out of such indisposed materials could make such curious work, yet it serves to humble man in regard of the baseness of his beginning: and in regard of his now transitory condition, which is like to chaffe before the wind, Psal. 18.42. not doubtless marble, or the rocks against which the winds blowing and waves beating cannot prevail, Matt. 7.25. See Gen. 3.19. and chap. 18. ver. 27.

{formed} The word Jatsar in Hebrew, signifies the act of a potter, when he forms somewhat out of clay. See Isai. 64.8. Jer. 18. from ver. 1. to ver. 6. and Rom. 9.20,21.

{breathed} The Lord animated or inspired him with a living and reasonable soul or spirit, which presently appeared by breath at his nostrils; for the soul of man is not educed, derived or fetched out of any power in the matter of the body, nor made of any matter at all, as the body is, but as it is a spirit immaterial, and immortal, so it had its immediate original from the Father of spirits, Heb. 12.9. See Numb. 16.22. and Chap. 27.16. Job 27.3. Chap. 33.4. Eccles. 12.9. Zach. 12.1.

{breath of life} (Chap. 7.22. Job 27.3. Isai. 2.22.) Heb. breath of lives. For man has a vegetative life with trees and plants, a sensitive life with beasts; and above them both, an intellectual or reasonable life with angels, though theirs be of a more excellent degree than his: there is also a life of grace and of glory to which Adam was created, and his posterity restored by faith in Christ.

{living soul} That is, a living man; by a synecdoche of the part (commonly the better part) put for the whole. See Annot. on Gen. 12.5.

V. 8. {A garden} Though the whole earth was pleasant and fruitful, and garden-like, in respect of what it has been since the fall, yet God was so good and kind to Adam, that he planted him a Paradise, choicely furnished with excellent plants and fruits, wherein he might live in a condition of dignity and delight. See Gen. 13.10. Ezek. 28.13. in which respect it was a figure of heaven, Luke 23.43. 2 Cor. 12.4. and into this Paradise he put him, having formed him before in some other place. This Paradise, though mentioned after the seventh day, was made before, viz. the third day, as man was the sixth day, though his creation be particularly reported after the seventh day, by a figure called Hysterologia, whereby that is set down after another thing which in strictness of order should be mentioned before it. Or, it may be said, that the matter of the creation, or the material parts or several kinds of creatures were delivered in the first chapter, and the manner of some particular works (more eminent than the rest) recorded in the second chapter, and so there is no inversion of order; or if there were, God is not tied to logical rules either for the course of his working, or for the discourse and history of his works.

{Eastward} From Canaan and Arabia petrea, where Moses is thought to have been when he wrote this story; so was Mesopotamia situate, (whereof in the next note) see Numb. 23.7. compared with Deut. 23.4. and Gen. 28. from ver. 2. to ver. 8. inclusively compared with Chap. 29.1. See on chap. 13.11.

{Eden} The Hebrew word Ghneden, signifies pleasure or delight; whence it is like the Greek word Hedone (which signifies the same) is derived, and so it may be an appellative not a proper name, and may be taken for a very pleasant garden or orchard, without any particular designation of place, where it was planted. But it is more congruous to the holy text, (and thereto the best expositors agree) to take it here for a proper name of a place, as Gen. 4.16. 2 King. 19.12. Isai. 37.12. Ezek. 27.23. and Chap. 28.13. There were two Edens of especial note, the one a province in Syria, called Celosyria, the other is that region which first named Eden, was afterwards called Aram-fluviorum, or Aram Naharaim, Psal. 60. tit. Or, Mesopotamia, Gen. 24.10. in the lower part of this Eden, (as we may probably conceive) was the orchard or garden of pleasure here spoken of: probably, I say, for certainly none can tell: nor by reason of the great change of the world, both for the earth and water, the change of rivers in their course, and names, was not haply known in Moses' time, except by revelation from God.

V. 9. {Tree of life} (Prov. 3.18. Rev. 2.7. and 22.2.) So called either because it was of use, and had the force and virtue of supporting food, to nourish and cherish man's nature; and of preventing physic, to preserve it from diseases and decay; and consequently, if man had not sinned) to prolong his life also to many hundreds of years: (but whether Adam were to use it as his daily diet is uncertain) Or, because it sacramentally signified, that if a man persisted in obedience to God, he should continue in perfect health and strength in that place, and state, until thence (without disease or death) he were taken up to the place and state of everlasting life in the Paradise above, as Enoch was, Gen. 5.24. and Eliah, 2 King. 2.11. and (God, who gave it the name, foreseeing both man's misery, and his remedy by redemption of Christ) it might be so called as a type or figure of him, who brought life and immortality (to those whom sin had killed) by belief in his merits to obtain God's mercy, whence he might (as he is) be named the tree of life, Rev. 22.2.

{in the midst} Not mathematically, as if it were precisely and punctually in the midst as in the center of Paradise, (for the tree of knowledge of good and evil was there also) but [in the midst] in the Hebrew phrase, is, among others, as Exod. 3.20. Deut. 11.3. 1 Sam. 16.13.

{tree of knowledge} Not so called in respect of God, as if thereby he should experimentally know somewhat of the disposition of Adam and Eve, which he did not foresee; but from the event in respect of them, who by tasting of it against the revealed will of God, would learn and know by woeful experience a vast difference betwixt the good of obedience, and the evil of disobedience, thereafter as they kept or brake the commandment given unto them. By this prohibition God witnessed his own original right to dispose of his creatures, both for use and forbearance, and put them to the practice of submission to their maker in indifferent things; so far is God from allowing man to live lawless in any state, that he would have him to be under law in the state of innocency. What tree this was for kind, whether a fig tree (as some think, because fig leaves were so ready to cover their nakedness, Chap. 3.7) which is not like, because a fig is not a fruit so pleasant to the eyes, as that is said to be chap. 3. ver. 6. or an apple tree, for which some allege, Cant. 8.5. but with little ground or proof; or whether of this tree or the former, there were only one or more of the same kind, we need not inquire, nor can we determine, since the Scripture is silent: the only fruit we can reap of this tree, is a lesson of caution against too much desire of denied, or forbidden knowledge.

V. 10. {Out of Eden} The garden being in the lower part of the country of Eden, a river ran down out of Eden to water it. Rev. 22.1.

{four heads} From the garden, the river was branched out into four streams; the original of these four streams or rivers, here meeting together, and afterwards parted, ver. 11. is now not known or found in any part of the earth: and no marvel, there having been so great mutations of things, both by the flood, and since by earthquakes, which have changed the course of waters, and the names of rivers; and divers of them, as the rivers Alpheus, Arethusa, Ana, and some others, running a great way underground, seem to have their original in several places; whence if the descriptions of places and rivers in later times agree not with this of Moses, we should not conceive any contradiction to the truth of this story, since as it is most ancient, so it is most infallibly true though in all points it appear not so to human reason, or experimental observation of the degenerated world. Josephus Antiq. lib. 1. cap. 2. makes these four heads to be four famous rivers. First, Ganges the greatest river in India. Second, Nilus which runs through Egypt. The third, Tigris, a great river in Armenia the greater. Fourth, Euphrates, another renowned river of the same country. But these rivers, especially the three first, are so far distant, that there can be no such affinity in their streams as here is implied; besides, if all these four rivers should be supposed to be in Eden, it would make the portion of land much larger, than either out of Scripture, or other authors, whether historians or geographers, can be collected or supposed.

V. 11. {Pison} The main river being supposed to be Euphrates, the first channel here noted is Pison, or Phison, which the Greeks call by the name of a kingly river; this falls into Tigris, and gives the name of Pasitigris or Pisitigris to the concurrent streams.

{the land of Havilah} So called, (as some think) from Havilah the son of Cush, of the posterity of Cham, Gen. 10.7. but by observation of history, it is more probable, that it was so called of Havilah of the posterity of Shem, Gen. 10.29. This land of Havilah is thought to be in East India, the geographers call it Susiana. See chap. 25.18. 1 Sam. 15.7.

V. 12. {Gold is good} Yet commonly where there is gold below, there is the barrenest soil above: the earth therein is no hypocrite, with the best side outward: and yet (as many use the matter) gold how good soever in itself, is not good for them; for whereas God has placed it below their feet, they make it the idol of their hearts, as Achan did, Josh. 7.21. which they would not do, if they considered, that for the most part those countries which are furnished with gold, are destitute of better provision both temporal and spiritual; and that the people who inhabit the place where it abounds, are slaves to the covetous, as the Indians to the Spaniards, who are slaves to this yellow idol, taking gold for their god; a weak and unworthy god, which in time of famine would not be so much set by as a morsel of bread, and a cup of water.

{Bdellium} Heb. Bedolach is a clear gum, sweet to smell to, but bitter in taste, issuing out of a tree in color black, and of the bigness of an olive tree, with leaves like an oak, and fruit resembling the wild fig. Plin. Hist. lib. 12. cap. 9. To the color of this gum is manna likened, Numb. 11.7. and manna, (though in figure it were like coriander seed, which is black, or of a dark color,) was in color white, Exod. 16.31. wherefore some take the word Bdelium, not only for a yellow gum like amber, but for a white gum, like crystal; yet the best kind of Bdelium was yellow, as Pliny affirms in the place forementioned.

{Onyx stone} Of that see Exod. 28.20.

V. 13. {Gihon, or Gihon} The second river or channel, which is described by the country which it waters.

{Ethiopia} The land of Cush, (so it is in the Hebrew) and that land is a part of Arabia, near unto Mesopotamia, which fell to the inheritance of Cush the son of Cham: this is the Western Ethiopia, so called for distinction from another Ethiopia near unto Canaan.

V. 14. {Hiddekel} The third river or channel, called with some conformity, though with too much deflection from the original, Diglito, Plin. lib. 6. cap. 27. for Hiddekel (as some think) has its name from the swiftness of the stream.

{Euphrates} So called by a synecdoche of the whole for a part: the Hebrew name of Euphrates is Perath, from Pera, which signifies to fructify or make fruitful, because (after the manner of the river Nilus) by overflowing its banks, it waters the fields and meadows. Plin. Hist. lib. 5. cap. 26. It is called the great River Euphrates, Deut. 1.7. and Job 1.4. not for that it was the greatest of those that were known to the Jews, but because of its broad spreading, when it overflowed the channels, wherein it exceeded the river Nilus; the springhead of it, is said to be Niphat, an hill in Armenia, whence it flows through the midst of Babylon, and at last runs into the Red Sea.

V. 15. {To dress it} Notwithstanding the dignity of Adam's excellent condition, the variety and plenty of provision he had without any cost or pains of his own, he was not to live an idle life, but to exercise his body in the work of a gardener, to prune and dress the trees and herbs of the garden; and to keep it from the breaking in of beasts that were without it, and from the annoyance of those that were within; for it is like that some beasts were constantly in it, or at least had sometimes admittance to it, for there they were when Adam gave names unto them, ver. 19,20. and there was the serpent that tempted Eve, Chap. 3.1. and the presence of other creatures served both for addition to his delight, and for augmentation to his knowledge, and for exercise of his duty in honoring his Creator, and of his dominion over the creature; for which it may be the awfulness of his presence, but certainly a word or a beck was sufficient. Now though he were to work in the weekdays, it was not with wearisomeness and sweat, (which came upon him as a curse afterward, upon the commission of his sin, Chap. 3.19. and yet on the Sabbath (by God's example, if not by his command) he was to rest from that work, to give himself more intentively to the worship of God, and communion with God, which he could not so well do, if he did anything else at the same time.

V. 16. {The Lord commanded} The words next following are a precept in form, but in effect a permission, or indulgence rather, as is that of the apostle, 1 Cor. 10.25,27. and yet in every intimation of the mind of God, there is a virtual command for man to be, and to do according to God's revealed will therein, whether it be for duty, or for liberty; and where he allows the use of anything, there he forbids a superstitious forbearance of it; as Col. 2.21. See on Chap. 9.3.

V. 17. {Thou shalt not} An enallage of number, putting the singular number for the plural; for it appears, Chap. 3.1,2. that the prohibition was given to Eve as well as to Adam; unless we distinguish of the manner of giving, and say, that it was given to Adam immediately, and to Eve mediately by Adam; as Christ is said to baptize, not immediately himself, but mediately by his disciples, Joh. 4.1,2.

{in the day that thou eatest thereof, thou shalt surely die} Which seems to be contradicted by the deferring of Adam's death, and the reprieve of his life until he was nine hundred and thirty years old: (for he lived to that age, and then died, Gen. 5.5.) But the meaning of these words is, as if God had said to him, So soon as you take and taste of the forbidden fruit, you shall surely come down to a condition of mortality, your body shall be subject to be seized on by such diseases and harms, as will deliver you up to death, and your soul (stained and wounded by sin) (when your body is dead, unless my mercy upon your repentance pardon it) shall perish by a perpetual separation from the grace and glory of my presence, which is another death much worse than the former. Adam then was not absolutely immortal, and without all possibility of dying; for so to be immortal is peculiar to God alone, 1 Tim. 6.6. because he only is incorruptible, and man corruptible, Rom. 1.23. For God is a most pure and simple essence, and man is compounded many ways. Secondly, nor was he immortal by any freedom from death, flowing from the principles of his nature, as the angels are, who are spiritual creatures, not consisting of any material substance at all; and so the soul of man also is immortal, Mat. 10.28. Thirdly he was not immortal only by singular or special grace and favor, as Enoch, Gen. 5.24. Heb. 11.5. and Elijah, 2 King. 2.11. Fourthly, nor was he immortal as those who are raised from the dead shall be, for they in their bodies, as well as in their souls, become immortal by divine ordination and support, so that they cannot die, having neither need nor use of meats, 1 Cor. 6.13. though Christ to assure his disciples of the certainty of his resurrection did eat, Luke 24.43. as the angels did, Gen. 18.8. that they might be known to have bodies indeed, and not in appearance only, and might not yet appear to be others than men as their shape showed them. Fifthly, but his immortality was a condition safe from sensible and felt death, (if he had not sinned, Rom. 5.12.) until God saw it good to advance him from earth to heaven: so he had a power not to have died, but after the resurrection from the dead, death shall have no more power over the bodies of men, than over their souls; which in that respect, besides others, may be called Spiritual bodies, as 1 Cor. 15.44. this commination of death was given by God (though not so taken by man) as a caveat against sin: for as in the state of innocency, there was use of a law for exercise of obedience, and for a tribute of duty unto the Creator, so was there cause and use for threats unto the creature (though in his most holy and excellent condition) to keep him from sin: how much more needful are both in our degenerate state, for restraint of our corruptions, and the repulse of temptations, from which the grace of the gospel does not free us; for the members have no privilege which the head had not. See Mat. 4. from ver. 1. to the tenth.

V. 18. {It is not good} (Ruth 3.1.) That is, first, not so profitable for increase: secondly, not so comfortable for a man's self, Eccles. 4.9,10,11,12. Thirdly, not so conformable to the community of living creatures, who as male and female sort together for the increase of their kind: fourthly, not so honorable for the Creator, for his service will be more and more solemn by company, than by any one alone: yet in times of persecution it may be better to be single, than to be yoked in marriage, as the apostle resolves, 1 Cor. 8.26,28. To this purpose, see also Jer. 16.2.

{meet for him} As graceful in his sight above other creatures, and grateful to him, both as a companion in the comforts of life, and as a partner for the propagation and increase of mankind.

V. 19. {Fowl of the air} See Annot. on Chap. 1.21.

{And brought} By moving them to come and present themselves to Adam as their lord, to whom they were to be in subjection, Psal. 8.6,7,8. So they came to Noah to be kept in the ark, Gen. 7.9. by God's appointment, Chap. 6.20.

{to see} Not that God was doubtful what prudence was in Adam, nor how he would make use of it in this particular: but after the manner of men God speaks here; as Chap. 18.21. whereby he put him to give evidence of his wisdom, in giving the creatures names according to their natures; or otherwise as in discretion they might most fitly be distinguished.

{that was the name} The giving of names to the creatures, is an act of authority over them, and the acceptation of those names is an acknowledgment of that authority. See Gen. 5.2. and Chap. 17.5,15. Luke 1.63. and Chap. 2.21.

V. 21. {Deep sleep} Gen. 15.12. 1 Sam. 26.7.

{one of his ribs} Not a bare bone, but a rib with flesh on it, ver. 23. It was not superfluous nor monstrous, if he had one rib more than ordinary put into his side for such a purpose; and if it were one of the ordinary number which goes to the composition of man's body God might soon make him another by his multiplying power; as Luk. 9. ver. 13,14. Or he might rather enable him to the strength of a bone; as the gums of such as have lost their teeth are sometimes so hardened, as to be able to chew the hardest meat: and it must needs be easy to him to uphold the strength of Adam, though he wanted the rib, who could put such vigor into the hairs of Samson. Judg. 16.17.

V. 22. {The rib} Woman's original was not so high as the head, nor so low as the foot, because she neither was to be her husband's mistress, nor his slave, but betwixt both: and it was near unto the heart, that his authority might relish more of loving respect, than of rigorous power: and that her observance of him might be rather heartily than grudgingly performed: her making is mentioned now after the Sabbath, though she were formed the sixth day. Gen. 1.27. as well as Adam, because in the first chapter their creation in the general was noted with other creatures, but in regard of the excellency of mankind above them all, God is pleased to make a more particular relation of the manner of their making, first of the man, ver. 7. and here of the woman.

{made he} Heb. builded.

{woman} 1 Cor. 11.8.

{brought her} God brought the woman to the man, as a wife to her husband, and joined her to him as an helper, and thereby showed the sanctity and dignity of marriage; being ordained, and the first marriage made by God himself in the best and holiest estate that ever man enjoyed upon earth.

V. 23. {This now is} How knew Adam this, he being in a deep sleep while the rib was taken out of his side, ver. 21. of which she was made? It was an absurd as well as sinful compact of the priests and elders, that the soldiers should say, the disciples of our Savior stole him out of the grave while they slept Mat. 28.12,13. for if they were asleep, how could they tell he was stolen? But for Adam, though it be said he was asleep until the rib was taken out, and the flesh closed up, it is not said, he was asleep while the woman was made; or if he were, he might know her original by him that made her. Some hence infer, that at the resurrection of the dead, the knowledge and acquaintance of friends shall be renewed; which if it be true, cannot yet be concluded from this example.

{woman} Or, Mannesse, (as in the Hebrew Ish is man, and Ishah woman) that is so near of kin to man, being bone of his bone and flesh of his flesh, that he cannot contemn her, but he must dishonor himself.

V. 24. {Leave} Psal. 45.10. Whether these words be the words of God, or of Adam, or of Moses, is somewhat doubtful; but it seems most probable that they are the words of Moses, applying the duty of cohabitation, and bond of union betwixt man and wife, as fit to be preferred before the cohabitation and union of parents and children, whether the parents be kind or unkind unto them; as Gen. 31.14. though the duties of these relations (so far as they may consist with the necessity of matrimonial interests) must not be omitted, or slightly performed.

{one flesh} (Mat. 19.5. Mark 10.8. 1 Cor. 6.16. Ephes. 5.31. Mal. 2.14,15.) The man is to be as chary of his wife's body, as if it were his own, Ephes. 5.28,29. and the woman of his, as if it were her own; and both, so peculiarly and properly their yoke-fellows, as not to account their own bodies at their own disposal, 1 Cor. 7.4. and in the production and procreation of children, they be so one flesh, that it cannot be distinguished in the children, which part is the man's, and which the woman's; and consequently in sundry respects they are as one person.

V. 25. {Not ashamed} Shamefacedness is not properly a virtue, but a perturbation of the mind, arising out of the apprehension of an ignominious or disgraceful evil, Arist. Eth. l. 4. c. 9. and out of fear of a just reprehension to it, Gel. noct. attic. l. 19. c. 6. yet they are commonly most vicious who are least apt to blush, or to be ashamed of what is said or done amiss, as we may observe by the aggravation of sin set down by the prophet Jeremiah, Chap. 6.15. and 8.12. Before sin, all things were honest and comely, so that there was no cause of shame to Adam or Eve, either before God, or betwixt themselves; their bodies as God's handywork were perfect and glorious pieces, to which before their fall, the best apparel would have been as a cloud spread over the sun, or as a black mask over a beautiful face; but having sinned they felt an inward guilt, which made them ashamed; and yet when sin is utterly abolished, the primitive naked beauty and boldness will be restored, and be glorious again in all those, who by the second Adam have redemption and deliverance from all the evil that came upon them by the first Adam. See 1 Cor. 15.43. 2 Cor. 5.3. Rev. 3.18.

CHAPTER III.

Vers. 1. {Serpent} There is a great difference of serpents noted in natural history, Plin. Hist. l. 8. c. 14. for some are very little, some exceeding great; some (according to the signification of the Latin word) creep and some fly: the flying serpents are called dragons; and the devil having the malignity of both, is called both a Serpent and Dragon, Rev. 12.9. and 20.2. and some are in the mixture of colors very specious and delightful to the eye; and such a serpent it is like the devil used when he tempted Eve, to transgress God's prohibition of the fruit of the tree of knowledge of good and evil.

{subtil} (Gen. 49.17. Psal. 58.5.) The word Nahhash here used, in the original imports a searching, observing and knowing by experience, Gen. 30.27. in which kind of knowledge (so far as the sensible creature was capable) the serpent excelled others, that were not endowed with reason, as man is: this subtlety is noted by our Savior, Mark 10.16. and by the apostle, 2 Cor. 11.3. whereto natural historians give witness, as Plin. Hist. l. 8. c. 27. By this creature the devil tempted and deceived Eve; as by an ass an angel reproved Balaam, Numb. 22.28. 2 Pet. 2.16. For he was a murderer from the beginning, John 8.44. and he began his murder by subtle deceiving, thereby bringing Adam and Eve under the doom of death, Gen. 2.17. And as a murderer, desirous to wound deeply, that he may strike deadly, will look that his weapon be sharp; so the devil chooses the sharpest and subtlest wits for his instruments of mischief, that having seduced them, he may by them prevail the more for seducement of others.

{and he said unto the woman} In beginning with the woman, he showed his subtlety, for by her he had a double advantage; the one was, in that she was of the weaker sex, and so the easier to be overcome; the other, in that she was alone; for where two are, there is help, Eccles. 4.10. Yet Eve had been better alone, than with the serpent, and Adam better alone, than with tempting Eve; it is not company simply, but good company, which is good for man or woman. Some inquire, how it came to pass she was not with her husband? it might be that walking in the garden, and gazing on the variety of plants and fruits, and flowers, her eye and fancy seized upon some pleasing object, which Adam passing by with less liking or looking on, got so far before her, as that he left her behind, whereby she was overtaken by the serpent.

{Yea, hath God} If this were the beginning of his speech to the woman, it was very abrupt, and so might the more astonish her, especially putting her so strange a question of the sudden: but some think the words presuppose a precedent parley, wherein he made his entrance into the matter in a more rhetorical manner; and there is no doubt but he used all his art, both in the proposal and pursuit of his plot; and his aim was in this interrogation to weaken the authority of God's Word, and to wrest the sword of the Spirit out of her hand, or to blunt the edge of it; which, if it had been held and wielded as it should have been, would have put Satan to flight, as he was by the same weapon by our Savior Mat. 4.10.

V. 2. {And the woman} The knowledge of Eve was very great the first day of her being, much more of Adam, which appeared by his giving of meet names unto the creatures, Chap. 2.19,20. yet in some things it was to increase by experience; and it may be this was one thing wherein Eve was ignorant, viz. whether the serpent could naturally speak or no: for she confesses she was beguiled by the serpent ver. 13. which might be by making her believe that speech was natural to that creature; or if not, that it was no evil spirit that spoke by him; (for it is not like she knew anything yet of the fall of angels, though what good thing it was that made use of him she could not tell;) otherwise it would have astonished her (and it may be, it did so at the first, for a while at least) to hear such discourse from such a creature; against which she should have done, as the psalmist says of the deaf Adder, which is, that he stoppeth his ear, and will not hearken to the voice of the charmer, charm he never so wisely, Psal. 58.4. or if she would give him the hearing, she should have made him no answer, at least have given no consent before she had consulted with Adam; and if they both had been of one mind she should against both have pleaded the prohibition of God, and grounding herself on that, should have resolutely persisted in refusal of the motion, which was subtly first made unto her, 1 Cor. 11.3. as being more weak to resist the temptation than Adam was, and yet strong enough to blow the sparks which were kindled in her heart to inflame his affections to the same offense. It is not safe for any man, much less for any of the weaker sex, to lend an ear to a seducing tongue.

V. 3. {Touch it} This seems to be an addition to the divine prohibition, for only eating of it is forbidden, Chap. 2. ver. 17. as lest ye dy in this third verse, is a diminution from the Word of God; for the commination was peremptory, beyond peradventure, thou shalt surely dye, Chap. 2. ver. 17. This adding to, and taking from the Word of God, is that sin which is doomed to a fearful curse, Revel. 22.18,19. Some think she made this addition with a good intention, and if that were good, the addition for all that was naught: it is not lawful to do evil that good may come thereof, Rom. 3.8.

V. 4. {Not surely die} Heb. Not dying dye. That is, certainly you shall not die; or you shall not die at all. The woman diminished the divine commination, making that a peradventure which God denounced in words of certain truth and assurance Chap. 2. ver. 17. the devil wholly denied it, and was as confident in his slighting the sentence of death, as God was serious and severe in threatening it before; setting Eve free from fear, that she might be free to sin.

V. 5. {For God} As if God had put this prohibition upon them out of envy, (the devil's proper sin) or fear, lest by eating thereof man should become as wise as himself; the devil thus abusing the name of the tree of knowledge (for he would make the woman believe it would give intelligence of all things) he makes the tree much better than it was, or could be, that God might be thought as bad, and they might become as miserable as himself, by ambitious affectation of a deity, which was not possible to be obtained any way; or if it could be at all, it was most improbable it should be that way.

{as gods} (Not as angels, as the Chald. paraphr. has it) We have a Trinity of persons in one Godhead (as before has been noted) but no plurality of gods; till the devil taught it: and here is his first broaching of that idolatrous doctrine, which since this time has multiplied to an innumerable rabble of false gods; for in China there are no fewer than an hundred thousand idols.

{good and evil} Good by the use of it, evil by the sense of it.

V. 6. {Saw} Her curious gazing on this goodly fruit, made her liquorish to taste of it: her pride, upon her hope to be a goddess, incited her to a present satisfaction of her desires, wherein concurred the three grand causes of sin mentioned by Saint John, 1 Joh. 2.16. her ears before were as open doors to lying detraction against God; now her eyes are as glass windows to convey the species of a lovely object to the concupiscence of the palate: sin is a speedy graduate, quickly passing from one sense to another, from one faculty to another; and the devil drives it on like Jehu with a furious pace, 2 Kings 9.20. It were well we had shuts to all our senses, as we have to our eyes, and that we would make a covenant with them against enticing objects, as Job did, Job 31.1. and that we would keep aloof from the occasions of sin, wherein Satan sets his bait: it is not safe to be at his mess, though our spoon be never so long.

V. 7. {The eyes of} The devil promised the opening of their eyes, as an addition of divine knowledge, which yet they had not, ver. 5. but he spoke ambiguously and deceitfully, meaning, to make them know by experience both sin and misery, of both which their state of innocency was happily ignorant: whereas God said, ver. 22. Behold, the man is become as one of us, it is no attestation to Satan's promise, but an ironical derision of man's miserable condition for his ambitious presumption.

{of them both} What distance there was betwixt Eve's eating and Adam's, or whether Adam came in while Eve was tasting, is uncertain: it appears, that until he had eaten, she was not apprehensive either of sin or of shame, and sorrow that belongs to it; haply because her sin was not complete, until (by seducing her husband to society in it) it had begotten or brought forth another in its own image or likeness.

{were opened} The opening of the eyes, in Scripture, signifies, either first a cure, or recovery of blindness, as Joh. 9.10. 2 King. 6.20. Or secondly, the discovery of an object not yet discerned, as Luke 24.31. Gen. 21.19. Numb. 22.31. Or thirdly, an intentive looking on, marking, or minding of a thing; and so it is applied sometimes to God, Dan. 9.18. The opening here spoken of was different from all these; for here was not only a new act of discerning, but a new object to be discerned, which before had no being: they were naked before, and they knew that they were so; yet until they had sinned, they apprehended no corruption in their natures, no sense of concupiscence, no rebellion in their flesh against the law of their mind, no indecorum or uncomeliness in any of the parts, though naked; which now on the sudden, upon commission of sin, had both existence and appearance.

{knew that} (Revel. 3.17) They now apprehended their nakedness with the guilt of sin, as a ground of shame; and knew also by woeful experience, that God's words were true, and the tempter's false.

{sewed} That is, fastened them together with thorns or stalks of flowers or fruits; for there was no artificial sewing, nor instruments to sew withal at that time.

{fig-leaves} Which were broad, and flappy nigh at hand: to such poor shifts they betook themselves to cover their shame, when they should have confessed, and craved pardon for their sin, Job 31.33. but we read not a word either of confession of a fault, or deprecation of punishment; yet before God left them, it is like he brought them to both; and thereupon to comfort them, he made the gracious promise, ver. 15.

{aprons} Some translators say breeches; aprons are now most used by women, and breeches by men: but the original signifies properly neither the one nor the other, but things to gird, or bind about.

V. 8. {Voice} Walking, and local motion, and voice here ascribed to God, and heard by Adam and Eve, have occasioned some to conceive that our Savior at this time appeared to them in an human form; which may be so, though there be no proof in Scripture that it was so: and both speech and motion might be heard without any such corporal or personal apparition unto them; for God could easily form articulate words in the air, and make a sound, as if some body walked next unto them.

{cool of the day} Heb. Wind of the day. That is, toward the evening when the air uses to move with a refreshing gale of wind, especially where there is any vicinity or nearness of trees and waters, as in Paradise there was; then when lust had conceived and brought forth sin, and sin was finished and brought forth death, Jam. 1.15. at least in desert, God came as a just judge to solemn trial and doom against all the offenders: his ear and eye were open to hear and see all the passages of this wicked conspiracy against himself; but his silence and patience were no dispensation for sin, but rather a preparation for punishment, that sin going before, he may pursue it with sorrow and shame afterwards; and so by his own justice he may make himself amends for man's disobedience.

{hid themselves} The sinful conscience seeks to shun God's presence with as much folly as fault; for he that formed the eye, shall he not see? Psal. 94.9. See also Psal. 139.7. Besides, unless they would run away from themselves, they could have little comfort; for the guilt of their souls will go along with them whithersoever they go; and if so, they are but as the fish that swims to the length of the line with an hook in the mouth.

V. 9. {Where art thou?} God asks this question, not needing Adam's answer for his information; for, there is not any creature that is not manifest in his sight, Heb. 4.13. See 1 Chron. 16.9. Psal. 139.1,2,4. but because he meant judicially to proceed against him, he would not condemn him before he heard him.

V. 10. {Naked} His hypocrisy here appears, imputing his hiding, to his nakedness; for before sin they were both naked, and were not ashamed; Chap. 2.25. whereas he should have said, I have sinned, and therefore as a guilty person, am ashamed and afraid to appear in the presence of a powerful and righteous judge. See Annot. on Exod. 3.25.

V. 11. {Who told thee?—Hast thou, &c.?} By these questions he should have been guided to a free and unfeigned confession of his sin, and to a deprecation of God's displeasure; but he sought to hide his iniquity, Job 31.33. and when that could not be, he sought to shift off his fault from himself, to his fellow or associate in sin.

V. 12. {The woman whom thou gavest} By this he makes as if it were God's fault in giving him the woman, rather than his own in taking from her hand the forbidden fruit, and eating of it against the express prohibition received from God; as if he were more just then God, more pure then his Maker, Job 4.17. A great aggravation of his precedent sin, and a just ground of the severity of the punishment which God brought upon him afterwards; yet the apostle seems to acquit him from fault, where he says, Adam was not deceived, but the woman being deceived, was in the transgression; 1 Tim. 2.14. but though Eve did not deceitfully seduce him, as herself was deceived, 2 Cor. 11.3. and therefore he says not (by way of excuse) the woman deceived me, yet it was his great fault so to take up sin at the second hand, as he did, when he should rather have rebuked her boldness, than followed her in it.

V. 13. {The Serpent} She confesses the fact, saying, she did eat, but denies the fault, imputing that to the serpent's deceit, rather than to her own ambitious mind, and rebellious appetite. Thus Adam and Eve make woeful work for themselves and their unhappy posterity; she tempts him to disobey God, he teaches her by his example to delude God by shifting evasions, which were but like their fig leaves, too narrow to cover their sin, too thin to ward off the stroke of God's justice.

V. 14. {Because} God questions and confers with Adam and Eve, because he meant to bring them to repentance; but he puts no question to the serpent, or rather to the devil in the serpent, because he would show him no mercy; for that he sinned of himself, without any to seduce him, and against a greater measure of light, and stronger obligation of love, and with hatred to God, with blasphemous slanders of his goodness, and out of desperate envy that man's condition was better than his, and that he was to possess the happiness which to him was unrecoverably lost; hence is his misery left without all help or hope of remedy.

{thou art cursed} This curse was denounced against the serpent, not as guilty of sin, (for the law was given to man, not to him, and where there is no law, there is no transgression, Rom. 4.15.) but to show God's hatred, and to stir up detestation of sin, by divine severity showed against the instruments of it, as Exod. 32.20. Lev. 20.15,16.

{upon thy belly} The serpent's posture, though before his curse it was not upright, like unto man's, yet it might be lifted up by legs some distance above the ground, as in geese and other fowl; such serpents are mentioned by Pliny, Nat. Hist. lib. 11. c. 46. or by the artifice of Satan who possessed him, he might be erected so, that he might with more decorum confer and converse with the woman; and this seems the more probable, because chap. 3.1. he is sorted to the beasts of the field, which are distinguished in kind from creeping things, Chap. 1.25. But upon his service to Satan, in this seducement to pride of the spirit, and concupiscence of the palate, he might be brought down to creep and crawl upon the earth; or if he crept on the earth before, that motion might from henceforth be a pain to him, though before it were not; as Adam's labor before sin was enjoined as an exercise, Chap. 2.15. but after it was imposed as a penalty, Chap. 3.19.

{dust shalt thou eat} Thus is said of the serpent, Isai. 65. last and Mic. 7.17. Deut. 32.24. which if it be not his ordinary diet according to the letter, yet his moving and crawling in the dust, raises dust up to his mouth; and having his food where every foot does tread, it cannot but have much dust, or other filth upon it, or sticking to it. In this curse of the serpent, the devil has his share, and in a figurative sense the worst part; for he is much more debased than the serpent, for the serpent's place is the superficies or surface of the earth, the devil's a great way below it, even in the nethermost hell: and as the serpent's food is vile and filthy, so is the devil's much worse, for if there be anything which is to him as meat is to the hungry, it is the impiety of blasphemers, the impurity and pollution of such sinners, as are like filthy dogs licking up their own vomit, and as swine wallowing in the mire, 2 Pet. 2.22. which is much more vile then any dust or dirt, whereby either man or beast may be defiled.

V. 15. {Enmity} (Matth. 23.13. Joh. 8.44. Acts 13.10. Prov. 29.27. 1 Epist. Joh. 3.8.) The brood of serpents, and the generation of mankind are irreconcilable enemies to each other. See Plin. lib. 2. cap. 20. & lib. 2. cap. 63. but the greatest and sharpest hostility is betwixt the godly seed of the woman, and the wicked seed of the spiritual serpent Satan; who, so far as he is discovered to be what he is indeed, is hated and abhorred of mankind in general, as he hates all mankind without exception, though he be so crafty (in concealing his cruel wrath, and putting on appearances of good will to man, as here to Eve) that over a great part of the world, by the power of his impostures, he rules as a god, 2 Cor. 4.4. This enmity had here its beginning, but it is never to have an end, neither in this world, nor in the world to come.

{it shall bruise} The word in the Hebrew Hu, and in our Bible translated [it,] is of the masculine gender; that is, He, (if applied to a person) not [Hi] which is she in the feminine; and Zera, which is seed in the Hebrew of the masculine gender also: so is the verb Jeshuphecha, (shall break) all concurring to confine the promise to Christ the promised seed; and confuting the translation which puts she, for it or he, and gives the glory of our Savior to her, who was saved by his virtue and victory as well as others, Luk. 1.47. Yet in a secondary sense, not only she, but all the members of the mystical body shall partake of his triumph, for by him shall Satan be trodden under their feet, Rom. 16.20. and so shall all those that are of Satan (as the godly are of Christ) be trodden down with him.

{thy head} The life of a serpent rests most in his head, and his head, by creeping on the ground, is near the feet of his enemies, and so ready to be trodden on and crushed in pieces: the devil the most dangerous serpent is in the like danger from Christ, and true Christians, as it is in the forecited place, Rom. 16.20.

{his heel} The serpent has but one head, but the seed of the woman has two heels, so that the one may be some help while the other is hurt, as is wittily observed by a late learned divine. Besides, an hurt in the heel, is far from the head and heart, and though it may be painful, it is not mortal: such are the afflictions and persecutions of the godly by the devil and his agents, from whom whatsoever harm they receive in their bodies, goods or good names, is in comparison of their better part, (which they, whether men or devils, cannot reach) but as a bruise in the heel, which cannot endanger the spiritual life of their souls, Mat. 10.28. and the safety of them will, by consequence, bring in the recovery of the body from any wound or hurt, yea, from death, and the closest prison of the grave or coffin.

V. 16. {And thy conception} The multiplying of conception sounded like a comfort, but the meaning may be, (as is before noted of the Hebrew phrase, using two substantives for a substantive and an adjective, as chap. 1. vers. 26. Annot. 5.) that he will multiply her sorrowful conceptions, which shall be many, by often abortions, or untimely births; whereas, but for sin, she might by one conception, have been a happy mother of many together, as we see by experience in other kinds, (and sometimes in women kind) and that without pain, whereas now a woman's childbreeding and childbearing, is more grievous, than to the females of any other kind, Arist. hist. Animal. l. 7. c. 9. which (though it proceed of a natural cause) God would have so ordered and overruled, as to have made, not only safe, but easy also, but for precedent sin, without which death had never waylaid the child, nor mother, in the passage into the world, nor sent any out of the world afterward, nor had there been any pain, either at the first appearing in it, or final parting from it.

{thy desire shall be to thy husband} Or, Subject to thy husband.

{rule over thee} The subjection of the woman to her husband, was not repugnant to the state of innocency; but then as the authority of the man would have been used with justice and kindness, so the obedience of the woman would have been pleasant and cheerful; whereas now she holding a conspiracy with Satan, and abusing her familiarity with her husband, she was like to find less comfort in her communion with him; for by sin conjugal kindness is turned to austerity, justice to injury, willing obedience to reluctancy and frowardness; and so the yoke which would always have been sweet and easy, becomes many times (especially if any be unequally yoked in respect of their conditions) hard and bitter to be borne; yet borne it must be, 1 Cor. 14.34. Tit. 2.5. 1 Pet. 3.6.

V. 17. {Cursed} The earth was deprived of its former fruitfulness, yielding neither so much fruit, nor so good fruit, nor with so much ease as before it did: since which there was need of the help of husbandry with toil to till it, though of itself without tillage, it abounded with hurtful increase. Of the curse on the creature, see Isai. 24.5,6. Rom. 8.20,22.

V. 18. {Thorns} If thorns were the natural fruits of the earth before the fall, which some affirm, some deny (saying the rose was before, the thorny hedge only since): yet by sin they were sharpened and converted to a curse in their superabundance, and growing where they should not, and tearing man's flesh sometimes casually, and sometimes instrumentally and purposely (as Gideon threatened the men of Succoth, Judg. 8.7.) which but for sin should never have been.

{herb} Under this word is comprehended corn of several kinds, as yet of such things as growing out of the earth are usually called herbs by way of distinction from corn; of such he must now take his diet, which were neither so pleasant nor so wholesome, nor so easy to be had, as his provision in Paradise, out of which God purposed to expel him, and to put him to a larger pasture, but to so much poorer commons, as the common field is worse furnished in provision than a pleasant garden.

V. 19. {Sweat} By the sweat of the face is understood all manner of labor, whether of the body or brain, Eccl. 1.13. as also whatsoever is grievous to man in this life, either to do or to suffer; yet the priests in their ministrations were to take heed of sweat, and therefore they might not so gird them, either up to the armpits, or below towards the loins, as might occasion it, Ezek. 44.18. which was a part of their ceremonial purity, figuring that which was moral and spiritual.

{to dust return} Psal. 103.14. Job 34.15. Not by any necessity of his created nature, but because he had sinned, God threatens to make his end as base as his beginning; whereas otherwise decay, or sickness, casual mishap or violence, should not by death have brought down his dignity, who had rule over the birds of the air, Gen. 1.28. to be subject to be devoured by the worms of the earth. Sin is the wicket that let death into the world, Rom. 5.12. and has given it so much advantage and victory over human nature, that the kernel of a raisin, yea an hair in milk has choked and killed a man, Plin. Nat. Hist. l. 7. c. 7. and laid him lower than the beasts of the earth, for they lie upon the ground while he is laid under it.

V. 20. {Eve} Heb. Hhavah, from the word Hhajah, which signifies, to have lived.

{because she was} Adam gave her her name, but Moses gave the reason of it; for when she was so named by Adam, she was not a mother at all, but she was the mother of all, both before and since Moses his time; and if Adam gave the reason, it was a prophecy that she should be, signified (for more assurance) in the pretertense, which is usual in prophetic speeches; yet because she was the cause of a natural death to all that live, some take the words in a spiritual sense, as implying the birth of him, (among her posterity) who should be the author of a better life, both to her and them.

V. 21. {Did the LORD God make} Immediately by himself, or by the ministry of angels, or gave them knowledge how to make them.

{coats of skins} What skins they were is not set down; it may be they were sheep and goatskins, Heb. 11.37. their first covering was by their own provision of leaves, which would do them little service, and but for a while: God provides better for their security against the offense of heat and cold, and is, (notwithstanding their sin,) so respective of their welfare, as to kill, or permit other creatures to be killed that they may be clothed; when God put this livery upon their backs, it is like he gave them instruction to serve him by sacrifice of slain beasts; for their children learned that from them, which they practiced, Chap. 4.4. and they from God; and the sacrifice foretokening the death of Christ, the skin might (as some of the ancients note) signify their covering in the robe of his righteousness, and might also mind them not only of God's benignity, but also of their own mortality, since they could not be covered with the skin of any beast that was not killed. But the original of raiment, though so long ago, should never be forgotten by the sons of Adam, but be remembered as a check to the vanity and pride of apparel; which, whatsoever it is, it carries with it a character of reproach to him that wears it, and an implicit confession of guilt and shame; whereof we have no more cause to be proud, than of a plaster of mastic, worn to stay the rheum from annoying the eyes or teeth, or a scarf about the arm, when it is put out of joint, or a pair of spectacles to help the dimness of the sight.

V. 22. {As one of us} That is, one of the Trinity, God the Father, God the Son, and God the Holy Ghost. See the first Annot. on Chap. 1. v. 26. which is spoken in the sense of that flouting figure called an Irony or Sarcasmus, like that of Elijah, 1 King. 18.27. and of the preacher, Eccles. 11.9. whereby God declares his high indignation and disdain of their impious presumption, and affectation of an impossible preeminence.

{tree of life} See Annot. on Chap. 2. vers. 9.

{live for ever} Having sinned, it is not like that by such a means his happiness should be recovered, or that he thereby should be made immortal; (though haply he might think so) this speech therefore may well be thought another ironical taunt, as that in the precedent part of this verse; yet he might seriously be debarred of the use of that sacramental tree, having by his sin crossed the end of it, defrauded himself of the hope of that benefit he might have had by it. See the forenoted Annot. on Chap. 2. ver. 9.

V. 24. {Drove out} In the precedent verse it is said, God sent him forth; here, he drove him forth. It is like, at first God bade him go, and then showing himself unwilling, and begging that he might abide there still, God, with some evidence of wrath, denying him, drove him out: on what day this was done, whether the same day of his creation, or the next day after, or that day sevennight in which he was made, or on the thirteenth day, (as many Popish chronologers hold) or forty days after (as some have imagined) is not revealed by God, nor can it be safely resolved by man: though of these several conceits, that which sets his fall upon the Sabbath day, and that which adjourns it until the fortieth day, are most improbable, and of them all that which seems the likeliest in the judgment of many learned and sound divines is, that man fell the first day of his creation, for which they cite, Psal. 49.12,20. where they take the Hebrew word Adam, for the particular name of the first man, not for the name of man in common; which is the more probable, because if Adam and Eve had lodged in Paradise one night, his first child had not been begotten in his own likeness (that is, in the state of corruption into which he fell) as he was, Chap. 5.3. Objection: Against this is objected, that man was made the last of all the creatures, on the last day of the week, and that there were too many particulars betwixt his creation and exclusion out of Paradise, to have their passage in a piece of a day, as all that we read, from Chap. 2.25. to the end of this chapter. Answer: But first, excepting the giving of names to the creatures, which was done before the woman was made, Chap. 2.20. and done so much the sooner, as Adam was the wiser, (and his wisdom and knowledge of the creatures was very great at the first) all the other things mentioned, had an orderly connection one with another, and would easily follow one another; and considering that the devil was watchful to take the first and fittest opportunity to tempt, which was when Eve had least experience of the world; and that concupiscence of a deity kindled, would be very quick and active to obtain it; and that God, for his part, could make as much haste with his justice, as the tempter or tempted with their sin; it might be probable enough, that all might be done to their casting out of Paradise the first day of which eight or nine hours might be allowed for all the occurrences betwixt their beginning and banishment. Some are very punctual, both for the day of the month, and of the week, and for the hour of the day; affirming that it was on Friday the twenty seventh of March, the ninth hour of the day; so in the manuscript Annals of Eutychus patriarch of Alexandria, cited by Mr. J. S. Chap. 8. pag. 44,45. of his book Of the civil year and Calendar of the Jewish Church; but no man is bound to believe that which no man can prove by any record, that is competent testimony in such a case.

{Cherubims} Angels, so called (as some conceive) of knowledge; the fitter to be designed to that service, under that name, because the sin of Adam and Eve, was an ambitious desire and endeavor to equal God in omniscience and universal knowledge. Of their figure or shape, see Annot. on Exod. 25. ver. 18.

{a flaming sword} Or, Swords; for the word Cherubim is of the plural number, and if there were more than one cherub, it is like there was more than one sword: it is called a flaming sword, because it was bright and clear-shining like a flame of fire; or because it was fire, in the form and fashion of a sword; for angels are God's ministers, and his ministers sometimes with flames of fire, Heb. 1.7. and with the sword, Numb. 22.23. Josh. 5.13. 1 Chron. 21.16. Either fire or sword coming single, is terrible, both together much more, and most of all by motion every way; which might make them more penitently apprehensive of their heinous sin against the majesty of God, and of their notorious folly against the felicity of man, who so soon, and for so small a matter lost so happy an estate, which once lost could never be recovered.

{turning every way} Or, two edged; to terrify Adam (and, as some conceive, the devils also) from returning to the place from which he was driven; which some mystically apply to the exclusion of the wicked from Christ the tree of life, Rev. 22.2. and from the celestial Paradise, or garden of that tree, the kingdom of heaven, Rev. 2.7.

CHAPTER IV.

Ver. 1. {Knew} A modest expression; the like whereof is, Numb. 31.17. Mat. 1.25. Luke 1.34. See on ch. 49.10. Ann. 5. According to this phrase, the Hebrews call a virgin Halma, or Ghnalma, that is, unknown, or hidden, and so were virgins usually veiled, that they might not be easily seen: as Rebekah, Gen. 24.65.

{I have gotten} Obtained, or possessed a man; for Kana (whence the name Cain or Kain is derived) signifies a possession.

{from the Lord} That is, as his gift, by ratifying his blessing of multiplication, Chap. 1.28. to her in particular. See Gen. Chap. 33. vers. 5. and Psal. 127.3. And not only blessing her conception of a child, but her childbirth also without the assistance of a midwife, or of any such helps as necessity sought, and ingenuity found out in aftertimes.

V. 2. {Again bare} Because her bearing again is mentioned, but not her conceiving before it, as ver. 1. it might be thought that Cain and Abel were twins; save that the name Abel (signifying vanity) may imply, that upon some sad experience of the vanity of the world betwixt the birth of her two sons, she called the latter of them by that name: yet might it be, that at the beginning, births might be double, both in number and in sex, for the more speedy and copious increase of mankind.

{Abel} Heb. Hebel. There is a double writing of this name; the one with Aleph, (as Josephus writes it) signifying mourning, as he expounds it Antiq. lib. 1. cap. 2. The other with He, Hebel, signifying, vanity, Eccl. 1.2. Wherein, as it carried a memorandum of history, (as in the precedent note) so it might point by way of prophecy to the untimely end which afterward befell him.

V. 3. {In process of time} Heb. at the end of days. The like phrase we find, Gen. 41.1. at the end of two full years; and Ezek. 3.16. At the end of seven dayes. By [At the end of days] here, may be meant the Sabbath, for that is the end of the days of the week; and being a day especially sanctified from the beginning, Chap. 2. ver. 2. for the honor of the Creator, it might be seasonable on it to offer sacrifice of the creatures, as a tribute due to the Lord of all: but usually the words are taken for a distance of time of greater extent than the compass of a week; yet might it be a certain time either by constitution or custom, which now being complete, and run up to the period of the compass, they both made their oblations to God, as follows.

{Cain brought} It is not said to whom, or what; whether to Adam, as the priest of the family, or to the place (which, it is like, was certain) where the sacrifices were to be offered up unto God; for though in aftertime the father of the family was the priest to the church in his house, and in his stead the firstborn had the priesthood as a part of his birthright; yet it may be at this time indifferently supposed, either that both brought their sacrifice to their father on earth to be offered to their Father in heaven, or that each of them did by himself offer up his own oblation.

{fruit of the ground} Cain was an husbandman, and his employment was to till the ground; yet he must not so mind the earth, as to forget his duty of devotion to his maker in heaven.

V. 4. {Firstlings of the flock} Which were first killed, and then offered up unto God by fire; the flame whereof ascended up towards heaven, while the offerer by the elevation of his soul towards God, either did, or ought to do the like: and thereby he made an implicit confession of his sin, as deserving death, (a severe and painful death by burning) and a profession of his faith in Christ as a redeemer from death; by this faith Abel offered a more acceptable sacrifice than Cain, Heb. 11.4. and it was of the firstlings of the flock, which he offered, (whether of sheep or goats, the Hebrew text distinguishes not, for the words will serve for either) because it was fit that God should have the firstfruits of his own increase; what was here in practice, (and it may be by precept also, though not here expressed) was afterwards prescribed by an express law, Exod. 13.2. Numb. 3.13.

{and of the fat thereof} Here again is the practice of that for which we may in some sort or other presuppose a precept, (for sacrifice is worship, and without a precept it is will-worship, condemned by God) which in Moses' time was expressly delivered, Exod. 29.13,22. Levit. 3.3. but withal the meaning may be, that Abel did not sacrifice like those profane niggards, who thought anything good enough for God, Mal. 1.13. but he gave him of the best and fairest of his flock: for that which is best in any kind, is commended under the title of fatness, as Gen. 45.18. and chap. 49.20. Neh. 8.10. They that suppose there was no feeding on the living creatures until the flood, conceive here was offered only the wool of the sheep, and the milk of the cow, the best of the milk, which they call the fattest, (though the fat of the milk be properly the butter) but that supposition will hardly be made good, if turned to a position, for it is more probable that the eating of flesh was allowed and in use before the flood, than the contrary. See Annot. on Chap. 9.3.

{had respect unto Abel} And first to Abel justified by faith, Heb. 11.4. and then to his sacrifice as a fruit of that faith: this respect appeared by some visible sign from heaven, especially by fire falling upon the sacrifice to burn it, as Lev. 9.24. Judg. 6.21. 1 King. 18.38. 1 Chron. 21.26. 2 Chron. 7.1,3.

V. 5. {Not respect} Not such to Cain as to Abel, and to his sacrifice, through his want of faith and sincerity in God's service, or no respect at all, for he would have a naughty or vile person contemptible in the eyes of such as are good, Psal. 15.4. See 2 Kings 3.14.

{Very wroth} At God and Abel both: at God, as Mat. 20.15. his eye was evil because God's was good: and at Abel, because being his younger brother, he got the blessing of his heavenly Father from him: and if (as some divines conceive) this sacrifice were tendered for election and consecration of one of the two upon divine choice and acceptance, to be head of the holy race, by whom God's church was to be extended to after ages, it was the more displeasing to Cain to be refused, by how much more honor it had been to be received.

{countenance fell} From a cheerful to a churlish look; from an upright, to a downcast aspect, which bewrayed the malignity of his mind for the countenance, which (in propriety of speech) is only in man, (as the orator well says, lib. de legibus, p. 345) is formed and varied according to the mind, from whence it has its mold, Tusc. q. lib. 3. p. 355. and therefore though it alone be obvious to the eye, it makes discovery of that which is out of sight; so that it is a good witness against the wicked, Isai. 3.9. for that bewrays sometimes their pride, Psal. 10.4. sometimes their fear, Dan. 5.6. sometimes their envy and grudge against the good, as here, and chap. 31.2,5. sometimes their fury, Dan. 3.19.

V. 7. {Dost well} In the outward act of offering unto God, they both might do well, and much alike; yet there was this difference of their oblations, Cain's sacrifice seemed rather gratulatory, as looking back to God's beneficence for the year before, than propitiatory, as looking forward to reconciliation to be made by Christ in time to come, which was better represented by the bloody sacrifice of Abel, than by the unbloody sacrifice of Cain, which might be of ears of corn, as Lev. 2.14. but there was more difference betwixt them for inward acts of faith and love, than for outward acts of sacrifice: the former sort is meant by doing well in this place.

{shalt thou not be accepted?} Or, Is there not forgiveness? Or, Shalt thou not receive? Or, Shalt thou not have the excellency? Or, a lifting up? So many ways are the words varied because of the ambiguity of the Hebrew word Seer; and of Nasa, from whence it is deduced; according to this variety the sense is various. 1. Shalt thou not be accepted? The words are interrogative, but vehemently assertive or affirmative in sense; and their meaning is this, you must surely be accepted if you do well, both you and your sacrifice. 2. Is there not forgiveness? Yes, if you will repent and amend. 3. Shalt thou not receive? Yes, you shall receive an evidence of mine acceptance as your brother did: I will not be partial, if you offer with as good a mind as Abel did, my favor shall come upon your sacrifice in a celestial flame, and it shall ascend unto me in a sweet smelling fume as his did. 4. Shalt thou not have the excellency, or, lifting up? Yes, the right of primogeniture, and the preeminence of the priesthood shall be your, and you shall lift up your countenance with cheerfulness in the assurance and fruition of my favor.

{sin lieth at} Some take these words for a commination either of the revealing of his secret sin, so as that it should not still lurk and lie hid in the bosom, closet or chamber, but be made so manifest, as if it were laid at the door for every eye to look upon it; or of the punishment of his sin by inward vexation of spirit, and pangs of conscience, which (though for a time it lie asleep like a mastiff dog at the door) will not rest long; for at the door where there is much passing, often knocking, opening and shutting, the dog will soon be awakened; so by the conscience and when it is awakened will bark most clamorously, and bite most furiously, so that none can bear it, Prov. 18.14. Or, by outward vengeance, which will (as it were) lie in wait for him at the door, when he steps either in or out to seize upon him.

{unto thee shall be his desire} Or, its desire; that is, (so some take it) the desire of sin, to enter into you to possess you, and prevail with you, and rule over you; but you contrariwise must strive to suppress it and bring it under your subjection; and by grace (not by the power of free will) you may subdue or overcome the dominion of it, that it shall not tyrannize over you, but at last by mine assistance you shall have the mastery and perfect victory over it: and in especial in this kind of the words, he is admonished of his duty to keep under, and to beat down the indignation and envy he had raised up against God and his brother. But in our last translation answerable to the original, it is personal, unto thee shall be his desire; and thou shalt rule over him, as Gen. 3.16. wherein from arguments of pacification of his incensed spirit in general God comes down to a removal of the cause of his indignation in particular, which, by the words here used, may seem to be a conceit that his younger brother so much in God's favor would be like to deprive him of the dignity of his birthright, and God takes off that conceit by speaking to him to this effect; Though you have forfeited the preeminence of your primogeniture by your evil heart towards me and your brother, yet upon your repentance and amendment you may still enjoy it; and your brother, against whom you are so much incensed, shall have a desire to please you, and to be ruled by you, if you rule and govern your affections by religion and reason, as you ought to do.

{thou shalt rule over him} See the latter part of the precedent annotation.

V. 8. {And Cain talked} What talk passed between them, whether it were chiding with Abel, because for his sake he was chided by God; or whether by some simulation of favor and love he allured him to walk with him into the field, it is uncertain.

{When they were in the field} Whither Cain had drawn Abel for fitter opportunity to effect his wicked design, for there he might act it out of sight and noise, and so none was like to rescue his godly brother out of his bloody hands. Whether there, (though not before he walked out) he picked a quarrel with him or no, or whether there were any words of offense at all betwixt them, it does not appear in the sacred story, much less what words passed betwixt them before his malice came to blows: and it may be he was as crafty as cruel, and so gave Abel no warning by words of what mischief he meditated to commit with his hands.

{rose up} Not as having taken a fall by Abel's striving with him before (as some have supposed) for the phrase imports but the beginning, preparing, or present addressing of a man's self to any act or business, as Deut. 13.1. Judg. 4.9. and in many other places.

{and slew him} Had God respected his sacrifice because it was not bloody, ver. 3. as Abel's was, ver. 4. he could have done no worse, if he meant both to mock and anger him for the choice and refusal of their oblations. How he slew him, it appears not in the text; but negatively that it was not by strangling, because his blood was shed, ver. 11. Popish painters setting out this story to the eye, feign the instrument of murder to be the jawbone of some brute creature; but it might be rather some instrument of husbandry wherewith Cain was accustomed to walk, or a stone which might be taken up without suspicion on Abel's part, and so suddenly thrown, or driven at him, that he could not avoid it.

V. 9. {Where} God questions with Cain here, and ver. 6. as with Adam, Chap. 3. ver. 9,11. and he puts the like interrogatories to his creatures elsewhere: not as needing any information from them, (for he knows more of any man then his own heart can tell him, 1 John 3.20.) but to convince them by their own answers, and to set a pattern for human justice, which should not condemn any before they be called in question, and have liberty to answer for themselves. See Acts 25.16.

{I know not; Am I} By this answer he shows himself not only to be of that wicked one, 1 John 3.12. who was a murderer from the beginning, but as ancient a liar as a murderer, Joh. 8.44. for he murdered by lying, Gen. 3.4. and he adds to these sins high contempt against God, making as if he had asked him an impertinent question; or had put upon him an office not belonging to him; he thought it was not his duty to be his brother's keeper; but thinks it was not against all duty to God and man to be his executioner, without any desert of death, or any precedent sentence from an authorized judge; and this with as much madness as malice, (for the devil, the god of this world, 2 Cor. 4.4. had blinded his eyes, as well as hardened his heart) he thinks he can blind the eyes of the God of truth with his lies, and escape his conviction with his frivolous evasions.

V. 10. {What hast thou done?} God not only makes inquisition for blood, Psal. 9.12. but pursues it, and will require it to requite it, 2 Chron. 24.22.

{blood} Heb. Bloods; because it issues out by many drops, or when it is shed by violence and malice, it is let out by many wounds, which make so many several streams of blood: thence a cruel man is called a man of bloods, Psal. 5.6. according to the Hebrew, and David prays to be delivered from blood-guiltiness: Heb. from bloods, Psal. 51.14.

{cryeth} It is crying blood here, and speaking blood, Heb. 12.24. A voice and crying is ascribed to blood as to the stone out of the wall, and beam out of the timber, Hab. 2.11,12. and as the valleys are said to shout for joy and to sing, Psalm 65.13. all by a figurative speech; and the meaning here is, that blood-guiltiness cannot be concealed, but that God will take notice of it, though no man see it, or say anything of it; as though the ground that had received the blood that was shed, uttered a voice, and put up a clamorous accusation and petition for vengeance against the murderer, as Rev. 6.10.

Ver. 11. {Cursed from} From the earth (whither your brother's blood sunk, being sucked in by the pores thereof, and so as it were, buried in a grave) shall spring up a curse to you for your cruel act; whereof in the next verse.

V. 12. {When thou tillest} This was a second curse, whereby the earth became worse for Cain's sin, than it was for Adam's; which if it were not general, might be a particular curse upon Cain's portion wheresoever he was; so that when he tilled it as an husbandman, it might upbraid him as a murderer.

{her strength} See Joel 2.22.

{a fugitive} Cast out from communion with his kindred and former friends and acquaintance, excommunicated from the church, the society of the faithful professors and sincere sacrificers, and through guilt of conscience, having his heart moved as the trees of the wood with the wind, Isai. 7.2.

V. 13. {My punishment} Heb. Mine iniquity; as Gen. 19.15. Psal. 69.27. Prov. 12.21. in which places sin or iniquity is put for the punishment of sin, by a metonymy of the efficient for the effect; for sin is the natural parent of punishment. In saying, his punishment is greater than he can bear, he bewrays the wrathfulness of his spirit, which before made him a murmurer against God, and a murderer of his brother; he could not then forbear sin, and now he cannot bear what is due to him for his sin. If we take the words after the other reading, [mine iniquity is greater than can be forgiven,] they show his desperate distrust of pardon for his sin, and therein he becomes as injurious to God's mercy by his diffidence, as to his justice by his impatience.

V. 14. {From the face of the earth} He seems by this speech out of fear to speak now (as out of wrath and envy he acted his part before) like a distracted man; for how was he to be driven from the face of the earth, when he was to be a vagabond upon it? ver. 12. and how could he be hid from the face of God, who saw into the secret corruptions of his heart? But if his words have any sound sense in them, it is this, from the face of the earth, that is, from the place of my birth, and abode hitherto; or from the face of that earth (as the word Haadhamah, will bear) on which I have dwelled until now: or, from the face of the earth; that is, from the society with the inhabitants of the earth, as Psal. 33.8. who will abhor my company, and I shall be afraid and ashamed to come in their sight, or to look them in the face.

{and from thy face} That is, from your favorable countenance; so that you will not vouchsafe a gracious glance towards me, nor accept any oblation from me. Some think there is an hypallage in the words, that is, a kind of mistake, as if he would, or should have said, I shall hide my face from God, as not daring to come before him to offer up any sacrifice unto him; for otherwise there is indeed no hiding from God, nor flying from him, Psal. 94.9. and 139.7.

{every one that} Though hitherto we have read but of four persons in the world, Adam and Eve, Cain and Abel, this being about one hundred and thirty years from the creation, (as chronologers account it) there might be now many, of whom he might stand in bodily fear; or if there had been none of his own kind to avenge the blood of his innocent brother, his guilty conscience might raise fearful apprehensions of death from the beasts of the earth.

{slay me} Being more carnally than spiritually minded, he fears more for his body, than for his soul; and his own wickedness makes him imagine he shall meet with a murderer in every place; self-guiltiness, in some, is the chief motive to suspicion of others, Psal. 50.21.

V. 15. {Seven fold} That is, (as the Chaldee paraphrase has it) unto the seventh generation; or, he shall have manifold punishments, a certain number used for an uncertain: as Lev. 26.28. Job 5.19. Psal. 79.12. Prov. 24.16. and Chap. 26.25. Jer. 15.9. and this God said not for any love he bare to Cain, to whom life with the guilt of such a sin, and sense of the divine wrath, was worse than a temporal death; but because he would have him live to be a living memento, or warning against murder, which with the death of the malefactor is commonly buried in oblivion as Psal. 59.11. Eccles. 9.5.

{mark} There are many, and some foolish conjectures of this mark: it is most like it was a trembling, not only of his heart, but of his head and other parts, with a ghastly countenance importing guilt and terror in him, and imprinting it so far in others, that they dared not do by him, as he did by his brother.

V. 16. {From the presence} Some think these words are fitted to Cain's conceit, who now atheist-like, thought he could get out of the reach of God's revenging hand; but it is more probable, that by his going from the presence of the Lord, is meant his going from the place where God gave evidence of his presence in his conference with him. See Jonah 1.3. Or, from his presence, that is, from that part or quarter of the world where God has his church which is the place of his special presence: and so the phrase intimates Cain's banishment from his native habitation, and his excommunication from the house of God: for the place of his especial presence may be called an house, though it be not made with walls and windows, and roof, as ours are. See Annot. on Chap. 28.17.

{Nod} So called here by the figure Prolepsis, or anticipation, in respect of the order of things; for it was called the land of Nod, not before, but after; and that by occasion of Cain's coming thither, and dwelling there upon his fugitive and vagabond condition: Nod is derived from an Hebrew root signifying to wander or to be a vagabond; and ver. 12. God dooms him.

V. 17. {Builded a City} After he had wandered about from place to place such a time as God thought meet, for the punishment he imposed on him, he suffered him to set up his rest in a city which he built; and he built the city (as some compute the time) in the one hundred and fifth, (as others) in the three hundred, or four hundred year of his age, by which time his posterity might become so populous, as not only to build, but to people a city with inhabitants: and he built the city for society and security to himself and his progeny, and (as Josephus conjectures) that he might be more able to exercise rapine and tyranny upon others.

{after the name of his son, Enoch} Rather after his son's name than his own, because his own was odious and infamous; and rather in his son Enoch's name, than any other of his children, because by this it appears, he loved him better than the rest; haply because he was worse than his brethren, in being liker in manners and disposition to his father then any of them all; yet for all this earthly glory swelling up to the magnitude of a city, the name of the other Enoch, of the line of Seth, who walked with God, chap. 5. ver. 24. and had no city, is more honorable than the name of this Enoch of the race of Cain, with his city, though the structure of it were never so magnificent. See Psal. 49.

V. 19. {Two wives} This is the first man that had more wives then one at once; a Cainite by descent, and a man as fleshly as Cain was bloody; sinning by lust, as he did by hate: by this duality of women he broke loose from the first institution, which was that two, and no more, should by marriage be made one, Gen. 2.24. Mal. 2.15.

V. 20. {Of such} Or, of them that dwell. Heb. Of him that dwelleth. By an enallage of number; for by this him, not one alone, but many are meant.

V. 21. {Jubal} See on Lev. 25.10.

{Organ} That is, the inventor of musical instruments, by Organ is not meant such an instrument as in our age has been most commonly noted by that name; for that was not found out or made up until some thousands of years afterwards: the same word here rendered, Organ, is found in the book of Job, Chap. 21.12. and Chap. 30.31. and Psal. 150.4. in this sense: whatsoever the form of it was, the word imports loveliness and delight, for men naturally love and delight in music. See Psalm 81.2. where we see that for such things as conduce to the comfort of an human life, as ordering of cattle, manual arts, the building of cities, the wicked by divine providence was made serviceable to the good.

V. 22. {Tubal-Cain} From this name (as sundry commentators observe) might the name Vulcan, the heathen god of smiths be taken; as the name Jove from Jehovah; and as Adonis from Adonai [Lord] often used in the Old Testament, (as some learned men conceive: though others derive it from the Greek word, Aeiado, which signifies to sing, or, from Hedone in the same language, signifying pleasure.

{instructer} Heb. Whetter. Which may imply a sharpness of wit, piercing into the minds of those that receive instruction from him; and withal, an incitement or whetting of the affections to put such arts into practice.

V. 23. {I have slain a man} The words are very difficult, both to translate, and to expound: they are rendered two ways; first, as in the text, secondly, as in the margin of our last translation: the former reading is either affirmative, or interrogative: according to the first, the sense is twofold; the one that Lamech makes boast of his valor, in that he had slain a man, yea, a young man in the prime of his strength and youth; or it may be, (as the words will also bear) two men whereof the one was eminently younger than the other: To my wounding, that is, by an Hebraism, (as some take it) by my wounding or hurting of him, or though I have been fighting to my wounding or my hurt, I have gotten the better of it, for I have slain those that fought with me. The second is, that he speaks of these slaughters as foredooming himself to a worse condition than Cain, and so deserving far greater punishment then he did, because Cain's was but a single slaughter Lamech's a double one: taking the words interrogatively, they seem in effect an emphatical answer to some suspicion his wives had of him, with a mind to depart from him, as thinking God would curse the family and posterity of such a wicked man as he was; against which he pleads his own innocency, and Cain's impunity: Have I slain a man to the wounding and hurting of my conscience, as Cain did? If I had, yet you see Cain, though he had killed his brother, and stubbornly stood out against his maker, had yet a mark of protection set upon him, that no man might kill him; and if he that should kill Cain was to be punished sevenfold, he that shall kill Lamech (who had committed no such crimes) shall be punished much more. The other reading, (which some think fitter to be placed in the text than in the margin) is, I would slay a man in my wound, and a young man in my hurt: according unto this the meaning may be, that his wives fearing, lest being hated for his cruelty, some would take heart to kill him, he meaning to overawe them, both to keep them observant of himself, and quiet among themselves, tells them in a bragging manner, that he had so much might and manhood in him, that he dared undertake any enemy, yea to slay a man, a young and lusty man, though he had received a wound or hurt before; (for the words, (as the marginal reading has it) may be rendered, in my wound, in my hurt) this exposition is most received by many of the most learned expositors; yet some rather think that these words of Lamech are a passionate and penitent confession of his cruel rashness; as if he had said, that I have slain a man in my wrath, it is to the wounding of my heart, and to my great hurt, for the grief of that fact is a sad affliction to my soul; and thereupon the next words threaten a greater punishment to him that should kill Lamech, than to the killer of Cain.

V. 24. {Seventy and seven fold} Some take the words for seventy times seven, which make up four hundred and ninety times; but it is seventy times and seven times, as Gen. 7.2. According to the Hebrew the words are, of every clean beast thou shalt take thee seven seven, that is, not seven times seven, nor two sevens, though the word be doubled; but it is, (as it is well rendered in our translation) by sevens; so Mark 6. ver. 7. when our Savior sent out the twelve by two and two, he sent them not by fours, but by several twos. The meaning of Lamech's words may seem to be this, that Cain's impunity might be his security, since though he had had his hand in blood, it was not in the blood of his natural brother, nor with contumacy against God after the manner of Cain; and therefore if any one should kill him, he should be punished much more, seventy and sevenfold; a certain number put for an uncertain, as ver. 15. See the Annot. there. Thus a wicked man turns the divine patience into human presumption.

V. 26. {Then men began to call, &c.} Some Hebrew rabbins translate the word, Then men profaned, or profanely called upon the name of the Lord, as if in the time of Enosh idolatry were taken up: but there is an error in the grammatical construction of the word, Huhhal, which in the conjugation Kal, (besides other acceptations) signifies to profane: but in the conjugation Hophal, as here, it signifies, they began, or men began; besides, for grammatical construction, when the word is followed with a noun, it signifies to profane, as Numb. 30.2. Ezek. 39.7. but when it is followed with a verb of the infinitive mood, (as here) it signifies to begin, as Gen. 6.1. and 41.54. and 2 Chron. 3.1. and so the sense is, then began men, that is, in the time of Enosh men began, not to set up the profession of a monastical life, (as some Papists would have it) or some special sect of professions called Enosheior by contraction Esseni, or Essai, (as some others); or that then men first began to call upon God by the name Jehovah, (whereas before they called upon him by the name Elohim or Adonai) but then God moved men's hearts more sincerely to separate from the profane society of the wicked, (such as were the posterity of Cain) to serve God, not as before, in private families only, but in more public societies, and that in a more solemn manner, and with more zeal and boldness than in former times; and so to entitle themselves unto the Lord with especial relation and devotion, as Chap. 6.4. And these for the most part who did this, were the posterity of Seth, who was born in stead of Abel, not only as a son to his parents, but as a priest to God's church.

CHAPTER V.

Vers. 1. {The Book} The Hebrew word Sepher, a Book, is derived from the word Saphar, importing number: and it notes here a catalog or number of persons descended by generation one from another; and therefore it is called the book of the generations. So Matth. 1.1.

{likeness of God} See Annot. on Chap. 1.26.

V. 2. {Their name Adam} Adam is sometimes taken for the first man, as Chap. 2.23. Sometimes collectively for the species of mankind, male and female, as Chap. 3.24. Sometimes indefinitely for any man, Gen. 9.6. Psalm 49.20. And by this communion of name is showed not only the union of both sexes in nature, but their communion both in duties and privileges, Gal. 3.28. here Adam is taken in the second acception.

V. 3. {In his own likeness} Here seems to be an opposition betwixt God's image and man's: God by creation made man in his image, but man by procreation begets one not in God's, but in his own image; that is, not only like him in condition as a man, but in his corruption as a sinner, Job 14.4. for generation in the flesh, and regeneration in the Spirit, proceed from different principles, that being human, this divine; nor so in his own likeness, as that his soul was begotten by Adam as well as his body; for as at first the soul had a different original from that of the body, which was not deduced out of the matter of which it consisted, but infused into the body afterwards; so has it been in the generation ever since: wherefore the fathers of our flesh, and the fathers of our spirit are expressly distinguished, Heb. 12.9. See Num. 16.22.

V. 4. {Sons and daughters} Some take upon them to tell how many, as Philo the Jew, and Epiphanius a Christian; the first assigns him twelve sons, the second thirty, and as many daughters: but how could either of them make proof of their number, for there were no registers in Adam's days?

V. 6. {Seth lived} Though Cain were elder than Seth, Moses draws the descent from Adam by the line of Seth, and so shows the progress of the church, rather than the race of a mere carnal generation: for the true church had its succession in the posterity of Seth, though in an unequal degree both of piety and appearance or visibility.

V. 24. {Walked with God} This expression imports a brief description of a truly religious man, who is not idle, stands not still, but makes a progress forward as they that walk: and he walks not inordinately, but by a rule, Gal. 6.16. And his walking with God shows his sincerity, in ordering his life not so much for applause and approbation of men, as for acceptation with God.

{And he was not} Not dead, (as is said of the end of all the rest that are mentioned in this chapter) or, Heb. and, Not he, that is, not he died, or it was not with him as with others, by the common course of mortality; or he appeared not in the sight and society of men. So Heb. 11.5. the like phrase you may see Gen. 42.36. and Jer. 31.15.

{for God took him} God translated him body and soul from this life to a better, from earth to heaven, that he might not see death, Heb. 11.5. that is, nor come under the excruciation of death by sickness or decay, or under the power of it by parting his soul from his body.

V. 27. {Days of Methuselah} We find no register of any one who outlived Methuselah since the creation of the world, or who lived nine hundred sixty-nine years, as he did; yet some would make Adam of a longer life than he by equivalence, adding so many days to his age, as passed in Methuselah's before he came to the ripeness and perfection of his growth and strength, (which from his birth they account to be about sixty years) these added to Adam's age, will make him twenty-one years elder than Methuselah: but that is a conceit of much curiosity, and little certainty. It is more considerable, that neither of them, nor any other by their long lives could make any prescription of time against the doom of dissolution into dust, Chap. 3. ver. 19. and their death is so often remembered in this chapter, to put the reader in mind how God made good his commination of mortality, Chap. 2.17. and 3.19. whereof we (who in comparison of the long-lived patriarchs are but dwarfs in years) should be mindful every moment, since we are nearer our graves at our births, than they when they had measured out seventy years (allotted to our lives, Psal. 90.10.) seven times over.

V. 29. {And he called} That is, Lamech: not he of the posterity of Cain, of whom see Gen. 4.23. but another Lamech descended of Seth.

{shall comfort us} The name Noah, if it be derived from Naham, signifies comfort: if from Nuahh it imports rest; and so it may note comfort derived from rest, or rest derived from comfort: but what manner of comfort is here meant, see the note following.

{toil of our hands} Lamech here utters a hopeful presage concerning Noah, by whom he foretells some comfort to come to mankind; wherein if he were guided by the spirit of prophecy, (as the most learned conceive he was) he might foresee not only that Noah would prove a good man, for whose sake God would be good to others, as Gen. 18.26. &c. But secondly, that by Noah would be found out some more ready and easy way of tilling the ground; and it might be, that before his time the earth was broken up, and tillage made with man's handy-labor, using spades or other such like instruments: and Noah might invent the plow and harrow, and the drawing of them by oxen or other beasts.

V. 32. {Five hundred years old} Heb. a son of five hundred years. Not complete, but current; that is, now living on towards the end of the five hundredth year since he was first a son to his father, as when a Levite entered upon his service of the tabernacle, being a son of thirty years, Num. 4.3. the meaning is, that his age passed on towards the end of thirty years.

{Noah begat} That is, began to beget: for he had not all three in one year, nor now first of all; for it is not like he continued five hundred years single, but that he was a father before this time, though his former children (it is like) were dead before the flood. See on chap. 11.26.

{Shem, Ham, &c.} See on Jos. 24.4.

CHAPTER VI.

Vers. 1. {Men began} Heb. Man began. Enallage of number.

{began to multiply} To a very great number, for they multiplied from the beginning, ever since the first benediction, be fruitfull and multiply, was pronounced upon them, Gen. 1.28. but now the increase of mankind began to be very great, haply by Lamech's practice of polygamy, or having many wives together, Gen. 4.19. which from the Cainites might become a custom among the sons of Seth.

{daughters were born} The mentioning of daughters does not exclude or deny the generation of sons, any more than the mentioning only of sons of Adam, excludes or denies the generation of daughters; but here the children of that sex are particularly spoken of, the other being presupposed or implied, because they were the occasion, both of the corruption and calamity, set forth in the ensuing story.

V. 2. {That the sons of God} The most received sense of the word is, that by sons of God is meant, not any of the angelical nature (though angels be sometimes called the sons of God, as Job 1.6. and though the supposititious prophecy of Enoch expound this place of them) but rational creatures of human kind; yet in this place distinguished from the daughters of men, not only by their sexes, but by their qualities, or by their relations: by their qualities, as persons of some eminent endowments, or estimation above others (as what is excellent, is in the Scripture phrase, especially entitled unto God, as the garden of God, Ezek. 28.13. and Chap. 31. vers. 8,9. the hill of God, Psal. 68.15.) Or by their relations, as such as descending from Seth and Enosh professed the true worship of the true God, and so became capable of the title of the sons of God, Deut. 14.1. 2 Cor. 6.18. as on the contrary the wicked are called the children of a strange God, these being such as descended from Seth and Enosh, but more remiss in religion than their godly ancestors, fell from their zeal for God, and against sin, and sinful persons, and so they were not only willing to converse with the wicked, but so far fell in love with them, as to take their daughters to be their wives.

{daughters of men} Heb. of man, by enallage of number; see the note on ver. 1. By daughters of men, are meant those that came of the corrupt race of wicked and accursed Cain; who are called the daughters of men, as having little of the image of God in their minds or manners; and though there be mention only of daughters, it is like they made mongrel marriages of the daughters of God with the sons of men, the women choosing as wicked husbands, as the men did wives. See on Exod. 1.22. and on 2 Sam. 11.2.

{that they were fair} They had no respect to spiritual, either beauty or deformity; but a fond and fleshly affection to outward comeliness of person.

{which they chose} They chose them for wives whom their affections had chosen to be their bedfellows, without any respect to that fitness which is requisite in marriage; whereof see 2 Cor. 6.14. or any care or fear of being corrupted by unequal and wicked yoke-fellows, Exod. 34.16. 1 Kings 11.2,3. or any regard of scandal to their profession, or grief to the godly. See Gen. 16. last.

V. 3. {My Spirit} That is, the Spirit of God, or of Christ, in those few good men who lived in that corrupt and incorrigible age; by which Spirit they opposed the evil minds and manners of the wicked; and the same Spirit suggested good motions to the souls and consciences of sinful men, which they resisted and rejected.

{not always strive} As before by Noah's preaching, admonishing, reproving, protesting against the wickedness of the times, and striving with the stubbornness of the world, 1 Pet. 3.18,19. and by the inward operations of God's Spirit urging the conscience to repentance for sin, and reformation of life: thus for God not to strive, is a judgment; as not to chastise and correct for amendment, Isai. 1. ver. 5. Hos. 4.4. and this he here threatens, being weary of their rebellious obstinacy, which moves him to make a final resolution for their utter ruin: yet sometimes he professes he will not strive, in mercy to mankind, Isai. 57.16.

{be also} If the word, also, be not completive, (as some words are also in the Greek and Latin) it may imply a diversity of person, with a conformity of offense; as if not only the wicked stock of Cain were here accused of corruption, but that he also; that is, the posterity of Sem did partake in their prevarication.

{is flesh} That is, (for the most part, if not altogether) fleshly, and relishing little or nothing of the Spirit, but with dislike and resistance. See Gal. 5.17. Joh. 3.6. Rom. 8.5.

{An hundred and twenty years} By this God makes not the limits of man's life; as appears by many examples of men living much longer, Gen. 11. and a good while after the flood Abraham lived 175 years, Gen. 25.7. Isaac, one hundred eighty, Chap. 35.28. and Jacob, one hundred forty-seven years, Gen. 47.28. and Jehoiada, whose time was one thousand five hundred years after this, lived to one hundred thirty years, 2 Chron. 24.15. but by these words God gives an hundred and twenty years' space of repentance to the world, Noah the while preaching and preparing the ark, and thereby warning the wicked of their approaching peril, if they did not by repentance prevent it. See 1 Pet. 3.20.

V. 24. {Giants} Our English word Giant, comes of the Greek word, Gigas, and that signifies one born of the earth, so fabulous antiquity reports of a sort of mighty men monstrous in their manners and making war against heaven, Macrob. Saturn. lib. 1. cap. 20. For particular giants by name, we read of Goliath and his greatness, 1 Sam. 17.1,4,5. Of Og of the race of ancient giants, Deut. 3.11. who is said to remain of the remnant of the giants before the flood, (as the Jews feign) that what with his own height, and the height of an hill, he was saved from drowning in the deluge: but he was a mighty tyrant of a later time and race, as of wicked Cham, and he is said to be left as a remnant in that country where all but himself were destroyed, or driven out; of Jishbibenob, 2 Sam. 21.16. who is said to be the son of the giant, or Rapha, as in the margin, (whence are the Rephaims, Gen. 14.5.) which signifies to cure, as some render it, who will have a giant to be so called by the contrary; as in Latin, mons a non movendo, a mountain; lucus a non lucendo, a grove; bellum quasi minime bellum, war; but it signifies sound, also strong, potent, boisterous: the word here used is nephilim, which some take in a good sense, and make the nephilim to be men of honorable note and renown; it is derived of the radix naphal, which signifies, he has fallen; and so we may take them for men of stature, mighty in power, fierce of nature, apostates from God, fallen from true religion, and falling upon such as were weaker than themselves, with tyrannical violence and oppression. See Job 16.14.

{of renown} To be renowned, is to be named again; so that men of renown are those whose names are iterated, who are often mentioned, or much spoken of: so are such persons, who are either notable or notorious for any eminent difference from ordinary men.

V. 5. {Every imagination} See also Chap. 8.21. Imagination of the thoughts, or, every figment; or all the cogitations, (as some render the original.) The figment of the thought is what the mind fashions or frames by thinking within itself: the Hebrew word jetser, signifies not only the imagination, but also the purpose and desire of man, and hereby is meant that internal taint of corrupt nature, which makes a mint of evil imaginations in the head, a sink of inordinate affections in the heart, uses the memory, as a closet or storehouse of sinful fancies and impure impressions.

V. 6. {It repenteth} This is spoken of God by a figure called Anthropopathia, whereby human passions, for man's better apprehension, are ascribed to God; and whereby we are to understand that as man when he repents changes his act, so God when he changes his act, is said to repent, the cause by a metonymy being put for the effect: for repentance being properly a trouble of mind or conscience for some fault, oversight or impotence to effect what one would, cannot consist with the infinite goodness, and wisdom, and power of God, who is not as man that he should repent in a proper sense, Numb. 23.19. 1 Sam. 15.29. in whom there is no variablenesse, nor shadow of change, Jam. 1.17. since there is no frailty or fickleness in him; no error in his counsels, no deceiving of his expectations, no disappointment of his purpose; and though there be in him a will many times to change his own acts, yet is there not at any time in him a change of his will. See Amos 7.3.

{grieved him at his heart} In propriety of speech, God has neither heart, nor grief; for he is a most pure and uncompounded Spirit, impossible to suffer anything that can afflict: this therefore is a continuation of the former figure. See the precedent annotation. See on Exod. 31.18.

V. 7. {Both man and beast} Heb. from man unto beast. The punishment begins at man, who did deserve it, and goes on to beasts, which for his sake are punished, as well as for his sake they were created. See Annot. on ver. 17.

V. 9. {Just and perfect} Noah was just and perfect, not simply, but in his generation; that is, compared with those of his time: or, he was just and perfect, that is, sincere in his profession of religion without hypocrisy; but not perfect, that is, free from all sin: so that it was of grace, not of right, that God accepted him, ver. 8. and he was justified, not by works, but by faith before God, Heb. 11.7.

V. 10. {Shem} See Annot. on Chap. 5. last.

V. 11. {The earth was corrupt} That is, all people and nations of the earth were corrupted with sin, as an infected body with putrefied sores; Isai. 1.6. with all sorts of sin, especially with lust, violence and idolatry; though God by his absolute power might mar all creatures that he had made, for he may do with his own as he lists, as the potter may do with his vessel, yet he that made man without his help, will not destroy man without his fault: so that his wickedness makes apology for God's justice, though nothing in man be meritorious of mercy, and he has none to charge with his calamity but himself, Hos. 13.9. Ezek. 12.19.

V. 12. {All flesh} That is, of all the living creatures that live not in the waters, especially man, so called chiefly in regard of the opposition in man of the flesh to the spirit, against which it lusts. See Annot. on ver. 5. and Psal. 14. vers. 1,2,3. and Rom. 3. from the tenth verse to the 18. and this corruption being general in all flesh, is a ready preparation and provocation on man's part, for a general perdition from the justice of God.

V. 13. {Before me} I have resolved upon the ruin of all flesh, it is so before me, or in my view, that I will not look besides it, until my decree of destruction be put in execution.

{through them} That is, the sons of men, or the people of the earth, called before by the name of flesh.

{I will destroy} Or, am corrupting, or, ready to destroy or corrupt.

{with the earth} Or, from the earth. The substance of the earth was not destroyed by water, as it shall be by fire, 2 Pet. 3.10. and it may be many of the strongest buildings (and perhaps some plants also) might remain unruined, or not wholly demolished; but the richest fruits were so overwhelmed, that they were for the most part utterly destroyed.

{an Ark} Though it were to do the office of a ship, it had the form of an ark or chest, plain below, on each side, and almost above also, save that towards the top it had a little rising up like the cover of a coffin; and this rising was about the measure of a cubit, ver. 16. which was made ridgewise, as the sloped roof of an house, that rain might rather slide down from it, than rest upon it; this cubit was above the measure of thirty cubits, which was the altitude or height of the ark.

{Gopher wood} This word is used but once in the Scripture; some take it to be a pine tree, some a fir tree; some a cedar tree, the fir tree would serve for boards and planks, cedars for masts, Ezek. 27.5. and it may be any of them, or in general any tree that yields gum or rosin, and so it is of near sound and signification with the word Gopher, which signifies bituminosus or resinosus, that is, of brimstone or rosin, and such wood is both of good scent and of long continuance.

{rooms} Heb. Nests.

{Pitch it} Not only for closeness, but for better and wholesomer scent.

V. 15. {Three hundred cubits} The length is ten times the height of it, for ten times thirty is three hundred; and six times the breadth of it, for six times fifty is three hundred, which some conceive to be in proportion of a man’s body rightly framed, measured from head to foot for the length, from the right side to the left for the breadth, and from the outside of the breast, to the outside of the back for the depth of it. The ark may seem greater or lesser, according to the difference of cubits, which was of three degrees: 1. The common cubit, containing five palms of four fingers’ breadth: 2. The cubit of the sanctuary, which is one palm more, Ezek. 40:5. And the third is the geometrical cubit, six times as great as the common cubit. If the first or second sort of cubits be too little for capacity for all the creatures with their provision, which were to be lodged in it, from the beginning until the ceasing of the flood, the last will be sufficient and to spare.

V. 16. {A window} This was some especial window towards the top of the ark, by which light may be derived into the rooms which it is like had other windows besides this, though (as some think) the lowest room had none at all, for that they suppose most of it was sunk into the waters; which yet might be otherwise, for the ark being flat below, not ridged as a ship, it might float upon the surface of the water, for which purpose it had that figure; however God might easily keep it up for the better use of the creatures within it. The windows might have some transparent cover to keep out wind or rain, as of glass or horn, or some other thing by which light might be let in; for either the ancient patriarchs might, by the experience of their long lives, find out many excellent helps to any purpose; or to such a one as this, revelation might make out what observation or invention could not devise to do.

{finish it above} The ark, not the window; (for that measure would be too little) which shall be raised in the roof of it a cubit. See 1 note on ver. 14.

{a door} Which was wide enough, and high enough to receive an elephant or a camel; of the capacity of the ark most doubt, many dispute, and some deny that it could contain so many creatures with necessary provision for them all, for so long a time as the flood prevailed: but if there were more in the matter than is consonant to common reason, there was so much miraculous in this destructive judgment, and preservative prudence of God, that faith may go on where reason is at a stand; yet reason may reach it so far, as to evict it not only possible, but probable; but the word of God does make the truth of it infallible.

V. 17. {I, even I} An emphatical doubling of the person, importing both the propriety of the author, and certainty of the act, as Gen. 9:9. Exod. 14:17. Lev. 26:28. Num. 3:12. Ezek. 5:8. and chap. 6:3. & 34:11 and Hos. 5:14. In these places God uses the repetition of himself: the like is used sometimes by men as by Elijah, 1 Kin. 18:22. by Artaxerxes, Ezra 7:21. by Daniel, Dan. 8:15.

{do bring} The commination of judgment to come, is set down in the present tense, to express assurance of event; as being as sure to be done, as if it were now in doing; for the same end prophecies are many times set down in the pretertense, as if they were already come to pass, because they shall assuredly be fulfilled, Rev. 18:2. and many other places.

{every thing shall die} Death is the reward of sin, Gen. 2:17. Rom. 6:23. and this a proportionable reward; for as sin was general, ver. 12. so is death in this place; yet here the punishment goes farther than the guilt, for those must die that never sinned, because they that sinned deserved the curse, not only in their own persons, but their appurtenances, Gen. 3:19 and 6:7. and 8:21. Psal. 107:34. Micah 3:12.

V. 18. {My covenant} Because Noah was now not only by word, but by a strange work, to forewarn a whole world of wicked ones of imminent destruction, and therefore was like from men to receive much discouragement by derision, both of his commination of danger, and preparation against it: God to confirm him in that great enterprise makes a covenant with him, that his faith might not fail, and so he might be assured both that he who made the world, could mar it if he pleased, and that he who was able both to make and mar it, could save whom he pleased from perdition.

{and thy sons} Ham as well as Shem and Japheth, bad children, if they have good parents, are partakers of some temporal favors for their parents’ sake, 1 Kin. 11:12, 13. None besides these, no not the carpenters that made the ark had any entertainment in the ark. They wrought, it seems, as Noah’s workmen for their hire, not apprehending their work as a service to God’s providence, in preservation of a seed-plot for a second world: It may be so with some preachers, who preach others into the church, and live themselves out of it; so it falls out with them, as Paul feared of himself, 1 Cor. 9:27.

V. 19. {of every living thing} That lived in the air and earth; for fishes and such other creatures, as lived in their element, would be as safe in the water, as those that were preserved in the ark.

V. 20. {of fowls} In probability the fowls first entered, and were placed highest, next below them were the beasts, and lowest of all, according to their natural habitation, were the creeping creatures; all which came in to Noah by a divine instinct, or by the ministry of angels, as they came before Adam to receive their names. Chap. 2:19. So that he needed neither to go on hunting for the beasts, nor on hawking for the birds.

V. 21. {All food} Such as was suitable to the nature of every living creature; therefore flesh for the lion, who feeds most on it, wherein (as there was need) God instructed Noah both in the quality and quantity, which was proportioned to their continuance in the ark (the time whereof was known by God only) and to the time of the earth’s barrenness afterward; for after Noah’s return to land, and his sowing of the ground, there must be time to ripen the corn before reaping in harvest. In all this, God serves his own providence by human means, without which he could have easily saved man either from the water, on the water, or in the water.

V. 22. {According to all} So also Chap. 7:5. he obeyed God’s command in all the particulars prescribed, without adding or diminishing; yea without doubting or disputing: and though many things were strange, and full of difficulty to be done, (the attempt whereof was like to be entertained with opposition and derision of the whole world) yet by his faith he overcame them all, Heb. 11:7. for faith is a victorious grace, victorious over the world, 1 John 5:4.

CHAPTER VII.

Ver. 1. {Come thou} When the ark was ready, and the provision for those that were to be received into it, brought in, and the hundred and twenty years run out, Chap. 6:3. and God’s patience abused, and Noah’s preaching of repentance, and forewarning the world of approaching peril by preparing the ark for safety contemned, then was Noah to enter into the ark.

{and all thy house} Your family all the persons of your house, specified ver. 13. to wit, himself, his wife, his three sons, and their three wives: he had divers servants, no doubt, but they were neither within the ark, nor within the covenant, which is made, as the promise is, to the faithful, and to their children, Gen. 6:18. Acts 2:39. Though saving grace descend not by generation from the parents to their children, many temporal blessings are bestowed on them for their sakes, Gen. 17:20. and Chap. 19:12.

{into the Ark} Though God could have saved Noah and his family, either upon the water, or in it, as well as the fishes, yet he is pleased to prescribe a likely means of safety; and the means prescribed must be used, though he could save without it, as well as with it. See on ch. 40:14.

{righteous} In respect of the rest of the world. See the Annot. chap. 6:9.

{before me} His service to God was not an eye-service, to be seen of men, or applauded by them; what he did, was so done, that it might be accepted and approved by God, who likes that goodness most which is least in sight; and that others may do the like, they may observe in this example how happily sincerity and safety meet together. See Prov. 10:9.

{in this generation} The race of man in Noah’s time, called by St. Peter, the world of the ungodly, 2 Pet. 2:5. was generally so degenerated from God, to waive out of the way of Enoch’s holy walking with him, that Noah was among them as a lily among the thorns, Cant. 2:2. which rarity does not only set forth his sincerity, but whets the edge of his zeal to be so much more faithful and serviceable unto God, as to make some supply for others failing.

V. 2. {Of every clean beast} The distinction of clean and unclean creatures before the flood, was principally observed in respect of sacrifices to God; yet in respect of sustenance of man there was difference also, for some of them were of wholesome nourishment, some not; but of those that were wholesome in themselves, some kinds were after the flood forbidden to the Jews, Lev. 11. which upon the union of converts of the Jews and Gentiles into one church, were allowed as a part of Christian liberty, Acts 10:12, 13. 1 Tim. 4:4. Tit. 1:15. and of God’s liberality, which was more to man than to himself in this respect, that he would be served but with a few kinds of creatures; as of beasts, only with kine, oxen, sheep and goats; and of birds, with doves or pigeons, turtles, sparrows. See Lev. 1:3, 10, 14. & chap. 14:4. & 22:19. whereas he allowed man more variety of good creatures, not only for his necessity, but for his delight, and gave him the greatest store of those which are of most use; and to make them more useful, he made them familiar to him, and sociable among themselves; the contrary disposition among savage creatures, is of the merciful dispensation of God, for both their averseness from cohabitation with man, and their disunion among themselves, (ranging rather alone, like single thieves or spoilers, than in great herds like armies) make much for the safety both of mankind, and of the creatures most serviceable to him.

{by sevens} Heb. Seven sevens. The Hebrews express distribution by duplication of the same word. So Chap. 32:16. Numb. 7:11 and chap. 29:10. So do the Greeks, (though not so frequently) as Mark 6:7, 39, 40.

{by sevens} That is, one for sacrifice, as Chap. 8:20. and the rest, partly for food, and partly for breed to preserve the kind: therefore they were fewer of the unclean, because they were taken into the ark only for increase, that the kind might not perish: and whereas it is said, Chap. 6:20. that two of every sort must be taken into the ark, the meaning is, that they should be taken by couples, one of each sex; but here besides the difference of sex, the distinct number is set down, which is more of the clean than of the unclean, that there might be most increase of those which were of most use and comfort to mankind: and therefore God has so ordered their number and habitation, that the wild and least profitable creatures do not so abound, as the tame and more profitable; or God so disposes the abode of such as are savage and cruel, that these desire to live apart from the society of man, and to keep as much as may be out of his walk and sight. See Job 37:7, 8. Psal. 104:20.

{the male and his female} Heb. Ish, Veishto, that is, the man and his wife; the distinction made in terms belonging to the noblest kind, and by a figure called catachresis, applied to the several sexes of other kinds; so are they said to have families. See Annot. on Chap. 8:19.

V. 3. {Of fowls also} As the beasts that were to be taken in by sevens were clean beasts, so are the fowls that are of clean kinds, to be taken in by sevens also.

V. 4. {Yet seven days} God yet showed mercy when he executed judgment, in that he sent it down by a gradual increase, that it might warn them of the danger, and work upon them for repentance, whereby some might be saved from the fire of hell, though none escaped the flood of water that were not in the ark: and it is not unlike, that some reserved in the ark were damned, as well as some saved that were overwhelmed in the flood.

{yet seven days} Heb. to yet seven days. That is, the seventh day from hence or after this. So ver. 10. compare text and margin; the like expression is of the same construction, 2 Chro. 10:5. which Gen. 40:13. is rendered within; as, within three days shall Pharaoh lift up thine head.

{I will cause it to rain} To send or withhold rain, whether in mercy or judgment, is an act of power peculiar to God, Gen. 2:5. Job 28:25, 26, 28. Isai. 5:6. Amos 4:7. and therefore though Elijah said there should be neither dew nor rain but according to his word, 1 Kin. 17:1. and according to his word it was restrained for three years, and six months, and afterwards according to his word restored; yet that was not by a word of command, but a word of prayer, Jam. 5:17. He prevailed with God by a petition, else he could not have either kept back, or sent down one drop upon the earth.

V. 5. {According to all} All God’s commands are just in themselves, and justly commanded unto men: nothing so great which he bids, but we are bound to do it; nothing so small, that we may be allowed to slight it, when the stamp of divine authority is upon it: then whatever it is, there is weight and worth in it to make it regarded; and he that obeys not God in all things, as Noah here, and David, Psal. 119:6. Acts 13:22. but with choice and exception, obeys him not at all, Jam. 2:10, 11. See Annot. on Chap. 6. ver. last.

V. 6. {Six hundred years old} Heb. A son of six hundred years: as ch. 5:32. six hundred years were past since the time he was first a son, and born into the world. That this was six hundred years current not complete, appears chap. 8:13.

V. 7. {And his sons, &c.} None but they; which confutes the account of the seventy interpreters, which extend the age of Methuselah beyond the flood, which cannot be true, because he was none of those that were preserved in the ark; and it is not like he perished in the flood, therefore it is most probable he died before it came upon all flesh.

{because of the waters} Heb. from the face of the waters.

V. 9. {There went in two and two} They came in not by any pains or compulsion of Noah, nor by any skill or art of hunting or hawking, for that would not serve to bring together so many sorts in so short a time; but by such an inward motive or instinct from God, as brought the creatures before Adam to receive their names, Chap. 2:19.

{as God had commanded Noah} The Lord signified his command to Noah, when he told him they should come unto him, cha. 6:19, 20. and when they offered themselves unto him, God’s command was, that he should take them in, and dispose of them fitly in their cells and cabins.

V. 10. {And it came to pass} God’s promises, how fair soever, his threatenings, how fierce soever, never fail of an answerable effect, because he is immutable in counsel and purpose, Heb. 6:17. and unresistible in his power, Job 9. from ver. 4. to the tenth: But they who are led more by sense, than by faith or reason, will not believe it until they feel it; and when they are foretold it, with confidence and rage they reject the premonition, Prov. 14:16. and pass on to their punishment, Prov. 22:3.

V. 11. {Second month} The months before the captivity of Babylon had their distinction (as some think) only by number and order, as the first, second, &c. after the return from Babylon they had more particular appellations. Carol. Sig. de Rep. Heb. lib. 3. cap. 2. But that they had them much sooner, is manifest (at least for some of them) by Scripture, as

1. Abib, Exod. 13:4. & 23:15. & 34:18. Deut. 16:1. March.

2. Zif, 1 Kings 6:1, 37. April.

7. Ethanim, 1 King 8:2. September.

8. Bul, 1 King 6:38. October.

Although in exact correspondence Nisan or Abib, the first month, answers rather to part of March and part of April; and Jiar or Zif, the second month, answers to part of April, and part of May, &c. This reckoning of months was ecclesiastical, observed for the ordering and celebrating of the feasts; see Exo. 12:2. but there was another account of the year for civil affairs, that began at the month Tisri or Ethanim, which was part of September, and part of October; and so the second month was part of October, and part of November. This second month some take according to the civil account, for till after the days of Noah the ecclesiastical account was not observed: some take it rather according to the ecclesiastical account, because Moses (by anticipation, in respect of the contexture of story) writes according to what was in use in his own age; and so the second month may be the month Jiar, which contained part of April, and part of May, the pleasantest time in the whole year, a time (no doubt) of most security to the world, and of much hope of a happy year to ensue. How they differed in their order (both agreeing in the number of twelve) and what correspondence is betwixt their account and ours, may be represented in this figure.

THE ECCLESIASTICAL ORDER OF THE MONTHS BEGINNING AT THE PASSOVER, EXOD. 12. THE CIVIL ORDER OF THE MONTHS.

ECCLESIASTICAL ORDER

CIVIL ORDER

MONTH AND REFERENCES

CORRESPONDING MONTHS

1

7

Nisan Chald. Neh. 2:1. Esth. 3:7. Abib Heb. Exod. 13:4, &c.

March–April

2

8

Zif Heb. or Jiar, 1 King 6:1, 37.

April–May

3

9

Sivan, Esther 8:9.

May–June

4

10

Thamus.

June–July

5

11

Ab.

July–August

6

12

Elul, Nehem. 6:15.

August–September

7

1

Tisri or Ethanim, 1 Kings 8:2.

September–October

8

2

Marchesvan, Bul.

October–November

9

3

Chisleu, Zach. 7:1.

November–December

10

4

Tebeth, Esth. 2:16.

December–January

11

5

Sebat, Zach. 1:7.

January–February

12

6

Adar, Esther 9:15.

February–March

{fountains of the great deep} Both the waters of the earth, and under it, did overflow, swelling up, and finding issue out by a miraculous operation of divine power; and also the clouds made return of showers for vapors received in the air, and there formed into water; so that sinful man is betwixt them both, the one above, the other below, as Pharaoh and his host betwixt the waves of the Red Sea, which stood severed to receive them, and meet again to drown them, Exod. 14:28.

{Windows of heaven} Or, The flood-gates of heaven. We find the like phrase. Chap. 8:2. and 2 Kings 7:2, 19. Psal. 78:23. Isai. 24:18. Mal. 3:10. though in propriety of speech there be neither windows nor flood-gates in heaven: the meaning is, that the waters bound up in the clouds, which now were extraordinarily big and black, were let loose into continual rain, in such an extraordinary manner and measure, that it might appear to men to be a judgment from God; which (as some conceive) came not down in drops, but as from spouts in streams: or that the clouds did not distill down water as sweat through the pores of the skin, but as it were, vomited out a great measure of waters at once; howsoever the rain came down so fast, and in such abundance, as brought the deluge to the highest cubit within the space prefixed: to this height or depth of waters some conceive there was no need of any new creation, but of a condensation of air, which from waters returned to air again by rarefaction of the wind sent for that purpose, Chap. 8:1.

V. 12. {Forty days, and forty nights} The pity and patience of God appear in this soft and slow pace of his judgments, compared with the work of his goodness and power in making the world, which in six days’ space he perfectly finished, but he took forty days’ space when he meant to destroy it, after he had given a hundred and twenty years’ warning, Gen. 6:3. So when he threatened the Ninevites, he premonished them of their peril forty days before it was to fall upon them, Jonah 3:4. who took warning by words, and so God’s displeasure against them went not on unto deeds, Jonah 3:10.

V. 13. {In the self same day} Viz. When the rain began to fall. Heb. In the bone, body, substance, or strength of the day. So Gen. 17:23. Lev. 23:14. Josh. 10:27. when it was clear day, and while the day was in its strength, so that it was certainly the selfsame day, and not a morning or evening twilight, which might seem to belong to the day before, or the day following.

V. 14. {every sort} The Hebrew phrase, Of every wing, imports a difference of fowls by their wings; and so there is, for most have wings of feathers, yet some have skinny or gristly wings without feathers, so have bats.

V. 15. {Two of all flesh} That is, of every sort one of all kinds, not only of the tame creatures, but of the wild, even those which were at greatest antipathy or hostility each to other, were (out of a natural desire to escape danger) content to lay all quarrels aside, and quietly to come and continue together, (as Isai. 11:6, 7 &c. and Chap. 65:25) where they might be preserved from destruction: wherein the wisdom of brute and savage beasts may upbraid the madness of men, whom no apprehension of outward peril will keep in peace, or bring to a truce among themselves.

V. 16. {Shut him in} Not so much to confine him, as to secure him; for when he shut him in, he shut out the waters, that they might not follow him: herein how does God honor and favor his servants, who (though he be the high and lofty one who inhabits eternity) will come down to dwell with the humble, Isai. 57:15. and do such mean offices for them, as to shut their doors, as here; to make their bed, as Psal. 41:3. and (which was a condescending of the same Deity in the form of a servant, Phil. 2:7.) to wash his servants’ feet, Joh. 13:5? What office or service of God then, whether to be a doorkeeper in his house, as David desired, Psal. 84:10. or any other, how low soever, can be too base for the worthiest of the sons of men?

V. 17. {The flood was forty days upon the earth} That is, the waters by the forty days’ rain swelled up to the height of the flood, but they prevailed over the earth one hundred and fifty days, ver. 24.

V. 18. {Waters prevailed} When they daily increased, those that more feared drowning than their damnation before, used (no doubt) many means for their safety, removing from the lower rooms to the higher, from the floors to the tops of houses, and from houses to trees, from the valleys to the hills, and some swimming towards the ark, desired that refuge which before they derided: but the waters so prevailed against all their preservatives, that none of them would serve either to save them altogether, or to reprieve their lives while the rain poured down; and so the water floods did overflow them, and the deep swallowed them up, though (as David prayed, Psal. 69:15) Noah and his family were preserved from them.

V. 20. {Fifteen cubits} There was no refuge then for giants, or the greatest land creatures upon the highest hills, or any resting place for Enoch upon the earth (as the Papists feign his preservation in some high place of terrestrial paradise.) Some will have it, that some high hills are in their tops above the middle region of the air, and so above clouds, and rain, and winds; insomuch that Solinus writes that on Olympus, letters written in ashes will remain a whole year, as legible at the year’s end, as when they were made; which appears to be fabulous, both by reason and experience; by reason, because that vapors which cause both rain and wind do ascend fifty two, or at least forty five miles in height, as Clavius shows in his Book de Crepusculis: but the hill Olympus ascends not in a perpendicular line above a mile and a quarter, as the dimension was taken by Anaxagoras, and reported by Plutarch, in the life of Paulus Aemilius, so that if the mountains, Athos, Atlas, Caucasus, Casius, Pelion, Ossa, Teneriffa, and divers others had been set one upon another, and all upon Olympus, it would not have afforded a safe repose for Enoch, or any else, the flood swelling up fifteen cubits above the highest mountains: and for experience, Francisc. Philelphus, a learned knight of Italy, ascended the hill Olympus to know the truth of that of Solinus, and found the relation to be false, as Ludov. Vives has reported on August. de Civ. Dei, lib. 15. cap. ult. yet (how high soever the flood swelled) the Papists will have it, that Enoch was secured from drowning in some part of paradise; and for that purpose the waters (say some of the learnedest of that side) stood above the hill, and about the place where Enoch was; as Exod. 12:22.

{mountains} See Psal. 104:6.

V. 22. {The breath of life} Heb. The breath of spirit. By this it is thought that fishes are excepted, because they breathe not; and they are said not to breathe, because they have no lungs, and live in the water where air cannot come; yet Pliny says, that fishes breathe, Nat. Hist. lib. 9. cap. 7.

{died} There is no doubt of the death of those that were drowned, but a great question whether all that were drowned were also damned: Some are for the affirmative, 1. Because they were generally corrupt and cruel, Gen. 6:11. 2. Because the preaching of Noah, and preparing the ark for one hundred and twenty years together, wrought no repentance in them. 3. Because the ark was a figure of the church, 1 Pet. 3:20, 21. out of which there is no salvation. 4. For that they that were drowned, were called the world of the ungodly, 2 Pet. 2:5. Notwithstanding, as all were not saved that were within the ark, so it is probable that all were not damned that were out of it; for there were millions of infants, of whom some might belong unto God by his decree of election; and though most were so hardened in their sin as to die in it, and be damned for it, yet the danger coming upon them by degrees, might work upon some of them to salvation of their souls, though they miscarried by the drowning of their bodies; as Eli, though he broke his neck, 1 Sam. 4:18. did not lose his soul, as judicious and godly divines have judged of him.

V. 23. {Every living substance} Except the fishes which perished not; for the judgment being inflicted for the sin of man, those creatures were destroyed, who lived on and in the same element with him; that is, those of the earth and air, and with which he had most to do, and not the fishes, who lived out of all communion with him in that element out of which they could not, and in which man could not live: unless then the flood had been made up of such rain as fell upon Sodom and Gomorrah (as some Jews feign somewhat like it, viz. that it was a rain of scalding water,) they might survive the destruction of other creatures. And of those that were destroyed, the first were men, women, and children; then beasts, and birds last of all, who might fly above that danger, when they could neither by going (though it were climbing) nor by swimming defer their drowning any longer. This general and deep inundation may serve to make sin abominable, and the justice of God terrible to all mankind; if the creatures (besides man) who are alive, were apprehensive of the destruction of those which the flood had swallowed up, they would be very fearful to provoke God’s indignation any more: the more should man beware of incurring his displeasure, since his sin involves the unreasonable and insensible creatures under a curse, as well as himself, Exod. 9:19. Josh. 7:24, 25. Jonah 4:11.

{Noah only remained &c.} 2 Pet. 2:5. Now it was evident to the surviving part of the world (and that they that were overtaken with the waters, before they were overwhelmed with them, might see and acknowledge it) that it was safer to go against the stream with a few godly persons, than with a multitude of ungodly ones to be carried along with it, and overwhelmed by it.

V. 24. {An hundred and fifty days} See the second Annot. on ch. 8. v. 14.

CHAPTER VIII.

Ver. 1. {Remembered} Remembrance in propriety of speech, is applied to such only as may forget: yet by a figure of conformity betwixt God and man, (whereby God is spoken of after the manner of men) he is said not only to remember, Gen. Chap. 9:15. Exod. 32:13. Ezek. 16:60. but to forget also, as Psal. 13:1. Isa. 49:14. and both these with a various respect to the godly, and to the wicked; though indeed he apprehends all things past, present and to come, at one act, and so does not properly remember, much less forget anything: but by his remembrance, as applied to the godly, is meant some act of divine favor, Heb. 6:10. as the granting of their requests. Gen. 30:22. Job 14:13. Psal. 132:1. the performing of his promises made unto them, Gen. Chap. 19. ver. 29. Exod. 32:13. Deut. 9:27. Ezek. 16:60. and the rewarding of their works, Neh. 13. ver. 14, 22. not for their merit, but for his own mercy: Lastly, his remembering of them, is his relieving them in distress, when in the opinion of men they are thought to be neglected, as if they were quite forgotten by him; and he is said not to remember the sins of such, Jer. 31:34. Heb. 10:17. when he does so freely and fully forgive them, as if he did altogether forget them: and he is said to forget them, when he withholds his favor from them, or defers to send succor to them in their necessity, Psal. 13:1. and with reference to the wicked, his remembrance is a recompensing them after their misdoings, Psal. 137:7. and his forgetting a forbearing of punishment, as if they were both out of sight, and out of mind with him, Psal. 10:11. and now it was seasonable for God to manifest his remembrance of Noah, who had been many months in a state of sadness, though of safety, and might well by this time be weary of his close prison, his unsteady dwelling, and of his cohabitation with brute creatures, unfit (save in case of great necessity) to lodge with him under the same roof.

{and all the Cattle} God’s benignity extends to man and beast, Psal. 36. vers. 6. and 147. vers. 9. Jonah 4:11. See Annot. on Gen. 9:9.

{a wind to pass} The wind, as God pleases to employ it, either drives away rain, or brings it; see Prov. 25:23. text and margin; so it sometimes makes a flood to swell bigger, Psal. 107:25. Jonah 1:4. and sometimes (and that most usually) it dries up small waters, and lessens or abates the depth of great ones, though it ruffle them up into boisterous waves: but in the slacking and assuaging of this great flood, there was (besides the natural operation of the wind) a supernatural and miraculous power to make this high tide to fall to an ebb; as in the drying up of the sea by the east wind, Exod. 14. vers. 21.

V. 2. {Fountains of the deep} To make the flood there was, as it were, a secret conspiracy and concurrence of waters underground, with the rivers and seas above; betwixt these there is such commerce and communion that from the sea the rivers run, and to it they make their return again, Eccles. 1:7. yet whether the sea made any augmentation of the waters on the earth, it is uncertain; and though some affirm it, others deny it upon this reason, for that the sea was to swell higher, as well as the waters on the land; but now with the passage of this wind, and God’s powerful cooperation with it, that passage of secret confluence of, and intercourse betwixt the waters was stopped to make the flood to assuage, which before was opened to make it swell. See Annot. on Chap. 7. vers. 11.

{windows of heaven} See Annot. on Chap. 7. vers. 11.

{restrained} The rain was of God’s sending, Chap. 6. vers. 17. Chap. 7. ver. 4. and the restraint of it was of his making; second causes are so stinted and confined in their operations, that they cause not contraries, unless by accident; as the fire burns the hotter, when the air about it is the colder, and the middle region of the air is so much the colder, as that on both sides it is the hotter; but the first cause equally produces the most repugnant effects; as in the general good and evil, Job 2:10. good without exception, evil with distinction; for the evil of sin is from man or Satan, the evil of pain or punishment from God; of this evil the words of Job are to be understood, and of Amos, Chap. 3:6. and in particular, in the creatures that bring forth he causes fruitfulness, Gen. 1:28. Mal. 3:10, 11. and barrenness, Deut. 28:38, 39, 40. Joel 1:10, 11, 12. in living creatures health and sickness, Exod. 9:9, 10, 11. life and death, 1 Sam. 2:6. to men he dispenses as he pleases, riches and poverty, advancement and debasement, 1 Sam. 2:7. peace and war, Isai. 45:7. in the air he makes light and darkness, Gen. 1:2, 3. Isai. 45:7. in the water calm and tempest by his word, Matth. 8:16. Jon. 1:4, 15. and he has them all so subject unto him, that, as the centurion said of his soldiers, Matth. 8:9. they go at his command, and come at his call: if then we desire any good thing, let us address our devotions to him from whom is every good and perfect gift, Jam. 1:17.

V. 3. {Returned continually} Heb. Going and returning. That is, with all speed, running and returning to their proper places and channels, from whence they were gathered to make up the flood; which shows their readiness to obey the command of the Creator; an obedience observable throughout the whole creation from the winged seraphims, Isai. 6:2. the flying angel, Revel. 8:13. to the crawling vermin, Exod. 8:17, 18. Acts 12:23. Psal. 148:10. Only men, betwixt both, and contrary unto both, are disobedient and rebellious to their Maker, who should follow the example of the creatures, as expecting hereafter to be their partners in glory, and go beyond the other, as much as they are behind man, or below him in faculties and favors from God, both to enable them for, and encourage them in his service.

{after the end of the hundred and fifty days} That is, from the beginning of the flood (so long the waters prevailed, Chap. 7. ver. 24.) and after that time they began to be abated.

V. 4. {Seventh month} Not from the beginning of the flood, but from the beginning of the year, 1656. wherein the flood was sent upon the world: and this not according to the ecclesiastical account, which was not in use before Moses’ time, (for so the seventh month was Tisri, September) but according to the civil account which began at September, and from thence the seventh month was Nisan (as the Chald. and Hebrews call it) Esth. 3:7. Abib. (as the Hebr.) Exod. 13:4. that month answering to part of March, and part of April.

{mountains of Ararat} Upon one of those mountains called Ararat, the highest sort of hills, over which the flood prevailed. Gen. Chap. 7. vers. 19. There is a kingdom called Ararat, Jer. 51:27. (whither the sons of Sennacherib fled, when they had slain their father, 2 King. 19:37.) Isai. 37:38. where the word in the Hebrew text is Ararat, but in the English translation Armenia in both places; and by Armenia is meant Armenia the greater, situate near unto the Caspian Sea: some take it to be the same with Aram, and that Hebrew word the vulgar Latin renders Mesopotamia, which borders upon Armenia. These mountains of Ararat are called by Curtius and by Berosus the Chaldean, Cordian Mountains. Epiphan. haeres. 66. which Ptolemy places in that part of Armenia the greater, that looks toward Assyria. Nicholaus Damascenus, cited by Joseph. Antiq. l. 1. cap. 4. calls the mountain Baris; but howsoever there be difference in the name, the most agree of the place; that these hills are a hilly tract of ground in the country of Armenia the greater.

V. 4. {Decreased continually until the tenth month} The ark rested on the mountain of Ararat while the waters covered it; for at the first the mount was felt, but not seen, yet the waters then were so much abated, and did day by day so abate, that whereas before they stood above the mountains, Psal. 104. vers. 6. yea, fifteen cubits above all high hills, Chap. 7. vers. 19, 20. within seventy three days’ space (from the first repose the ark had upon Ararat) not only that, but the tops of other lower hills were seen, the waters partly being sunk down and swallowed up by the hollow places of the earth, and partly drawn up and rarified into air: this God could have done in a moment, but he works by degrees, that we may not too suddenly pass over the acts of his power, justice or goodness, but may exercise our faith in a deliberate waiting on his will without precipitation, or too much haste, Isa. 28:16. There be some who precisely set down the gradual abatement of the waters; and they say, that while they were above the mountains they abated but one cubit in four days; but that afterwards they assuaged more swiftly: if it were certain how deep the ark descended into the waters, whether (according to the phrase of shipmen) it drew water eleven, (as some say) or thirteen cubits, (as others) we might better resolve the doubt at the first day’s decrease; for the seventeenth day of the seventh month was the first day of the waters’ abatement; for from the beginning of the flood, till this seventeenth day, are but one hundred fifty one days; and of them for one hundred fifty days the waters prevailed, Chap. 7. vers. 24. whence it will follow, that the ark drew water thirteen cubits, that the waters abated two cubits in one day; for that the seventeenth day it touched and rested on Mount Ararat, and when at the highest it was above it but fifteen cubits; but if it drew water but eleven cubits, it fell four cubits the first day: these conjectures are both doubtful; neither dangerous.

V. 6. {At the end of forty days} Making the account from the first appearance of the dry land upon the mountain tops, which was the first day of the tenth month, the end of these forty days was the eleventh day of the eleventh month called Sebat, the same which we call January.

V. 7. {To and fro} Heb. Going forth and returning. Not into the ark, but fluttering about the ark, and resting on the top of the ark; for the raven accustomed to live at large, was weary of the straitness of her cage, and finding many bodies dead, but not devoured by the fishes, she was ravenous after such prey, and would no more be confined to the ark neither for diet nor lodging.

{until} This does not signify that she returned when the waters were dried up, but that she returned not before they were dried up, so the sense is negative to the term particularly mentioned, not positive for the time afterwards; as 2 Sam. 6. last. Psal. 110. ver. 1. Mat. 1:25.

V. 8. {Dove} The dove was sent out the seventh day after the raven, as vers. 10. shows; Noah was very desirous, and hopeful also to receive some good news by such messengers, though they were mute; and he hoped the failing of the raven would be recompensed by the faithfulness of the dove, who by the manner of her flight lower and longer than that of the raven, would make a better discovery of the state of the earth; and being more wonted to human habitation and society (but especially out of love to her mate left behind) would return again, and bring with her some token of good tidings, if there were any.

V. 9. {Found no rest} For though the mountain tops were bare, it may be they were muddy, or far off, and not within the compass of the course she took; besides doves (as was noted before, Annot. on vers. 8) lie low, and therefore may be called the Doves of the valleys, Ezek. 7:16. as the ravens are called the Ravens of the valleys, Prov. 30:17. because they feed on the carcasses, which are most frequently found on the lower grounds, for in such especially are battles pitched, and the greatest slaughters made.

{pulled her in unto him} Heb. Caused her to come by opening a window. And it may be, showing her mate, and so inviting her to the place where she had been before, and where she might be with more comfort, until the world were better: and when she came within the reach, he took her in his hand, to try whether her wings or legs were besmeared with dirt or mud, which might signify the assuaging of the flood.

V. 10. {Other seven days} That is, fourteen days after the sending forth of the raven; for he waited so many days in expectation of her return, and when seven of them were expired, and the raven not returned, he sent forth the dove the first time, and after she came back, he stayed other seven days, and sent her forth again.

V. 11. {In the evening} Having solaced herself in flying abroad, and resting upon trees, the tops whereof did now appear, she returned to the ark, the place of her rest and repast, for there was better diet and lodging for her than yet she could find anywhere abroad.

{olive leaf plucked off} Not a loose leaf floating on the water, but a little tender sprig, such a dove with her bill might break off, which now was the easier to be done, because it was softened and weakened by being long in the water; and the olive branch was the more likely to remain, because it is green all the year, Plin. Nat. Hist. l. 16. c. 20. yet it was an especial providence also in preserving it, together with the seminal virtue of other plants and herbs, for the replenishing of the world with these kinds of creatures, whereof we do not read there was any seed reserved in the ark.

V. 12. {Yet other seven days} Some make a mystical observation of the number seven, with reference to the Sabbath, and suppose that Noah on that day, performed his most solemn devotion to God with prayers, for good news to be brought him, concerning the ceasing of the flood; and by this third sending, and his intermission between, we may observe not only his great desire of removal of the curse from the earth, but his patient waiting on God’s time, for obtainment of the thing desired. See Jam. 5:7.

{returned not} Which might be by going so far, as to lose her way back again: but it was rather by finding (that which before she did not, vers. 9.) a resting place for the sole of her foot, and food for her sustenance, which together with a more free air and liberty than before she could have, made her neglect both her mate and her master, yet prisoners in the ark.

V. 13. {In the first month, the first day of the month} Heb. In the first the first of the month. Where after the former first, the word month is understood, after the latter the word day: the words month and day are expressly mentioned before, vers. 4. and after, vers. 14. yet sometimes the substantive of time is omitted, and virtually comprehended under the adjective of number and order, as Matth. 26:17. in the Greek, the first of the feast, the word day is left out; but Mark 14:12. it is supplied, and the speech made full thus, the first day of unleavened bread. This was the first month, according to the sacred account, to wit the month Nisan answering to March; see the Annot. on Chap. 7. vers. 11. and the first day of that month.

{removed the covering of the Ark} That is, took up a board or two in the top or roof of the ark to look round about him, for through the window he could not see so far every way.

{the face of the ground} The ground is said to have a face as the waters, Chap. 1:2. and the firmament a face, vers. 20. of that chapter, by which is meant the open and most visible part, called the superficies, or surface, which is most obvious to the view, as the face of a man is more visible than his other parts, which are commonly covered, when the face is commonly bare.

{was dry} That is, the ground which before was quite covered with waters (except the hilly part) was now generally bare, so that it appeared all earth; yet it was not so dry, but that it was soft and muddy; and so not firm enough to afford a solid subsistence to hard and heavy bodies, as in the twenty seventh day of the next month it did, ver. 14. until which Noah kept in the ark, notwithstanding the dryness of the earth in the sense forementioned.

V. 14. {In the second month} The month Jiar, that is, the month which answers to part of April, and part of May.

{seven and twentieth day} Hence we may make the complete account of the continuance of the flood; which, if the months and days were reckoned according to the course of the sun, make up a whole solar year and ten days; whereof the rain continued forty days, the flood in its full height, one hundred and fifty days, in its diminution or decrease one hundred and twenty nine days; in the end whereof the earth was bare all over, but muddy, so that Noah continued after that fifty six days; which cast up into a total sum, make up the number of three hundred seventy five days, that is ten days above the solar year, consisting of three hundred sixty five days. For this account compare, Gen. 7. ver. 11, 13. with the first and fourth of this chapter, and the last of this. But it is to be noted, that according to an account usual among the Hebrews, six of the months of the year had thirty days, and the other six had twenty nine days apiece, which put in one sum, make three hundred fifty four days, to which adding the eleven days, (viz. from the seventeenth, till the twenty seventh of the second month inclusively) the whole will be a solar year, after our ordinary reckoning, to wit, three hundred sixty five days.

V. 15. {God spake unto Noah} Whether by a dream, or vision, or secret motion of his Spirit, or by assumption of a human shape, it is not said here, nor Chap. 6:13. nor Chap. 7:1. but which way soever it was, it was evident to Noah, not only what it was he was to do, but who it was that made it known unto him; so that he did not mistake the author of the revelation, as young Samuel did, 1 Sam. 3:5, 6, 7, 8.

V. 16. {Go forth of the Ark} At God’s command he came into the ark, Gen. Chap. 7. vers. 1. and by his command he is to go forth again; in time of danger he shut him up like a prisoner, but it was to preserve him; God’s restraints are mercies, not in this case alone; see Isai. 26:20. and now the danger is past, and liberty safe, he is set free to go abroad; he continued his confinement until the Lord enlarged him: It is good to have his warrant for our movings to and fro, our coming in, and going out, and walking in such ways, as we may comfortably expect to have angels to attend our steps, Psal. 91. ver. 11. And if we take the ark for a type or figure of the church, (as divines use to do, and may well agree with Saint Peter’s comparison, 1 Pet. 3:20, 21.) it may point us to a duty of importance in our Christian practice, viz. that none must be admitted into the church, or excommunicated out of it, but for causes, and in a manner warrantable by the word of God.

V. 17. {Breed abundantly on the earth} In the ark was the stock and store both of mankind, and of other creatures, for replenishing the whole earth; not that all places should breed all kind of creatures, for in America there are yet (as some write) no lions, bears, tigers: and though some parts of the earth be separated from others by great waters, and by the main sea, such creatures as could not by swimming pass from one to another, might by navigation be transported; for from Noah’s ark the use of ships might be occasioned; and that they were ancient, may be collected from Gen. 49:13. Deut. 28:68. See on Chap. 9:1.

V. 19. {After their kinds} That is, they went out, not confusedly, but in order, (as they came in,) and sorted themselves together according to their kinds; that is, men and their wives together, ver. 16. the male and his female, the clean beasts, and birds by themselves, the unclean by themselves, as they were sorted, Gen. 7. ver. 2, 3. The Hebrew (rendered After their kinds) is, After their families: whereof see the last note on Chap. 7. ver. 2.

V. 20. {Builded an Altar} We find no mention of an altar until now, yet it is not unlike but that the sacrifices of Cain and Abel, Gen. 4. were offered on an altar: This is the first thing that Noah did after his deliverance from danger, and enlargement from his long restraint; religious gratitude must be performed upon the first opportunity that may be taken; God would have the thankful memorial of the world’s creation in six days, solemnly observed the next day after, Gen. 2:2. by whose exemplary direction, the faithful have been very forward to make remembrances of his mercies, and to testify their thankfulness by their offering in tribute to him some part of his own, as to the Lord of all. This was Abraham’s practice, Gen. 12:7, 8. and Chap. 13:18. and 22. and Isaac’s, Gen. 26:25. and Jacob’s, Chap. 35:7. Of Moses, Exod. 17:15. and of others; and in such services they professed their faith in Christ, and expressed it by works in their grateful oblations to God.

{burnt offerings} Those offerings were usually called burnt offerings which were wholly burnt, no part reserved for food to any; and those being of every kind of clean creature, it shows Noah’s religious and liberal heart to God, who of so small store was willing to offer unto him so great a sacrifice.

V. 21. {Smelled} This is a figurative speech, whereby that is applied unto God, which in propriety of phrase is not found in him, but in man, and the other creatures; for this smelling is the exercise of a sense which requires a material organ or instrument, which cannot be in God who is a pure Spirit; yet for man’s instruction, the expressions of God are thus brought down to his capacity. See Annot. on chap. 6:6.

{sweet savour} So Exod. 29:18. The savor of broiled or burned flesh and fat is not very sweet in itself: and so this seems to be as the commination of the prophet, Isai. 3:24. a stink for a perfume; but the ordinances of God are not to be censured by carnal sense, for so circumcision would be rather a contemptible than an honorable seal of man’s covenant with God; nor would the sacraments of the New Testament be much set by, if we should value them by what our senses discern of them; for, for the one, what is more common or more weak than water? for the other, how little worth is a bit of bread, or a sup of wine, if our sight or taste be judges of them? but yet, as the ordinances of God, and the representations of the grace and virtue of Christ, and our reconciliation with God thereby, they are sweet and savory, not only to men, but to God himself, for in him he is well pleased, Mat. 3:17. Isai. 42:1. and in him, and for his sake is the sacrifice of a very sweet savor, Ephes. 5:2. though in itself it were never so unsavory to human sense: in Hebrew, it is a savour of rest, for that which affects with much delight, stays and settles the mind and heart upon it; and if there were any offensive agitations before, it quiets them, and makes them to rest and cease.

{The Lord said in his heart} This is also spoken figuratively, as before: see Annot. on the word smelled. The meaning is, that God had decreed and resolved with himself, that he will not again curse the ground, &c. and this he said heartily and sincerely, for all the sayings of God are hearty, none feigned or hypocritical; for such are abominable to God in men, and so impossible to be in God towards men, 1 Sam. 15:29. Or the words may be rendered, God said to his heart, that is, God spoke this comfort to the heart of Noah by his Spirit, to encourage him in his godly course.

{I will not again curse the ground any more} He does not here cancel the general curse inflicted for the sin of man, Gen. 3:17. nor give security against burning of the world, whereof Saint Peter prophesies, 2 Pet. 3:10, 11. nor promise that particular places shall not be drowned, but that there shall be no such general flood as this was any more.

{for the imagination} The like reason is rendered why God will bring a flood upon the earth, Gen. 6:5, 6. as here why he will not: if we read the words, though the imagination, (as the original will bear) &c. there is no appearance of repugnancy that is not easily answered; and if we read, for the imagination, there is so much difference betwixt the reason, as it is rendered there, and here, as excludes contradiction: for there he is moved to wrath by a general aggravation of sin in all persons, parts and faculties, ver. 5, 12. and by some heinous sins of particular kinds, as apostasy in the families of the godly, lustful affecting of marriages with the wicked, Chap. 6:2. and horrible cruelty wherewith the earth was filled, ver. 11. and all this with a giant-like and sturdy contempt of God, which was a just ground for a general judgment, there being so many who did evil with both hands earnestly, Mic. 7:3. But here God moves himself to mercy by consideration of man’s native corruption even from his childhood, as Psal. 103:13. Like as a father pitieth his children, so the Lord pitieth them that fear him; and in his next words, for he knoweth our frame, and remembereth that we are but dust, ver. 14. So he knows that even the best are shapen in iniquity, and conceived in sin, Psalm 51:5. And hence he will take occasion to show mercy to mankind; for if he should send general judgments whensoever there is a generality of sin, he should do nothing but mar what he has made; and yet, as the wicked shall deserve, and his wisdom thinks meet, he will have ways enough to be meet with them. Besides, now his justice being glorified in the destruction of the old world, his mercy in regard of man’s nature, and unavoidable corruption was seasonably promised, especially being now reconciled to the new world by the sacrifice of Noah; and this moves him to bring in that as a motive of mercy, which in justice he might aggravate to severity. See the like pleading, Isai. 48:8, 9.

{while the earth remaineth} Heb. All the days of the earth. It is a question whether the substance of the earth shall not remain, when the use of seed-time and harvest is ceased, which will be at the end of the world, when Saint Peter’s fiery prophecy is come to pass, 2 Pet. 3:10. yet God makes it certain by his decree, that while he is pleased to continue mankind and earth together, there shall be such difference of seasons as are after mentioned.

{seed time and harvest} God makes this decree for the general, but not so but that he may curse some places in particular; so that there be neither seed-time nor harvest in their season; as in 1 King. 17:1.

{day and night} The meaning is not, that there was not day and night during the flood, for it appears there was, by Noah’s numbering of the days, ver. 10. but that both in the preparation of the flood by dark black clouds, as 1 King. 18:45. Joel 2:2. Zeph. 1:15. and stormy weather, Acts 27:20. and by continual rain the day was darkened, and Noah shut up, and suspended from the works both appertaining to the unreasonable creatures, and to human commerce, was as it were benighted; for when night cometh, no man can work, Joh. 9:4. and that such and so long darkness and cessation from their labors of the day by such a restraint, by black clouds, long rain, and a deep and general flood for so long a time, shall be no more.

CHAPTER IX.

Ver. 1. {Be fruitful and multiply} (As Chap. 1:28. and 8:17. and ver. 7. of this chapter) Though we read not that Noah had any children after the flood, the blessing of fruitfulness in his issue was a blessing to him, Psal. 128:6. for grandchildren are children in whom the grandfather lives, and whom he loves as well as those that are his by immediate descent. Gen. 31:28. and Chap. 48:15, 16.

{replenish the earth} These words as the former, are in form a command, in effect a blessing, wherein God’s word and his work go together, as Gen. 1:3, 7, 11. and though it be spoken expressly of mankind alone, yet herein is implied also God’s blessing upon other creatures; for not only mankind, but beasts and birds were to increase, and by their fruitfulness to replenish the earth and the air. It is much doubted, how all kind of creatures could be brought from the place where Noah landed his carriage in the ark, all over the earth to overspread it, (as vers. 19.) especially into the remote parts, as America? Answer: 1. It is not necessary that all kind of creatures should breed in all parts of the earth, as in the islands Cuba, Margarita & Dominica, there be no lions, bears, nor tigers, as many countries have no breed of elephants or camels. Secondly, they might go very far by land, and from one land to another, by some narrow passage of water which they might swim over; or they might be carried in ships from one country to another; and by that time they were multiplied so, as to be too many for that continent on which they were first landed, from Noah’s ark the art of making ships, and of navigation might be invented; for though we find no mention of ships until the benediction of dying Jacob, Gen. 49:13. which was six hundred years after this general flood; yet there might be use of them long before: for it is not necessary, nor usual in the Scripture, that all things be mentioned that are done, much less that their original should be precisely noted; for in six short chapters (the first six of the book of Genesis) we have the compendium of the story of the world from the creation to the flood, containing the term of one thousand six hundred fifty six years; wherein it must needs be that many more matters are omitted, than are mentioned.

V. 2. {The fear of you} (Gen. 35:5.) The dominion of man since sin, is not like that of Adam over the creatures at the first, (for their obedience to him was in proportion such as his to his God, free and unforced, and rather out of love than out of fear) but by prevailing of force and art, as now it is; yet neither can he subdue the nature of the wilder sort, for as it is in the thirty ninth of Job, Will the Unicorn be willing to serve thee, or abide by thy crib? ver. 9. Canst thou bind the Unicorn with his band in the furrow? or will he harrow the valleys for thee? vers. 10. which words though they be an interrogation in form, are in effect a vehement negation: But Noah and his sons (with whom the unreasonable creatures were inmates in the ark, and by whom they were governed and succored as a part of their family) might have more power over them, and more obedience from them than his posterity in after times; for it is like they were more at command while they were afraid of the flood, and confined in the ark, than afterwards; and yet man (especially the elect, as in Christ) has a general dominion over the unreasonable creatures, compare Psalm 8:6. with 1 Cor. 15:27. even to the taming, or overawing of the wildest of whatsoever, Jam. 3:7. as of lions, leopards, tigers and elephants, as we may see in Plin. Nat. Hist. l. 8. c. 16, 17, 18. whereof the elephant is the greatest, Ibid. l. 8. c. 7. which have been brought so far under the yokes, as to be yoked together to draw a chariot, Ibid. c. 2. and in some places to draw the plow, Ib. c. 1, 2. and to the taking of the subtlest; and for those that are not tamed nor taken, the dread of man is upon them, so that they shun his presence as much as they can. Psal. 104:20, 21, 22, 23. And this is true, as well of the birds of the air (as experience proves) whereof see Plin. l. 10. c. 8. as of the beasts of the earth; yea, and of the fishes of the water; for in the fish-pools of Caesar, some fishes were so tamed, that they would come at the calling of their name, Plin. Nat. Hist. lib. 18. cap. 70. and the greatest of them, the whales, God has subjected to the power and prudence of man in great measure, though sometimes for man’s rebellion against his God, the creatures be in rebellion against him to his ruin; as God threatens, Levit. 26:22. and has sometimes executed, as 1 Kings 13:24. 2 Kings 2:24. and he can take a great revenge by the least and weakest creatures, as by frogs, and flies, and lice, Exod. 8:5, 17, 24. and by worms, Acts 12:23. See on Chap. 1:26 Annot. 7.

V. 3. {Every moving thing} Or, creeping thing. That which creeps moves, but not contrariwise, all that moves creeps; for man, and beasts, and birds do move, but do not creep, therefore the original word is well rendered moveth, which is a word of a larger extent than the word creepeth, and so more meet to express the beneficence of God in this concession of sustenance to man.

{that liveth} That is, that dies not of itself, Lev. 22:8. but being alive is killed by your hand, and not found dead already, as that which is torn by beasts in the field, which is to be cast to dogs, Exod. 22:31. for many of the ceremonial laws given to Moses from God, and by him to the Jews, were in use long before. See the Annot. on Gen. 7:2. Objection: But many living things are not man’s meat, as lions, bears, tigers; and many birds, as hawks or kites; and many fishes, as the whale and others; but for creeping things, many of them are not only loathsome to man, but very unwholesome, and some of them no better than plain poison, as toads, scorpions, spiders: for answer hereto, see the next note.

{shall be meat} As by bread in the Lord’s Prayer is meant not only bread itself, but all necessary food and physic, which is of use to preserve or recover the health of man, and to prolong his life; so here many of the creatures by way of ordinary diet, and some of them by a physical virtue shall serve to sustain the life of man, even vipers, and scorpions, and lice, and the excrements both of men and beasts have their use in physic for man’s good, whereof see abundant instance in the preface to the Sanctuary of a Troubled Soul: Here is the first mention of man’s feeding upon the living creatures, and the first grant of that liberty, as divers learned commentators conceive, which yet might be in use before, as corn, and bread, and drink, though they be not spoken of before; and as the rainbow was from the beginning, though not mentioned until after the flood. And here was especial cause to mention the allowance of eating the living creatures, both because herbs and fruits were spoiled with the flood, and for that God would by this grant the more oblige them to forbearance of blood, ver. 4. as he did the more bind Adam to abstinence from the fruit of one tree, by his liberal beneficence and allowance to eat freely of all other fruits that grew in the Garden of Eden: and this not by command, for though it be given in a term of command, Gen. 2:16. is in effect but a concession or permission, as Lev. 11:3. See also, and compare Mat. 19:7. with Mark 10:4. where what is called a commandment in the former evangelist, is said to be a suffering or tolerating in the other; and of this permission the godly, it is like, made use as well as the wicked; for it is not probable that Abel being a keeper of sheep, kept them only for the wool, or milk, and left their flesh (being as pleasant and as wholesome then as since) to be devoured of wild beasts, or to rot either above or underground; and it is very probable, that generally before the flood there was rather an excess in the use of lawful means, because our Savior, Mar. 24:38. notes the old world for their eating and drinking, that is, for being too much addicted to delicacy, variety and plenty of provision for the flesh at the time when the overflowing scourge came upon them; yet a moderate use was then allowed and taken into practice, which might be put into an express permission or concession now, not only with respect to the refreshing of man, but withal for a religious consideration referring to the glory of God, viz. for restraint of idolatry, or worshiping or honoring the creature more than the Creator, against which the killing and eating of them for ordinary diet, was a practical preservative; and it was not without need in respect of man’s proneness to idolatry; whereof see Psal. 106:19, 20. Rom. 1:23. nor without fruit; for though some did so abuse themselves and other creatures also, as to make gods of such things as they did eat, yet to those who made use of their reason, it was a great conviction of the vanity of such idols, that they might be so devoured, and turned as well to excrement as to nourishment: and therefore did Moses enjoin the drinking of the water wherein the powder of the golden calf was put, as a potion for the people’s cure of that brutish idolatry, Exod. 32:20.

{as the green herb} That is, as freely as the green herb, Chap. 1:29.

V. 4. {But flesh with the life} That is, living flesh with the blood in the veins: or the blood let out of the veins, wherewith the life and soul of the creature is poured out; for the soul of a beast, or fish, or fowl, has no existence without the body, (as the soul of man has) being rather a vital faculty, than a substance; and the life is called the blood, and the blood the life, because the spirits which are the liveliest parts of the creature, are produced of the purest part of the blood, and with it diffused throughout the whole body, by the operation and activity whereof, the members are lively and active, and without which there is no bodily life in man or beast, though the blood continue in the body, as in creatures strangled. By this in God’s intention is, first, morally forbidden all cruelty, not only to man, but to other creatures. Secondly, the eating of the flesh and blood together, or either of them raw, whereby men might become (by degrees) to feed upon man’s flesh, as those who for such a barbarous manner are called Anthropophagi, that is, men-eaters, Plin. Nat. hist. lib. 6. cap. 30. Thirdly, afterwards the eating of all manner of blood was expressly forbidden, Lev. 7:2. and Chap. 17:10. and that not only because the blood is the life of the flesh, as here, and Lev. 17:14. or the life of the flesh is in the blood, as the reason is expressed, Lev. 17:11. but there is a reason mystical against the eating of blood in the same verse, and that is, because in sacrifices the blood was to be let out and sprinkled, to signify that the life of man by sin is forfeited to God, and to be offered to him, as the author from whom at first it was derived, and to whom at last it is to be presented, and for that man’s life was to be redeemed by the blood of Christ. To these two some add a third, viz. a physical cause of forbearance of blood, which may serve for all times, and it is because the blood of beasts is somewhat gross, and yields not very wholesome nourishment to the body of man; and therefore the beasts which were to serve for food, were not to be strangled, but to be killed, that the blood might be let out and parted from the flesh. And from this prohibition of blood in this chapter, before the ceremonial law was ordained, and the decree of the apostles for forbearance of things strangled and of blood, Acts 15:20. after the obligation of it was expired, some infer a perpetuity of prohibition of all such meats, especially since in the apostles’ decree, pollution of Idols, so ver. 20. or, meats offered to Idols, ver. 20. and fornication are forbidden, and all in one tenor, as necessary things to be forborne, ver. 28. so that to this day they hold it unlawful to eat anything made of blood, though mingled with other materials, and broiled and dressed as other meats are: and therefore the Christian Greeks find fault with the Latins, for using their Christian liberty herein, as Theodorus Balsamon on the 63. canon of those supposititious canons which are entitled to the apostles.

But first for answer to the position, it may be alleged, that all meats which are wholesome (though some be more wholesome and nutritive than others, and to some stomachs and constitutions grosser meats may be more suitable than finer) are by evangelical liberty lawful to be eaten; for that see Mat. 15. ver. 11. Acts 10 from ver. 10. to the 16. 1 Cor. 8:1, 8. & chap. 10:25. Tit. 1:15.

Secondly, This prohibition of the apostles touching the eating of meats strangled, and blood, was occasional, and in case of scandal, that the converted Gentiles should not be offended with the converted Jews for their forbearance of such meats, nor offend them by their use.

Thirdly, For the forbidding of blood, besides the present reason concerning the state of the church, and the antiquity of the abstinency, prescribed soon after the flood, there might be a reason of it from the future, viz. a slander of the Christians for bloody and inhuman banquets of human flesh, such as are reported of the tyrant Phalaris, Arist. Ethic. lib. 7. cap. 6. and are sometimes threatened and inflicted by God as a curse; whereof see Deut. 28:56, 57. 2 Kings 6:28, 29. Lam. 2:20. and Chap. 4:10. which the Holy Ghost foresaw would be charged upon them, and meant to meet with it by this decree, and the observation of it for a time, out of which the primitive Christians made their apology, convincing their accusers of falsehood, and acquitting themselves from all just suspicion of such a crime by their forbearance of all use of blood in what kind soever, as we find their defense set down in the writings of Minutius Felix, Euseb. Eccles. Hist. lib. 5. cap. 1. Tert. Apolog. cap. 9.

Fourthly, For the sorting of this prohibition of blood and things strangled, with forbearance of meats sacrificed to Idols, and fornication, it follows not that they should be alike lawful or unlawful; for the same punishment, much more the same prohibition, may be set upon things of a very different nature; as death is the penalty of murder, Gen. 9:6. and of having leavened bread, Exod. 12:15, 19. yet the one is forbidden by a moral, the other by a ceremonial precept; yet for the sin of fornication, divers of the Gentiles held it but for a thing indifferent.

Fifthly, For calling of them necessary things, they were so, and always will be, so far as the obligation is from a moral precept, as the caution against idolatry and fornication; and for those things which are in their own nature indifferent, as the abstinence from things strangled, and from blood, the forbearance of them was necessary for a time, in case of scandal to any believing Christian, 1 Cor. 8:13.

V. 5. {I will require} That is, the magistrate, my deputy, shall require blood for blood; or if he do not know or punish homicide or manslaughter, some hand of violence like that of the manslayer shall repay him like for like; or mine eye shall discover it, and mine own immediate hand avenge it. See Exod. 21:12. Lev. 24:17. Num. 35. from ver. 16. to the 19. Deut. 19:21. Ezek. 35:6. Mat. 26:52. Rev. 13:10. See also Joseph. Antiq. lib. 1. cap. 4. but especially Philip Lonicerus Theat. Hist. pag. 392. ad pag. 513.

{at the hand of every beast} A man commonly when he kills another, uses his hand to that wicked work, so that which other creatures use instead of a hand is figuratively called by that name; so the spider is said to take hold with her hands, Prov. 30:28. and the beast must be put to death, to put a fear of murder upon man, as the dog beaten before the lion to make him afraid. See Exod. 21:28.

{at the hand of every man’s brother} The former prohibition is a preparative to this, the moderation towards beasts that were to be killed by abstinence from their blood prescribed by God, Lev. 17:14. was to be a restraint of cruelty towards man, whose life was more precious, since he was made after the image of God. See ver. 6. and this an universal law, enforced with an impartial penalty, death for death, blood for blood, whosoever he be that sheds it without just cause and lawful warrant.

V. 6. {By man} Murder or killing is to be punished with death, like for like, Exod. 21:12. Lev. 24:17. Mat. 26:57. Which is to be understood of witting and willful murder, Numb. 35:31. for if one had killed another at unawares, there was a city of refuge for the slayer, to save him from the hand of the pursuer, ver. 11. otherwise, he that sheddeth man’s blood, by man shall his blood be shed. Some read the words, Whosoever sheddeth the blood of man in man, and the original text, dam haad am baadam, will allow it, which may be rendered, The blood of man in man, and so the sense may be, Whoso lets that blood out of man, which is and should remain in man, his blood shall be shed. But the first letter Beth, in the latter word, signifies variously, according to the sense of the place; either in, or with, or for, or by; and that instrumentally, as in this place both the construction of the words, and the Hebrew accent Zakeph Katon, do import; so that we may read the word, as our last translation does, By man, that is, ordinarily by the magistrate, to whom is committed the sword of justice for that purpose especially, Rom. 13:4. and extraordinarily God in his justice uses the hand of one murderer to do execution upon another, when human justice (as either blind or lame, either wanting eyes to see it, or hands to punish it) does pass murder over with impunity; or some way or other he shortens the life of the bloody man, so that he lives not out half his days, Psal. 55:23. It is questioned by some, whether murder or any other crime were punished otherwise than by excommunication, (or casting out of the society of men) whether sacred or civil, before the flood; but especially whether death were inflicted on any offender, before Noah his return to land again. The chief cause of the doubt is, the reprieve of the first murderer by God himself, though guilty of the greatest cruelty against man, and of the stoutest contumacy against God of any professing service to him (as he did by sacrifice) in the Scripture, on whom God set an especial mark that man might not meddle with him, Chap. 4:15. But this case of reservation was extraordinary (as was his crime) too high and heinous to be rewarded with the sword of justice, somewhat worse than death, a wretched life (which for his greater punishment was prolonged) was a more meet recompense for such a transcendent malefactor; yet many times it might be otherwise. If it be said, we find neither any ordinance or example of the inflicting of capital punishment on any offender before that of this chapter: It may be answered, that many things might be in use before the flood, though not recorded in the foregoing chapters, whereof see the second Annot. on ver. 1. of this chapter: and though there were no such political power, as was exercised after the flood, when Nimrod had raised himself to the height of monarchy, whose ambition and tyranny has been followed ever since in many parts of the world, yet it seems there was an economical or domestical power of life and death in particular families, as appears by the story of Judah and Thamar, Gen. 38:24. The Anabaptists (who deny the legal and military use of the sword, yet sometimes use it against those who favor not their fancies: see Philip. Lonicer. Theat. Hist. pag. 107, 108.) will have the text for punishing offenders, to be taken not preceptively, but prophetically, because they are phrased in the future tense, and so they shall imply not a command, but a bare commination; whereas if so, being general they would contain an untruth, for many bloody malefactors often do escape the sword they have deserved: besides, it is usual in the Hebrew, to put the future tense for the imperative mood: as Exod. 20:13. and elsewhere: and this and such like texts, do not only justify the use of the magistrate’s sword as lawful, but require it as a duty; and in such a case mercy to a bloody man may become cruelty to many innocent persons; as where pardons for murders are easily granted, there murders are exceedingly multiplied: as in France in ten years’ space, no fewer than six thousand gentlemen have been slaughtered, and the blood-guilty sheltered from suffering justice by the king’s indulgence, as appears by the court roll of the king’s pardons: against which merciful cruelty (for there be cruel mercies, Prov. 12:10.) the chaplains of kings should often remember them of the story of Ahab and Benhadad, and the prophet’s commination against Ahab’s remissness, 1 King 20:42. and of the law, Deut. 21. from ver. 1. to the ninth.

{for in the image of God} Therefore to commit murder or manslaughter is not only an injury and cruelty to man, but an impiety against God; and though it be greater sin to kill a good man as Cain did, Gen. 4:8. than a bad, as the servants of Absalom by his command did when they killed incestuous Amnon, 2 Sam. 13:29. yet since a bad man has some remainders of the image of God in him, God is dishonored if he be killed any other way than is warrantable by his authority. And by adding this reason, for in the image of God, he meant to put a greater awe upon the minds of men, against the sin of murder; as if he had said, if common humanity will not work upon you, to withhold your hands from shedding of blood, let my majesty, the reverence of my image in man, make you afraid to lay violent hands on any; for the contempt of mine image, I shall take as contempt to myself, and shall accordingly punish it. By this argument did Macedonius dissuade the Emperor Theodosius from a slaughter of the Antiochians which he intended against them, for pulling down an image of the Empress Placilla, and dragging it contumeliously about the streets. Theodor. lib. 5. Hist. Eccles. cap. 9. for the living image of God was of much more estimation, than the lifeless image of the empress. See Annot. 4. on chap. 1:26.

V. 7. {Be fruitful} See Chap. 1:28. Chap. 8:17. ver. 1. of this chapter.

V. 9. {My Covenant} Mine, that is, God’s, not man’s; for man neither brought that flood, nor can keep off such another, if he please to send it. By this covenant, as by an oath, God gives assurance unto man, that the world shall no more be destroyed by an universal deluge, as of late it was, Isai. 54:9.

{your seed after you} This covenant is not like that, Cha. 6:18. for that was but for a few; this is general both for the present age and for posterity; but this is but for a temporal blessing: the spiritual covenant likewise, if the conditions be kept, is hereditary, made to believers and to their children, Acts 2:39.

V. 10. {Every living creature that is with you, of the fowl} Though they were not capable of the covenant for their part, yet God for his part makes the promise for their preservation for man’s sake, for whom they were made at the first, and afterwards upon his provocation of God, for his sake destroyed: and this covenant is the more comfortable, because it is general for the kinds and individuals or particular creatures, and perpetual for time, comprehending both the present stock and future increase throughout all generations. Some allege this place against the Anabaptists, and thus it may serve to refute their fancy, viz. that the covenant of God may be made with, and the seal of the covenant applied to creatures that have not the use of reason; which they deny, in denying the administration of baptism to infants.

V. 13. {My bow} The rainbow was now first made, as some affirm; others (and that more commonly and more probably) conceive, that from the beginning it was in its causes, which are clouds, and the shining of the sun; and those causes did sometimes produce that effect before this time, and so it is like the rainbow was often seen before the flood; but now God made choice of it for a sign of his covenant with the world, that there should be no more an universal flood as before there was: this was no natural, but an instituted sign, and therefore it may seal the assurance of the promise, though there were no correspondency betwixt it and the thing signified; and yet it was the fitter to be a sign of security from a future flood, First, because of the place, which is in the clouds of heaven, whence came the rain that drowned the world before. Secondly, Because the bow is bended upward towards God, not towards the creature below; as when it is taken in hand to shoot at a mark, nor is there in the bow any arrow which is said to be made ready upon the string when hurt is intended, Psal. 11:2. Thirdly, because the rainbow appears commonly with rain, and so where men might begin to fear the judgment, there they may take comfort against it, in that it is a sign of God’s covenant for safety. Fourthly, because the rainbow appears not but when there is a clearness and brightness in some part of the sky, but at the general flood it was all black with rain. See the Annot. on Chap. 8:22. To which some add a fifth reason, which is, that in the rainbow consisting of divers colors (to the admiration of some of the wisest heathens) by the water color is represented the overwhelming rain past, and not to return, and by the fiery color, is prefigured, the destruction of the world by the element of fire, as it is foretold by Saint Peter, 2 Pet. 3:10. And some by these colors make a mystical intimation of the two sacraments of the New Testament with reference to that of, 1 Joh. 5:6. And yet a sixth reason, because the rainbow where it touches upon any shrubs, leaves a very sweet and fragrant smell behind, Plin. Nat. Hist. lib. 12. cap. 24. which answers to that pleasant acceptation of God, observed before. See Annot. on Chap. 4. v. 21. Lastly, though this rainbow here be a sign of a temporal covenant, in the general extent of it to all creatures, yet the godly may look upon it with reference to Christ, in whom all promises of what sort soever are yea and Amen, and who is represented sitting in his throne compassed with a rainbow, in sight like unto an emerald, Rev. 4. ver. 3. see also Rev. 10. ver. 1.

V. 14. {When I bring a cloud} Not whensoever I bring a cloud, for it may suffice that it is seen at sometimes to make it remembered at all times.

V. 16. {I will look upon it, that I may see it and remember} God needs not any tokens or marks of remembrance for performance of his promise, because he cannot possibly forget anything of how small moment, or how long date soever it be: this therefore is spoken after the manner of men, for their better apprehension of the firmness and steadfastness of God in his covenant; for this remembrance imports a real and assured ratification of his promise; and hereby may men call to mind what he has covenanted, and with undoubted confidence rely upon it, for his faithfulness will make good what his favor has said. See Exod. 28:12, 29. and Annot. on Chap. 8. vers. 21.

V. 17. {This is the sign of the Covenant} God’s often repeating of his covenant, is for further confirmation of faith, and for intimation of man’s dullness duly to remember and consider of his justice and mercy to man, and of man’s both disobedience and duty toward God.

V. 19. {The whole earth overspread} The habitable part of it was peopled by Noah’s posterity, a very plentiful increase of a very poor stock; this manifold multiplication of mankind from so few as eight persons, is a manifest evidence of the virtue of the divine benediction, Gen. 1:28. and ver. 1. & 7. of this chapter.

V. 20. {Began to be an husbandman} It is not unlike but he used husbandry before as a son of Adam, Gen. 3:19. but all that was at an end, his husbandry was drowned in the flood; now in the new world he was a new beginner, and so of those vines which (preserved by the divine providence) he could meet with dispersed here and there, (as the earth brought them forth) with diligence and industry he planted a vineyard, and pressed the grapes to make drink of them, which before (as some hold) were eaten only as they grew in clusters.

V. 21. {Was drunken} Whether through ignorance of the strength of the juice of the grape, or through weakness, being accustomed to drink water before the flood, or whether through intemperance of appetite, or weariness of brain, or to cheer up his heart against the sadness whereto by the desolate condition of the world he was disposed; whatever the cause was, we are sure of the effect, he was drunk, he who in the midst of a most wicked world was a just and upright man, and walked with God, Chap. 6:9. (and therefore escaped the flood) is laid along drowned with wine, and shamefully uncovered; the report hereof is committed to record, not for contempt of Noah, but for caution to his posterity, that by his example those that stand may take heed lest they fall, 1 Cor. 10:12. and for the comfort of those that fall into gross sins, that they may rise again by repentance and find acceptance with God, (as Noah did) notwithstanding their fall; and to teach us, that the righteousness of Noah was not a righteousness of works, but of faith, and lastly, to note the impartiality of Scripture story, which conceals not the foulest faults of those it praises most, as we may observe in the story of Abraham, Gen. 12:19. and 20:2. of Moses, Exod. 4:10, 12. Numb. 20:24. and Deut. 32:51. of David, 2 Sam. 11:2. &c. and 2 Sam. 24:10. of Job, Chap. 3:3. &c. of Jeremy, Chap. 20:14. of Peter, Matth. 26:70, 72, 74. and others, which may be warrant for a friendly freedom in reproof of the faults of the best, and may dispose the best patiently to hear the worst that truly may be objected to them.

{uncovered} The manner of these times and people haply was, as in after ages, for men, as well as women, to wear long and loose garments without breeches; and so by wind, or careless composure of the body, the covering might light besides the place it was to hide; thence might Michal take occasion to deride David when he danced before the ark, more cordially and zealously, than curiously or artificially, for so his loose garment by the various and vehement agitation of his body, might leave some places bare, which usually were covered, 2 Sam. 6:20. Against the like inconvenience it was ordered by God himself, that the priests when they were to minister were to put on linen breeches, Exod. 28:42. Ezek. 44:18, 19. so observant is the Lord of modesty and decency; whereof Noah being not now apprehensive, as at other times, somewhat was undecently discovered, which both piety and prudence, (had they been awake) would have charily concealed; now though Noah were no drunkard (for one action is not enough to give a denomination to the actor, and he was drunk but once,) we may hence be warned against trusting a drunkard with a secret, for a drunkard is as like to tell all when he is awake, as to show all when he is asleep.

V. 22. {The father of Canaan} See Annot. on ver. 25.

{told his two brethren} Ham was now by computation about one hundred years old, and therefore his miscarriage towards his father, was no childish error: by his sin Noah (when he was awake) might take notice of a part of God’s justice, or (as to the good) of his paternal correction, in chastising one sinner with his own, or with another’s sin, as 2 Sam. 12:11, 12. yet though God here were just towards his servant, Ham was most injurious towards his father, whose fault should have affected him with pity and shame, which would rather have fetched a mantle to cover him, than have called for company to note his nakedness, and to scoff at him, as it seems he did: such sons are they who uncover the nakedness of those, that in age and gifts they should account their fathers; especially, when they are asleep, and silent, as Lazarus was, John 11. ver. 11. and so shut up in silence, that they cannot answer for themselves.

V. 23. {And went backward} Shem and Japheth not willing to see their father’s shame, by their modesty condemn (as by a legal testimony of two witnesses) the impudence of Ham; here was some comfort to Noah at his awaking out of his sleep, to see he had two good sons, for one bad one: and in them we have an excellent pattern of shamefacedness and reverence in children towards their natural parents, fit for imitation also towards parents spiritual, yea for brethren also, when any such a one is overtaken with a fault, Gal. 6. yet in this there is a difference betwixt private and public persons, those may conceal what these may not; and therefore it may be doubted, whether Constantine’s resolution, to cast his robe over an adulterous bishop, if he took him in the evil act, as Theodoret writes of him, Eccles. Hist. lib. 1. cap. 11. did not fail in justice, as well as abound in mercy.

V. 24. {Knew what his younger son} That is, Ham or Canaan (for some think he was called the younger son, as Othniel is called Caleb’s brother, being the son of his brother, Judg. Chap. 1:13.) had done unto him; Noah finding the garment upon him, which before he had not, he might inquire, and did find out what was done, both by his bad son Ham, and by his two good sons Shem and Japheth: Good offices are not lost, though they be not always observed while they are acted; and many times when they are offensive in the act they produce a good effect afterward: For this, see Prov. 28:23.

V. 25. {Cursed be Canaan} Canaan was the son of Ham, vers. 18. and shall the son bear the iniquity of the father? contrary to that of the Lord by the prophet, Ezek. Chap. 18. v. 20. especially, if (as some think) he was yet unborn; for he was none of the eight persons that were preserved in the ark. Answer: It is more probable that he was now born, and of a competent age, both to know his duty to his grandfather, and to deserve a curse for his contempt; and the rather, if he first saw the uncomely nakedness of Noah, and deriding him alone, called his father to bear him company in that contempt, which made him more worthy of the curse by Noah pronounced against him. But why was not Ham rather cursed than Canaan, since his sin is evident; and his duty obliged him more to honor his father, as more near in relation, and more mature in discretion? Answer: By naming of Canaan, Ham is not passed over with patience and impunity, but his curse, both presupposed and aggravated; presupposed, because he was the principal offender; and aggravated, in that parents wish well to their children, especially, if they be like them; and they are more tender and chary of them many times, than of themselves; as then Joseph is said to be blessed in Jacob’s blessing of his children, Gen. 48, vers. 15, 16. so is Ham cursed in his son Canaan, and the curse entailed to his posterity; and the rather is his name and person mentioned, and the curse entitled to it (though Ham have four sons named in the next chapter, of which, as he is ranked, he seems to be the youngest, Chap. 10:6.) because God intended to make the curse hereditary to the name and nation of the Canaanites; And he may justly punish the iniquity of the fathers upon the children, not only to the third and fourth generation of them that hate him, as Exod. 20:5. but to a thousand generations, if they continue in the same sin; and if by being partners in the same sins, he may make them partakers in the same plagues, not only temporally but eternally; but in respect of human justice, God has given another rule (which man is bound unto, though God be free to do with his creatures as he pleases) and that is, that the parents shall not be put to death for the children, nor the children for the parents, Deut. 24:16. see 2 King. 14:6. Jer. 31:29, 30. But should not Noah rather have prayed for his son and grandchild, than have cursed them both? It was not with Noah, as we read in Just. Martyr. Dialog. cum Tryph. that inflamed with wine and wrath he was too hasty with his curse; for his sleep no doubt had settled his brain in a right temper; and now awakened out of it, he uttered but that which the Spirit of God suggested unto him; for both his curse and blessing were prophetical, and ratified by God himself, so that there is no warrant for parents to be bitter to their children, as passionately to pour out curses against them, especially without, or upon a very small cause; and though in such a case the causeless curse do not often come to pass, Prov. 26:2. sometimes notwithstanding it may have a temporal ratification of God for their punishment, who rashly utter it; whereof there are many examples in human stories, and therefore it is the children’s part to take heed they provoke not their parents, especially as Ham and Canaan, by deriding of them; for against such there is a particular curse upon record, Prov. 30:17. and the parents’ duty to take heed of such precipitation of spirit as makes them ready to denounce a curse when they should pronounce a blessing.

{a servant of servants} That is, a most vile slave; for the Hebrew phrase expresses the superlative degree by such a duplication: as Eccles. 1:2. see on Levit. 2:3. Hos. 10:15. The condition of servitude falls upon some by poverty of estate, weakness of reason, or the prevailing power of war; but upon some it comes as a particular curse, as in this case where the Canaanites are foredoomed to a most slavish estate. Objection: This prediction in part took place in the Gibeonites, who were Canaanites; see Josh. 9. but it may seem to fail of effect, because it took not place in Ham nor Canaan, nor in the descendants from Ham or Canaan to the third and fourth generation, according to the commination of God, Exod. 20:5. for the posterity of Ham were kings, and the first monarch Nimrod was of his race; nor came the Canaanites under subjection to the Israelites until four hundred and thirty years after the promise made to Abraham. Resp. But first, the principal part of the curse upon Ham and Canaan and their issue was spiritual, which made them slaves to sin, and so justly excommunicate from God, and contemptible as the vilest slaves unto the godly. Secondly, though God profess himself more prone to mercy than to revenge, (when he mentions the third and fourth generation in visiting the iniquity of the fathers upon the children,) he does not thereby bind himself either to begin his punishment so soon, or to end it there: and whereas in this prediction there is no set time chosen for accomplishment, the curse may come at what age or time, and begin with what person he pleases; as in the time of Joshua with the Gibeonites, Josh. 9:21. God’s forbearance of the Canaanites was not in favor, but that they might fill up the measure of their iniquity to the full; see Gen. 15:16. and so receive a full and final reward according to their wickedness, wherein the delay was recompensed with a degree of vengeance so much the more severe, as it was more slow and long in coming; yet was not this curse so entailed upon the Canaanites, but that some of them might become proselytes and converts to the covenant of Israel, as Araunah the Jebusite. 2 Sam. 24:18.

{unto his brethren} They are called brethren as united in the brotherhood of Shem, Ham, and Japheth.

V. 26. {Blessed be the Lord God of Shem} Though God be named, Shem is blessed; for blessed are the people whose God is Jehovah, Psal. 144:15. and so Shem is blessed, in that God is styled his God, and that before any other in particular; and though Japheth be joined with him in that modest succor to his father’s credit, yet he rather than Japheth may be mentioned, as he is usually named before him, as being first in the course taken to cover their father’s shame, and as the progenitor of Abraham, and of Christ, who came from his line, and not from Japheth’s; and yet God is blessed also, that is, praised (for the modesty and piety of Shem) as the author of every good thing whether in parents or in children.

{his servant} Or, Servant to them. That is, to Shem and Japheth; the posterity of Canaan was servant to Shem, when those that descended from him, had dominion over them, as over the Gibeonites, Josh. 9. And they were servants to Japheth, when the Christian emperors of Europe had the sovereignty over the nations among whom were the remnant of the Canaanites; and yet the prophecy might take effect before this time, when Alexander the Great, of the posterity of Japheth, overcame the Tyrians and Sidonians, who by their parentage were Canaanites.

V. 27. {God enlarge Japheth} Or, Persuade Japhet, (for so the original may be rendered) Wherein is a pleasant paranomasia, or a verbal allusion, Japht Elohim Lejepheth, that is, God enlarge the enlarged, or, persuade the persuasible. After the former reading, the word enlarge imports a temporal blessing upon Japheth, for the increase of his posterity, and an enlargement of their territories; for the European Gentiles, especially the Romans of the posterity of Japheth, extended their temporal empire so far as to account themselves lords of the world. According to the latter reading, God persuade Japheth, the meaning of the blessing, prayer, or prophecy (for it is all) is, that the Gentiles who came of Japheth, and were separated in religion from the church, should by conversion be joined to it; Ephes. 2:13. and that this conversion should be wrought by the powerful persuasion of the word and Spirit of God, and not by human oratory, though never so eloquent.

{tents of Shem} By the tents of Shem is meant the church of Christ. But should it not rather be called the tents of Japhet (if those of his posterity were the most renowned Christians) than the tents of Shem? Answer: No, because first the church was settled, and most continued in the line of Shem. Secondly, Because Christ, the head of the Christian church, descended from Shem according to the flesh. And the church is called a tent or tabernacle, rather than a palace, because of the movable condition of it; as when the members of it persecuted in one place, are fain to fly to another. See Heb. 11:9, 13, 37. & Heb. 13:14.

V. 29. {All the days of Noah were nine hundred and fifty years} Whereof three hundred and fifty years were after the flood, which expired about the year of the world, 2006, twenty two years, (as some reckon) but two years (as others) before the birth of Abraham, as may appear by the genealogy and computation in Chap. 11.

{and he died} Among the many observations of Noah, some make him parallel to Adam in many particulars, wherewith we may fitly conclude his story; they were alike in honor, and dishonor; in honor, for they were both of them public and common fathers of the world, Adam of the old world before the flood, Noah of the new world after it; they both were absolute monarchs of the whole earth, none had a foot of land but under them, and by a derivative right from them; they both were honored by the unreasonable creatures; to Adam they came to receive their names, to Noah they came to be received for safety. And they were alike in dishonor, in sin and in shame; both sinned by the palate, Adam by an unlawful act in tasting of the forbidden fruit, Noah by exceeding measure in that which was lawful: And for shame, they were both shamefully naked, and were charitably covered, Adam by God, Noah by his sons; to which may be added, that both having slept, they both knew, when they awaked, what was done unto them.

CHAPTER X.

Ver. 1. {These are the generations of the sons of Noah} Of all the sons of Noah, now the fifth time named, and in number no more than three; Berosus and Nauclerus Gener. 11. make an augmentation of this number, supposing that the blessing of multiplication, chap. 9. vers. 1. was actually and literally verified in Noah after the flood, as well as in his sons; but (as has been noted on that verse) the parents are blessed in the fruitfulness of their children, and since the sons of Noah are so often named, and never numbered above three, we must not presume to father any more upon him, as those authors do, taking the boldness to name a fourth son of Noah, whom they call Tuisco, and make him the founder of the German nation.

{Shem, Ham, and Japheth} Of the order of their naming, see Annot. on vers. 2. and vers. 21. of this chapter; and of their order of birth and age; see Annot. on Chap. 11. ver. 10. Joseph. Antiq. lib. 1. cap. 7. divides the world among the three sons of Noah, thus, Japheth with the progeny (says he) possessed all Europe to the Gades, and in Asia (wherein was Egypt and a part of Syria) all from the mountains Taurus and Amanis to Tanais, to the Arabic Sea, and even to Babylon, Euphrates and Tigris, and of him were the Medes, who lived beyond those rivers towards the north; Shem and his posterity possessed eastern Asia, from the river Euphrates to the Indian Ocean; the sons of Ham possessed Syria, and all the region that borders on the mountains of Amanus and Libanus, extending their territories toward the sea. Some give in a shorter account, saying, Shem peopled the east, Ham the south, Japheth the north.

{unto them were sons born} To wit, those which are after named; but not those only, but some more renowned than the rest, who gave denominations to divers nations; at least they were the first inhabitants of several countries, to whom the original of the people is referred: but particularly to reduce the nations that now are, to cognation or kindred with the names and persons here set down, is a matter of more difficulty than use, depending upon mere conjecture, wherein many show more presumption than prudence; since for many of them, the relation is brought in upon no better grounds than scarce probable conjecture, and sometimes upon a mere presumption and groundless fancy; wherefore what is here affirmed from the nations, as descendants from these patriarchs, must be taken for the most part, not as undoubtedly, but as probably true, though every particular be not mentioned with such a qualifying addition.

V. 2. {The sons of Japheth} The genealogy of Japheth is set down before that of Ham, because he was in himself, and in his posterity, better than Ham and his posterity: and Moses brings in Shem and his offspring last, because he meant most to insist on them, drawing down the continuance of the church, and the history of the patriarchs by his line; and therefore he disposed and dispatched the pedigree of Japheth and Ham, that having begun the story of Shem, he might not be occasioned unseasonably to break it off to bring in theirs; and of Ham and Shem he says the more, and brings their genealogy nearer together, because of Ham came the Canaanites, of Shem the Hebrews, of which two nations Moses has most to say, not only in Genesis, but in the other four books written by him.

{Gomer} Of him are said to be descended the Gomerites (called by some Cimmerians, by other Cimbrians, a northern nation of Europe, which some make the same with the Danes) and that people of the west, whose country the Gallogrecians afterward inhabited. See Ezek. 38:6.

{Magog} Of the land of Magog mention is made, Ezek. 38:2. against which God threatens a fire, Ezek. 39:6. those are now called Getae, Messagetae, Scythians, and Sarmatians, and Tartarians are conceived to come from this Magog.

{Madai} After the dispersion of Babel, Madai went into the country, which from him and his posterity was called Media, Isai. 21:2. and the inhabitants Medes, of whom mention is made, Isa. 13:17. Jer. 51:11. Dan. 5:28.

{Javan} From him came the Grecians. See Isa. 66:19. who with some little allusions to his name are called Ionians, and Greece, Ionia. See Isa. 66:19.

{Tubal} From him came the Thobeli, otherwise called Iberi; of which there are two sorts of nations, the one inhabiting Asia near the Euxine Sea; the other an European people, most commonly known by the name Spaniards. See Exod. 27:13. & 32:26. & 38:23.

{Meshech} To him by some is referred the original of the Cappadocians, or (which is more like by the nearness of the name, and their northern habitation) the Muscovites. See Ezek. 38:2, 3.

{Tiras} The Tyrians may seem to be derived from him; but more generally the Thracians are taken for his offspring. Of these by second derivations came other people, and sometimes by merchandise, wars, and colonies were people dispersed and distinguished by their kindred and country, which needed not be particularly mentioned; and haply cannot be truly set down: wherefore many of these that follow, may be passed over in silence, only giving a touch of such as are more considerable for their clearness and pertinency to history or doctrine.

V. 3. {Ashkenaz} (Jer. 51:27) The progenitor of the people of Pontus and Bithinia, countries in Asia the less: the Jews confidently refer to him the originals of the Germans.

{Riphath} (1 Chr. 1:6) Of him the Paphlagonians a people of Asia the less are thought to be descended, their ancient names Riphatees, or Riphees import so much.

{Togarmah} (Ezek. 27:14) The Chaldee paraphrase of Togarmah makes Germany, and taking away To, garmah sounds somewhat nearer it; some take the descendants of Togarmah to be the people of Armenia the less; the Jews will have them to be the Turks; all that is certain is, that they are a northern nation, Ezek. 38:6. though yet it be not known distinctly who they be.

V. 4. {Elishah} (Ezek. 27:7.) Of him came the Eolians, a people of Asia the less, called now Natolia.

{Tarshish} (Ezek. 27:12. Jon. 1:3.) The Cilicians are said to spring from his stock: Cilicia is situate upon the south part of Anatolia, the chief city whereof was Tarsus, the birthplace of Paul, Acts 22:3.

{Kittim} (Num. 24:24. Dan. 11:30. Isa. 23:1. Jer. 2:10.) The conceits and conjectures of the progeny of Kittim are so various and uncertain, that it is better to say nothing, than so many things, without any proof of Scripture or reason.

{Dodanim} (1 Chr. 1:7.) Some read Rodanim varying the word from the similitude of two Hebrew letters, Daleth and Resh; the descendants of these also are various and uncertain.

V. 5. {By these were the Isles} The Hebrews call all those countries iles, to which out of their own country they cannot pass but by ships, whether they be properly isles (that is surrounded with water) or not, Jer. 25:22. In this name are comprehended all the provinces of Europe compassed or divided by the Mediterranean Sea.

{divided} The posterity of Noah for divers years continued together as the people of one kindred or country, and were of one language, till many of them transplanted themselves into the plain of Shinar, chap. 11 ver. 2. but upon the confusion at Babel whereby their language was divided, the sons of Japheth were divided as several colonies in the most countries of Europe.

{after his tongue} As it fell out afterwards in the division of tongues, the story whereof is particularly related in the next chapter.

V. 6. {Cush} His posterity in their own language call themselves Cushians; their more usual name is Ethiopians, and their country Ethiopia, but in Scripture we find a twofold Ethiopia, the one in the east near the Arabian Sea, inhabited by the Cushites; the other is in the west of Africa, which is vulgarly called Ethiopia, without any addition or term of distinction. See the note on ver. 7.

{Mizraim} Of him came the Egyptians; in the Old Testament Egypt and the Egyptians are usually called Mizraim; in the New, the name Egypt is still used; the Arabians and Turks call Egypt, Mesra or Masra, which has near cognation with this name of the second son of Ham.

{Phut} By this name was his posterity and country called, Ezek. 27:10 and in Ezek. 38:5. our translation turns Phut in the original into Libya, (noting Phut in the margin) and that name Lybia is usual in human writers. See Jer. 46:9.

{Canaan} The infamous father of the odious Canaanites; from him descended eleven sons, and people which possessed the land of Canaan, which are reckoned, ver. 15, &c.

V. 7. {Seba} In the same verse there is another of the sons of Cush, which in some versions of the Bible is called Seba also; but in the Hebrew there is this difference, the former is written with Samech, the latter with Schin; the former Seba, and his issue inhabited a part of the African Ethiopia, bending towards Egypt, (whereof mention is made, Isai. 43:3) From this Seba, the Abissines in Africa are thought to take their original, whose chief city and court is Seba, whence it is supposed the queen took a journey unto Solomon, 1 Kin. 10:1, 4. Ezek. 27:22. Mat. 12:42. Acts 8:27. The other, Sheba, is thought by some to be the father of those Arabic Sabeans, whose country abounds with frankincense, see Ezek. 27:22. but some thinking it too much honor for one of Ham’s wicked race to be entitled to so good a country (and yet Sodom was a very good land, and the Sodomites extreme bad people) ascribe that land rather to a son of Abraham by Keturah of that name, Gen. 25:3.

{Raamah} Ezek. 27:22.

{Dedan} Ezek. 27:15. & chap. 38:13.

V. 8. {Cush begat Nimrod} Moses reserved the mention of Nimrod for the last place, among the sons of Cush, because he meant to speak more of him, than of any of the rest.

{began to be a mighty one} The word Nimrod, signifies a rebel, for such as are most stubborn toward their superiors, are most tyrannical over their inferiors: this Nimrod is thought to be the same, whom secular stories call Belus, and set him forth as the founder of the Babylonian monarchy, from whose name many idols (as that of Belial, Baal-Peor, Beelzebub) are derived.

V. 9. {A mighty hunter} Both of beasts (though not for sacrifice; as divers Jewish doctors make the gloss upon his title) and of men, for the one hunting many times is a preludium or preparative to the other, as Aristotle observes, lib. 1. Polit. cap. 8. But here his hunting of men is principally meant, he was the first that after the flood set up an absolute arbitrary, and violent domination over men, pursuing them (who would not willingly come under his command) with no more respect of pity, than hunters show to beasts whom they hunt to death, and therefore is tyranny in Scripture set forth by hunting, Jer. 16:16. Lam. 4:18.

{before the Lord} That is, though he were sometimes crafty, as well as cruel, God sets his observant eye upon all his greedy and bloody plots and practices; so that none of them (how cunningly soever they were contrived) could escape his view. Or, he was a mighty hunter before the Lord, that is, he was so desperately bold in his boisterous and violent tyranny, that he was not afraid to act it before the Lord.

{wherefore it is said} His cruelty and tyranny was so notorious, that it became a proverb of reproach; as if one should say, of another naughty man of his haughty spirit, He is a very Nimrod, such an hunter as he was.

V. 10. {And the beginning of his Kingdom was Babel} Or, Babylon, Rev. 17:5. The meaning is, either that Babylon was the palace or royal seat of his power; or that from thence he got strength to invade and conquer other potentates, to raise himself a monarchy out of their ruins. The city was called Babel, from the confusion of tongues, whereof see Gen. 11:9. in which, and with which, the Assyrian monarchy was first set up by Nimrod, though afterward the seat of that monarchy was translated into Assyria; and Babel, or Babylon, being the beginning of this kingdom, the report of profane authors, whether historians or poets, is not true, which makes Semiramis the wife of Ninus, (son to this Nimrod, or Belus) foundress of this city; she might repair it, enlarge it, and adorn it, but Nimrod first built it; and though after Nimrod’s time the seat of that monarchy (which began with him) was changed from Babylon to Assyria, which might occasion the distinction betwixt the land of Nimrod, and the land of Assyria, Mic. 5:6. yet many years after, Babylon being by wars, or some other mishaps demolished or defaced, was reedified by Nebuchadnezzar (whereof he proudly boasts, Dan. 4:30) so Josephus lib. 10. Antiq. cap. 11. out of Berosus and Eusebius, lib. 9. cap. 4. de praeparatione Evangelica.

{land of Shinar} So is that whole circuit of land called which encompasses Babylon; so that it comprehends Mesopotamia, a part of Arabia, Persia and Syria; but some more strictly take it for that land which is situate betwixt two rivers, Euphrates and Tigris, and therefore called in Greek Mesopotamia. See Annot. on Gen. 11:2.

V. 11. {Out of that land went forth Asshur} Or, Out of the land he, that is, Nimrod went forth into Ashur, or Assyria, a country lying near to Shinar, having the name of Ashur, his ambition would not suffer him to abide at home, though never so well or commodiously seated, but made him to pass from place to place to enlarge his dominions. Some take the name of Ashur for a son of Shem, so named, v. 22. but here spoken of by occasion of Nimrod, for Nimrod having seized on Chaldea, which belonged unto Ashur, he, as neither by patience able to bear, nor by power to overbear that usurping tyrant, went out of that land, the land of Shinar, and planted himself beyond the river Tigris, where he founded the monarchy of Assyria, and built the city of Nineveh. Some will have this Ashur not to be he who was the son of Shem, but another Ashur, of the race of Ham, and there might be one of that name, and of Ham’s progeny; but which soever it was, he seems to have been so eminent as to give denomination both to the Assyrian monarchy and country. Some conceive this Ashur to be Ninus the son of Belus, called Ashur by anticipation, because afterwards he was monarch of Assyria. This construction of the words having the last place, and the least ground, either of the former may have approbation before it.

{and the City Rehoboth} Or, Rehoboth, or, the streets of the City, so the word signifies in an appellative sense; it comes of Rabhah, which signifies to enlarge, and so some take it as an explication of Nineveh, by the spaciousness or largeness of the streets. Some take it for the name of another city distinct from Nineveh, whereof mention is made, Gen. 26:37. 1 Chro. 1:48. which yet might have its name from the length or breadth of the streets of it, as well as Nineveh.

V. 12. {The same is a great City} That is (not Calah last spoken of, but) Nineveh, for there is an hysterosis in the words, which in sense must be made up thus; and he built Resen between Calah and Nineveh, the same, that is, Nineveh is a great city, so called by God himself, Jon. 1:2. and chap. 3:2. and chap. 4. ver. last. But how great it was at this time, it is hard to know; in the prophet Jonah his days, it was a city of three days’ journey, Jon. 3:3. which would take up three days to go through the streets, or to compass the walls of it about; and the number of inhabitants was evidence of the greatness of it, for it had in it an hundred and twenty thousand Infants which knew not the right hand from the left, Jon. 4. last. And it is probable that the dimensions of it varied with the ages through which it passed; for great cities, if wars or fires do not lessen them, commonly grow greater and greater.

V. 13. {Ludim} (Lud, Isa. 66:19, &c.) The offspring of such as are here named, are for the most part unknown; yet some say the Lybians came of Ludim; but others refer them to Lehabim; some more suitably to the sound of the word say, Ludim was the father of the Lydians; if so, there must be other Lydians than those which inhabited Asia the less, for they are noted under another original.

V. 14. {Pathrusim} His posterity inhabited Egypt, especially that part where the city Patros (Isai. 11:11.) was built.

{out of whom came Philistim} Either as descended from the stock of Casluhim, or coming from dwelling among that people (whereof he was progenitor) as a part of a promiscuous multitude, (such as went with the Israelites out of Egypt, Exod. 12:38.) and changing their dwelling; for though the Philistims were not the offspring of Canaan, they made themselves room, and an habitation in the land of the Canaanites, by driving out the ancient inhabitants.

V. 15. {Canaan begat Sidon} Heb. Tsidon, who built the city Sidon or Zidon in Phoenicia, Josh. 11:8. and 19:28. whence it may be, that by the name of Canaanites, the Sidonians should be understood, at least that they be principally comprehended in the name of Canaanites, which are diversified under several titles, sometimes more, and sometimes fewer; sometimes the general name is taken for a particular, and sometimes contrarily; sometimes the same under divers particular names, that it is very difficult to make a perfect distinction of their titles and portions; but the best is, the matter is of no great use.

{Heth} From whom came the Hittites, Gen. Chap. 23. vers. 3, 5, 7, 10.

V. 18. {The Zemarite} So 1 Chro. 1:16. where the genealogy of this chapter is repeated: some conceive that Samaria and the Samaritans had their names from hence, but the contrary is manifest, 1 Kings 16:24.

V. 19. {The border of the Canaanites} Which Moses more exactly sets down, because the land of Canaan was promised to the posterity of Abraham, Gen. 15:18, 19. which portion was afterwards enlarged to the Israelites by the addition of two kingdoms beyond Jordan.

{Gaza} Heb. Ghnazza.

V. 20. {These are the sons of Ham} These are more in the number of descendants from him, than the issue either of Shem or of Japheth; and above twice so many as are reckoned of Japheth’s lineage, notwithstanding the blessing and promise of his enlargement, Chap. 9:27. and notwithstanding that Japheth had seven sons to begin his progeny withal, ver. 2. and Ham had but four, ver. 6. Fleshly fruitfulness is none of the best blessings of the Father of spirits, nor any good evidence of prelation, either in mankind or other creatures: for Sarah was a wife many years, and yet barren, when Hagar her handmaid, and her husband’s concubine conceived quickly after her admission to her mistress’ bed; and among the increase of creatures, the most contemptible, as mice, are most numerous, one bringing forth one hundred and twenty upon one generation, Plin. Nat. Hist. lib. 10. cap. 65. while the elephant, a more noble creature, both in respect of his stature and strength, as also in respect of his faculties, and docility, goes two years at least, and as some conceive, ten years with young, and has but one birth during life, though he live (as some write of him) two or three hundred years, Plin. Nat. Hist. lib. 8. cap. 10.

V. 21. {Unto Shem} Why Shem, though the best of the sons of Noah, is with his issue brought at last, see Annot. on ver. 2.

{the father of all the children of Eber} He was great-grandfather to Eber; yet he is called a father of Eber’s children, to note the reference of posterity to progenitors, though at far distance, which may be matter of hope and fear to their issue for many descents, thereafter as their ancestors have been either in favor with God, as Isai. 45:4. or under the offense and indignation of God, Jer. 15:4.

{of Eber} He was the father of all the sons of Aram and his issue, as well as of Arphaxad and his posterity, whose grandchild was Eber. Why then is he not called the father of some other of that line, as well as of Eber? Answer: Eber is mentioned for honor and favor to Shem and Eber both; as Canaan the son of Ham is named by way of displeasure to, and disgrace of his father and himself in the curse, Chap. 9:25. For in the line of Eber continued the language spoken by Adam, the true religion and worship of God, though Joktan, one of his two sons named, chap. 10. ver. 25. (Peleg was the other) made defection from it; and God in his good providence, continued his life longer than any of those that were born after the flood. See chap. 11. ver. 16, 17. From him therefore have the people of God been called Hebrews. The word Eber, signifies beyond, whence some have thought Shem to be called the father of them, who dwelled beyond the river Tigris; but it is rather to be taken here for a proper name, which might yet be given unto Eber by his father, upon some occasion of removal of his family, or passage to another place: some conceive they are called Hebrews, or rather Ebrei, as it were Abraei, because they were the posterity of Abraham, but the former notation of the name is more natural, and by the more judicious writers more generally received.

{the brother of Japheth the elder} Heb. the great. For the Hebrew language has no comparative degree, but uses the preposition Min, or the article Ha for emphatical expression, as in the word Haggadhol, Gadhol, signifying great, not greater; and the Hebrew wanting such difference of termination in cases, as the Greeks and Latins have; the word here used, and properly Englished great, and commonly greater, may be rendered either in the genitive case, and so it makes Japheth the elder; or in the ablative case, and so it makes Shem the elder: and from this ambiguity in the original, arises diversity of opinions concerning the seniority of these three sons; for some from hence rendering the adjective in the ablative case, and so in construction agreeing with Shem, and from the ordinary rehearsal of them in the Scripture (wherein Shem is placed the first in order) take him to be the eldest; others, because the original text will also admit of the adjective to be taken in the genitive case, and so joined with Japheth, make him the elder: and this exposition may have the prerogative of an elder brother to be preferred before the other, which may be proved thus; 1. Ham was not the eldest, for he is called, Noah’s younger son, Chap. 9:24. according to the Hebrew, his little son. 2. Shem was not the eldest; for 1. Noah begat (that is, began to beget) his three sons, when he was five hundred years of age, Chap. 5:32. 2. And in the six hundredth year of Noah, the second month of that year, and the seventeenth day of that month came the flood, chap. 7:11. 3. And two years after the flood Shem (when he begat Arphaxad) was an hundred years old, Chap. 11:10. therefore Shem was begotten in the five hundred and second year of Noah. 4. And if Noah began his fruitfulness in the year five hundred, and begat one of his three sons that year, (as has been noted out of Gen. Chap. 5:32) it must needs be Japheth, and so he must be elder than either Shem or Ham; yet Shem might be usually named before them both, because he had the honor to be patriarch of the national church of the Hebrews, so much honored and favored by God himself, according to the precedent Annot. so that his precedency before Japheth, is by order of dignity, Chap. 9:26, 27. not of nature; and so is Abraham set before Nahor and Haran, Genes. 11:26. and Jacob before Esau, Genes. 28:5. and Ephraim before Manasseh, Gen. 48:20. though neither Abraham, nor Jacob, nor Ephraim were elder than their brethren before whom they are named. See Annot. on Chap. 11. ver. 27.

V. 22. {Elam} From him came the Elamites or Persians, mentioned, Acts 2:9.

{Arphaxad} The Chaldeans are thought to be his offspring; upon what ground it does not appear.

{Lud} From him some will have it, that the Lydians are descended; others derive them from Ludim of the race of Ham; see ver. 13.

{Aram} To him the original of the Aramans, or Aramites, is referred, which peopled divers regions, especially Armenia; the Hebrews commonly called Syria by the name of Aram, but with addition, and distinction of the several parts of that country, as Padan-Aram, is the Syrian Mesopotamia, Chap. 25:20. and elsewhere, Aram Naharaim that is, Aram of two rivers, or situate betwixt two rivers, as ch. 24:10. 1 Chron. 19:6. Psal. 60. tit. Aram Dammesec, that is, Syria of Damascus, 2 Sam. 8:5.

V. 23. {Uz} (Job 1:1.) In the land of Uz dwelt the people of Edom or the Idumeans, Lam. 4:21. who in probability might be the progeny of this Uz.

{Mash} Or, Meshech, 1 Chr. 1:17. Of him it may be the people of Mysia were descended.

V. 25. {Unto Eber} 1 Chr. 1:19.

{the name of one was Peleg} Which imports division; for Palag in Hebrew signifies to divide, and in his days was the earth divided; and the division (as Josephus Antiq. lib. 1. cap. 4. shows, and many authors hold with him) was twofold, the one by Noah, as it were by will and testament assigning to his three sons the three parts of the world, Africa, Asia and Europe, and this is thought to be about the birth of Peleg, afterwards upon the confusion of Babel, there was a real division, or an actual occupation or possession of the several parts of the earth, whereto they were presently compelled by a kind of imperious necessity, since with such diversity of tongues (which some take upon them to reduce to a certain number, as they do the nations of that dispersion) it was not convenient for them to live together: and this division also fell out in Peleg’s time, and to him was that name given, as a memento of that division, wherein concurred the high provoking pride of man, and the admirable justice and prudence of God; which may mind us what need we have of nominal, as here, and sometimes real memorials of God’s memorable acts, as Num. 38:40. whether of favor or of anger; for we are naturally prone to oblivion of such works as should make a very deep and durable impression in our minds; whereof see Psal. 106:13.

But for the name Peleg in particular, and for the reason of that name forementioned, how fitly may it be a pattern for our unhappy times! How great cause have we to call the children that are born in these dismal days by the name of Peleg? for how are we divided, not in tongues alone, as at Babel, but in heads, and hearts, and hands! What divisions are there not only of Reuben, Judg. 5:15. but of all the tribes of our Israel! and were we but divided, our case were less lamentable, but we are subdivided into many factions in the state, and split but into many schisms in the church: and what hateful and horrid hostilities are reciprocated betwixt those who are brethren by nature, nation, and profession of religion! How might we fill our registers with the name of Peleg, if we should take to heart the woeful breaches that are made among us, as the parents of this Peleg did the division in their days! O when will it be that the noise of our most unnatural war shall be hushed, that the manifold ruptures of our sacred and civil peace shall be cemented up, that our condition be not still a cause of sighing to all good Christians, and true patriots, and of insulting to the enemies both of our church and state? O when will it be that the pathetic persuasion of the apostle shall take place with us? Now I beseech you brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no division among you, but that ye be perfectly joined together in the same mind, and in the same judgment! 1 Cor. 1:10. Give leave, good reader, to the oppressed spirit of the writer, to give some vent unto his grief of heart. It may be a memorandum of our misery here, and of the sad condition of three kingdoms, at once all involved in most bloody and woeful confusion, and may mind a godly and prudent Christian of the danger of abuse of a long continued peace, and of the severe chastisement of God upon the churches and states, which rather profess the form, than practice the power of evangelical piety; and it may preach and press the duty of repentance, and real reformation with more precise caution against spiritual relapses, and may stir up the hearts of such as are pious and compassionate to betake themselves more frequently to private supplication, and to perform both that and the public with more sincerity and fervency of affection; that the God of peace may be pleased to put an end to our wars, such wars as may steep our victories as well in the tears of the victors, as in the blood of the vanquished, since whosoever gains, the kingdom loses many loyal subjects, the church many Christian Protestants, and divers of them no worse (as we may well hope) than such as have been redeemed by the precious blood of our Lord and Savior: and lastly, it may be we may (by the mercy of God to his people, and his justice on their enemies) see the result of all this rage redound to the ruin of the Antichristian combination, who first kindled, and have ever since fomented these fearful combustions; and that Pererius his application of the prophecy concerning the adjourning of the judgment of God against the Amorites to the Protestant state in England (Tom. 3 in Gen. Disp. 8. pag. 576) may be made good upon the wicked of the Popish party: The words of that Jesuit rendered in English are these: If any begin to wonder why God suffers the English principally to execute such cruel persecution on the Catholics, and so to flourish and prevail, he will leave off to wonder, if he bethink himself of God’s toleration of the Amorites for this reason, because their iniquities were not yet made up to the full, Gen. 15:16. but they will come at the length to their full growth and accomplishment; there will come a time of divine vengeance, too late for us perhaps, but for the dispensation of the divine prudence and providence seasonable and soon enough; which time (says he) if any man think to be near at hand (since that nation (he means the English) has now so far proceeded in raging persecution) he shall not much miss of the truth, as I suppose. So far this author: Which prediction (upon the like grounds) may justly be retorted upon the Romish Church, and on the pretended (but miscalled) Catholics, whose rage has been of late more rampant than ever, and therefore there is a great hope the time is drawing on that they may be made couchant under Christ’s iron mace who would not be brought to bow under the sway of his golden scepter.

{Joktan} The division of the earth into different languages, and people, is noted by the name of Peleg: but here some observe another division of the family of Heber; for Joktan (say they) divided himself from the true religion of his father’s house: which cannot be proved by Scripture; for he is mentioned but in this chapter, and in 1 Chron. 1. and in neither of these places is any such thing recorded of him. From him is supposed to descend the people of the East Indies, and of America also, where some say are remaining marks of that name: but in such particulars we cannot be certain, nor must we be either overcurious or peremptory.

V. 29. {Havilah} From whom it is thought the land of the Ishmaelites and Amalekites was named Havilah, Gen. 25:18. 1 Sam. 15:7. There was another Havilah descended of Ham, ver. 7. See Annot. on Chap. 2:11.

V. 30. {Their dwelling was from Mesha} These names are not cleared by any other place of Scripture, and they are unknown to the ancient geographers, much more to those of later times, and therefore we must leave this text without any other note but our ignorance of the terms contained in it.

CHAPTER XI.

Ver. 1. {The earth} The earth is put for the inhabitants of the earth in the usual phrase of Scripture, Gen. 6:21. 1 Chr. 16:23. Psal. 33:8. and elsewhere.

{one language} Heb. one lip.

{one speech} Heb. one words; That is, one sort of words, as many think the tongue which Adam spoke, and which was used in all the world about the space of one thousand seven hundred and fifty years, viz. until about 93 or 94 years after the flood, which happened anno mundi 1656. this is thought to be the Hebrew tongue, by the etymologies of Adam, Eve, Cain and others, though some fond men have given the seniority to other languages many ages younger than the Hebrew.

V. 2. {They journeyed} To wit, Nimrod and his company.

{from the East} That is, not immediately from Ararat or Armenia, (where the ark rested) which is not eastward from Chaldea, but from some other place (which was eastward in respect of the situation of Chaldea) whither they removed, either because the place wherein they were was not large enough, or not so commodious and comfortable for their habitation as they desired.

{plain of Shinar} Which was not the name of it at that time, for that was given to it afterward; it was a spacious and fertile plain, since called Shinar, and now Mesopotamia; some say it was afterward called Chaldea, Assyria and Babylon: Of Shinar, see ch. 10:10.

V. 3. {They said} Heb. a man said to his neighbor.

{burn them} Heb. burn them to a burning.

{brick for stone} They would (if the place would have afforded it) have built their tower of stone, (as if they had had good mortar they would not have used slime) but in that place they were not furnished with stone for such a purpose.

V. 4. {Build us a City} They were moved with pride and ambition, preferring their own glory before God’s honor.

{whose top may reach up to heaven} An hyperbole, that is, a speech used to express things in an high and incredible degree, as Deut. 1:28. and 9:1. Psal. 107:26. Mat. 11:23. wherein too much is said that enough may be believed. The height of this tower, as ancient writers have given the measure of it, was four thousand paces; by such a tower some (as the prime promoters of the building, for it would not receive many at the top) might hope to save themselves from another flood, if another came, and might the better hold up a tyrannical dominion; and by that they expected to be united, and to prevent their scattering and dispersion upon the earth, which they might apprehend from their increase, too populous for the place wherein they were, which might occasion their distribution into colonies; and if it were so, they hoped to retain an honorable memorial of their former cohabitation, whereby they expected not to be cast into confusion, and so dispersed both sooner and in a worse way than they apprehended.

{make us a name} By erecting such an high and huge monument of their power and cost, as should make them famous in after times.

V. 5. {Came down} The Scripture comes down to the capacity of men, speaking after the manner of great men in high place, who when they mean to take a particular view of things below their state, come down for special notice of them, with a purpose to take such a course with them, as shall be requisite; though in propriety of speech, God neither ascends nor descends, for he is everywhere, Psal. 139:7. and needs not come nearer to anything than he is to all things, to know it better than he does, Psal. 139:2.

V. 6. {Behold the people is one} God speaks this in derision (as Gen. 3:22.) because of their foolish persuasion and presumption in their enterprise.

V. 7. {Let us go down} He speaks as if he took counsel of his own wisdom and power, to wit, with the Son and the Holy Ghost. See the note on Gen. 1:26.

{confound their language} The city or tower was to be built by their hands, and God hinders their work, not by maiming them in any of their limbs, but by confounding their speech, so that they did not understand one another’s words, God having stricken them with oblivion of their former language, and put into their mind a new dictionary of words; which though understood by the speaker, was altogether strange and unknown to the hearer: hence for one tongue (as many collect from this chapter) there were seventy two languages, according to the number of the nations descended from Noah’s three sons; some think there were as many tongues as several kindreds or families; but the number of them cannot be certainly taken: but by this confusion God gave an illustrious evidence of his own wisdom and power, and exposed their folly and impotence to the more scorn. See Isai. 46:9.

V. 8. {Scattered} Their intendment in their building was to prevent their dispersion or scattering, ver. 4. and God making their punishment answerable to their sin (which was to strengthen themselves in their proud project by keeping together) scatters them asunder, by dividing their languages; according to that of Solomon, The fear of the wicked shall come upon him, Prov. 10:24.

V. 9. {Babel} That is, Confusion, because there God confounded their language. Some think it was called Babel, from Balbel, abating the letter l for better sound; Drus. observ. sacr. l. 11. c. 23. p. 275. Babel is according to the Chaldee dialect, for Balal the Hebrew word, signifying, he has mingled or confounded. Schindl. Pentag. col. 201.

V. 10. {Generations of Shem} He returns to the genealogy of Shem, to come to the history of Abraham; wherein the church of God is described, which is Moses’ principal purpose. Of the seniority of Noah’s sons, see Annot. on chap. 10:21.

V. 12. {Arphaxad——begat Salah} Betwixt Selah and Arphaxad the seventy interpreters interpose Cainan, and according to their catalogue of names, does Luke draw up the genealogy of Christ from Joseph to Adam; the reconciliation of which difference belongs to the third of Luke, ver. 36. as to its proper place.

V. 25. {Nahor lived after} Nahor was the first of the patriarchs that fell to idolatry: The lives of men after the flood were far shorter than before, to keep them from excess of sin, whereof the long lived before the flood was a great cause; and Nahor lived but an hundred forty and eight years, which is not much more than half the life of his predecessors. See Annot. on Gen. 31:53.

V. 26. {Begat Abraham, Nahor and Haran} That is, began to beget, for they were not all of a year; the like we have noted of the sons of Noah. Gen. 5:32.

V. 27. {Begat Abram} Though Abram be named first among the sons of Terah, he was not the eldest, (no more than Shem the eldest son of Noah, though usually first named) yet he is first mentioned, because he is the prime man, especially in respect of his spiritual prerogative in the church, on whom, and his posterity, the principal part of the story of the book of Genesis is bestowed; for Abram, when he went out of Haran, was seventy five years of age, Chap. 12:4, 5. before which time Terah was dead, vers. 32. of this chapter, whose age is summed up to two hundred and five years in the same place; out of which deduct the age of Abram at the time of his departing out of Haran, which presently followed the death of his father, and his birth will fall out to be about the one hundredth and thirtieth year of Terah’s age. And for the order of Terah’s sons, it is probable that Haran was the eldest, though named last, Nahor the second, and Abram the youngest, though named first; for Sarai Abram’s wife, the daughter of Haran, was but ten years younger than Abram, Chap. 17:17. and supposing her father was not less than twenty years elder than she (which is probable enough) he must be ten years elder than Abram. Others conceive Abram to have been the eldest, as born in the seventieth year of Terah, according to this text, and that he departed out of Haran into Canaan, while his father yet lived; but having there no settled possession of any part of that land till after the decease of Terah, when he purchased a burying place of the sons of Heth, Gen. 23. ver. 17, 18. which being done by the divine disposition, Stephen speaks of his dwelling there according to the date of that particular, Acts 7:4. So by way of purchase he had a portion there, as any stranger might have, though not by way of inheritance, which is the meaning of Stephen, Acts 7:5.

V. 29. {Iscah} Some think that this Iscah was Sarai mentioned in the next verse: for Haran the eldest son of Terah had two daughters, Milcah, who married her uncle Nahor, and Iscah, or Sarai, (if the same woman had two names) who married her uncle Abram, and therefore is called Terah’s daughter-in-law, vers. 31. Such marriages were not yet forbidden, Exod. 6:10. though afterwards they were, Lev. 18:14.

V. 31. {Terah took Abram} Albeit the oracle of direction came to Abram, yet this honor of execution is given to Terah, to wit, to be named as the leader of the company, because he was Abram’s father, who being admonished of God’s will by his son, consented to it both in approbation and practice.

{Ur of the Chaldees} (Neh. 9:7. Acts 7:4.) Some read, out of the fire of the Chaldees, for Ur, in Hebrew, signifies, a valley, light, or fire, see Isai. 24:15. text and margin; and according to that they find or feign a story, that Abram was cast into the fire by the Chaldeans, because he would not worship the fire their idol, but was miraculously delivered from that danger; yet it is certain that the Chaldeans were idolatrous, and probable that fire was a chief idol among them, and that this city might have its name from that idol.

{Haran} Which was a city of Mesopotamia bordering upon Canaan. So in the Geneva Annot. and so Adricom. Delph. Theatr. Terr. Sanct. in the Tribe of Manasseh, pag. 86. col. 2. & 96. col. 2. which seems to be contradicted by that of Stephen, Acts 7:2, 3. where he says, that God appeared to Abraham while he was in Mesopotamia, before he dwelt in Charran or Haran, so that when he went to Charran, he went rather out of Mesopotamia, than to a city of Mesopotamia. To which doubt, the answer is, That Mesopotamia is sometimes taken in a general acception, and so Saint Luke takes it for a large compass of land (beyond Euphrates in respect of Canaan) comprehending both Mesopotamia properly so called, and Chaldea, which (as topographers describe it) borders upon it on the east side; and so Babylon the metropolis of Chaldea, is reckoned as in Mesopotamia by Pliny, lib. 6. cap. 26. Now Abram being called while he was in Ur of Chaldea, the eastern part of Mesopotamia, taken in a general sense, went with his father into Charran a city of Mesopotamia properly so called, and distinct from Chaldea, though called sometimes (as here by Stephen) by the same name, ver. 2, 4.

CHAPTER XII.

Ver. 1. {The LORD had said} This oraculous appointment of God, came to Abram (as is probably conceived) while he was in Ur of the Chaldees (where he was born) while his father lived, and whereupon they departed from Ur, to go towards the land of Canaan, as is said Chap. 11. ver. 31. and in the way thitherward they stayed a time at Charran or Haran, where Terah died; after that by virtue of the same call he went onward to Canaan with Lot.

{out of thy Country} That is, Chaldea, where he had his call from God.

{from thy kindred} If they had rather remain behind you, than remove with you.

{into a land} In appointing no certain place, he proves so much the more his faith and obedience; for he went from his place of birth, and wonted abode, to go from place to place, he yet knew not whither. See Heb. 11:8.

V. 2. {Thou shalt be a blessing} That is, more than, thou shalt have a blessing, for in this blessing is virtually comprised the happiness of both worlds, and of all that are truly blessed in all ages: whereof though God be the only author, Abraham is honored to be a principal means under him to bring it to pass, in being the progenitor of the promised seed, and setting such an example of belief, as might qualify him to be styled father of the faithful, Rom. 4:11, 12. The world shall receive by your seed, which is Christ, the blessing which it lost in Adam. This covenant in Christ was four hundred and thirty years before the law, and therefore cannot be disannulled by the law, coming so long after it, as the apostle argues, Gal. 3:16, 17.

Ver. 3. {And in thee shall} Gen. 18:18. and 22:18. Acts 3:26. Gal. 3:8.

V. 4. {As the LORD spake} Some think Abraham was now called the second time; first in Ur of Chaldea, his birthplace, whereupon he went with his father Terah to Charran; and again in Charran, whereupon he departed thence towards Canaan: but neither here, nor Acts 7. is there mentioned two callings of him, and it is like he went on in the virtue of his first call, though by degrees, resting at Charran till the death of his father Terah, and from thence taking his journey towards Canaan, vers. 4, 5.

V. 5. {Souls} Souls are put for persons, because the soul is the better part; and so by an ordinary figure called synecdoche, it is taken very oft in Scripture for the whole person, Exod. 1:5. and elsewhere. See cha. 14. vers. 21.

{which he had gotten} Not begotten as a father, but taken as a conqueror, or hired as a master, or purchased as a merchant upon a price, as slaves were bought and sold in ancient times out of many nations, but especially the Canaanites, who of all others were designed to that base condition, Gen. 9. ver. 25, 26, 27.

{Canaan} So called, because the posterity of Canaan, the son of Ham, possessed it.

V. 6. {Abram passed} He wandered to and fro in the land, before he could find a settling place: thus God exercises the faith of his children.

{Sichem} Heb. Shechem, so called when Moses wrote; but in Abraham’s time it had its name from an oak: some suppose it the same with Mamre, Chap. 13:17. which others doubt of, and in our Savior’s time it was called Sichar, a city of Samaria, Joh. 4:5. See Annot. on chap. 13:18. It was situate in the middle part of the land of Canaan, in the mountainous part of the tribe of Ephraim, Josh. 21:21. Judg. 8:31. 1 Chron. 6:67.

{the Canaanite} Properly so called for distinction from the Hivites, Jebusites, Perizzites, &c. which was a cruel and fierce nation, by whom God kept his people in continual exercise.

{in the land} That is, in the plain of Moreh, next before spoken of.

V. 7. {Builded an Altar} So did Noah, chap. 8:20. for though the principal part of man’s devotion to God consist in his heart, yet there must be some evidence of it by external service, whereby it may appear to others, that we account God worthy of open worship, and his mercies and favor worthy of monuments of remembrance.

{called he upon the name} See Annot. on Chap. 4:26.

V. 8. {Removed from thence} Because of the troubles he had among that wicked people, for that he served the true God, and renounced idolatry, not changing his religion with the place, but everywhere serving the same God in the same manner.

{Bethel} Called at this time Luz, not Bethel until afterwards, Gen. 28:19.

{on the West} See Annot. on Genes. Chap. 1. vers. 10. and on Deut. 11:24. See also Gen. 13:14. & 28:14. Numb. 3:23. and Deut. 3:27.

{Hai on the East} Called Ai, Josh. 7:2. Jer. 49:3. and Ajah, Isa. 10:28. a fair city of Canaan, situate on the mountainous part of the land, which fell to the lot of the tribe of Benjamin.

V. 9. {Journeyed going} Heb. In going and journeying. The best of God’s children may be restless in their outward condition, and fain to shift from place to place: which may make them more desirous of heaven, where there is perpetual repose, without either toil or change, Heb. 11:10.

V. 10. {A famine} This was a new trial of Abraham’s faith, whereby we are taught to expect at the end of one affliction, to meet with another.

V. 11. {Egypt} By the prophet usually called Mitsrajim from the son of Ham of that name, Chap. 10:6. on the east side is bounded with the Red Sea, and part of Arabia, on the west with Cyrene a part of Africa, on the south with Ethiopia superior, called by some Habassia, or Abassine.

{thou art fair} When Abraham came with his family to Egypt Sarai was about sixty years of age, yet then she was so beautiful, not only in comparison of the Egyptians (who were not of a very lovely color, or complexion) but absolutely, as Abram judged of her. And her beauty might hold out, though threescore years old, both because it was not impaired by breeding, or bearing of children, (being barren) and for that God might preserve it in especial manner, as an occasion for the working and observing of his providence, which followed thereupon; yet here we see that beauty is a double snare, both to them that have it, and them that love it.

V. 13. {Say thou art my sister} Wherein in some sense he spoke truth; yet by the name of sister he intended to make them to believe a lie, to wit, that she was not his wife. An example not of imitation, but of caution, whereby the best may be warned against the using of ill means to good ends; and may learn not to put others in danger to save themselves. Albeit it may be that Abram feared not so much death, as that if he should die without issue, God’s promise should not have taken place; wherein appears a frailty of faith at this time, though for other things and at other times, his faith was more firm. See Chap. 20:12.

V. 15. {Into Pharaoh’s house} With a purpose to make her his wife or concubine, v. 19.

V. 17. {Pharaoh} Pharaoh was an usual name among the kings of Egypt, until the Greeks prevailed over it, and then they were commonly called Ptolemies; haply for some eminent king of that name; as the emperors of Rome and Germany are called Caesars from Julius or Augustus Caesars. Or they might be called Pharaohs, because the word Pharaoh signifies in Hebrew, liberty from servitude; and kings are servants to none but God: and in the Chaldean dialect, revenge, or punishment, as having a preeminence of power for the punishment of the wicked, as well as for the protection of the good, Rom. 13:4. See on chap. 41:44.

{the Lord plagued Pharaoh} Though kings have great power for doing, Eccl. 8:4. and more protection from suffering than other men in the guard of their persons, yet they may not do what they will with whom they will; for some are such favorites of the King of kings, as to be accepted as his anointed, and under that title to be secured from the tyranny of kings, Psal. 105:14, 15. 1 Chr. 16:21, 22. which places have an especial application to this story of Abraham and Pharaoh, in whose example kings must be admonished of their subordination to God, Eccl. 5:8. and of God’s tender care of godly persons, whom he will not, though they be strangers and friendless, give up to the oppression of potentates though never so great.

{and his house} Great men’s sins are dangerous, not only to themselves, but to others that belong unto them. It is not safe to dwell in the house with such as are wicked. See Psal. 101. ver. 6, 7.

{with great plagues} Great men when they offend are so much more plagued by God than others, as his benefits more oblige them to obedience, and their greatness frees them from human punishment, when they deserve it by their disobedience.

V. 18. {Why didst thou not tell me that she was thy wife?} Yet he knew her not to be his wife, until by plagues he was made apprehensive of divine displeasure, which might occasion an humble inquiry into the cause; whereupon God was pleased some way to reveal it unto him, either by Sarai, or some other way: but he was punished before he was advertised of it; and therefore ignorance of sin is no privilege for impunity, nor protection against punishment; and it is not unlike that the king was too much swayed by his carnal appetite, that he made so much haste to take her for her beauty; and for that he might be punished the more.

V. 20. {commanded} Not only dismissed him without harm or damage, but for his security laid a charge upon his people to let him pass where he pleased without any harm.

CHAPTER XIII.

Ver. 1. {Went up} Canaan was higher than Egypt; and the situation of Egypt being lower, was the fitter to be made fruitful by the overflowing of Nilus.

{into the South} That is, the southern part of Canaan, Chap. 12:9. from whence he went into Egypt, Ch. 12:9. for otherwise the whole country of Canaan, in respect of Egypt, is situated northward.

V. 2. {Very rich} Great riches, and great goodness may meet together in one man, Job 1:1, 3.

V. 3. {Bethel} The place is here called by that name, which it had long before Moses’ time, though not at this time, when Abraham traveled towards it. See Annot. on Chap. 12:8.

V. 4. {place of the altar} Chap. 12:8.

V. 6. {to bear them} They wanted convenient space for distinction and pasture of their stocks; the Canaanites, an harsh-natured people, having possession of the land, so that they could not be well accommodated for their company and estates near together. See on Chap. 36:7.

{they could not dwell together} Though men account that happiness consists in riches, there is this unhappiness in them, that they do not only separate men from friendly society, but oftentimes are occasions of contentions between them.

V. 7. {a strife between} Good, and quiet masters may have contentious servants, therefore the one must not be condemned for the other.

{the Canaanite, and the Perizzite} For Canaanites and Perizzites, as Chap. 12:6. and Angel for Angels, Psal. 34:7. and so (as divers learned divines expound) Rev. 2:8, 12, 18. & Chap. 3:1, 7, 14. and Inhabitant for Inhabitants, 2 Sam. 5:6. Quail for Quails, Psalm 105:40. Frog for Frogs, Psal. 78:45. Tree for Trees, Psal. 105:33. And the Perizzites dwelling in the land of Canaan were Canaanites, but upon some especial reason, they had an especial name given them, by which they were distinguished from the rest of the Canaanites; and among them that dwelt in the land, some might have the name of Canaanites by an eminency and more ordinary use, See Annotations on Chap. 15:21. So names are sometimes of a more large, and sometimes of a more strict acception. See the note on Chap. 11:31. Now their dwelling in the land is brought in by occasion of the dissension betwixt the herdmen of Abram and Lot, because the land was so populous by the number of these inhabitants, that there could not be allowed room sufficient for the increase of their cattle, which might be a cause of future contention more than at the present, betwixt the emulous servants of their amicable masters; and quarrels betwixt two such worthy persons would be very scandalous before such infidel idolaters as the Canaanites and Perizzites were.

V. 8. {Abram said to Lot} Abram the elder, and the worthier person, both in respect of grace, and of nature also, (for he was uncle unto Lot) craves peace of his inferior. It is no disparagement to be the first in seeking reconcilement, for so was God in atonement with man, Isa. 65:1. 2 Cor. 5:20.

{brethren} That is, near kinsmen of the same flesh and blood, Rom. 9:3. Or, brethren of the same belief, and profession of religion; otherwise in propriety of speech, Abram was not his brother, but his uncle, for Lot was his brother’s son, Gen. 12. vers. 5. See Annot. on Chap. 14:14.

V. 9. {If thou wilt take} Abram resigns his own right to buy peace; yet he was not possessed of a foot of the land of Canaan, Acts 7:5. as his own right, and by virtue of promise; therefore what he enjoyed there, it was either by the presupposed, or purchased consent of the Canaanites, to whom he might make himself acceptable both by his great wisdom, goodness, riches, and beneficence. See his carriage toward, and acceptation with Ephron, and the children of Heth: Ch. 23. of whom he would not take so much as a burial place, but he would pay the worth of it, Gen. 23:11, 12, 13. and for Lot, Abram gave him no title to the land, but such an use of it, as upon fair and reasonable terms he might obtain and enjoy.

{left hand} By the left hand, some expositors conceive he understood the north; and by the right, the south: and this according to the Chaldee, which presupposes an usual phrase of local distinction among the Hebrews: the philosophers since Aristotle make the east to be the right hand, and the west the left.

V. 10. {as the garden of the Lord} So are things called that are eminently great and goodly, as the Host of God, 1 Chron. 12:22. the City of God, Psal. 46:4. the Cedars of God, Psal. 80:10. See Annot. on Chap. 23:6. and Chap. 30:8. and so it may be in this place. Or it may be a particular comparison with the Garden of Eden, Gen. 2:10. See Isa. 51:3. Ezek. 28:13. and Chap. 31:8.

{land of Egypt} Made fruitful by the overflowings of the river Nilus, especially that part of the land, in the plain of Jordan, which is the way from Bethel to the little city, afterwards called Zoar, but in former time, and at this time, Bela, Chap. 14:2. Adricom. Delph. Theatr. terr. Sanct. in Trib. Judah. pag. 54.

V. 11. {journeyed East} Or, Eastward; as Gen. 2:8. From the East, so the Geneva: and Arias Montan. but Bethel (where Abram and Lot were when they concluded to separate) was westward in respect of Sodom, whither Lot went, and going thither he went towards the east, not from the east, so it is better (as to the sense of the place) to read, Lot journeyed East, or Eastward; and this construction the original word here used will bear, as well as the other (from the East) and so it is taken, Gen. 2:8. God planted a garden Eastward in Eden.

{one from the other} Which was done by God’s especial providence, that only Abram and his seed might dwell in the land of Canaan.

V. 13. {the men of Sodom were wicked} Lot thinking to get paradise, found hell; the land was very good, the inhabitants extremely bad; they are called sinners before the Lord exceedingly, because their sins were such as drew his eye especially to be upon them, with a purpose to punish them. See Chap. 10:9.

V. 14. {Lift up now thine eyes} The Lord comforted him, lest he should have taken thought for the departure of his nephew.

{look from the place} (Deut. 34:1. Mat. 4:8.) The promise was made for a larger compass, than the eye of man could particularly view; but God might supply that defect either by discoursing of the particular places in each tract, east, west, north, and south, as Abram had his prospect; or by some other revelation or representation, as himself thought fittest to make him apprehensive of his liberal promise. The devil did something in this kind, Mat. 4:8. & Luk. 4:5. by God’s permission; but God doubtless had a better and a clearer way to manifest the compass of his bounty unto Abram. Though Abram himself were not actually possessed of the land of Canaan, as in his own right; (whereof see the Annotations on ver. 9.) yet is the promise made to him, because of God’s especial favor to him, for whose sake he was so graciously affected to his posterity, in whom their progenitors are blessed in a joyful apprehension, that they shall be blessed, as in goodwill to them, and for their sakes; See the 5th Annot. on Chap. 9:25.

V. 15. {To thee and to thy seed} (Chap. 12:7. & 26:4. Deut. 34:4.) That is, to your seed, and for your sake.

{for ever} Upon presupposal of their obedience, and keeping covenant with God; otherwise not, Levit. 18:28. Deut. 4:25, 26. Isa. 48:18, 19. and to such as should prove faithful in their adherence to God, here is a promise of an everlasting possession of the heavenly Canaan, whereof the earthly was a type: And concerning temporal possession, the words for ever, reach to the coming of the Messiah, which is the period of such promises for the Old Testament: from thence begins a date of new blessings to the spiritual children of faithful Abram, which will hold out, until they attain an everlasting happiness, Heb. 11:10.

V. 16. {number the dust of the earth} That is, by way of comparison, for as no man can number the dust of the earth, Gen. 32:12. the grains of it are so many; so the seed of Abram, whether by the flesh, or faith of Abram (for they that believe as he did, are his children) shall be so many, as that to men they shall be innumerable. See on Chap. 15:5. Heb. 11:12. Rev. 7:9.

V. 17. {walk through the Land} By this God does not command Abram to make an exact survey of it, but offers unto his choice the satisfaction of himself by his own view of it.

{the length and breadth} See on ver. 14.

V. 18. {plain of Mamre} Heb. plains. Or, the oak, or, grove of oaks of Mamre: for the Hebrew word Elon, signifies an oak; the plain it is like, was set with oak trees, and it is called the plain of Mamre, from the man who either planted or possessed it, who was an Amorite dwelling in Hebron, Chap. 14:13, 24. See on Ch. 12:6.

{built an altar} Abram is constant in his holy course of true religion, still building an altar where he abode; not, as the heathens, to many false gods, but to the one and only true God.

CHAPTER XIV.

Ver. 1. {In the days} This was in the year of the world, 2092. four hundred thirty six years after the flood, in the eighty fourth year of Abram’s age: This is the first war mentioned in any story, as some say, yet Josephus writes (and it may be true) that there was a precedent war before this, whereby Chedorlaomer brought these people of the five cities under subjection, from which they revolted into rebellion.

{Amraphel King of Shinar} This is thought to be Nimrod king of Elam, or Persia, or Babylon.

{Shinar} Or Sennaar, (as Josephus calls it, Antiq. lib. 1. cap. 5.) a spacious plain in the region of Babylon, put here for Babylon where Nimrod laid the foundation of his monarchy. Some hold that this Amraphel was king of Assyria, the seat of whose kingdom was not Babylon, but Nineveh; but because in the beginning one man (who some say was Ninus) had the dominion both of the Babylonians and Assyrians, the same king is often indifferently called king of Babylon and of Assyria.

{nations} The word Gojim in the original some take for a city, or country so called: but it signifies nations, and it may be this king had several nations under his command, or was captain of a company of several nations; or ruler of some city of great merchandise, frequented by the people of divers countries; as for the same reason Galilee was called Galilee of the Nations, or Gentiles, Isa. 9:1. Mat. 4:15. because frequented by Arabians, Egyptians, and other neighbor nations, being of a fruitful soil, and commodious with ports and havens. Strabo, lib. 16.

V. 2. {King} By king here is meant the chief governor of a city.

{Zoar} Or, Zoghnar. So called upon Lot’s request, and refuge thither for his safety, Gen. 19:20, 22. But before it was named Bela, of the land of Canaan; these five cities, situate in the plain of Jordan, were (all but Zoar) about five years afterward consumed by fire and brimstone, Gen. 19:20. &c. Deut. 29:23. see on Jos. 12:23.

V. 3. {Siddim} Has its name of a plainness coming by beating of the clods, to lay the ground level: and so was this vale fitter for the conflict of the adverse armies: but after the destruction of the city of Sodom, and her sinful sisters, it was turned into the Lake Asphaltites, or Salt Sea. Josephus says, it was near the land of Sodom, and Gomorrah.

{salt Sea} Called also the Lake Asphaltites, near Sodom and Gomorrah, which was not a salt sea, or lake at the time of the battle, for that had been no fit place for such a purpose, but (as some write) it had formerly been a pleasant valley furnished with trees, until by God’s judgment for the sins of the Sodomites it was turned into that lake, of the accursed water poured out upon it, which is so filthy and gross that no fishes can live in it, nor (as some write) birds fly over it without taking deadly infection from the exhalations which arise out of it; wherefore it is called also the Dead Sea, of which many strange things are reported by Pliny, Nat. Histor. lib. 5. cap. 16. Justin the Histor. lib. 36. cap. 3. Josephus of the Wars of the Jews, libr. 5. cap. 5. Adrichom. Delph. in his Theater of the Holy Land, pag. 52. in the tribe of Judah.

V. 4. {Chedorlaomer} Though Amraphel who is supposed to be the son of Ninus the king of Assyria be named first, vers. 1. and others before Chedorlaomer might be more ancient kings, or kings of places of more honor and account than Chedorlaomer; yet in this expedition he was chief, as appears by this, and the next verse; for the cause of the war was a defection from, or a rebellion against the government of Chedorlaomer, to whose assistance the other kings joined themselves, as for recovery of his right, with expectation, and it may be also with capitulation for the like aid, if it should be their lot to be so deserted, or resisted by their subjects.

{rebelled} After twelve years’ subjection, especially if they submitted to Chedorlaomer upon covenant and oath, their rebellion was unlawful, for they should have continued their obedience in lawful things. See Ezek. 17:15.

V. 5. {Rephaims} The word Rephaim, Deut. 2:11. is used for giants; but here, as Chap. 15:20. it seems to be taken for a strong and fierce people dwelling in Canaan; as the Hittites and Perizzites; the people mentioned in this and the two following verses, were set upon by the four kings, perhaps as confederates with the Sodomites and the rest, or that they might not aid them, they were first assaulted. Of the Rephaims, see Annot. on Chap. 6:4.

{Emims} See Annot. on Deut. 2:10.

V. 6. {Horites} See Annot. on Gen. 36:20. & on Deut. 2:12.

{Elparan} Heb. the plain, or, oak of Paran. Of Paran, see Annot. on Num. Chap. 10:12. & on Deut. 33:2.

V. 7. {which is Kadesh} So called in Moses’ time; (though more anciently it had the name of Enmishpat:) it was situate in the desert of Zin, Num. Chap. 20:1, 14, 16, 22. Of this Kadesh, see Annot. on Numb. 20:16.

{Amalekites} That was their name when Moses wrote this, but not at the time of the war; for Amalek was the grandchild of Esau, Gen. 36:12. the son of Isaac, the son of Abram, but Abram at this time had no child, neither by Sarai nor by Hagar; here then is an anticipation in respect of the story, (for the Amalekites were not yet a people) though not in respect of the time of Moses his writing of it, for in his time, and before, they were a people, and possessed a particular country.

V. 10. {vale of Siddim} Which afterwards was overwhelmed with water, and so called the salt sea: see Annot. on vers. 3.

{slime-pits} Heb. pits pits. The doubling of the word imports plurality, to wit, that there were many pits there: so in the second of King. 3:16. the words in English are, make this valley full of ditches; but in the Hebrew, make this valley ditches ditches.

{fell there} Flying from their enemies they fell into the pits, (whereof there were many in that place) and there they found at once both their death and burial: the five kings chose that place of purpose for the battle, because those pits were not so well known to their enemies as to themselves. Here the kings of Sodom and Gomorrah are said to fall, but that is to be understood rather of the ruin of their armies, than of their persons; for the king of Sodom met Abram coming from the victory afterwards, ver. 17. Some think those that fell there, fell not into the pits casually, but that purposely they cast themselves into the pits, as choosing rather to be drowned, than to be mangled with the sword of their enemy, or to fall into their hands as captives and slaves.

V. 12. {took Lot} The godly are plagued many times with the wicked, therefore their company is dangerous, Num. 16:26. Rev. 18:4.

V. 13. {the Hebrew} Abram was so called not from Eber, (as some think) because there were five progenitors of Abram which came between him and Eber; but rather from the Hebrew word Ghneber, signifying passage, because he passed over the river Euphrates, coming out of Chaldea into Canaan: yet others suppose Abram had his name of Eber, and he rather than any of his ancestors of the posterity of Eber was called an Ebrew, because those who descended from him, kept the ancient language, and true religion of Eber.

{confederate} Heb. lords or, masters of the covenant. The word Baal, though most frequently used for an idol, or false god, in the Scripture, (in which acception it occurs about fifty seven times) yet in the general and grammatical sense it signifies a lord, or master; and many times also it imports emphatically a great affection or disposition to a thing, or a faculty, skill, or fitness for a thing: so Joseph, who in our English version is called a dreamer, Gen. 37:19. in the Hebrew is called lord, or, master of dreams; and cunning and skillful archers are called masters of arrows: see Annot. on Chap. 49:23. and so Elijah addicted to the wearing of an hairy garment, or nourishing the hair of his head and beard, wearing it long, was called an hairy man, so in our English Bibles, 2 King. 1:8. but according to the Hebrew he is lord, or master of hair.

{confederate} God moved them to join with Abram, and preserved him from their idolatry and superstition; the prosperity of God’s people makes those that observe it desirous to be in league with them: upon that ground did Abimelech and Phichol desire to enter covenant with Abraham, Gen. 21:22, 23. and the like motion for the same reason was tendered to Isaac his son, Gen. 26:27, 28, 29. and though afterward it were forbidden to make a covenant with the Canaanite, Exod. 34:15. Deut. 7:2. and Jehoshaphat was reproved and threatened for his association, in assistance of the wicked king of Israel, 2 Chr. 19:2, yet without the case of especial prohibition, it is not unlawful to make leagues of peace or war, or commerce with infidels in case of necessity, with due care taken that there be no consent in anything that is sinful, or prejudicial to the truth of religion, nor any appearance of approbation of what is unlawful, as either against the true faith, or good manners.

V. 14. {brother} Here, and vers. 16. Lot is called Abram’s brother (for so are they sometimes called in Scripture, who are of near kindred, or affinity) though the proper or particular relation of Abram and Lot, was of an uncle and nephew, for Lot was Abram’s brother’s son, ver. 12. see Annot. on Chap. 13:8. and compare 2 King. 10:13. with 2 Chr. 22:8 where is the like use and meaning of the word brother.

{trained} That is, bred and brought up, and disciplined in his family, and it may be also trained in a military sense; that is, exercised in arms; for he knew he might meet with many and great enemies, and therefore his wisdom would dictate unto him the best way of due defense for himself and his friends.

{three hundred and eighteen} As he was a man of great estate, Chap. 13:2. so he had a great family, and in respect of both the children of Heth called him a mighty prince, Chap. 23:6. An excellent pattern for such as are so rich and great as he was, to be good and gracious like him.

{Dan} A place on the northern part of Canaan, anciently called Leshem and Laish, until it was won by the Danites, whereupon they called it Dan. Josh. 19:47. see on Judg. 18:7, 29. 2 Sa. 24:6.

V. 15. {divided} A military policy, to make show of a great army dispersed divers ways, and to prevent the escape of the enemy.

V. 16. {And he brought back, &c.} Religion is no impediment to military courage and prudence, Abram had a better cause of quarrel than the rebel kings, for (not being subject to Chedorlaomer, but in right, and by God’s promise king of Canaan) his charity, and pity to his nephew unjustly spoiled, and taken captive, was better warrant for the war, than they had, and no doubt he had divine direction for what he attempted, as well as divine assistance for what he effected, ver. 20.

V. 17. {King’s dale} That is, King Melchizedek’s (as some take it) or it might be so called for the pleasantness which might delight a king; as Chap. 49:20. It was not so called when this story was in action, but afterwards: it is like, it was the valley named, 2 Sam. 18:18. where Absalom set up a pillar, instead of a son, to keep his name in remembrance.

V. 18. {Melchizedek} Most of the Jewish rabbins and many learned Christians, take this Melchizedek to be Shem; and for the time of their living it is probable enough, for Melchizedek lived seventy five years after Abraham’s coming into Canaan: but other learned, both Jewish and Christian writers, conceive he was a prince, and priest of another kindred from that of Abraham, Heb. 7:6. extraordinarily raised up by God, of the Canaanites, and brought in without mention of parents, original or end, without any predecessor, or successor in the priesthood, as a type of the royal, and eternal priesthood of Christ, Heb. 7:17, 21 which cannot be said of Shem, whose genealogy is set down in Scripture.

{King} Here, and Heb. 7:1. he is called, and was also both a king, and a priest; two callings rarely, and by extraordinary instances, concurring in one person.

{of Salem} Called also Jebus, and after Jerusalem, and since that sometimes Salam, Psal. 76:2. Some take it for that Salem mentioned Joh. 3:23. Of which (though there be no certainty for either) the first is more probable.

{brought forth} For Abraham’s and his soldiers’ refection, and as a present of gratulation, and not to offer sacrifice, see Deut. 23:4. Judg. 8. ver. 5, 6, 16.

{of the most high God} Though the posterity of Abram were God’s visible church, there were some without it, who were not without the knowledge and worship of the true God.

V. 19. {blessed him} In that Melchizedek was bountiful to Abraham, and his army, he declared himself to represent a king: in that he blessed him, the high priest, Heb. 7:6. and in both he was a type, or figure of Christ.

V. 20. {And blessed be the most high God, &c.} This was a gratulatory sacrifice of praise; but no expiatory sacrifice did he offer at all, for that requires bloodshed, Heb. 9:22.

{which he hath delivered} Man makes the adventure, but God gives the victory in battle.

{he gave him tithes of all} Abraham gave tithes to Melchizedek, Heb. 7:2. The payment of tithes is ancienter than the Levitical law. See Chap. 28:22. and being paid to Melchizedek a type of Christ, they are not abolished by the gospel, but may be continued as an evangelical revenue for the maintenance of those, who exhibit sacramental bread and wine (the materials of Melchizedek’s beneficence) to the people, and bless them in the name of God, as Melchizedek did Abraham.

V. 21. {the persons} In Hebrew it is, the souls; for the soul is both here, and in many other places, put for the whole man; to teach us to give the soul the preeminence above the body, both in estimation of it and care for it.

V. 22. {I have lifted up my hand} An outward gesture used at the taking of an oath, Deut. 32:40. Ezek. 20:15. Dan. 12:7. Rev. 10:5, 6. Signifying, that God above knows the truth of what we swear, and invoking his justice, if we swear untruly. Abram it seems had made a vow to God, before he set forth, that he would have no part of the spoil.

V. 23. {that I will not take} In Hebrew it is, If I take from, &c. A suspensive, and passionate speech, importing a strong denial above the utterance of words; as Psal. 95:11. compared with Heb. 3:11, 18. and withal the speaker intimates a curse, but forbears the expression of the words, either out of fear or unwillingness to mention it in particular, or as yielding to any curse in general, if they do otherwise than he professes. See on ch. 21:23.

{from a thread} A thread, shoe latchet, are things of smallest value, even to a shoe latchet: a proverbial speech importing a resolute and universal refusal of gain, or advantage by the present business. See Annot. on Gen. 31:34. & 24:50.

{lest} Abraham withholds his hands from the spoil, as the Jews did, Esth. 9:15, 16. that it might appear that his charity, not covetousness, drew him to the war; and that having his riches from the especial blessing of God, he would not have it thought he was enriched by man, especially by any so wicked as the Sodomites were.

V. 24. {young men} That is, the soldiers, who for the most part were of the younger sort.

{portion of the men} He would not that his liberty should be hurtful to others.

CHAPTER XV.

Ver. 1. {These things} Or, words. Spoken by Abraham to the king of Sodom in the former chapter: the original word signifies first [words], then things, celebrated or spoken of by words, Schindl. Pent. col. 358. as Lev. 5:2. Deut. 17:5. and in other places; for in good things, he that speaks a word, should make it good by his deed; and in evil, he that speaks ill, has a mind to do as ill as he speaks.

{a vision} Properly is a divine representation of things showed to such as are awake; such were the visions of the prophets in the Old, and of Zachary, Peter, Paul, and John, in the New Testament; distinguished from revelation by dreams to men asleep. Numb. 12:6.

{fear not} Visions at their first apprehension affect the party to whom they are presented with fear. So Dan. 10:8. Luk. 2:9. but before the vision, Abraham might haply fear a new assault of his enemies, or the envy of the wicked at his prosperity, and in respect of such fear God calls himself his buckler, Psal. 18:30. Prov. 30:5. 2 Sam. 22:31. or, may be he feared lack of issue.

{I am thy shield} To protect you from hurt, Psal. 5:12. and your reward, to bestow on you good; yea I will bestow myself upon you, and be your portion, Psal. 16:6.

{thy exceeding great reward} A reward above all pretense of merit; a reward to such especially as do not respect the rewards of men, as Abraham did not, when he refused the offer of the king of Sodom; and they may be cheerful in their work, since they shall be sure of a reward, Psal. 58:11. of an exceeding great reward, great beyond all measure; exceeding, far above man’s merit: for God is their reward, and he is infinite, and therefore such a reward as nothing in man can purchase upon equal price.

V. 2. {I go childless} Heb. and I going: Some render the words, since I go on, or persevere, or am going away; that is, since my age goes on towards mine end, and I am yet not come to the possession of your promise, and mine expectation.

{seeing I go childless} Abraham desired a son above any worldly thing that God could give him: yet his fear was not only lest he should not have children, but lest the promise of the blessed seed should not be accomplished in him; and he makes it his complaint to God; in whose power it was to make him a father, Psal. 127:3. as well as to promise him a plenteous posterity, Chap. 13:16.

{Damascus} Whose name is Damascus the son of Eliezer, or whose ancestors were of Damascus; though he were born in Abraham’s house; he was the eldest servant of his family, chap. 24:2. and from a servant (as some conceive) became so great a lord, as to be the founder of the fairest city of Syria, called Damascus, after his name. See on 24:2.

V. 3. {mine heir} If he had not a child of his own, (his nephew Lot having none but daughters) it was in his thoughts to make his chief and most faithful servant his heir; or if Abraham were dead, having all under his charge, his servant might make himself heir of his master’s estate.

V. 5. {Look now toward heaven, and tell the stars} The stars, though it were day, might be represented in a vision, or the intercourse betwixt God and Abraham might be continued until night, from the time when it began.

{number them} Though some ancient astronomers have taken upon them to number the stars to 1022, and some later writers have increased the number to 1322. Alsted. Uranoscop. part. 1. cap. 13. Tom. 1. Encycl. col. 1023. Yet as there has been a difference of the earth in regard of discovery, in which respect one part has been a long time called the southern unknown part of the world, so the wiser sort of Christian astrologers, especially, have distinguished the stars into numerable and innumerable Magir. Phys. lib. 2. cap. 5. which will be a true distinction to the world’s end, not only betwixt the stars, but betwixt God that made them, and men that observe them; for while to men they are innumerable, to God they are exactly known both for their number and their names, Psal. 147:4.

{so shall thy seed be} The promise of multiplication of Abraham’s seed is made by a comparison; sometimes to the dust of the earth, chap. 13:16. sometimes to the stars of heaven, as here in prophecy, and we have it in history, Deut. 1:10. where neither by dust in their humiliation, nor by the stars is their exaltation intended, but their multiplication in both; and this is meant not only of Abraham’s children according to the flesh, but according also to the faith. See 1 Chr. 27:23.

V. 6. {and he believed in the Lord} He believed the Lord, not only for the multiplication of his seed, but in particular for the principal seed, the promised Messiah, in whom all the nations of the world should be blessed, Chap. 12:3.

{righteousness} Righteousness by imputation, or justification by faith without works, is no new doctrine, but as old as Abraham. See Gal. 3:8. Rom. 4:3. The faith of a believer in Christ, is like that of Abraham touching the seed; for as this was not grounded on anything in nature, (for so both Abraham and Sarah were too old to be parents) so has the faith of a true believer nothing of nature, but more grace to support it, Rom. 4:17, 18.

V. 8. {whereby shall I know} This was a special motion of God’s Spirit; therefore it is not lawful for all to do the like in asking signs, but was permitted to some by a peculiar favor; as to Gideon, and Hezekiah; which they did not so much out of incredulity, as out of a desire to be fortified against human infirmity. See Judg. 6:17, 37. 2 King. 20:8. Luk. 1:18. Or, he asked this question, not so much doubting of the thing promised, as desiring to know somewhat more particularly of the manner of performance.

V. 9. {Take me an heifer} God entering into especial covenant with Abraham, will have it confirmed by sacrifice, as Psal. 50:5. in sacrifice and oblations what is here required, was afterward by the Levitical law established, Levit. 1. vers. 2, 10, 14.

V. 10. {divided} The beasts were divided, and the parts so placed, that the parties covenanting might pass betwixt them, Jer. 34:18. the meaning whereof was, that as part answered to part (for they were so to be laid, that the parts might be answerable to each other) so the minds of the covenanters should be set in a mutual correspondence; and withal there was an implicit imprecation of the like discision, to the party that broke the covenant; but in this place was also prefigured the distresses, and distraction of Abraham’s seed, and withal, their joining together again, to which purpose the parts were so orderly disposed. See Ezek. 37:7.

{the birds} Were not divided, because they appertained not to the confirmation of the covenant, but were to serve for sacrifices, Levit. 1:15, 17. Or, because they were little, and each laid whole against the other were answerable to the other parts that were divided; and by these might be intimated the innocency, and simplicity of God’s people, especially in their making, and keeping of covenant. For doves and pigeons, mentioned in the precedent verse, and meant in this, are noted for their innocence, Matth. 10:16. and the turtle dove is commended for an example of keeping the covenant of marriage.

V. 11. {the fowls} Ravenous birds resemble wicked men, who are ready to make a prey of God’s holy portion, and to disturb holy persons in their best actions. See Ezek. 17:3.

V. 12. {an horror of great darkness} The condition of God’s people in this life is very various, Abraham has favorable visions, and frightful dreams: promises of a numerous issue, and of them predictions of grievous distresses, like dismal darkness, which put him into a distemper of horror, and this followed with presages of lightsome liberty to succeed it.

V. 13. {serve them} That is, the owners, or lords of the land wherein they are strangers.

{four hundred years} Or four hundred and five, for in a great sum so small a number comes under no particular account, as the interpreters of the Old Testament out of Hebrew into Greek were seventy two, but they are commonly called the seventy, not seventy two interpreters; and this account is to begin at the birth of Isaac; but from the giving of the promise to Abram to the deliverance of the Israelites out of Egypt, and the giving of the law were four hundred and thirty years, Exod. 12:40. Gal. 3:13. of which neither four hundred and five, nor four hundred, much less the whole of four hundred and thirty was spent under Egyptian persecution; for though the account end with their parting thence, it did not begin with their coming thither, as it is said of Terah that his days in Charran were two hundred and five years Gen. 11:32. where he spent not all that time (and it may be also not the most part of it) but ended it; but so much of the time was run up before Jacob’s coming thither, and so much after that peaceably passed on until the death of Joseph, that some rate the time of their rigid servitude, but to one hundred and forty years, and some, but to one hundred twenty one at the most, which may appear from this computation following. The sum of four hundred and thirty years equally divided, the one half of them was spent before their going into Egypt, the other half in their abiding there. Two hundred and fifteen years passed before their passage into Egypt, which may be reckoned thus; from the promise given to Abram to the birth of Isaac twenty five years, compare, Gen. 12:4. with Gen. 21:5. from the birth of Isaac to the birth of Jacob threescore years, Gen. 25:26. from thence to Jacob’s coming into Egypt, an hundred and thirty years, Gen. 47. vers. 9. which made up into one total sum, amount to two hundred and fifteen years, the other two hundred and fifteen were taken up in their sojourning in Egypt, namely, ninety four before the death of Levi, who survived all the eleven patriarchs his brethren, and an hundred twenty one, betwixt his death and the people’s deliverance out of Egypt: for Levi and Joseph were both born in the seven years of Jacob’s second service under his uncle Laban, Gen. 29. & 30. Levi in the fourth, and Joseph in the seventh, so that there were about three years between them: Now Joseph, when his father, and brethren came down into Egypt, was thirty nine years old, compare, Gen. 41:46, 51. & 45:6. and then was Levi forty three or thereabout; and Levi lived one hundred thirty and seven years, Exod. 6:16. out of which those forty three being deducted, which he had spent before the Israelites’ coming into Egypt, it appears they were in Egypt, ninety four years before his death, and those ninety four (in which they were well entreated for Joseph’s sake) being deducted out of the two hundred and fifteen (which they spent in that land) it remains that there were one hundred twenty one years from his death, to their redemption out of bondage; the most of which time after there arose another Pharaoh, that knew not Joseph, Exod. 1:8. was spent in heavy servitude, which moved the Lord, by the mighty and miraculous power, to wrest his own people out of the hands of the proud and persecuting tyrant. But that the words of the text may not be thought to contradict this limitation of time, for the afflicted state of the posterity of Jacob, they are to be read with a parenthesis, thus, Thy seed shall be a stranger in a land that is not theirs (and shall serve them, and they shall afflict them) four hundred years, so that their affliction shall fall out within those four hundred years, not hold out all the time of their sojourning.

V. 15. {to thy fathers} Not meaning the particular place where the souls of Terah and Nahor were, but to the general condition of the dead, whereto his forefathers led him the way.

V. 16. {fourth generation} That is, in the four hundredth year, or somewhat above; which for evenness of number is not reckoned, as of the seventy interpreters of the Bible has been observed on the thirteenth verse: Or, by generation is meant betwixt the geniture, or birth of the father, and the son; so the fourth generation is to be reckoned from the descent of the sons of Jacob into Egypt, to their entrance into Canaan, as in the tribe of Judah, from Judah to Phares, from Phares to Hesron, from Hesron to Caleb, of Levi, Levi, Kohath, Amram, Moses.

{hither} That is, into Canaan, where Abraham was when God made his covenant with him.

{iniquity of the Amorites} And of the Canaanites, as appears by Levit. 18. Deut. 6. & 12. and their iniquities were chiefly of three kinds, all very heinous; one was idolatry of a most execrable sort, sacrificing their sons and daughters unto devils; another was grievous oppression of the poor and strangers; the third was prodigious lust, not only by incestuous uncleanness with their nearest kindreds, but even by sodomy and bestiality.

{is not yet full} There is a fullness of sin, which grows by degrees to a just measure of merit of extraordinary vengeance from above. See Jer. 51:13. Dan. 8:23. Matth. 23:32. Dan. 11:36. Which may be a preservative of patience, at the prosperity of the wicked, since the reward of their wickedness is sure, though it be slow.

V. 17. {a smoking furnace and a burning lamp} The smoking furnace, and burning lamp, or lamp of fire passing betwixt the parts, signified God’s assent to the covenant, after the manner noted, vers. 10. for God is compared to fire, Heb. 12. vers. last. and makes apparitions by fire, Exod. 3:2. & 20:18. And Christ, who is God, appeared to Daniel and John, with eyes like a flame, Dan. 10:6. Revel. 1:14. and the smoking furnace, whose fire is not seen, may note that God himself is invisible, though he show a burning lamp as a glimpse of his glory. Besides, the smoking furnace may note the great affliction of the Israelites in Egypt, Exod. 1. vers. 11, 18. See Psal. 21:9. Lam. 5:10. Mal. 4:1. but especially, Deut. 4:20. Jer. 11:4. and the burning lamp, deliverance from it, or salvation out of it; as Isai. 62:1. and that in this order, first, the furnace of affliction, and then the lamp of salvation.

V. 18. {have I given} God’s promises for the future, are oftentimes set down, as already performed, by reason of his faithfulness, and infallibility.

{from the river} Which some expound to be from the fountain of Euphrates the fall; most take it for the river Nilus, or for a branch of it, running betwixt Pelusium and Rhinocorura, or Rhinocolura, so named, from the severity of an Egyptian king, cutting off the noses of notorious thieves and malefactors, and banishing them to that place, Diodor. Sic. lib. 2. cap. 1. Some derive this river from the mountains of Kedar, and some affirm it has not its original and supply from the earth, but from heaven by rain, and therefore it is called by such a name in Latin, as signifies a brook, which sometimes may be dry; howsoever, it borders on the south part of Palestine, or the land of Canaan. The usual limits of the land of Canaan, are noted for the longitude to be from Dan, (a northern city, situate at the foot of Mount Lebanon) to Beersheba (a southern city in the tribe of Simeon) that is, about an hundred and sixty miles in length, and the latitude or breadth from Jordan in the east, to the great sea westward, which is about eighteen miles, Adrichom. Delph. Epist. Praefix. Theatr. terr. Sanct. and in the 34. of Numbers, where the parts of the land of Canaan were most exactly described, it is confined far short of the extent here set down; but we are to conceive, that this promise was not made personally to Abram, but for his posterity, and to be made good by degrees: for all that the Israelites possessed they had not at once, Exod. 23:29. nor in the same manner and tenure, for they had the land of Canaan in possession, afterwards the seed of Abram had the dominion of other countries, according to the amplitude of the promise in this place; as we see, 1 King. 4:21. or if they had not, the cause was in their breach of covenant with God, not in God’s with them.

{great River} (Jos. 1:4.) The river Euphrates was called the great river, not that of itself it was greater than any other, but for that by the falling of Tigris into it, it swelled beyond the breadth of other rivers.

V. 19. {The Kenites} Are thought to be the same with the Midianites, Judg. 1:16. compared with Exod. 3:1. Here are reckoned ten sorts of people in Canaan, which by mixture, or diminution of some of them, afterwards were reduced to seven, as they are distinctly named, and definitely numbered, Deut. 7:1. See on Jos. 3:10.

{the Kenizzites} These are thought to be the offspring of Kenaz a duke of Esau’s race, Gen. 36:15, 42. and more usually styled Idumeans: and though those that dwelt in Mount Seir might not be meddled with, (God having made an express prohibition even to a foot of ground, Deut. 2:4, 5.) yet this seems not to be general in regard of persons, nor of times, for the Edomites that descended from Esau, and bare his name (for one of his names was Edom) were all of them subdued by David, and brought under servitude, 2 Sam. 8:14.

V. 21. {Canaanites} That name is sometime taken generally for any one of the land of Canaan, and sometime specially, as here, and Deut. 7:1. for a particular sort of Canaanites, who for something notable above the rest retained the name of the whole nation. See Annot. on Chap. 13:7. and Exod. 3:8.

CHAPTER XVI.

Ver. 1. {Sarai bare him no children} Those whom God most favors, are not always most fruitful, though the fruit of the womb be his reward, Psal. 127:3. See vers. 10.

V. 2. {restrained} She religiously acknowledges the restraint of her fruitfulness to be from God, but fails in binding God’s power to the common order of nature, as though he could not give her children in her old age.

V. 3. {her maid} Her bondwoman, Gal. 4:22. whom she made choice of, rather than of a freewoman, because of such a one the issue should be as hers, as Rachel said of her handmaid Bilhah, Gen. 30:3. Of such adopted issue, see 2 Sam. 21:8. Esth. 2:7.

{gave her} Abraham set no affection upon her as a bedfellow, before Sarai offered her for a wife; it was not then unlawful lust, but a desire both of Abraham and Sarai, that he might be the father, though she were not the mother of the promised seed; and this was practiced by the patriarchs in that time, though the first institution were otherwise, Gen. 2:24. Mal. 2:15.

{to be his wife} That is, instead of a wife, as touching society in the bed, but otherwise she was inferior to a wife. See Annot. on Chap. 25. ver. 1.

V. 4. {And he went} The first promise God made to him, was for multiplication of his progeny, but he told him not how, and he seemed after long expectation to conceive, that it must be fulfilled by an adopted heir, Chap. 15:3. God tells him, ver. 4. that he should have an heir of his own loins, and having no such promise for Sarai, nor any hope by her contemned barrenness to have issue by her, he takes her offer for her maid, wherein they both failed through infirmity of faith.

{despised} This punishment declares what they gain, who attempt anything against the word of God; evil counsel proves worst to those that give it; and for Hagar, we see in her a note of an ill condition, which is to be proud, and scornful, when she should have been more humble, and thankful. See Prov. 30:21.

V. 5. {My wrong be upon thee} I suffer wrong by the insolency of my handmaid, who has ill requited my kindness to you, and her; and I must lay the blame upon you, who should make her to be of better behavior towards me; or her wrong of me will be a wrong upon you, since being one flesh with you by marriage, her contempt of one must needs turn to the disparagement of both. Some take the words not so much for a complaint, as for a commination, as if Sarai should threaten to be meet with him, and to recompense his wrong with some ill requital; howsoever herein she betrays more passion than either religion or judgment, as the Israelites, Exod. 5:21. and the wife of Moses, Exod. 4:26.

V. 6. {in thine hand} To correct her for her fault; though Sarai showed too much wrath to her maid, and too little reverence to her husband, yet he gives her the respect of a wife, and the authority of a mistress, without any return of intemperance, or contumely towards her.

{hardly} Geneva, roughly. Heb. afflicted her. Correction given in anger, has usually more of rigor, than of right.

V. 7. {Angel} Which is Christ, as appears by vers. 10, 13. who is called an angel, Exod. 14:19. & Chap. 23:20, 21, 23. Isa. 63:9. Mal. 3:1. and who descended to the meanest in their miseries, to advise and comfort them.

{to Shur} That was a city in the way from Canaan to Egypt, Hagar’s native country, according to her name which signifies flying, Schindl. Pentaglot. Col. 422. she played the fugitive from her mistress, her pride, and impatience of correction made her set light by the best family in the world, and so in effect to excommunicate herself from it, and in likelihood from religion, to her Egyptian idolatry.

V. 9. {Return} She should not have left her place for the displeasure of her mistress, Eccles. 10:4. nor have run away with her master’s child; but have submitted to the correction which she deserved, 1 Pet. 2:18. and that is the counsel which the angel gives her.

V. 11. {Ishmael} His name was given him by an angel, and it signifies as some render it, the Lord shall hear; as others, the Lord has heard; which is more agreeable to the reason rendered by the angel for it, viz. because the Lord hath heard thy affliction.

V. 12. {a wild man} Or according to the Hebrew, a wilde ass man; That is, fierce and unruly, as a wild ass among men; see Job 11:12. & 39:5, 8. Jer. 2:24. Hos. 8:9. A contentious man is like a wild ass, without either wit, or manners; this is the condition of the Saracens the posterity of the Ishmaelites, who have their name from Saric, which in the Arabian tongue signifies a thief, Schindl. col. 423. Such especially have their hands against everyone for booty, and everyone’s hand against them for safety.

{his hand will be} He will be a very quarrelsome man, showing himself an enemy to many, and provoking many to be his enemies.

{dwell in the presence of all his Brethren} So did Ishmael, who is named with Isaac, ch. 25:9. as in a brotherly society coming to the funeral of his father, Gen. 25:9. and dyed in the presence of all his brethren, Gen. 25:18. And for the Ishmaelites (his posterity) the meaning is, that they shall multiply, and enlarge their habitations about the borders of their brethren; who were some of them his brethren by the father’s side, as the sons of Keturah the Midianites, and others his near kinsmen, as the Idumeans, Ammonites, and Moabites.

V. 13. {have I also here looked} To have a vision of God, or revelation from God in her holy master’s family was no such great marvel, as that here in the wilderness God would vouchsafe so much grace to so unworthy an handmaid, so insolent a servant to so gracious a mistress, so transported first with pride of her favor, and then with impatience of deserved correction.

{Looked after} That is, have I (after a vision of God, who sees me, and has talked with me) power to look, and live? for the appearance of God, or of an angel, was conceived to be a forerunner of death: therefore these be words of wonder, that after that intercourse betwixt God, and her, she yet lives, which must arise by comparison of man’s sinful frailty, with God’s omnipotent purity. See Gen. 32:30. Exod. 24:11. & 10:1. & 33:20. Deut. 4:33. & 5:24. Jud. 6:22, 23. & Chap. 13:22. Esay 6:5. Luc. 5:8. Dan. 10:7, 8. Matth. 17:6. Hebr. 12:21.

V. 14. {Beer-lahai-roi} (i.) The well of the living that sees me: Either because the angel of the living God saw her; or because she saw the angel of the Lord, and yet lived: but the former interpretation is rather to be received.

CHAPTER XVII.

Ver. 1. {Almighty} The word is Shaddai, signifying Almighty; for God can do anything, Job 42:2. The Geneva renders it all-sufficient, and so must he needs be, who is Almighty; this is a good ground of Abraham’s belief of all the promises of God, though in things above nature, or against it.

{Before me} (Gen. 48:15. Psal. 116:9. 1 King. 8:25.) That is, whithersoever you go, have me still in your thought to believe what I tell you, and to do what I bid you. See 1 King. 2:4. & Chap. 3:6. 2 King. 20:3.

{Be perfect} Or, upright and sincere. The way to perfection is so to live with men, as to consider God a looker on for all a man does; and so to converse with God, as if men were spectators of his most private actions. See Annot. in Chap. 6:9.

V. 2. {Make my Covenant} That is, renew it, or establish it, being made, as ver. 7. Lev. 9:24. Ezek. 3:32. Dan. 8:17.

V. 3. {Fell on his face} Prostrate adoration is not unsuitable to gratulation, or rejoicing. See ver. 17.

V. 4. {many nations} Heb. a multitude of nations.

V. 5. {thy name shall be Abraham} (Ab signifies father; ram, high; so that Abram signifies high father; and the letter [he] inserted, makes the name to end in ham, and Ham is the first syllable of Hamon, signifying a multitude; and that multitude includes many nations,) Rom. 4:17. the Gentiles, as well as the Israelites; and those not only his natural issue, as the Ishmaelites, Midianites, and Idumeans, but all true believers of what nation soever, who are Abraham’s children, Rom. 4:11, 12. So his name now signifies a high Father of a multitude: yet is not this name so given him, that it should be altogether unlawful to use the other, for we see the contrary, Nehem. 9:7. but it rather notes God’s especial favor, than prescribes a necessary rule for that appellation. Some take the giving of a new name, to note a sacramental renovation in the new sense of circumcision, which now was first added to the covenant, and thence has it been the practice of such as professed religion, to give names to their children at their circumcision. See Luk. 1:59. & Chap. 2. v. 21.

V. 7. {God unto thee} I will exercise my perfections with especial respect to your protection, and comfort; and for your sake, to your seed after you, See Heb. 8:10. Revel. 21:3.

V. 8. {unto thee} See Annot. in Chap. 35. vers. 12.

{wherein thou art a stranger} Heb. of thy sojourning.

{everlasting possession} So Isa. 60:21. yet this was but upon condition of the people’s part of the covenant, which is faith, and obedience, which broken by them, they enjoyed the land but a little while, Isa. 63:18. but to the repentant believer, the promise is made good by an eternal inheritance, Heb. 9:15. 1 Pet. 1:4.

V. 10. {Covenant} Circumcision is called the covenant, because it is appointed by God as a seal of the covenant, and has the promise of grace joined unto it; which is common to all sacraments. See Exod. 12:11. Matth. 26:18. Luk. 22:20. Col. 2:12. and as it is performed as a condition of the covenant enjoined by God, it is a moral obedience; as exercised through faith in God’s promise, it is sacramental.

V. 11. {man-child} Male children were only circumcised, because the beginning of generation is from that sex, and so the original of corruption by generation, was rather male than female; yet served it for a sign of that covenant to the female sex, because the woman is of the man, as the apostle says, 1 Cor. 11:8. and the females were accounted (as to this sacrament) with reference to their fathers, or to their husbands; so that to them (if they did believe and assent unto the covenant, as God ordained it) may be applied the saying of the apostle, 1 Cor. 7:19. Gal. 6:15.

{foreskin} To wit, of the genital part, which so soon as sin appeared, was for shame kept out of sight, and which is not only corrupt in itself, but the means to convey corruption to another, which yet God can dignify with an holy use, in a sacramental sense, and hereby upon this dishonorable part he has set so much honor, according to that of the apostle, 1 Cor. 12:23. that many nations have willingly taken up circumcision, as an honor to themselves; and the want of it, has been sometimes upbraided by way of contempt, as 1 Sam. 17:36. The uses of circumcision were, partly, to distinguish God’s people from other nations, and to separate them from them; so that unless they would yield to that, they were to have little communion with them, Gen. 34:15. Partly, to signify the cutting off of concupiscence, and the extirpation of sin, Deut. 10:16. & 30:6. Jer. 4:4. Rom. 2:29. & 4:11. Philip. 3:3. Col. 2:11. which comes by that part, in propagation from man to man. And partly, to betoken the purity of the promised seed, who was to have man’s nature, but without any corruption, which in ordinary generation is derived from it; and withal, not only to be a sign of God’s covenant with Abraham, and his seed, especially the godly, but to be a seal of the righteousness of faith, Rom. 4:11. and remission of sins by the bloodshedding of the promised seed, Heb. 9:22. Some add, that it is a type of baptism.

V. 12. {he that is eight days old} Heb. a son of eight days. Yet if the child were too weak to bear circumcision, it might be forborne till it were stronger; See Josh. 5. vers. 5, 6. but sooner than the eighth day the child was not to be circumcised, lest it should be too weak to endure the pain; nor were young cattle to be offered until they had been nourished seven days with the dam, Levit. 22:27. And it was better for the mother, who, by that time, might be in better case to bear her part of the severity of that sacrament, (viz. her motherly compassion for the pain of her child.) See on Levit. 12:3. Here is ground for baptism of infants; for baptism succeeded in the place of circumcision, as the sacrament of admission, or entrance into the church. Col. 2:12.

V. 13. {He that is born in thy house} All the males of Abraham’s family; whether natives or strangers, bond or free, must needs be circumcised, so are the words of this verse; which is to be understood of the children of strangers, for none of them, if of age to consent or dissent, was to be compelled to be circumcised, for circumcision was to be used but as a token of the covenant, vers. 11. and he that was out of the covenant (as all those, who were not of Abraham’s seed by the freewoman, were, unless they were proselytes, and willingly betook themselves to the profession of the religion of Abraham, and then they were Abraham’s spiritual, though not his carnal posterity) was kept out from circumcision also: upon this ground it is probably conceived, that neither Ishmael nor Esau, if they had been out of the families of their fathers, had been bound to receive circumcision.

{everlasting} The word Olam, or Ghnolam, in the original, is sometimes referred to the time past, as Deut. 32:7. remember the days of old. Remove not the ancient land mark, Prov. 22:28. The word rendered old, and ancient, is Olam, or Ghnolam in both places. Sometimes it is taken for the time to come, and that either for term of life, as Deut. 15:17. or for some long duration, determined by some notable change, or alteration of things; as the doors of the temple are called everlasting doors, Psal. 24:9. by which the King of glory, that is, the ark, with God’s especial presence between the cherubims, 1 Sam. 4:4. was to enter; yet those doors were destroyed with the temple, and in the ruins of it, after the coming of Christ, was circumcision, and other ordinances of the old priesthood at an end; see Heb. 7:12. Chap. 8. vers. 9, 10. and the covenant may be said to be everlasting, in respect of the spiritual part, for which circumcision was ordained; and in respect of the long continuance of the outward ceremony.

V. 14. {cut off from his people} Which cutting off, may be conceived to be of three kinds; 1. By capital punishment by the magistrate, on such as were bound unto it, and did contemn it: 2. By excommunication of them, as not appertaining to the people of God. 3. By divine judgment, where the former means were not, or could not with conveniency be used. But howsoever it fell out with offenders of full age, (for it is doubtful how this cutting off should be understood) yet it cannot be meant of infants; for though the Septuagint add to child [eight days old] that is not in the Hebrew text, nor can they be said to break the covenant, who can do nothing that belongs to the keeping of it; and the words from the original may be read thus, The male that doth not circumcise the foreskin of his flesh: that is, who could do it himself, or actually consent to the doing of it by another, and would not: they then by whose default circumcision is omitted here, are threatened; and so we see that Moses who should have circumcised his child, was in danger to be killed, not the child itself, Exod. 4. vers. 24, 25. Besides, that the want of circumcision (except in case of contempt, or willful neglect) was not so perilous and penal, (as to be punished with cutting off) may appear by the omission of it for forty years in the wilderness, Josh. 5:7. which is not yet reproved in the Scripture; and the Passover prescribed to be kept the fourteenth day of the first month upon the same terms, as an Ordinance for ever, Exod. 12:14, 16. and on the same penalty, vers. 15. might yet upon extraordinary occasion, be put off until the fourteenth day of the second month, Num. 9:10, 11. and was omitted, for the most part, during the Israelites’ journeying in the wilderness; for it was celebrated but once in forty years, nor was to be eaten by any that was not circumcised. There was then no such necessity to salvation either of the one, or the other, as that damnation should be the punishment of a mere omission, especially in infants not capable, either of the command, or contempt; yet if any not circumcised in his childhood, should, when he were come to ripeness of years, refuse the sacrament, he would become guilty of the contempt of God in it, and so would deserve to be cut off, either by the hand of the magistrate, or by excommunication out of the church, or by the justice of God, as in the case of Moses before mentioned; and if he continued in that contumacy, he deserved to be cut off from all communion of the saints, both on earth, and in heaven: The like commination is made for the breach of other temporary ordinances, as Exod. 12:15. & Chap. 32:14. Levit. 7:20. & Chap. 10:6, 7, 9.

V. 15. {but Sarah} That name Sarai (as some expound it) signifies my lady, or princess, or in the plural number, my princesses: they that gave her that name wish her much honor, and with her name, at least in their affection, prophesied of it; but that name, having a term of restriction, my, is not so honorable, as that which is given her by God: For now as her husband’s name was changed, to note the multiplicity of his seed, so is hers for the same reason, I changed into H, the first letter of Hamon signifying multitude, for she was to be a fruitful mother of much people, by the spreading of Isaac’s posterity, her natural son; and by multiplying spiritual daughters, 1 Pet. 3:6. so that though she was but a lady of a particular family now, she was to have a female preeminence of much larger extent and compass.

V. 17. {fell upon his face} See Annot. on vers. 3.

{laughed} (Psal. 126:2.) This laughing is of admiration at God’s favor, not of distrust in his power, Rom. 4:19, 20. having hitherto found an indisposition in his body to beget a child, and having been so long without, he could not but entertain the promise, by way of wonder and rejoicing; and in this rejoicing, his faith might reach as far as the joy of the Messiah, Luk. 2:10. for our Savior says, he saw his day and rejoyced in it, Joh. 8:56. and it might be strange to him, that Sarah, whose present condition was past hope of conception, should now bring forth; and that himself, having so long been only an husband, should now, and not before, begin to be a father, and that they both should be fruitful in age, who in youth had been barren.

{an hundred years old} His years at that age of the world seem not in themselves to be any great impediment to procreation of children; and we read long after this, that Cato the famous censor was father of a child at 80 years of age; and King Massinissa at 86 years, Plin. Nat. Hist. lib. 7. cap. 14. But there was somewhat more in Abraham’s case than mere age, to make the promise more admired, and that was, That he found an indisposition of body to beget, as if (as to that purpose) it were dead, as the apostle speaks, Rom. 4:19. If it be said, that 37 years after this, when Sarah was dead and buried, his body was not so dead, but that he married again, and had six children by Keturah, Gen. 25:1, 2. It is true, and therein God might show his power, in renewing his vigor as the youth of an eagle, Psal. 103:5. See on Chap. 18:11.

{And shall Sarah} The matter was more strange that Sarah now should be a mother, than that Abraham should be a father, (though the same reason be rendered for it, that is, the barrenness of both, Rom. 4:19.) for as females are marriageable sooner than males, and so may be mothers younger than the male kind are fathers; so the virtue and power of conception in them ceases sooner than that of generation in men, as when they are about 50 years old, Plin. Nat. Hist. lib. 7. cap. 14. whereas it is usual with men after that age to be fathers of children.

V. 18. {O that Ishmael} His affection to Ishmael, whom he knew, makes him less glad of Isaac, whom yet he knew not. Ignorance of better, makes many take up their content with the worse; so, many embrace the present world with little longing after the future, though much more worthy both of desire and endeavor, because they have no acquaintance with it; yet Abraham shows himself a pious and an indulgent father, wishing that Ishmael might live in God’s sight, that is, in his favor, as in the light of his countenance, Psal. 4:6. for favor is signified by sight, as displeasure by hiding of the eyes, Isa. 59:2.

V. 19. {call his name Isaac} Which signifies laughter, from his laughing, not from hers; for yet she had not laughed at the promise: Or, he might have his name of laughter, for the joy that both of them might have by the birth of so hopeful a son.

{everlasting} See Annot. on v. 13.

V. 20. {Twelve Princes} Gen. 25:16.

Vers. 21. {But my covenant} He promises to Ishmael a numerous and noble progeny of twelve princes, ver. 20. but his principal blessing which is spiritual, he will settle upon Isaac by solemn covenant.

V. 22. {went up} He withdrew the demonstrations of his especial presence; as Gen. 35:13. Judg. 13:20.

V. 23. {the self same day} They were well instructed which so readily obeyed to be circumcised without resistance; Which thing declares, that masters in their houses, ought to be as preachers to their families, that from the highest to the lowest they may obey the will of God. And it declares likewise, that this sacrament was at first established by undoubted assurance of divine revelation; for if by any authority inferior to that it had been proposed, it would have been rejected with indignation and disdain, as a thing both shameful and painful, and in respect of tender infants sinful: no wise father, nor tenderhearted mother, would ever have given consent to shed the blood of their little infant but of eight days old; but the majesty of the Lord so appeared with the appointment, that Abraham and his family were soon persuaded to it.

V. 24. {ninety years old and nine} The age of Abraham is six several times exactly noted in the Scripture, Gen. 12:4. & 16:3. and 21:5. and 25:7. with the variations of increase; which shows God’s vigilant providence over the persons and passages of the faithful, and the estimation he has of them in preserving their memory, Psal. 112:6. whereas the name of the wicked shall rot, Prov. 10:7.

V. 25. {thirteen years old} Hence the Arabians, as the posterity of Ishmael, going rather by example, than by rule, use circumcision, not the eighth day, but at the thirteenth year, Josephus Antiq. lib. 1. at the end of Chap. 12. in some editions, and at the beginning of the 13. in others.

V. 26. {was Abraham circumcised} The circumcision of Abraham and Ishmael is especially noted, as the chief of that great family: to show, that those, who are first in honor and preeminence, should be most forward in obedience to God’s ordinance, how difficult, or distasteful soever it be.

V. 27. {circumcised with him} It is not said by whom, it is not like that Abraham alone did circumcise them all in one day, though (no doubt) he bore the principal part in that performance, both for the sacrament itself, and the religious instruction, and prayer belonging to it. The modern Jews use surgeons in that service, and some are especially employed therein, as midwives for childbirth, who are known by the long and sharpened nails of their thumbs. Of the whole manner of circumcision, see Bux. Synag. Judaeor. c. 2. p. 71, &c. two general circumcisions we read of, and but two; this, and that, Jos. 5.

CHAPTER XVIII.

Ver. 1. {Plain of Mamre} See Annot. on Chap. 13:18.

V. 2. {he lift up his eyes and looked, and lo} See on Jos. 5:13. and on Ezek. 9:1.

{three men} That is, three angels in men’s shape, so they seemed to him, and as such he entertained them; and so (though he knew it not) he had angels for his guests, Heb. 13:2. and among them Christ, for he assuming an human shape as the other two did, made one among them, and was the chief of them, as the title given to him, ver. 3, 17. shows: and he is called an angel also, Mal. 3:1.

V. 2. {towards the ground} He did them humble reverence after the manner of the eastern countries.

V. 3. {Lord} Speaking to one of them, in whom appeared to be most majesty, he calls him Lord, and that truly; for he is indeed the Lord not only of men, but of angels, Heb. 1:6.

V. 4. {wash your feet} For men used because of the great heat to go barefooted in those parts, either altogether bare, or with sandals which had soles below, but were open above, and fastened to the foot with a buckle or lace: therefore it is noted by the apostle for an act of charity to wash the saints’ feet, 1 Tim. 5:10.

V. 5. {a morsel of bread} He speaks sparingly, but entertains bountifully, vers. 6, 7. It is good to have our deeds exceed our words.

{comfort} Heb. stay, Isa. 3:1.

{therefore are ye come} (Chap. 19:8. & 33:10.) As directed to me by the special providence of God, to give me occasion and opportunity to express my respect, and to do offices of charitable observance unto you. See Chap. 19:8. & 33:10.

V. 6. {unto Sarah} Though Sarah were a great woman, so great, as to be styled lady, or princess, having at least three hundred and eighteen servants under her, yet she is bidden to make ready meal, knead and bake cakes of it; and if she did it not with her own hands, she was (at least) to oversee the doing of it in due manner, and with good dispatch: A good example for great ladies, that they do not think themselves too great or too good to play the good housewives. See Prov. 31. from ver. 10. to the 24. and on 2 Sam. 13:6.

{three measures} The least measure among the Hebrews, was of the quantity of an hare’s egg, whereof twenty four make a cab, and six cabs are thought to be one of these measures.

{fine meal} Well and curiously sifted for the separation of brans, and all the grosser part of the corn when it comes from the mill.

V. 7. {ran} This hospitality of Abraham is very commendable, not only for the plenty of provision, and choice of the best, but for the speedy preparation.

V. 8. {eat} As God gave them bodies for a time, so he gave them the faculties thereof, to walk, to speak, to eat, and drink, and such like; yet what was let into the body in an extraordinary manner, might afterwards be resolved into air; and what they did might not be so much by any natural faculties of those bodies they assumed, as by a supernatural application of those parts they had to what they did; and though our Savior say, Luke 24:37, 38, 39. that a Spirit hath no such parts as a man hath, and therefore gives them sensible satisfaction by handling that he was no spirit, yet spirits might, and sometimes did assume human shapes.

V. 9. {Where is Sarah} This question is moved not out of ignorance, but to take an occasion by it for what was after to be said, as Gen. 4:9, 10.

V. 10. {I will certainly return} Heb. returning I will return. By a visitation of performance, as now of promise.

{according to the time of life} (2 King. 4:16. Rom. 9:9.) Some refer this to the angel, as if he should say; If I live, &c. but then it must be taken after the manner of men, for angels die not. Or, according to the time of life, may import as much assurance of the thing, as of the life of an angel, who is immortal; or, when the child shall come into his life by your conception and delivery, wherein was an implicit promise both of the mother’s and of the child’s life also, this God could have effected presently, but he would not hasten the pace of production before the ordinary time of bringing into life.

{Sarah heard it in the tent door, which was behind him} It seems by this time he was nearer the tent than Abraham was, and standing with his face towards Abraham without it, Sarah was at his back; being in the door of the tent.

V. 11. {well stricken in age} Though Abraham, being 99 years of age, was past the prime of his strength, and so in a declining state of body, and in respect of fruit as a dead tree in his own conceit, Rom. 4:19. (especially, having continued childless until this time) yet living to the age of 175 years, he was not so far decayed, as to be altogether unapt for the begetting of a son. See Annot. on Chap. 17:17.

{manner of women} Who have helps to conception, which after that age do usually cease with that sex, though sometimes they may continue longer, and some now and then conceive without them. Arist. hist. animal. lib. 7. cap. 2. and it is reported by Pliny, of one that bare a child at sixty two years of age, Plin. Nat. Hist. lib. 7. cap. 14. Howsoever Sarah being of this age, and state of body, the prediction of her childbearing, must needs be of divine revelation, and the accomplishment of it by a divine virtue.

V. 12. {laughed} Not as Abraham, did out of joy and admiration, Chap. 17:7. nor as the wicked, by way of derision; but out of some diffidence, mingled perhaps with some degree of irreverence, by reason of her own defect of faith, for she rather had respect to the order of nature, than believed the promise of God: but this was at the first apprehension of the news, which then seemed to be more strange, than true, but afterwards she recollected her religious thoughts of God, and believed that which at first she but admired, rather than believed. See Heb. 11:11.

{within her self} Secretly, which gave her confidence to deny what she did, but that was soon turned into fear, when she saw she had to do with one that could discover what unto men was most concealed.

{my Lord} Though she failed of faith in the promise, she was not wanting in her due respect to her husband, whom in her heart she honored as her lord, and not only termed him so in outward speech, 1 Pet. 3:6.

V. 14. {too hard} See the Annot. on Chap. 17:1. and Jer. 32:17. Zach. 8:6. Luk. 1:37.

V. 15. {she was afraid} To her weakness of faith, she adds the telling of an untruth; and fearing to receive a rebuke, she is not afraid to deserve it by denying what she did. Such failings of the godly are noted not for imitation, but for caution.

V. 16. {bring them on the way} Acts 20:38. Rom. 15:24. 1 Cor. 16:6, 11. Tit. 3:13.

V. 17. {Lord} Jehovah, the Hebrew word shows, that this angel was Christ; for this word is only applied to God.

{hide} As it is a part of friendship to have the same friends, and the same enemies, and to communicate in secret counsels, so God shows that he takes Abraham for his friend, 2 Chro. 20:7. in both; for the former, see Gen. 12:3. and for the latter, this place is sufficient evidence, where it appears, that God shows himself as a familiar friend to his faithful and obedient servants, communicating unto them his secret counsels, Gen. 6:13. Psal. 25:14. Amos 3:7. Joh. 15:15. They then, being so instructed of God, may well be wiser than other men, Psal. 119:98, 99. This judgment was the more meet to be revealed unto Abraham because he was as to a chief member of the church, and might and would thence give good documents, and instructions to his church. Whereof God gives him a very good testimony, v. 19. and it was also to give him occasion to exercise his charity and devotion in praying for the Sodomites.

V. 18. {a great Nation} By reason of his multiplied posterity.

{blessed in him} By reason of Christ descended from his loins.

V. 19. {I know} God knows not only what a man is, but what he shall be; not only what he does, but what he will do; therefore we must not measure his dealings with men by men’s rules or examples, who know no further than for the present.

{he will command} (Gen. 28:1. Deut. 32:45. Prov. 6:20.) That which is here said of Abraham, should be done by every father of a family; who is so religiously to order his household, as to make it like unto a church: so it is like Philemon did, ver. 2. Though the church in his house might be also the assembly of Christians in the primitive and persecuting times of the gospel.

{after him} The godly precepts of parents, and masters, bind their children and servants to obedience when they are dead. See Jer. 35 ver. 16, 19.

{that the Lord may bring} Man’s obedience is no meritorious cause, though it be a condition of God’s beneficence; his love is the root, the goodness and good things of his children the fruit of it, Deut. 4:37.

{upon Abraham} The happy condition of posterity redounds to the honor, and to the comfort of their progenitors; and so on the contrary, parents may be said to suffer in their children, Mat. 15:22.

V. 20. {The cry} The notice that God takes of sin is figuratively set out by a great cry or noise that cannot but be heard; be the sin never so secret or silent, he knows it as well as that which is most open and clamorous. See chap. 4:10. Exod. 3:7. and 22:23, 27. Jer. 5:4.

{Sodom and Gomorrah} There were two cities more destroyed with fire and brimstone, but he names only these two, as being more notable for estate and greatness, and more notorious for lewdness: they were guilty of other sins besides these expressed in this story. See Ezek. 16:49.

V. 21. {I will go down} (Gen. 11:5. Exod. 3:8. Mic. 1:3.) God speaks after the manner of men, to let them know, that he takes especial notice of notorious sinners, and will take a course to punish them; and to set them an example to enter into judgment with good advice, as Job says of himself, The cause which I knew not, I searched out, Job 29:16. But God knows all things presently, without searching, though never so secret; certainly, without erring, though never so doubtful, in respect of men. See Chap. 2:19.

{cry} Our sins cry for vengeance, though none accuse; it is a figurative phrase, importing that God is much provoked before he punish, Jon. 4:2. See Annot. on ver. 20.

V. 22. {Stood yet before} Abraham by this time knew him, whom he talked with, to be God, to whom he sues, as to the judge of all the world; and he takes it upon him, and answers, as having the power of God to save, and to destroy; when the other two, that were with him, were gone before toward Sodom.

V. 23. {The righteous} (Ezek. 9. and Chap. 21:3.) That is, such as his nephew Lot, or others who were not guilty either by act, or approbation of those heinous crimes, which called for vengeance upon that sinful city.

V. 25. {Shall not the Judge} And in this negative question is emphatically implied an affirmative position, which is, that God, above all others, must and will do right, because from his judgment there is none appeal. See Job 8:3. and 34:17. Rom. 3:6.

V. 27. {Dust and ashes} Dust, by the baseness of his original, and end, for his bodily part, Gen. 3:19. and ashes, as deserving to be burned to ashes, if God should deal with him rather in justice than in mercy: of this he is the more apprehensive, by his nearer approach unto God. See Isai. 6:5. Luk. 5:8.

V. 32. {This once} If God refused not the prayer of the wicked Sodomites, even to the sixth request, how much more will he hear the prayers of the godly for the afflicted church? In this intercession of Abraham, his charity, his humility, his modesty, his fervency and importunity, excellent qualifications for a petitioner to God, are worthy to be observed and used in prayer. It is to be noted, that he prays not for Lot in particular, not doubting but God would set him in safety from punishment, as well as he had kept him from society in sin. See ver. 23.

{ten} He speaks of Sodom only, (and in Sodom (as some conceive) with especial respect to Lot’s family) which had most provoked God to wrath, and which for Lot’s sake he desired most to be spared. God declares that his judgments were done in great mercy, for as much as all were so corrupt, that not only not fifty, but not ten righteous men could be found there, and also that the wicked are spared for the righteous’ sake. See Gen. 12:3. Jer. 5:1. Isai. 65:8. yet these be acts of especial grace, granted to great favorites, as Abraham was; but are not to be drawn into a general rule, Ezek. 14:18. and 21:3. the favor here to Sodom, is denied to Jerusalem.

CHAPTER XIX.

Ver. 1. {Two Angels} Two of the three which were with Abraham: wherein we see God’s provident care in preserving his, albeit he reveal not himself to all alike; for Lot had but two angels; Abraham three that appeared unto him, and were entertained by him, Gen. 18:2. of which three, one was God, or the Son of God, called an angel, Mal. 3:1. though in the resemblance of man; who stayed with Abraham while the other two went toward Sodom, Chap. 18:22. to destroy it, ver. 13. of this chapter.

{in the gate} As Abraham at his tent door, Chap. 28:1. where he might best observe who were the meetest objects for charitable entertainment, especially strangers, who at this time of the day (that is, evening) were either to take up their lodgings, or to abide in the streets all night.

V. 3. {Pressed upon them greatly} That is, prayed them instantly.

{turned in} In the precedent verse they said they would abide in the street all night; and they meant sincerely so to have done, if Lot’s importunity had not pressed them to turn in to him; for a slight invitation may be seriously refused, and that which is serious and urgent accepted afterwards, and that without either hypocrisy in the one, or levity in the other. See the like, Luke 24:28, 29.

{eat} See the Annot. on Chap. 18:8.

V. 4. {Old and young} All the people; nothing is more dangerous, than to dwell where sin reigns, for it corrupts all: See Exod. 16:2. Jer. 9:4. and 32:32. Ezek. 14:5. Nah. 3:1. therefore it is better to stay all night in the streets as the angels spoke, ver. 2. than to take up a lodging with such lewd hosts as the Sodomites were. And here we see that community in consent, is no good argument of a good cause, for the whole city is assembled for a most wicked purpose against godly Lot, and his heavenly guests.

V. 5. {Know them} The Scripture in this word, knowing, modestly intimates a most immodest meaning, not fit to be mentioned in plain terms, see Gen. 4:1. Numb. 31:17. Judg. 19:22. This sin is from these men (men in shape, though worse than beasts in their lusts, as the angels in human appearance were better than men) called sodomy, (as the buying of spiritual things from Simon Magus his offer, Acts 8:18. is called simony) and it is an abuse of either sex against nature: see Levit. 18:22. and 20:13. Rom. 1:23, 24. wherein the Sodomites were most impudent, Isa. 3:9. and to their impudence was added violence, as by the sons of Belial, Judg. 19:22.

V. 7. {Brethren} Not by blood, or affinity, nor by profession of religion; but by community of nature, and vicinity of dwelling. In this courteous compellation, and submissive supplication to those, who were disposed to do the foulest deeds that could be, he showed his patience and his prudence; when many are vehemently bent against one, smooth words must serve instead of rough resistance; this is according to the apostle’s counsel, 2 Tim. 2:25.

V. 8. {Daughters} He deserves praise in defending his holy and honorable guests from dishonorable violence, and violation of their purity; but he is to be blamed for seeking unlawful means: for we may not do evil that good may come thereof, Rom. 3:8. and it was the more evil, because his daughters were betrothed, and in a manner married, ver. 14. though yet virgins, ver. 8. and howsoever it had been more shame in the Sodomites to offer that abuse to his guests, it was more sin in Lot to offer to prostitute his daughters to their brutish and boundless lusts. Some think he made this motion, making account that such an offer would qualify them so, as to take them off from both; as if one should pacify an enraged man against a third person, by offering a dagger to kill himself, to spare the other; or as Reuben, Chap. 42:37. See Judg. 19:24.

{for therefore} That I should preserve them from all injury; that was Lot’s intent in his invitation, and thereto they yielded their consent, as if they came of purpose to put themselves under his protection.

V. 9. {Judge} When the godly do but their duty, the wicked impute unto them usurpation above right, Exod. 2:14. 2 Chron. 25:16.

{Worse} The wicked become worse by that which should make them better, and from shameless impudence, proceed to fearless violence.

V. 11. {With blindness} Which though it were universal as the sin was, yet it was not total; for it seems they could discern the house, but not the door, as the Aramites, who had but a dim or confused sight, when they followed the prophet they knew not whither, 2 Kings 6:18. The same word that is here used for blindness, (or blindnesses in the plural number, because of the number of them that were blind, or the extraordinary manner of the blindness itself) is used but once more in the Scripture, that is 2 Kings 6:18. for the blindness of the Aramites, who had such a glimmering of sight, that they could follow the prophet, though they did not distinctly discern who he was, or the way they went, or the city where they were; See Mark 8:24. Luke 24:16. Acts 13:11. See on Eccles. 5:7. And the blindness might be occasioned by the angels’ representation of the door as a continued wall, or of another figure than appeared before, or by thickening and darkening the air, that it could not clearly convey the species to the eye, or by weakening the eyesight, or troubling the common sense, that it could not plainly distinguish of the objects presented unto it, which sometimes we may discern in drunkards, who have their eyes open, and yet do not distinctly discern what is set before them. The Sodomites’ eyes being before (as Saint Peter speaks) full of adultery, 2 Pet. 2:14. that cannot cease from sin, but still lustfully gazing after beauty without distinction of male or female, were justly and suitably punished in this sort.

V. 12. {Sons in law, or sons} They mention these several titles, to note how gracious Lot was, that for his sake those that pertained to him, under what relation soever, should be preserved, if they would be warned of the danger; but it seems Lot had no sons of his own, else he would have spoken to them as well as to his sons-in-law, vers. 14. whether he had other daughters than those two, whom he offered to the Sodomites as pure virgins, ver. 8. may be doubted; if he had not, these sons in law were not yet espoused to them, because they were virgins, and the word [married] ver. 14. may according to the original be rendered [taking his daughters] that is, about to take, as well as had taken them to wife, or should marry (as some translations vary the reading) See Deut. 22. vers. 23, 24. and Gen. 38:11, 14. and Matth. ver. 18, 20 & 25. and these espousals were useful and commendable preparatives before the consummation of marriage.

V. 15. {Which are here} Which phrase does not necessarily imply that Lot had other daughters elsewhere, for which are here, or found, is according to the Hebrew word, no more than which.

{iniquity} Or punishment. So near of kin are sin and punishment, that the one follows the other, as the effect does the cause, and that one name may serve to signify both: see Gen. 4:7, 13.

V. 16. {Laid hold} The mercy of God strives to overcome man’s slowness in following his calling. See Joh. 6:44.

V. 17. {He said} That is, neither of the other two angels, but he who stayed behind with Abraham, while they went toward Sodom, Chap. 18:22. who now in their return met them, and made himself known to Lot, as the passage betwixt them in the ensuing verses shows.

{look not behind} (Matth. 24:18. Luke 9:62.) The words though particularly spoken to Lot, were (as the event shows, vers. 26.) directed to the rest, who were so far to renounce the delights, and to detest the lewdness of Sodom, and to make so much haste from it, as not to vouchsafe a look towards it.

{escape, lest} Human means is not to be contemned, though the deliverance be of divine grace. See ver. 12. and Rev. 18:4.

Ver. 18. {Not so} (Acts 10:14.) Lot’s infirmity of faith, and his fearfulness here appears, which makes him speak as if he saw a better way of security to himself than God had showed him.

V. 19. {I cannot escape} See Annot. on v. 22.

V. 20. {A little one} A place for the smallness of it of no great importance, but to be made an example of vengeance. The name of the city Zoar, or Tsoar, ver. 22. signifies little; and being so, it is like there was the less sin, and the more safety; and it was but a little way off, and so Lot might be sooner there than at the mountain.

V. 22. {I cannot} Because God’s commandment was to destroy the cities, and save Lot; it was thus decreed by God, and thus it needs must come to pass; wherein appears how much the wicked are beholding to the godly for their company, and how much the godly are bound to God for his benignity. See Isai. 65:8.

{Zoar} Which before was called Bela. Chap. 14:2.

V. 24. {Sodom and Gomorrah} And the neighbor cities, Jer. 49:18. to wit, Admah and Zeboim, mentioned as examples of God’s wrath, Hos. 11:8. all four are named together as partners in the same punishment, Deut. 29:23.

{brimstone and fire} A fit punishment for so horrible a sin; the stink of brimstone, and the heat of fire, answering to the noisomeness and burning of such uncleanness; see Rom. 1:27. a sin so contrary to God and man, that nature here seems to be inverted to punish it, and the pains of hell to come down from heaven, fire, contrary to its nature, descending, and rain, contrary to its nature, not quenching, but burning where it fell.

{from the Lord} That is, from himself, after the Hebrew phrase, putting the noun for the pronoun, as Gen. 1:27. and 2 Chron. 7:2. and thus showing that this fierce vengeance came not from any inferior, but from the supreme cause, even God himself. They who understand this place so, that the Lord raining from the Lord, should be meant of God the Son, raining from God the Father, show an attentive mind to the doctrine of the Trinity; but hence to argue for that point against the Jews, or Antitrinitarians is not so proper, since they may allege, there is an Hebraism in the phrase, whereby the noun is used for the pronoun, (as has been said and shown out of Scripture:) therefore the Sirmian Council, which anathematizes those that deny this place for a proof of the Trinity, was rather rash than truly religious. See Caranz. Sum. Concil. f. 9. p. b. in duodecimo. See Zech. 3:2.

V. 25. {And all the plain} Which had five cities in it, Sodom, and Gomorrah, Admah, and Zeboim, and Zoar, whereof all, but the last and the least, were consumed by the miraculous judgment, ver. 21. See Deut. 29:23. which made the Lake Asphaltites, called the Dead Sea, because no living creature is nourished in it, or the Salt Sea, see Annot. on chap. 14:3. This lake or sea is in breadth, about five or six miles; in length, about four or five days’ journey; of which memorable and horrible things are reported by Josephus de Bello Judaico, lib. 5. cap. 5. Justin the Historian, lib. 36. cap. 2. Plin. Nat. Hist. lib. 5. cap. 16. and Adrich. Delph. Theatr. ter. Sanct. in the Tribe of Judah, pag. 52. num. 186. pag. 44. num. 66. and in particular, he reports that there are trees bearing fruit, fair without, and but with a touch falling into ashes; the like is testified by Solinus, cap. 48. and by Josephus in the place fore-cited. So does God turn a fruitful land into barrenness for the wickedness of them that dwell therein, Psal. 107:24.

V. 26. {Looked back} As too much minding the wicked city, or too little heeding the prohibition of God, who was to be obeyed to a glance or look of the eye, though that glance would have saved those cities.

{Pillar of Salt} That place is noted for salt, as well as for brimstone Gen. 14:3. and Deut. 29:23. This change was made as touching her body only; some think she was struck dead with lightning, and that her body was hardened, and fixed in the place where it stood, and that it was of a salt and brackish smell, and therefore was called a pillar of salt. But Josephus, according to the letter of the text, says, she was turned into a pillar of salt. Antiq. lib. 1. cap. 12. and that he has seen it, and that it remained unto the day wherein he wrote the report of it: and Plin. Nat. Hist. lib. 31. cap. 17. makes mention of salt so hard, as to serve for slate for the building of houses, and to hold out against all means of melting. Howsoever this change was a notable monument of God’s vengeance (to all that passed that way) for perpetual memory thereof; for salt preserves things from perishing and putrefaction, therefore a perpetual covenant is called a covenant of salt, Num. 18:19. 2 Chron. 13:5. and we must keep this judgment in memory, for a caveat against apostasy in the least degree, by virtue of our Savior’s memorandum, Luk. 17:32.

V. 29. {Remembered Abraham} It is not unlike that Abraham made particular intercession for Lot, at least, that he had him in his mind when he prayed for Sodom; the prayer of one faithful person avails much for another, Philem. 22. And Lot had the more need of Abraham’s prayer, because, for his living among the wicked, (when he might have done otherwise) he deserved to be made partaker of the temporal punishment.

V. 30. {Mountain} He was bidden before, vers. 17. to fly to the mountain, but refused, and made choice of Zoar as more safe; now he is afraid of Zoar, and flies for refuge to the mountain. Want of faith in God, and obedience to God, makes us fickle and unstable, as Jam. 1:8.

{feared to dwell in Zoar, and dwelt in a cave} His fear might be, lest Zoar might be guilty of the same sins for which Sodom was consumed; or, that he as a noted opposite to the Sodomites, should be accused as some cause of their calamity; for the wicked are very forward in criminal charges against the godly; witness the complaints of the heathens against the ancient Christians, to whom was imputed whatsoever misery, whether from the hand of God or man, befell mankind. See chap. 19:9.

V. 31. {Not a man} Meaning in the country which the Lord had now destroyed; being shut up in a cave, they expected no access of others unto them, else from the mountain they might discern Zoar remaining, and might (but that their minds were troubled) have thought of their uncle Abraham, and his numerous family, who lived out of the compass of this terrible desolation, though not very far from the places that were destroyed. See ver. 28.

V. 32. {Drunk} For Lot would never have done that abominable act if he had not been overcome with wine, which might make him forget what was become of his wife, and so cause him not to doubt but that she was in his bed.

V. 33. {Perceived not} Drunkenness drowns both the understanding, sense and conscience. See ver. 35.

V. 34. {This night also} Lot offended against the chastity of both his daughters, in offering them up unto the Sodomites, and they now conspire against his chastity; so is he punished in the same kind, wherein he offended; which is just as from God, though evil in them; see Judg. 1:7. 1 Sam. 15:33. 1 King. 20:19.

V. 36. {With child} Thus God permits him to fall most horribly in the solitary mountains, whom the wickedness of Sodom could not overcome; God suffers such commixtions to take effect, while he makes more lawful conjunction fruitless, for the greater shame of the fact.

V. 37. {Moab} Signifies of the father, or, according to the meaning, a son begotten by my father. See Annot. on ver. 38.

{Moabites} Who, as they were born of horrible incest, so were they and their posterity vile and wicked: see Numb. 21:29. and Chap. 25. vers. 1, 2, 3. yet of them came virtuous Ruth, Ruth 3:11. and of her was our blessed Savior lineally descended, Mat. 1:5. So can God out of the corruptest stock produce the most pleasant and wholesome fruit.

V. 38. {Ben-ammi} That is, Son of my people: signifying by this, and the former name Moab, vers. 37. that they rather rejoiced in their sin, than repented for it: Or, rather in their fruitfulness than in their offense, for they minded not carnal pleasure so much as the propagation of posterity, and to preserve seed of their religious father: In whose example we see many proofs of human infirmity, as his inconsiderate offer of his daughters to the Sodomites, his feeble faith touching his safety, first in the mountain, then in Zoar, his drunkenness and incest, though without his knowledge, which are recorded for caution against presumption: for in many things we sin all, says Saint James, Jam. 2:8. and against indiscreet imitation of the examples of the best, which we must take but with limitation, 1 Cor. 11:1. and for consolation of those that offend of frailty; for notwithstanding his distrust, and in part disobedience, his suit was accepted, ver. 21. and after the worst of all this, the Holy Spirit makes this honorable mention of him, God delivered just Lot, vexed with the filthy conversation of the wicked, 2 Pet. 2:7.

CHAPTER XX.

Ver. 1. {Thence} That is, from the plain of Mamre, where he entertained the angels, Chap. 18:1. and where he had abode above fourteen years; he removed thence, haply because the air was less wholesome, being near that noisome sulfurous lake, which was a memorial of God’s vengeance on those wicked cities destroyed by fire and brimstone. The distance betwixt the two places, is measured to six leagues.

{Kadesh and Shur} Two deserts. See chap. 16:7, 14.

{Gerar} The name both of a country and city of the Philistines, bordering upon the southern part of Canaan.

V. 2. {Said of Sarah} That is, to those that asked of him.

{my sister} Abraham had now twice fallen into this fault; such is man’s frailty, that the best may fall into the same fault more than once. So Jehoshaphat, though reproved by Jehu for joining in league with wicked Ahab, 2 Chron. 19:2. did again do the like in his confederacy with Ahaziah, and was again reproved by another prophet, 2 Chron. 20:37. See Annot. on Chap. 12:13.

{Abimelech} A name usual among the kings of Palestine, as Pharaoh with the kings of Egypt; it is compounded of benignity and authority, signifying a father and a king; for rulers (and among them kings are the chief) are fathers to such as are subordinate to them, as 2 Kings 5:18. Job 29:16. and under that title they are to be honored by the fifth commandment; and hereby is implied that they must rule with indulgence, as fathers; and their subjects obey with benevolence, as children.

V. 3. {Dream} Dreams for the most part, proceed of multitude of business, or thoughts of the day, Eccles. 5:3. Or from the temperament of the body, or disposition of the mind; but sometimes they are sent of God, though very rarely; and when they are so, they are for the most part imparted to holy persons, and for holy and weighty reasons; and they bring their evidence and assurance with them, that they are no illusions of Satan, or of vain fancy or fiction, as those reproved by the prophet Jeremiah, Chap. 23. ver. 25, 27. And hereby God has a preeminence above all human teachers, for they can teach only such as are awake, whereas he can instruct such as are asleep in their dreams, and thereby he can work both the conviction and conversion of a sinner. See Chap. 20:3.

{dead} This was said to him, when God’s hand was upon him in the plagues he sent upon him and his household, which were not deadly; but now to prevent the accomplishment of his purpose, and the further punishment due unto it, God comes upon him with this commination; which shows how greatly God does detest the breach of marriage: This death was deserved by that he had done already, and purposed to do; and had been certainly inflicted, if he had perfected his sin. See ver. 7, 8. see also Chap. 2:17. and Joh. 3. v. 18. Exod. 12:33.

V. 4. {Not come near} He was kept at a modest distance from her by God’s restraining power, ver. 6.

{righteous Nation} Here he confesses that God would not punish, but upon just cause, and conceives that the plague which his family felt, was for his sake inflicted upon his other subjects, as well as on them: and in both these he judges rightly, for God never punishes, but provoked by precedent sin, and when he is provoked, many times he makes the subjects smart for the sins of the rulers: whereof there is example, not only in the Scripture, as here, and Chap. 34:24. and 2 Sam. 24:17. but in human stories, and yet he accounts himself and his people righteous, because they knew not Sarah to be a wife.

V. 5. {Integrity of my heart} As not failing by ignorance, and not doing evil of purpose, nor thinking to anyone any harm; or not meaning to enjoy her otherwise than as his lawful wife, though he had one before, ver. 17. for polygamy was not taken for a sin in those days.

V. 6. {I with-held thee} God makes the restraint of sin, Genes. 31:7. and 1 Sam. 25:26. and the hearts of kings are in his hand, Prov. 21:1. and he does it sometimes by secret instinct, sometimes by open instruction, and sometimes by divine correction, as in this place.

{from sinning} If Abimelech had lain with Sarah, though he knew not that she had an husband, he had sinned; for ignorance, though it be an excuse in part, does not excuse from the whole, Luke 12:48.

{against me} Though the sin were immediately against Abraham’s right, and Sarah’s chastity, yet God having forbidden all unlawful actions, he cannot sin against man, but he must sin against God. See Gen. 39:9. Lev. 6:2. Psal. 51:4.

V. 7. {Restore} Restitution of that which is unlawfully taken, must be made before sin be remitted, or punishment removed. See Lev. 6:4, 7.

{a Prophet} That is, one to whom God reveals himself familiarly; and by the spirit of prophecy he did foresee Christ many hundred years before he was born, Joh. 8:56. and no doubt as a true prophet did foretell and instruct others concerning his coming in the flesh; therefore do him no harm, Psal. 105:15. He reproved Kings for their sakes, says the psalmist, alluding to this of Abimelech and Abraham.

{and thou shalt live} A godly man’s prayer is a sovereign cure of the king’s evil, 1 King. 13:6. whereby the poorest Christian may gratify the greatest king.

{all that are thine} One sin of one man, especially of a public person, may raise God’s wrath to the ruin of many, 2 Sam. 24:17. wherein (though as from God they may justly suffer for their own sins) their superiors are punished, in regard of their interest in them, and participation with them.

V. 9. {Offended thee} To bring one to sin is rather an act of grudge, than of respect and love. See Rev. 2:14.

{On my kingdom} See Annot. on ver. 7.

V. 11. {Fear of God} He shows that no honesty can be hoped for where the fear of God is not. See Genes. 42:18. and Prov. 16:6.

V. 12. {My sister} By sister he means his near kinswoman; for so the Hebrews use these words, see Gen. 13:8. and she is thought to be the same with Iscah, the daughter of Haran, Abraham’s brother, Gen. 11:28, 29. Of such marriages, see Annot. on Chap. 11:29. and on Lev. 18:14.

{the daughters of, &c.} That is, my father’s grandchild (for grandchildren are reputed as sons and daughters, Chap. 31:28. Exod. 2:18.) but not the grandchild of my mother, because it is like, his brother Haran and he had divers mothers, though the same father.

V. 16. {A covering of the eyes} Most commentators complain of the difficulty of this place, which is covered or veiled over with ambiguity of the pronoun Hu, and of the noun Cheseph; the former word is rendered as, referring to the gift of a king, or to the person of Abraham; and the word Cheseph, is translated (by the best Hebricians) pieces of silver; and those pieces some will have to be very little pieces of silver, some half a shekel, some a whole shekel; hence the sense may be, referring Hu to the gift, that with that money (if it were a small piece like the Spanish Marevedines) whereof forty make up the price of a Roman penny, Marian. de ponderibus & mensuris, cap. 23. p. 119) she might buy her a veil; as if it were half a shekel or a whole one, it might buy her many veils from time to time, as she should have occasion to use variety or new supply; and it is probable it might be shekels, (or some coin of value) both because he was a king that bestowed the gift, who was like to be more liberal than another man; and because the observation of some concerning the word Cheseph, (which signifies silver) is, that when it is named alone it stands for a shekel; as Numb. 7:86. as where shekel is set down, and the metal not expressed, it is meant of silver, and not of any other metal; as Exod. 30. ver. 13, 15. compared with Exod. 38:25, 26. and so this with the sheep, oxen, menservants, and maidservants given to Abraham by Abimelech, with liberty to live where he liked in his land, was as well a royal munificence, as a reasonable recompense for the wrong done unto him. Of shekels, see Annot. on Chap. 23:15. And the use of the veil some conceive to be to conceal her beauty, (that others might not be tempted by it:) others, that by wearing of a veil she should profess herself a married woman, (as Rebekah, Chap. 24:65. See 1 Cor. 11:10. and so might not be mistaken and solicited as a single woman, as now she was thought to be by Abimelech, ver. 5. and by Pharaoh before, Chap. 12. ver. 15) Others, shamefastly to cover herself, because her deceit was now detected. Others, to make her so brave and glorious, as to cast a kind of awful fear on beholders, that they might not, (at least any of the vulgar sort) presume to violate her chastity. Of these the two first expositions are worthy of the first place, for probability and appearance of truth, and pertinency to the words of Abimelech; But if we refer the word Hu, to the person, it imports, that by owning and acknowledging so worthy a man for her husband, the reverent regard of him should stand betwixt her, and the eyes of wantons; so that she should be thereby as veiled, or covered as with a veil, that they could not see her, at least they would not lustfully look upon her with any hope to enjoy her.

{Unto all that are with thee, and with all} There is no more in the Hebrew text; therefore for supplement of the sense the word other, or elsewhere is to be added; the meaning is, that she must make use of her veil in their company with whom she commonly converses, that they may not have such a full view of her beauty as may invite their concupiscence to desire it; and when she goes abroad where she is not known, she must put on her veil, where she may neither be lustfully looked on, nor others deceived, as Abimelech was.

{reproved} God caused this heathen king to reprove her, because she dissembled, seeing God had given her an husband as a veil and defense; and she was reproved, not only by words, but by deeds; for his integrity compared with her deceitful and dangerous ensnaring of herself and him, makes her the worthier of rebuke; especially if he be considered as an heathen king, she as a professor of the right faith and religion, and the wife of a prophet.

V. 18. {Closed up} So that (as many observe) such as were not with child could not conceive, and they that were with child could not bring forth; but there was somewhat more in this plague than this; for if that were all, it could not so soon be observed as a common chastisement; and this was so both to male and female, for it was upon Abimelech, as well as upon his wife, or other women, vers. 17. It is like then those passages of nature which appertain to generation and conception, were so shut up, that men and women could not but with pain, and without hope of issue company together. Thus is barrenness sometimes the punishment of incontinency, whereof there is a memorable example in Solomon, whose thousand female bedfellows left him but one son, Rehoboam, to reign in his stead, and him such a one as was nothing like his father, either in prudence or prosperity.

CHAPTER XXI.

Ver. 1. {Visited} Visiting is sometimes taken for some actual evidence of God’s gracious promise, or providence to those he loves. See Exod. 4:31. Ruth 1:6. as the Lord visited Hannah, so that she conceived and bare three sons, 1 Sam. 2:21. And as for production, so for preservation, Thou hast granted me life, and favour, and thy visitation hath preserved my spirit, Job 10:12. And it is used not only of temporal, but of spiritual favors, as of that most gracious mission of the Messiah our blessed Savior, of which it is said in the song of Zachariah, He hath visited and redeemed his people, Luke 1:68. And it is also used in a sense of severe justice, as in the second commandment, Exod. 20:5. and Deut. 5:9. and in many other places: But here God’s visiting of Sarah, is the just performance of his gracious promise for her fruitfulness at the time prefixed, ver. 2. foretold, Chap. 18. ver. 10. Promises being as a sending to someone that is absent by another, and performing being as the visiting of a friend by personal presence.

V. 2. {Isaac} God gave him that name when he prophesied of his birth, Genes. 17:19. and it signifies laughter, because Abraham and Sarah laughed at the news of their promised fruitfulness in their old age, Gen. 17:17. and 18:12. But his laughter was of admiration, hers of suspicion or mistrust of the promise, for which she is reproved, Chap. 18:13, 14. wherein she was now reformed, and laughed without offense ver. 6. and conceived that all that heard of his birth would laugh with her, as partakers and approvers of her joy. See Isai. 54:1. Of giving names, see on chap. 38:3.

V. 4. {Eight days old} See Annot. on Chap. 17:12.

V. 6. {Made me to laugh} She laughed before, and was blamed for it; see Annot. on Chap. 18:12. now she will laugh for another cause, in another manner; not, as before, with doubt or irreverence, but with joyful assurance.

V. 7. {Who would have said} It was more than nature could effect, or natural reason could conjecture: for women commonly give over childbearing after fifty years of age, Plin. Nat. Hist. lib. 7. cap. 14. And hence was the commendation of her faith, for though at first she doubted, soon after she believed, and thereupon conceived, Heb. 11:11.

{That Sarah should have given children suck} Which may be meant by an enallage of number, the plural for the singular, as Genes. 46:23. or because though yet she had but one, by the same power that made her the mother of one, she might be mother of more; or because of the abundance of her milk, which was enough for divers children; and so they that abound in milk give an alms of their superfluity, as nurses to those infants to whom they are no mothers.

{Suck} Sarah’s practice may serve for a pattern to all women, whom God has enabled to give suck, as well as to bring forth, that when God has made them mothers, they may make themselves nurses; for the blessing of bearing and nourishing in nature are joined together, Psal. 22:9. as the miscarrying womb, and dry breasts are threatened together as a curse, Hos. 9:14. a willful curse to those that against the course of nature dry up their milk, and will not bestow it, as God and nature ordained it, for the bringing up of the child they have brought forth; their greatness will not excuse their neglect, for Sarah was wife to a very great man, reputed a mighty Prince, Gen. 23:6. highly esteemed, and sought unto by kings for favor and confederacy, Gen. 20:14, 15. and vers. 22 and 23. of this chapter; and she was mistress of three hundred and eighteen menservants besides handmaids in her family, the government whereof might require a great deal of attendance; besides she was aged: but neither greatness, nor business, nor agedness keeps her from this motherly duty; which is indeed to be preferred before the outward acts of public piety; and therefore Hannah became a mother, and resolved as a nurse to tarry at home from the temple until the weaning of her child; and in that resolution was confirmed by the consent of her husband, 1 Sam. 1:23.

V. 8. {weaned} It is not said at what age, nor is the weaning of children to be stinted to a certain time, (as some do to two years, some to three, as in the second of Maccab. 7:27. some to five, because when the life of man was longer, his infancy was proportionably longer, and so some conceive Isaac’s weaning to be the fifth year of his age) but according to the health and strength of the child to digest stronger meat than milk, it is to be proportioned; this difference of diet and growth, is applied to spiritual proficiency, Heb. 5:12, 13, 14.

{Feast} The making of a feast at the birth of a child (see 1 Sam. 1:23) is not so seasonable, for then the mother is weak; nor at the circumcision (as the Jews do, Buxtorf. cap. 2. Synagog. Judaeor. misapplying this example of Abraham to their practice) but when the child has escaped the greatest danger of his nursing, and grown on to good hope of health and strength, then it is convenient by a feast of rejoicing among men, to profess thanksgiving to God, who has given the occasion of such gratulation, and means, and liberty for a liberal enjoyment of the creatures with cheerfulness; for he has given not only bread for man’s sustenance but wine to make glad his heart, and oil to make him have a shining countenance, Psal. 104:15. See 1 Sam. 1:24, 25. And if it be true, (as some Hebrews observe) that all the while the child sucks, the husband and wife did forbear familiar society, then this rejoicing and solemnity might be as a feast for a new marriage: See on Chap. 40:20.

V. 9. {Mocking} The word Metsahhek is properly rendered laughing, but here and elsewhere it is taken for mocking, as Gen. 19:14. Or derision, or laughing to scorn; as Ezek. 23:32. which may be noted, as to be counted a persecution, as this was, Gal. 4:29. See Neh. 2:19. and Chap. 4:1. What the manner was, whether in words, or gestures, or both, and what the cause, whether because of his heirship, or by reason of some childish miscarriage, the text says nothing; some think that Ishmael’s mocking was an inviting of him to idolatry by way of sport and play, according to that in Exod. 32:6. but Sarah, who observed it, apprehended it as some bitter and malignant scorn, which raised her wrath to a great height, as the next verse shows. With this mocking of the Egyptian woman’s son (as some conceive) began the four hundred years of Egyptian affliction; but for that, see Annot. on Chap. 15. ver. 13.

V. 10. {Cast out} (Gal. 4:30) Of this the apostle, Gal. 4:24. makes an allegory; which (so far as concerns conformity to this text) a late godly preacher now with God, in his book of prototypes, has briefly noted thus. Here be two mothers, a bondwoman and a freewoman; two covenants, the covenant of works and of grace; two manners of begetting, by promise and by faith; and after the flesh, or by nature; two kinds of children, bondmen and freemen; and the bondmen persecuting the free: at this persecution Sarah (though otherwise a good woman) breaks out into passion: Cast out, &c. yet there might be reason why she desired their removal out of the family, both in respect of Hagar, and of her son; for now Sarah was a mother, she could not, as before, endure her partnership in her husband’s bed; and Abraham’s dear affection to Ishmael, expressed Gen. 17:18. might make both the mother and the son less respective both of Sarah and Isaac; and by Ishmael as Isaac was mocked now, so he might be corrupted in his manners, because he was wicked; besides, the honor of his holy pedigree would not be preserved so pure without mixture and confusion, as if they had their dwellings at a distance: and therefore some conceive that Sarah’s rejection of the son of the bondwoman was not only passionate, but prophetical, as foreseeing and forespeaking the separation of the holy seed from the profane, whereof Abraham, through his fond affection to Ishmael, was not at that time so apprehensive as Sarah was; nor did either of them perhaps so understand or lay to heart as they should have done their corrupt choice of an evil course for accomplishment of the divine promise, as if God would not keep his word unless they betook themselves to such a sinful supply by Hagar the Egyptian daughter or descendant of the race of Ham, who derided his own father; and this might justly occasion the disturbance of their household peace, as before in the pride and contempt of a servant towards her mistress, so here of a brother towards his brother.

V. 11. {Because of his son} Not because of Hagar; which shows that she was not his wife; for if so, he should have preferred her before his son: nor would he so far have given her over to the correction of Sarah, as he did, Genes. 16:6. had she been his wife; so that he had authority over her, not as a wife, but only as a servant.

V. 12. {hearken unto her} Sometimes the superior must yield to the inferior, especially betwixt man and wife, who should never be angry both at once, but one bear with the other’s passion, and for a time give way unto it: there is also a discreet condescending sometimes of kings to their subjects, which makes them afterwards more to be beloved and better obeyed. See 1 King. 12:7. 2 Sam. 18:4. Here though God bids Abraham hearken unto Sarah in all that she has said, he gives not away the authority of the husband to the will of the wife; but for this particular case God ratifies her words, whereto Abraham yields, not as in obedience to her passionate appointment, but in his own discretion and duty to God.

{in Isaac} (Rom. 9:7, 8. Heb. 11:18.) The promised seed shall be counted from Isaac, and not from Ishmael; and the spiritual prerogative shall be entailed to him, who by a supernatural blessing is born unto you.

V. 13. {a nation} (Chap. 17:20. & ver. 18. of this chapter.) The Ishmaelites shall come of him.

V. 14. {early} Before, while Sarah required the casting out of Hagar and Ishmael, it was grievous in his sight, because of his son; now having God’s command for it, he is very forward to perform it.

{Bread} By bread may be understood other necessaries for human sustenance, as in the Lord’s Prayer, and Mar. 6:36. compared with Mat. 14:15. yet being so more than Hagar could carry on her shoulder, it was strange that so rich, so good and kind a man as Abraham, would send them away so slenderly furnished with provision. It is not unlike that he meant to send after them other supply; or that God so ordered their departure, to exercise his own providence in the particular passages that followed afterwards.

{And the child} Ishmael at this time was about eighteen years of age, which has troubled many in the exposition of this text, supposing the text says, that the bread, and bottle, and child, were all laid on Hagar’s shoulder; but the word child, is to be construed with the verb took, going before, not with the verb put; and the words are to be read with a parenthesis, (as our last translation has it) thus, And Abraham rose up early in the morning, and took bread and a bottle of water, and gave it unto Hagar (putting it on her shoulder) and the child, and so the sense is clear, and the absurdity of such an importable burden shunned. The like speech is in Exod. 29:3. thou shalt bring them, (that is, the unleavened cakes) (in a basket) with the bullock and the two rams; where the words, in a basket, must be put in a parenthesis, else they will run as if the bullock and the rams were put in the basket with the cakes.

{sent her away} True faith renounces all natural affections, to obey God’s commandment: this is further manifested by Abraham’s readiness to offer up Isaac in sacrifice, Chap. 22:3.

{the wilderness of Beer-sheba} So called, not when this story was acted, but afterwards, ver. 31.

V. 15. {Cast the child} These words are not to be understood, as if the child had been laid on her shoulders, for she might do so if he were led in her hand, being almost spent with drought and thirst in the wilderness, and unable to go any further; or fainting in the way she might sit down, and set him on her lap, and thence being hopeless of life, might in a pang of passion cast him from her; and this exposition is further cleared, ver. 18. where Hagar is bidden to lift up the lad, and hold him in her hand; not lay him on her shoulder, or bear him in her arms.

V. 17. {God heard} God has a merciful ear to the voice of misery. See Gen. 16:11. Exod. 22:23, 27. 2 Kings 13:4. and that everywhere, in the wilderness (as here) as well as in the city, and therefore everywhere, men should lift up pure hands in prayer, without doubting, 1 Tim. 2:8.

{where he is} God’s presence and providence are not fixed or confined to any place; wheresoever misery is, there is not only his presence, but his power and pity to give relief.

V. 19. {Opened her eyes} Except God open our eyes, we can neither see, nor use the means before us; yet was she not blind before, but either her mind was passionately disturbed, that she did not mark what was before her, or her eyesight, as touching that object, was miraculously restrained, as the eyes of the two disciples going to Emmaus were withheld, so that they knew not our Savior when they talked with him, Luk. 24:16. See Numb. 22:31. Or, her much weeping might for a time cause a dimness of her sight; but whatsoever was the impediment to her perceiving of the well, it was now removed.

V. 20. {With the child} As touching outward things, God caused him to prosper, Gen. 17:20.

V. 21. {The wilderness of Paran} A great wilderness by which the Israelites passed from Egypt to Canaan, of which Adricom. Delph. says it is such an horrid wilderness, so destitute both of meat and water, that neither man nor beast, nor bird live in it, Adrich. Delp. Theatr. Ter. Sanct. p. 116. Objection: How then could Ishmael dwell there? Answer: The desert is said by that author to be eleven days’ journey over the length of it; and though the most part of it be extremely barren, all is not so; and Ishmael being a wild man, Gen. 16:12. he was fittest to live in the wilderness, than in any civil society; and there is a part of that wilderness called Kedar, from one of Ishmael’s sons of that name, Chap. 25:13. or the region of the Ishmaelites or Hagarens, Psal. 83:6. situate toward Egypt where they live in tents, and maintained themselves by prey and pillage: the wilderness of Judea, likewise was partly desert, and partly inhabited, Matth. 3:1.

{his mother took him} (Gen. 24:4. and 28:2. Judg. 14:2.) It is right of parents to dispose of their children in marriage; for they are in God’s stead, and have as just a title to them, as to any goods they have; so that without wrong, they cannot (but by their consent, much less against their known will) be alienated from them, and transferred to another family. See on Chap. 3:26. and Josh. 15:16.

V. 22. {At that time} Not at the time of Ishmael’s marriage last mentioned, but at the time of Isaac’s weaning, which was celebrated with a solemn feast, ver. 8.

{Abimelech and Phicol} Abimelech a king, and Phicol a captain, seek for friendship with Abraham; for God can easily make the godly gracious with the greatest men, Neh. 2:6. Dan. 3:30. and Chap. 6:2. Gen. 41:37, 38.

V. 23. {Swear that thou wilt not deal falsely with me} (1 Sam. 30:15) Heb. If thou shalt lye unto me. That is, you shall not lie unto me: the speech is suspensive or imperfect, concealing a curse, which is to be understood as imprecated against the party that takes the oath, and does not keep it. See on Chap. 14:23.

V. 24. {I will swear} It is a lawful thing to take an oath in matters of importance, to testify the truth, and assure others of our sincerity, and to put an end to a controversy, Heb. 6:16. Quest. But was it lawful for Abraham, being by God’s free gift lord of Canaan, to acknowledge a king in that country, and to promise peace to him and to his heirs? Some rabbins say, it was Abraham’s sin to make a covenant or enjoyment of any right in the land of Canaan, and that God punished him for it many ways. Answer: First, though he had a right for the future, by virtue of the promise, he had yet no present possession of any part of it; for he lived there rather as a sojourner, than a rightful inhabitant. Secondly, he promised but for himself, not for his posterity, though to Abimelech and his posterity. Thirdly, the oath was but against false dealing, which Abraham might keep without any prejudice to the right of himself, or his seed.

V. 25. {Abraham reproved Abimelech} Concerning a well which Abimelech’s servants had taken from his servants, as touching its propriety and use: before he entered covenant with him, he freely discovered the exception he had against him, that all occasion of grudge removed, their friendship might be surely grounded in sincerity of affection without dissimulation.

V. 26. {Neither heard I} Wicked servants do many evils unknown to their masters, though done in their masters’ names, as in their right, or for their use: so did Gehazi belie his good master Elisha, and abuse Naaman the Syrian, 2 Kings 5:22.

V. 27. {Abraham took sheep and oxen and gave them unto Abimelech} Abimelech gave Abraham sheep and oxen, menservants, and maidservants, when he dismissed him, Chap. 20:14. Now Abraham presents him with the gifts for the cattle: some think they were a return of the same, lest Abimelech should say, I have made Abraham rich, as he said when he refused the gifts of the king of Sodom, Chap. 14:22, 23. which he did not so well think of when he received them, as upon a second consideration afterwards; but it is more probable that Abraham being rich in cattle, gave the king a present out of his own store; and kings, though they have no need, receive such tokens of respect from their inferiors, and sometimes the omission of them is branded with reproach, as being a sign of contempt of royal majesty, 1 Sam. 10:27. And Abraham might give it him out of ingenuous gratitude for favors formerly received, or out of a generous disposition as a covenanter with the king at this time, to be upon even terms with him; for in such a capitulation as this, the covenanters, as they are covenanters (whatsoever other disparities are betwixt them) are equal. Or, Abraham might by such a testimony of transaction betwixt them the better preserve the memory of his interest to the well he had dug, and which by the violence of Abimelech’s servants, was taken from him; but for the formal ratification of his right, the seven ewe lambs were tendered, whereof in the next verse.

V. 30. {That they may be witness} That is, that they may be memorandums, serving for tokens of attestation to the truth; so an heap of stones is made a witness betwixt Jacob and Laban, Gen. 31:46, 48.

Ver. 31. {Beer-sheba} There were two places of that name, the one in the tribe of Zebulon, situate betwixt upper and nether Galilee, Adrichom. Delph. p. 137, which Josephus, with other places, fortified for repulse of the Romans, Joseph. of the Wars of the Jews, lib. 2. cap. 25. The other place called Beersheba, was in the southern part of the tribe of Judah, Josh. 15:21, 28. 1 King. 19:3. though afterwards it was allowed to be a part of the inheritance of the tribe of Simeon, Josh. 19:2. and there was a well called Beersheba, and a city of the same name. The name is compounded of Beer, a well, and Shebang, which with a point on the left hand of the letter Sin, signifies satiety, or abundance, and so the meaning may be, that this well was a fountain yielding water in abundance; but with a point on the right hand of the letter Schin, it signifies an oath, and the number of seven, which in this story do well agree together, for at the covenant-making for the well, Abraham gave to Abimelech seven ewe lambs, ver. 30. and some Jewish cabalists say, that an oath is called Shebang, seven, because they that swear, did bind themselves by an oath to refuse seven things if they broke it: The same name was renewed, (which haply had been buried when the wells were stopped up, until Isaac opened them again, Chap. 26:18.) upon his renewing of the covenant with Abimelech, according to that which was made here by Abraham his father; though Isaac’s oath was not confirmed with seven lambs as his father’s was, yet some will have it to have some reference to the number of seven, either because that number is a number of perfection, or, because it was the seventh well that Isaac had dug: neither of which reasons have any ground in the Scripture, therefore in that place, as in this, it was called the well, rather of the oath, or swearing, than of seven: yet in both respects it is a fit memorial of the covenant made there. See on Chap. 29:33. and 46:1. and Josh. 19:2.

V. 32. {Covenant} Thus we see that the godly, as touching outward things may make peace with the wicked that know not God.

V. 33. {Grove} Abraham did dwell before in the plain of Mamre, under the shadow of trees, Gen. 18:4, 8. and it may be he took an especial pleasure to live in the open air, and under the shade; but he used it to a religious purpose, for there he called upon the name of the Lord the everlasting God; which is thought to be a place by him set apart for performance of the exercises of piety, prayer and sacrifice, and from whence he might have wood for sacrifice: and it seems there was some special choice to be made of wood (as there was a special fire,) for kindling of the sacrifices afterwards, see Annot. on Lev. 9:24. for when he was to sacrifice his son Isaac, he carried wood with him three days’ journey, Gen. 22:3, 4. though it is not like but in or near the place where the sacrifice was to be made, there was wood enough for that purpose. From Abraham’s example it is like men took up the manner to exercise their religion in groves; and from thence the devils took occasion to abuse it to serve idols there, Deut. 12:2. Judg. 3:7. 2 King. 17:10. Isa. 1:29. and 57:5. Jer. 17:2. Am. 8:14. which were therefore peremptorily prohibited as hateful unto God, Deut. 16:21.

CHAPTER XXII.

Vers. 1. {After these things} How long after, it appears not by the text, save only that Isaac was then of sufficient age and strength to carry a burden of wood for sacrifice, ver. 6. which is probably conceived to be about the 25 year of his age, Joseph. Antiq. l. 1. c. 14.

{tempt Abraham} The word Nasah, necessarily signifies no more than to try or to prove: but because that is usually done by the devil, and the wicked to seduce unto sin, and that man's corruption works that way of itself, Jam. 1.14. and is further wrought upon by the devil and the world to that evil, in the same way the word Tempt is most commonly taken in an ill sense, for solicitation to sin; as Mat. 4.1. and elsewhere; so God tempts no man, Jam. 1.13. But his tempting is a proof or trial of a man for his discovery (not to God, who by his omniscience knows him so perfectly, that he needs no experience of him) but to himself or others; and this, as it is always good in him, so is it always done to a good end, as Deut. 8.16. Chap. 13.3. Jam. 1.12. 1 Cor. 10.13. The temptations of Abraham were many, some reckon them to ten, which are various in their kinds; as first, concerning his habitations: secondly, concerning the persons that were dear unto him; and thirdly, concerning himself. First, for his habitations, he was thrice to change them, twice upon command. See Act. 7.3, 4. Gen. 12.1. and once upon necessity, Gen. 12.10. Secondly, concerning the persons that were dear unto him, and that either within his family, or without; within his family, and so he was tempted four times; twice by occasion of Sarah her taking away; Gen. 12.15. and Chap. 20. once by reason of the discord betwixt Sarah and Hagar, when she was with child, Gen. 16.5. lastly at the ejection of Ishmael and his mother, Gen. 21.11. And without his family, when he was to betake himself to war for the rescue of his kinsman Lot taken captive, Gen. 14.14. Thirdly, concerning himself, first, when he apprehended an horror of great darkness, Gen. 15.12. and secondly, when he received the covenant of circumcision. Chap. 17.

V. 2. {Take thy son} This is (as some reckon) the tenth time that Abraham was tried, and proved by occasions of discovery of what goodness, weakness, or wickedness was in him; when he was called to come forth of his country he knew not whither, his faith, and obedience were both tried and showed; when he was driven by famine to fly for succor to Egypt; his faith and patience were proved in the strife betwixt Lot's herdsmen and his: and in the household jars betwixt Sarah and Hagar, his humility, patience and benignity were tried, and made known divers times: by the taking away of his wife twice, his cowardice and weak faith were tried and discovered; and by the captivity of Lot, and his rescue of him, his wisdom, and prudence, and courage were tried: when at ninety-nine years old the sacrament of circumcision was imposed upon him, and after that, his son Ishmael sent away from him; and now last, and most of all, his better son Isaac to be offered up by him, his faith and obedience even to self-denial in the highest degree were tried as gold in the fire, and gloriously manifested.

{only son} Your only son that is remaining in your family; for Ishmael was gone; or your legitimate son, as opposed to a bastard, Heb. 12.8. as was Ishmael, begotten of the bondwoman.

{whom thou lovest} With an especial dearness, as being the son of your old age, and of your wife's miraculous conception, above the course and force of nature, and a son worthy to be beloved for his piety and obedience.

{Moriah} In this land there were two eminent mountains, Sion and Moriah, upon which the temple was built by Solomon, 2 Chron. 3.1. this is here meant, from which the whole country had its name, though it had not that name until afterwards. See ver. 14.

{burnt offering} In this command, all that was in Abraham, as a man, a father, an husband, a believer, a professor of religion, were put to trial. As a man, it was against humanity, to slay the innocent, though but a servant or a stranger: as a father, it was unnatural to kill his own child, though he had never so many; but having but one, and that one so worthy of all fatherly affection, it was much more like to be abhorred: as an husband, how could he ever expect any peace, or comfort in his wife, if he should shed his blood, against whom she could not endure either a scoff or a flout? As a believer, or professor of religion, he might be disposed to disobey, because Isaac was the son of the promise, Gen. 21.12. and to kill such a son, would make infidels blaspheme his God and religion for such a fact. There was yet more trial in this command, for if it might have been done suddenly, or secretly, or by some more easy kind of death, it would have stirred up the less reluctancy; but it must be advisedly done, upon three days' deliberation, openly upon an high hill, cruelly by cutting his throat, ripping up his bowels, and burning his quarters in the fire upon the altar; and what if Isaac being a lusty young man, upon his offer should resist, and by his example be tempted to return upon him with the like bloody violence? Against all these mighty objections his faith stands up, and his piety to God prevails so, that he readily sets upon the service.

V. 3. {Rose up early} (Gen. 21.14.) It seems he had the command given by divine revelation that night; and though it were so, yet he was well assured it came from God; for though sometimes men may think they have a divine revelation, when it is but an illusion (as one may think he hears a drum or a bell, when it is some humming of wind in his head, or some other sound without:) yet when there is a divine revelation indeed, it usually brings with it not only the matter revealed, but certain evidence and assurance, that it is a divine revelation, as a bell rung, or a drum beaten close to the ear, whereof there can be no doubt at all; and as he knew the command was from God, so his faith told him that God was all-sufficient, Gen. 17.1. and able to secure him from all evil consequences of his command, and to restore Isaac to life again, though he were dead, Heb. 11.19. his faith and obedience, both for the sacrifice itself, and for the expedition to perform it, are to be remembered for a singular example of self-denial.

V. 4. {The third day} From Gerar, not from the city Gerar, but from the country, for he dwelt in Beersheba, as may be collected out of Chap. 21.31. and after the sacrifice he returned to Beersheba, ver. 19. of this chap. Now Mount Moriah from that place was but one day's journey with ordinary expedition: but he proceeded very leisurely, and with much deliberation, having a matter of the greatest moment in hand that ever was imposed on him, or any one else: yet Adrichom. Delph. says the distance was twenty leagues, each of them an hour's journey.

{Saw the place} God having given him some sign whereby he might know it.

V. 5. {The lad} The original word Naghnar, (properly signifying one in his minority for age and growth, and therefore usually rendered lad, or boy) is many times taken for one of maturity both for time and stature, as ver. 6. Chap. 34.19. and 41.12. Exod. 33.11. 2 Sam. 18.29.

{and come again} That Abraham might not be thought to lie, it is conceived, that for Isaac's return, he meant it by a divine resurrection after sacrifice, as Heb. 11.19. Or, that by the spirit of prophecy (though he knew it not) he foretold his preservation from sacrifice.

V. 8. {God will provide} The only way to overcome all temptations, is to rest upon God's providence.

V. 9. {Bound Isaac} It is like his father had declared to him God's commandment, whereunto he showed himself obedient, and this obedience is as rare an example for a son, as that of Abraham for a father: and in this respect the more admirable, because Abraham had God's word for his act, but Isaac only his father's word for his obedience: and herein, as he was the only son of his father, a good son, obedient to bear the wood, and to submit unto death; he was a type of Christ, who was the only Son of God his Father, and was bound, Mar. 15.1. and made to bear his cross, Joh. 19.17. and was obedient unto death Phil. 2.8.

V. 11. {The Angel} The angel of the covenant, that is, Christ, as his own words show, ver. 12, 16.

{out of heaven} Gen. 21.17.

{Abraham, Abraham} The word is doubled, and the doubling of it imports the greatness of the peril, and the urgent necessity of present prohibition.

V. 12. {Lay not thine hand} God, though he love obedience even unto death, delights not in sacrifices of man's blood; that is of too great a price to be offered as a type, because he is the image of God; too cheap, being but the image, and now corrupted, to serve for a propitiatory sacrifice; therefore the devil abused the Jews and Gentiles to make sacrifices by this example; wherein they should observe as well God's prohibition of the thing, accepting the will for the deed, (See 2 Cor. 8.12.) as the promptness of Abraham to do it. Thus again was Isaac a type of Christ, viz. of his resurrection, rising up from the altar on which he was bound for a sacrifice.

{now I know} This is spoken after the manner of men; for God knows all things by one act of intelligence, without experience. Or, the meaning may be, that God now made his faith and forwardness known by this extraordinary act of self-denial and obedience; so what God already knew, Psal. 139.1, 2. David desires him to know, to search and to try, ver. 23. it may be to draw it out into some open evidence discernible by others.

{thou fearest God} His fear is mentioned rather than his love, though both concurred in his obedience, because in his service he especially requires a filial fear, Psal. 2.11.

{behind} That way it is like the voice of the angel sounded, and by the voice behind him, Isa. 30.21. he was to look back, and looking back he saw the ram.

V. 13. {A Ram} Ver. 7. Isaac asks, where is the lamb, and ver. 8. Abraham answered, God will provide a lamb; and here it is said that Abraham saw a ram, and did offer him up in sacrifice; yet no contradiction, for a young he-lamb of a quarter old may have horns which may be entangled in a bush, and may be called a ram.

{Caught in a thicket} The ram was a type of Christ, as in the thicket held by the head, for Christ was crowned with a crown of thorns; but especially as sacrificed on the altar. Some observe, that as the ram was equivalently Isaac, though he was not offered, because he was offered in his stead; so the offering of Christ's humanity had the value and virtue of his divinity in it, (though that could not be sacrificed) because of the near relation of the one to the other.

V. 14. {Called the name of the place, Jehovah-jireh} The same letters with variation of the pricks, will make either an active sense, The Lord will see: or a passive sense, The Lord will be seen. The name is added, to note, that God does both see and provide secretly for his, and so evidently is seen coming to their succor in their greatest necessities: and this phrase became a proverbial saying among the Jews to that purpose.

V. 16. {By my self have I sworn} Man when he swears, must swear by a greater than himself, and God, because there is no greater than himself, swears by himself, Heb. 6.13. and therefore himself is meant, when swearing by his Name, Jer. 44.26. by his soul, Jer. 51.14. Text and Marg. or by his holiness, Amos 4.2. is mentioned.

{because} Abraham did not hereby merit the promise of a multiplied posterity; for God promised this before, Gen. 12.2. and Chap. 13.16. but it is again repeated to encourage him, and others by his example, to prompt obedience of the most difficult commands. See Rom. 4.13, 14. and on chap. 26.5.

V. 17. {thy seed} The apostle, Gal. 3.16. applies this to Christ in the singular number, in whom they who believe, of what nation soever they be, shall be blessed, as children raised up unto Abraham: for true believers be reckoned for his children, Gal. 3.7.

{shall possess the gate} The gates of cities were the places where the wise men assembled for consultation, and the magistrates for doing of justice, Deut. 21.19. and 22.15. Amos 5.12, 15. Zach. 8.16. Prov. 31.23. and withal there were the strongest fortifications for defense, and the store of artillery for repulse of an enemy, Judg. 5.8. Psal. 147.13. Isai. 22.7. Ezek. 21.22. So that the possession of the gate is the prevailing of the whole, for the gate is sometimes put for the whole city, Deut. 12.15. and for all the cities of a nation, Jer. 14.2. See on Gen. 24.60.

V. 21. {Huz and Buz} Of the former name there were two others of different parentage, whereof the one is mentioned, Chap. 10.23. the other, Chap. 36.28. For the other, he is supposed to be the progenitor of Elihu the Buzite, Job 32.2.

V. 24. {His concubine} A concubine differed from a wife, in that she was not solemnly betrothed, nor was partner with the husband in the government of the family, as the wife was, to whom the concubine was subject, Gen. 16.5, 9. nor were her children to inherit, but to be put off with the portions, Gen. 25.5, 6. And from an whore she differed in that she was confined to one man, and being in that respect like unto a wife, the name is oftentimes taken in good part, and the concubine sometimes called by the name of a wife, Gen. 37.2. yet according to her Hebrew title Philegesh, compounded of Palag, which signifies to divide, and Ishah, Manness or woman, that is, a divided wife, or half a wife and half a servant, or a dividing woman, making division betwixt the husband and wife (properly so called) as Hagar did betwixt Abraham and Sarah, Chap. 16.5. see on chap. 37.2.

{Maachah} Here is the name of a man, but 1 King. 15.12. it is the name of a woman, so are divers other names of the common or two genders, as Philip, Frances, Timothy, etc.

CHAPTER XXIII.

Vers. 1. {These were the years} Or so long lived she; it is noted as a special honor to Sarah, that her age is so exactly set down in the Scripture, as is not observed of any other woman.

V. 2. {Kirjath-arba} This city had three names, the ancientest was Mamre, Gen. 13.18. and ver. 19. of this chapter, after that Kiriath-arba in this place, so called from Arba, a great man among the Anakims, Josh. 14.15. and last of all Hebron, which name Moses might give it by the spirit of prophecy, if (as some think) that were from Hebron, Chaleb's nephew, 1 Chron. 2.42. but this is uncertain, and may be untrue. See Pareus on the place. Or it might be added by him who penned a great part of, if not all the last chapter of Deuteronomy.

{came to mourn} That may be, began or addressed himself to mourning for the death of Sarah; or the phrase may signify that he came from his own tent into Sarah's, for they had their tents apart, Gen. 24.67. Besides, it may note great or solemn mourning as for a person much esteemed, 2 Sam. 1.17. 2 Chron. 35.24. Act. 8.2. and this was lawful, if done without distrust in God, or too much affection or confidence in man. See Joh. 11.19, 35. Some by Abraham his coming to mourn, understand, that Sarah died from home (to wit, in Hebron) whither from Beersheba he went to bewail her death, and to take order for her burial, and therefore he contracts for a burial place, which in the place of his accustomed abode he needed not to bargain for with any man.

V. 3. {Stood up} After his mourning, which was usually done by the corpse, or at the grave of the dead, Joh. 11.31. and that in some lower posture than standing is: but the excess of mourning is to be reproved as hurtful to the living, or dishonorable to the dead; as if they were hopeless, 1 Thess. 4.13. nor does it argue more love, but less wit or grace to be immoderate in mourning: for the Egyptians mourned for Jacob seventy days; but Joseph, who in wisdom, religion and true love, far exceeded them, mourned but forty-seven days, Chap. 50.3, 10.

V. 4. {Burying place} (Gen. 47.30.) Separate from other inhabitants of the land, because they were infidels without belief, or hope of the resurrection of the dead.

V. 6. {A mighty Prince} Heb. A Prince of God. The Hebrews speak so of all things that are notable, Psal. 46.4. because all excellency comes of God. See on chap. 13.10. 1 Chron. 12.22. But the sons of Heth were heathens, and they called him a prince, not by an Hebraism, but because of the greatness of his family, and estate; and if they called him a Prince of God, it was because they might observe that God was with him in all that he did, as Abimelech said, Gen. 21.22.

V. 7. {Stood up} That is, addressed himself, for the phrase (as the word came, ver. 2.) may be so taken; and it is said before, ver. 3. that he stood up, or having sat and treated with the Hittites before, now he stood up, that he might bow down unto them who so kindly condescended unto him.

V. 9. {Cave of Machpelah} That is, a double cave, either one for men, another for women, or one within another.

{for a possession} They offered him the free use of their burial places, ver. 6. saying, None of us shall with-hold from thee his sepulchre, but that thou maist bury thy dead, but he had rather pay for a propriety, than hold such a community with them; for he was desirous in burial to be separated from them, who did not believe the resurrection with him.

V. 13. {I will give} Ephron and Abraham strive to gratify one another; a good example of kindness among friends, and of justice among bargainers; the like kind of contestation is betwixt David and Araunah, 2 Sam. 23.22, 23, 24.

V. 15. {Shekels of silver} There are very different opinions concerning the shekel; some make three sorts, the royal shekel valued to fifteen pence, the shekel of the sanctuary twice as much, and the common shekel betwixt them both, valued at five groats; yet the learned more generally resolve, that the shekel of the sanctuary was the common shekel, valued at two shillings sixpence, Joseph. Antiq. l. 3. cap. 9. but called the shekel of the sanctuary, because the exact measure by which other shekels were to be examined, and to which as the standard they were to be reduced, was kept in the sanctuary.

V. 16. {Abraham weighed} Money was paid in those times, not by tale but by weight. See Gen. 43.21. and Jer. 32.10. thence is this coin called shekel of Schakal, to weigh.

{current money} Not only just in quantity, but in quality, pure and not adulterate, such as merchants who are cunning in coins, will receive and return in any country. In this bargain the seller does not ask too much, nor the buyer bid too little, only one price is pitched, and it paid; and so Abraham as a purchaser, had some land in Canaan, but not as possessed of it by God's gift, and so Saint Stephen is to be understood, Act. 7.5.

V. 17. {Machpelah} See annot. on ver. 9. chap. 49.30.

V. 20. {Made sure} By witnesses without any interchangeable indentures or writings betwixt them, for ought we read of, such was the simplicity and sincerity of those times: afterwards men became more cunning to deceive, and more bold to deny the bargains they had made, and then there was need of writing. See Jer. 32.12. Now in our age, craft and falsehood is so increased, that it requires great skill and caution to make a sure bargain, though with writings; a great sin and shame, that in such light of the gospel men should so addict themselves to deeds of darkness.

{for a possession} This cave was the repository or resting place of the bodies of Sarah, ver. 19. and of Abraham afterwards, Chap. 25.9. after them of Isaac, and Rebekah, Jacob and Leah, Gen. 49.31. and though Jacob died in Egypt, he gave order, and took an oath of his son Joseph, for his burial at that place, Gen. 49.29, 30. and 50.5. as professing their faith for the performance of God's promise of Canaan to their posterity; and withal, as desirous to sleep with those in the bed of dust, with whom they hope to awake to eternal rest.

CHAPTER XXIV.

Vers. 1. {Well stricken in age} Heb. Gone into dayes. When a man is in his declining age, he must measure his life rather by the inch of days, than by the ell of years; about this time he was 140 years old, compare Chap. 21.5. with Chap. 25.20. which in comparison of the livers before the flood, was but young; for Sem the son of Noah lived 600 years, but of those that lived after the time of Abraham very few were so aged, and most ever since died younger; his son Isaac indeed lived five years longer, but his old age was not so vigorous as Abraham's was.

{in all things} For besides his spiritual welfare by his holy wisdom, and gracious acceptation with God, his length of days, and health of body, the long enjoyment of a good and godly wife, and by her a towardly son conceived by the peculiar and miraculous blessing of Almighty God, (where there was no hope of issue by the course of nature) and besides, his great estate, and happy victory in war, and his great reputation with those that knew him; his crosses were sanctified unto him, and converted unto blessings. A good encouragement to follow his steps in faithfulness and obedience; whereby a man may be blessed in both worlds, as he was.

V. 2. {His eldest servant} It is like it was that Eliezer of Damascus, mentioned Cha. 15.2. who by this history is showed to be both wise and religious, as well as grave and ancient; he sends not Isaac, though at this time forty years of age, that the choice of his wife might be made rather by religious discretion, than sensual affection; yet Isaac no doubt was acquainted with the business, and as a dutiful son gave consent to that his father had said; without whose liking the marriage could not be consummate by a proxy or deputy (as some hence collect) for the servant could but make the espousals, and she became not a wife until Isaac accepted of her, ver. 67.

{under my thigh} Which ceremony declares the servant's obedience to his master, and the master's power over the servant; and so the subjection and obedience of the son to the father may be signified; for Jacob required his son Joseph to take an oath with the same ceremony, Gen. 47.29. See 1 Chr. 29.24. Text and Margin; with the Jews to this day (from that custom) he that requires an oath of another, sits upon his hand. The ancients make a mystery of it, looking some of them backward to the precedent covenant of circumcision, and some forward to the faithful expectation of the promised seed, Christ Jesus, to come by lineal descent from Abraham's loins, or thigh, (for so it is in the Heb. Gen. 46.26. the souls, that is, the persons, which came out of Jacobs thigh.) Which is the more probable, because the patriarchs used this ceremony but to believers; nor did they use this only, (and it may be not frequently) for Abraham makes mention of lifting up of his hand in taking an oath, against taking anything of the king of Sodom, Gen. 14.22. and the angel swearing, is said to lift up his hand toward heaven, Rev. 10.5, 6. The custom of several countries and religions, is very various in this point; yet most agree in the adding of some outward attestation of action, or gesture to words in taking of an oath; to make it better remembered and more regarded, than bare words of asseveration, promise or imprecation.

V. 3. {Swear} It seems that there was some precedent discourse before the proposal of this oath, as that having made him ruler over all he had, ver. 2. he would have him to be an overseer to his son, with an especial care over him for the choice of a wife, he being now mature for the state of marriage; this was a matter of great weight, and in weighty matters only is an oath to be taken; as for ratification of covenants and promises of importance, as here, and Gen. 32.53. for removal of suspicion, Num. 5.21. Exod. 22.11. for stinting of strife, Heb. 6.16. security of life, 1 Sam. 30.15.

{by the LORD} Fear, and service, and swearing by the name of God, are set down as sociable duties, Deut. 6.13. and to swear by them that are no gods is condemned as a detestable, and almost impardonable sin, Jer. 5.7. And so it is in serious swearing, but in vain and inconsiderate swearing it may be a less fault to abuse the name of the creature, than of God.

{daughters of the Canaanites} (Gen. 6.2. & 27.46. & 28.2.) He would not communicate in burial with them, much less in marriages, because they descended from cursed Cham, whose posterity was extremely corrupted with idolatry and other vices, and designed to destruction for their abominable wickedness; therefore were God's people forbidden to make any covenant with them, or to show mercy unto them, Deuter. 7.2. It was not meet for Abraham's posterity to be mingled in blood with them, whose blood they must shed without pity in persecuting of them; and this was especially forbidden, ver. 3. for fear of corruption, and God's wrath, and their ruin to follow upon it, ver. 4. See Gen. 28.1. and Neh. 13. from ver. 23. to 27. See annot. on Chap. 41.45.

V. 4. {To my Country} Which his servant it seems was acquainted with in particular, and is named the city Nahor in Mesopotamia, ver. 10. Mesopotamia is sometimes taken largely for the region beyond Euphrates (in respect of Canaan, which was on the other side of it) and so it comprehends Chaldea, where is Ur, in which Abraham was born, Gen. 11.28. And the city of Nahor, that is, Charran, (as it is called, Act. 7.2.) or Haran, Gen. 28.10. and Chap. 29. ver. 4, 5. where Nachor, though now dead, had a long time lived; it was situate in the confines of Chaldea; here was the abode of Abraham's kindred, and the truest worship of the true God (though much corrupted) except in Abraham's family. See on chap. 25.20.

{and to my kindred} To Haran where Nahor dwelt, which was about seven or eight days' journey distant from the dwelling of Abraham. Marriage within nearer degrees of kindred was allowed at this time, than afterwards by the law given in Moses' time; for Abraham married his niece, and Jacob two sisters, which after the law might not be done: but if they were not too near of kin to marry, were they not too far off in religion? For did not Terah Abraham's and Nahor's father serve other gods? Josh. 24.2. and though Abraham renounced his place, and the religion of his father, Nachor did not so. Laban also Rebekah's brother was an idolater, Gen. 31.30. and after Jacob's marriage, and departure from his father-in-law's house, there were idolaters, and idols of that race in his family, Genes. 35.2, 3. yet was not their progeny so impious, nor their idolatry so gross, nor their destruction so decreed, as the Canaanites' was; and it appears in this chapter, there was some piety among them, ver. 31, 50, 51. and much humanity, ver. 18, 19, 20, 31. and from 53 to the 60. Besides, it is not unlike, that Abraham, so dear a favorite of God, consulted with him about it, and had his warrant for it, yea and his promise for his guidance in it, ver. 7, 40. and so much was conceived by Laban and Bethuel, ver. 50.

{Beware} For fear of idolatry, and because Abraham took possession of the land not for himself alone, but for his offspring also, Chap. 12.1. who were by faith and patience to possess it, and not by living out of it, to seem either not to believe the promise, or to slight it.

V. 6. {Bring not my son} Isaac was now forty years old, and therefore though under the obedience of his father, not at the command of a servant to dispose of him at his pleasure; this is meant then in respect of persuasion: for an old, wise and godly servant of so great credit with his master, might by advice and counsel prevail much with him in what he thought fit to propose unto him.

{thither again} The servant, ver. 5. forecasting a doubt of present consent, concerning the motion of marrying, if Isaac were not with him, demands of his master, What if the woman will not come with me, must I needs bring him thither again? Abraham in answer to that, forbids this bringing thither again, in ver. 8. yet Isaac was never there before. Answer: That again may refer to the return of the servant, as that in his return again, he should not bring Isaac thither with him; or if it be applied to Isaac, it is to be understood of his being there before in the loins of Abraham his father, as the Israelites in the fourth generation, are said to return to Canaan again, Gen. 15.16. who had never been there before, (being born and kept in Egypt) but as virtually included in their progenitors; and Abraham is against Isaac's going thither, both because of the promise of the land of Canaan entailed upon him and his seed, and for fear lest his idolatrous kindred there should more prevail to corrupt him, than strangers (though worse) from whom he had especial directions to be estranged.

V. 7. {his Angel} Both for direction in doubts, and protection in dangers. See chap. 48.16. Exod. 14.19. and 23.20.

V. 8. {Clear from my oath} Josh. 2.17.

V. 10. {To Mesopotamia} See annot. on ver. 4.

{ten Camels of the Camels} Abraham, it is like, by this, had many more than ten, for though they be rare with us, some countries abound with such beasts: as the Israelites overcoming the Hagarens, took as a part of their prey from them, fifty thousand camels, 1 Chron. 5.21. Our merchants (says Scaliger) call them Dromodaries, and he commends them for such swiftness, that they will travel an hundred miles a day; and for strength, to bear seven hundred, or a thousand weight, and for enduring to be without drink fifteen days together. Jul. Scalig. Exercit. advers. Scalig. Exercit. 209. nu. 23. pag. 635. So many such beasts of burden, with their lading and company to man them, argued the great estate of Abraham, and the trust and credit of his servant.

{all the goods} Ver. 2. and chap. 39.4.

{to Mesopotamia, unto the City of Nahor} See annot. on ver. 4.

V. 11. {Camels kneel down} As they do for ease and rest; and to load and unload: wherein he shows himself a faithful servant having care of his master's cattle, though out of sight, and fear of him; and there is a compassion to be showed to the dumb beast, Gen. 33.13, 14. Prov. 12.10.

V. 12. {God of my Master} He does not deny him to be his own God; but entitles him to Abraham in respect of God's greater familiarity and solemn covenant with him, and more gracious promises to him, for whose sake he hopes for better success, than for his own.

{I pray thee} Marriage, though it be not a sacrament, is not to be managed in a mere carnal or politic, but in a religious manner, 1 Tim. 4.3, 4.

{I pray thee send me good speed} He shows herein both his fidelity to his master, in bearing a faithful, and affectionate heart to the affair he had in hand; and his piety to God, in begging a blessing upon it from above. Of the use and benefit of prayer, see Phil. 4.6. 1 Thes. 3.11, 12.

V. 14. {Let it come to pass} The servant, moved by God's spirit, desired to be assured by a sign, whether God prospered his journey, or no. It is like this godly man had some secret instinct of God for his request, or a prediction from his master, who foretold him that God would send his angel before him, ver. 7. if not, it was too much boldness to limit God to such a condition; howsoever, it is a singular example, as that of Gideon, Judg. 6. from ver. 36. to the end of the chapter, and not to be drawn into a rule of imitation.

V. 15. {Before he had done speaking} God gives good success to all things that are undertaken for the glory of his name, and according to his will; and he is sometimes so gracious in granting the desires of sincere hearts, as to yield to their weakness. See Genes. 19.21. yea to their curiosity, Judg. 6.36. and to be more speedy in giving, than they can be in craving, Isai. 65.24. Dan. 9.23. sweet allurements to draw us to his service.

{pitcher upon her shoulder} A rich man's daughter, and a match for a prince's son (for so was Isaac, Gen. 23.6.) fair to look upon, ver. 16. did not in those times of godly simplicity eat the bread of idleness, Prov. 31.27. nor disdain honest though vulgar services, Chap. 18.6. ver. 19, 20. of this chapter, and Chap. 29.9, 19, 20. and Exod. 2.16. Which may be a rebuke to the nice and mincing daughters of Sion, Isa. 3.16. who through pride and nicety live in the house as idle as the lilies in the field, that neither labor nor spin, Mat. 6.28. they will be content to wear Rebekah's jewels, ver. 22. but they will neither lay their hands nor shoulders to her work. See on Chap. 25.29.

V. 21. {Wondering} He might wonder to see so much courtesy in a stranger, and so much humble, and laborious officiousness (and so beautiful a virgin) to a stranger, ver. 18, 19, 20. and it gave him occasion to consider, and to wonder at God's providence giving such speed (as he might well hope) unto his prayer.

V. 22. {A golden ear-ring} Having first asked her, whose daughter she was, (for so he says, ver. 47. repeating the passages betwixt them) he put upon her an habiliment, or jewel of gold; the word sometimes signifies an earring, Gen. 35.4. sometimes a nose jewel, as some render it in this place. In the wanton wardrobe of the daughters of Sion we find nose jewels, mentioned, Isa. 3.21. which some people hang at their noses, though they may be called nose jewels because they hung down from the forehead to the nose; sometimes an ornament of the forehead, Ezek. 16.12. Hence there is warrant for the godly to wear gold, and precious things; for being God's goods, and gifts, his children have a good title to them as from him; but withal, first, they must have a good title to them in respect of men; by gift, inheritance, or purchase with their own pains or cost: secondly, they must be ordered with suitableness to their calling and condition in the civil state; thirdly, they must not be costly above their ability; fourthly, they must not always use of them, especially if grave matrons, as Sarah, 1 Pet. 3.3, 6. Fifthly, they must neither be fond of them, to buy them at dear rates nor proud of them, nor think the better of themselves for them. Sixthly, in cases of great necessity they must be willing to part with them. Seventhly, while they use them, they must have an especial care to be adorned inwardly with spiritual graces, with faith, which is much more precious than gold, 1 Pet. 1.7. and with a meek spirit, which in the sight of God is of high price, 1 Pet. 3.4. and to set their minds upon the golden glory, and precious jewels of the new Jerusalem, Rev. 21.

{half a shekel} The common shekel weighed 160 grains of barley, the shekel of the sanctuary was double to it; (as some conceive of it) some say it was not double to that, but to the shekel called the royal shekel, which was in value about fifteen pence; but what was the just weight of the shekel in Abraham's time is uncertain. See annot. on Chap. 23.15.

V. 24. {Son of Milcah} Which shows that Bethuel the father of Rebekah, who was Nahor's son, had not a concubine, but a lawful wife unto his mother. See Chap. 22.23, 24.

V. 26. {Worshipped the Lord} He gave thanks to God for the kindness offered, and further expected from the hand of man.

V. 27. {Lord,—who hath not left} He boasts not of his good fortune or good service, but acknowledges that God has dealt mercifully with his master, in performing the promise made unto him.

V. 28. {Her mothers house} The women had lodgings apart from the men, both in houses, as here; and in tents, as in ver. 67. of this chapter, and cha. 31.33.

{he ungirded} To wit, Laban, whereby we see the gentle entertainment of strangers used by the better sort of people in those times; which example may serve either for imitation or conviction of future ages.

V. 32. {To wash} See annot. on Chap. 18.4.

V. 33. {Not eat until} The fidelity that servants owe to their masters, causes them to prefer their master's business before their own necessity, and this is not only in their master's sight, but in their absence also, and at great distance. See Ephes. 6. ver. 5, 6, 7, 8.

V. 35. {The Lord hath blessed} God's blessing makes man rich, Prov. 10.22.

{and hath given him} Great godliness, and great riches may sometimes meet together in the same person. See annot. on Chap. 13.2.

V. 37. {Canaanites} See annot. on ver. 3.

V. 45. {In mine heart} The devotion of the heart, though not set down in words, prevails with God; a comfort to those whose affections are better than their expressions; sighs and groans that cannot be uttered, are the best oratory with Almighty God, Rom. 8.16.

V. 47. {Upon her face} Any jewel that might be worn in the ear, was called an earring, though some such were sometimes worn on the forehead, Ezek. 16.12. and hanged down towards the nose, therefore they were called nose jewels, Isa. 3.21. See annotation ver. 22.

V. 49. {Deal kindly and truly} That is, if you will freely, and faithfully give your daughter to my master's son.

{to the right hand or to the left} That is, that I may provide elsewhere. A proverbial speech of doubting or indifferency, when it is affirmative; and of justice and uprightness, when it is negative.

V. 50. {Laban and Bethuel} Laban Bethuel's son is set before Bethuel his father; some think there was another Bethuel that was Laban's younger brother; if it be Bethuel Rebekah's father, mentioned, Gen. 22.23. and in this chapter, ver. 15, 24, 47. then it is like that he being aged, committed the care of all to Laban, who having spoken first, what he said might be ratified by his father, and by the counsel and persuasion of his son, who (it seems) with his mother had more to do in this matter than his father had; or meddled more in it than his father would. See ver. 55.

{bad or good} (Chap. 31. ver. 24, 29.) That is, we can say nothing at all against it; no evil against the motion, no good reason why we should not yield unto it, since it is of God; or we can use neither fair means, nor foul to hinder the motion.

V. 51. {As the Lord hath spoken} That is, as he has expressed his pleasure, by giving a sign according to the prayer of his servant.

V. 52. {Bowing himself} (Vers. 26, 48.) And in this his gesture of humility his devotion is noted, wherein it seems he had learned of his holy and humble master, who though he were accepted by God as a friend, familiarity bred in him no contempt, Gen. 17.3. but rather a deeper degree both of devotion and dejection; a fit example to upbraid and correct the surly or stately religion of some, who will not bow when they beg for God's beneficence, but sit at prayer, as if they came to parley with God, as their fellow, upon even terms.

V. 55. {A few days} Heb. dayes, or a decad; that is ten dayes, some say ten months; a proportion of time fit to furnish the bride for another family, and to take a solemn farewell of her father's house.

V. 57. {At her mouth} That is, for her consent; this shows that parents have not authority to marry their children without the consent of the parties; as the children have no power, to dispose of themselves in marriage, without the consent of their parents. See annot. on Gen. 21.21.

V. 59. {Her nurse} Her name, Deborah, and burial is noted, Gen. 35.8. her Rebekah took with her as a second mother both in office and affection as her condition was capable of them; for when mothers forsake the duty of mothers, and turn their children over to be nourished by other breasts than their own, they turn over the affection of their children to them also, which breeds a natural dearness and tenderness, betwixt them; the tenderness of a nursing father is noted, Num. 11.12. and of a nursing mother, 1 Thes. 2.7. and the reciprocal respect of their nurse-children, is experimentally manifest very often: but though in Bethuel's family a mother and a nurse were two persons; in Abraham's it was not so; there Sarah's example would be a better pattern for Rebekah, than her own mother's.

V. 60. {Possess the gate} That is, let it be victorious over its enemies: which blessing is fully accomplished in Jesus Christ. See annex. on Chap. 22.17.

V. 62. {The well Lahai-roi} The name of the well that refreshed fainting Ishmael, see Gen. 16.14. the word signifies, the well of him that liveth, that seeth me. See chap. 16.14.

{he dwelt} Not apart from his father, but with him; and it is like it was now at Beersheba, whither Abraham's servant returned with the bride, whence there might be some convenient walk towards the well forementioned.

V. 63. {To meditate} Or, to pray. The word in the original signifies both; and they sort well together, for meditation is a meet preparative to prayer, and prayer a good conclusion, or shutting up of meditation.

{at even tide} The latter part of the day is as fit for exercises of holiness as the former; why then should not the afternoon of the Sabbath be spent in religious duties, as well as the forenoon.

V. 64. {She lighted off the Camel} See Josh. 15.18. 1 Sam. 25.23.

V. 65. {A vail} The custom was for the spouse to be brought to her husband, her head being covered, in token of her shamefastness and chastity. Some note a fourfold use of covering the head and face. First, of grief, as in David's mourning for Absalom. Secondly, of indignation, as Haman's head was covered, when the king's anger was kindled against him, Esth. 7.8. Thirdly, of reverence; as Elijah covered his face, when he talked with God in Horeb, 1 King. 19.13. Fourthly of shamefastness and modesty, as this of Rebekah, wherein some have been so strict, as to allow but liberty for one eye to see withal, and so rigorous, as to reject a wife for being seen abroad without a veil; to which we may add a fifth, the covering of subjection, 1 Cor. 11.10. These two last are most observable by the female sex; which with some of late has been so far out of use, as if they meant a great part to become Adamites, baring their breasts, backs, and arms, further than modesty will admit of.

V. 67. {Sarahs tent} It was the manner for women to have their tents apart from the men, especially in great families. See annot. on ver. 28. and chap. 23.2. and 31.33. and this was the means to prevent trouble to the men, and to preserve modesty in the women; for cohabitation of different sexes, (except they be such as are married together) may be dangerous on both sides. As we see in the example of Lot, and his two daughters, living in the cave. It seems Sarah's tent and furniture, was reserved for Isaac's wife; for though Abraham meant to marry again, his mind was not that his second wife, but his son's wife (since he was his son by miracle, and his heir by promise) should succeed his holy and worthy mother in her propriety and privileges.

{loved her} The business of marriage begins with Isaac in filial obedience, but it goes on with a conjugal or husbandly benevolence. See Eph. 5.25.

{comforted after his mothers death} Which was three years before; now though his sorrow for her were by this time well qualified, he had now and then sad thoughts of her requiring a comforter, which shows a dear and durable affection towards her.

CHAPTER XXV.

Vers. 1. {Wife} Whether she were taken in Sarah's lifetime (as some hold) is uncertain, she is called here a wife, but ver. 6. she is implicitly, and in 1 Chr. 1.32. expressly called a concubine, and Hagar is called a wife, chap. 16.3. and it may be she being an handmaid of Abraham's family, and Sarah dead, and Hagar dismissed, if not dead also, was taken to wife; and therein her condition was better than Hagar's, for the wife (whether first or second) was taken with more solemnity of marriage, and might not be cast off as the concubine; but she was called a concubine, because her issue could not inherit, as the concubine's could not. See annot. on Gen. 22.24. and because if taken during the life of the first wife, she was not lady or mistress of the family, as the husband was master.

{And her name was Keturah} This Keturah is not the same woman with Hagar, (her name changed) for Hagar's name is continued, ver. 12. nor is it likely that Abraham would make a bondwoman heir to her mistress (for the right of his person) whom he dearly loved, and honored, who would not endure either her or her son to dwell in his family; and though Sarah were now dead, and could not make any quarrel of the matter as before; yet he would not give such an occasion of discontent to Isaac, who could not but take the return of Hagar to his father's bed with offense; nor is it like that Hagar being now about 80 years old, that he would take her for a wife, who married for the increase of his posterity; nor that she should (being so old) be the mother of six sons, as Keturah was, ver. 2. nor is it probable that Keturah was taken to wife while Sarah lived, since there is no mention of her at all till after her death; and it is probable, not till three years after, for Abraham was no doubt as mindful of his wife, as Isaac of his mother, and as mournful, and so would not marry before him; and (according to the order of the story) it is most like, that he married afterwards; and it was convenient, that Isaac a young man, and mature for marriage, (being now forty years of age, Gen. 25.20.) should have one wife, before his old father had two.

V. 2. {she bare him} It is no marvel that Keturah should bear six sons, for we read not she was old, and by her present fruitfulness, we may conceive she was young; but that Abraham, who forty years before (that is, before Isaac was born) was held too old to be the father of a child, his body (not Sarah's only) being then as dead, Rom. 4.19. in respect of impotency to procreate, should be the father of so many children, is very strange, and in appearance improbable. Answer: It was not by virtue of Abraham's natural ability, which a good while before was dead, but by a new strength given him by God, who had promised him a multiplied posterity, Gen. 17.5. (Which had a ratification not only in Sarah's issue, but in Keturah's also) and was able to make his promise good, as well in old as in young Abraham, either by continuing or renewing the masculine vigor (restored to him at the begetting of Isaac) in his conjugal society with Keturah: and his blessing was the more apparent, by how much, by the course of nature, Abraham was more impotent.

V. 4. {the sons of Midian} Were five, the founders of so many royal families, whence it is that five kings of Midian are reckoned, Num. 31.18. of which five, four are mentioned Judg. 7.25. & Chap. 8.5.

V. 5. {all to Isaac} That is, all the estate he had at the time of his death; for before that he had given portions to the sons of his concubines and sent them away; and that was so little in respect of his main estate, that Isaac had (in a manner) all given to him, as it is said, Chap. 24.36. before his marriage with Rebekah.

V. 6. {Concubines} See annot. on ver. 1. and on Chap. 22.24.

{sent them away} Because Isaac's posterity was to inherit the land of Canaan, and that would be too little for the numerous progeny of all Abraham's children.

{East country} That is, in respect of the land of Canaan, as Arabia, Syria, and other places of like situation. See Judg. 6.3. & Chap. 7.12. Job 1.3.

V. 8. {in a good old age} (Gen. 15.15. Judg. 8.32.) when he was 175 years old. See the annot. on Chap. 24.1.

{full} (1 Chr. 29.28. Job 42.17.) The original has no more; for sometimes the word is left out in the Hebrew, which by the sense is easily supplied; as Psal. 73.10. Waters of a full are wrung out unto them, that is, waters of a full cup, or vessel. So here Abraham was full, that is, of days, or years; or full in the fulfilling of his desires for this life, not much caring for any more of the world.

{gathered to his people} The like phrase is used of Ishmael, ver. 17. and hereby the ancients signified, that man by death perished not wholly, but as the souls of the godly lived after in perpetual joy, so the souls of the wicked in perpetual pain; and though the godly soul departing hence, be separated from human society, it is not destitute of very good company. See Heb. 12.23, 24.

V. 9. {Isaac and Ishmael} Ishmael was elder, but Isaac is set before him, as being a better man, and better born, for his mother was a freewoman, Ishmael's a bondwoman; and he was born in a better state, for he was born of a lawful wife, Ishmael of a concubine; and to a better estate, for he was heir of the principal promise of God made to Abraham, Ishmael though he were not again received into Abraham's family, dwelt not at so great distance, but that he might hear of his death, and so come to his burial.

V. 11. {Lahai roi} See the annot. on Chap. 24.62.

{blessed Isaac} As he was the seed rather of faithful belief than of fleshly ability, Rom. 4.19. So the blessing was rather spiritual, than temporal; for Isaac was an husband twenty years before he was a father; whereas Ishmael was a father sooner, and that of twelve princes, ver. 19. according to the promise of God to Abraham, Chap. 17.20.

V. 13. {generations} Or genealogy, as their pedigree has been set down in registers and records.

V. 14. {Dumah} Of this Dumah the son of Ishmael, the Idumeans are thought by some to have descended; by others the Idumeans are held to be the posterity of Esau or Edom, called Idumeans or Edomeans.

V. 15. {Tema} Of whom was the country and city of Tema or Teman, bordering upon the south of Idumea, of which country was Job's friend Eliphaz, Job 2.11. and some say king also.

V. 16. {towns and} By the places where they sorted together for cohabitation or dwelling, and their castles or strongholds against their enemies, which haply bare the name of some eminent person of their family or kindred.

V. 17. {gathered to his people} From which place the Hebrews collect the repentance and salvation of Ishmael. See the annot. on ver. 8.

V. 18. {Havilah} An ample region of Arabia, reaching from the Persian gulf to the Red Sea, and to Egypt, whereof mention is made, Chap. 2.8. not that Havilah of India, or any region in Africa.

{died in the presence of all his Brethren} His brethren all surviving him, and by their vicinity, if not present at his death, yet taking notice of it; the Hebrew word Naphal, signifying to fall, is referred by some to a lot, that is, so they take the sense to be the allotting of his portion in the presence of his brethren, Chap. 16.12. See the annot. on that verse.

V. 20. {Padan Aram} The name not of the city of Bethuel, for that was Charran or Haran, but of the country called also Syria, where that city stood, which Syria in Hebrew is called Aram, from Aram the son of Sem, Gen. 10.22. whence some translations have the words Aram and Aramites, whereas others use the words Syria and Syrians; both names signify the same country and people; it is sometimes called Aram-Naharaim, Ps. 60. title. That is, Aram of two rivers, for Naharaim is the dual number of Nahar a river; and Padan in the Chaldee and Syriac tongue signifies a couple: thence it is called Padan-Aram, because it is situate betwixt a couple of rivers, Tigris and Euphrates; and for the same reason it is called Mesopotamia in Greek, which word signifies in the midst of rivers; Bethuel is here called a Syrian of Padan Aram, for distinction from the other Syria, called Syriah Zobah, or Aram Zobah, Psal. 60. tit. Adrich. Delph. Theatr. Ter. Sanct. pag. 94, 95.

V. 21. {Isaac intreated the Lord} The Lord had promised to make good the promises made to Abraham in Isaac, Gen. 21.12. yet Isaac prays to God, and continued to pray unto him many years, and at last was heard in that he prayed for; of whom we are to learn neither to presume upon God's promises, without doing our duties, nor to be weary of praying, if God be not speedy in granting what we pray for; for being without a child for twenty years after he was married, v. 20, 26. so soon as he conceived that Rebekah was barren, not seeking a more fruitful bedfellow, nor she offering any such unto his choice, he often, and a long time importuned God to make her the mother, as he hoped himself should be the father, of many nations.

{For his wife} Heb. against his wife. Because (as some take it) she had no mind to be a mother, or, because of the pains of childbirth which were against her; but the meaning may be, that they prayed in such a posture, as that one was placed over against the other. Or against his wife, that is, as David prayed against Achitophel, that is, not against his person, but against his policy; so Isaac prayed not against the person of Rebekah, but against her barrenness.

{barren} It is noted of many worthy women, that their fruitfulness has been restrained for a long time, as Sarah, Rebekah, Rachel, Hannah the mother of Samuel, in the Old Testament, and Elizabeth the mother of John Baptist in the New; whose long waiting has been recompensed (at last) with an happy birth of a worthy person. In such examples God shows his power over nature to make it fruitless, or fruitful, as he pleases; and thereby tempers the affection, that it may not be too much set upon a beautiful person, as Rebekah was, Chap. 24.16. and increases the devotion of prayer for the blessing.

V. 22. {Children struggled} It is not strange for a woman with child with twins, to feel some painful spurnings of them within her, especially towards the birth, when each strives first to come forth: but this was more than ordinary, and therefore it was not only a misery to her, which she could not bear without complaint, but a mystery also, figuring the conflicts of two nations, ver. 23.

{to inquire of the Lord} She went apart to some private place by prayers to entreat the Lord to acquaint her with the cause of such extraordinary commotion within her.

V. 23. {two Nations} That is, two persons virtually including two nations, as in their root, and original, as all mankind was radically contained in Adam, because all proceeded from his loins: these two nations are those which in after time were called Israelites, and Edomites or Idumeans; of these the people descended from the younger brother shall prevail above the posterity of the elder; and the Israelites which are (if true Israelites) the true church militant, shall be the triumphant church above the malignant Idumeans.

{the elder shall serve the younger} Upon this place the apostle grounds the doctrine of free grace in the election of some, and reprobation of others, before the doing of good, or evil, Rom. 9.12, 13. see on Mal. 1.2, 3. But for clearer explication of this place, we must note that the words may be taken either in respect of the persons of these contending twins, or in respect of their posterities; in respect of their persons, the preeminence of Jacob the younger above Esau the elder, consisted 1. In the prerogative of the birthright, (which gave him authority over his brethren and the rest of the household under his father, devolved from Esau to him. 2. In the promise of the land of Canaan. 3. In the holy covenant of religion with God, whereby his church was propagated in Jacob's posterity, not in Esau's, and to that church humble subjection is prophesied, Esa. 49.23. See also, Gal. 4.25, 26. Rev. 3.9. But otherwise in respect of temporal preeminence Jacob might be said to serve Esau, for he called himself his servant, Gen. 32.18, 20. and Esau his lord, Gen. 33.8, 13, 14. and did him homage, bowing himself to the ground many times before him, Gen. 33.3. yet did the posterity of Jacob subdue the posterity of Esau, when in David's time the Idumeans or Edomites that came of Esau (who was called Edom, v. 30.) were subdued by the Israelites, (who descended of Jacob, and bare his name, for he was also Israel, Gen. 32.28.) and were brought under their subjection, 2 Sam. 8.14. and though for their sins afterwards the Edomites broke their yoke, as Isaac prophesied, Gen. 27.40. yet the Israelites never served the Idumeans, or Edomites. See the annot. on Gen. 27.40.

V. 25. {red like an hairy garment} With red hair all over his body; a strange and extraordinary birth, importing that Esau would prove a choleric, cruel, and brutish man, and of monstrous ill manners; in whose person God prefigured the bloody and barbarous disposition of such as persecute his church and children, Ezek. 35.5. Obad. 10.

{Esau} The word signifies either made, or, perfect, by which was meant the strength of his constitution, as if he were already reared, or nursed, and rather like a man with a beard, than a newborn babe without teeth; and that name might be given him, with a purpose to please the mother, who being a beautiful woman, would be apt to take discontent at a deformed or unhandsome child, as Esau was, being very hairy, as Jacob said of him, my brother is an hairy man. See Chapter 17. ver. 11.

V. 26. {took hold} A divine presage that Jacob should supplant him, and bring down his head, as by tripping up his heels; which came to pass in his getting of the preeminence of the birthright, and in other matters, whereof see annot. on ver. 23.

{Jacob} Heb. Jaghnakob. His name bears the remembrance of the act, for it signifies a supplanter or taker up of the heel, from Ghnakeb, which in Hebrew signifies the heel, or the sole of the foot, or from Ghnakab, which signifies to deceive by supplanting, or taking hold of the sole of the foot.

V. 17. {hunter} The different disposition of the godly and the wicked is figured in these two sons: the one like Nimrod, Gen. 10.9. are of harsh, rough and fierce natures, and give themselves to exercises of violence, as Esau did; the other more disposed to civil society and benignity, as Jacob was.

V. 28. {Isaac loved Esau} Isaac loved Esau better than Jacob, as Rebekah loved Jacob better than Esau; and he loved him because he did eat of his venison; it was then a fleshly love, and so an infirmity in Isaac; but withal, Esau being cunning, not only in hunting for the prey, ver. 27. but otherwise, might insinuate into the affections of his father; and by being very officious to please his palate, might make himself as great a favorite with Isaac, as Jacob was with Rebekah.

V. 29. {Jacob sod pottage} Household services in those days were not so distinguished as now they be, so that the sons might dress meat, as well as the daughters; and the daughters carry upon their shoulders as Rebekah did, Chap. 24.15. as well as the sons.

V. 30. {with that same red pottage} Heb. with that red, with that red. Red by some herbs, as lentils, whereof they were made, see ver. 34. or, by somewhat put into them which might give them that color, as saffron. The word red, is doubled, because the pottage was red; as the good good, Judg. 11.25. emphatically signifies very good, and naught naught, Prov. 20.14. very naught.

{therefore was his name called Edom} For that signifies red, and that name might be given him not only because he was greedy of this red pottage, doubling the word red, as it appeared to his sense, and omitting the word pottage, but also because he was red in complexion and color of his body, ver. 25. being overgrown with red hair. And it is to be noted, that by the better sort he was more commonly called by his worse name Edom, than by his better name Esau, (which signifies made, or perfect) and rather from the redness of the pottage whereabout he offended, than the redness of his body which was without his fault. He had (as some think) a third name, which was Seir, from his hairiness; for Seir signifies hairy; but in the Scripture it is not given him as a proper name, as Edom and Esau were, but as an appellative, or a common name, or title; for he was hairy Esau, as his father was blind Isaac, whose proper name was Isaac, and blind, an appellative title added to it.

V. 31. {sell me this day thy birth-right} The birthright contained a fatherly preeminence over the brethren, the office of the priesthood, before the law written, and a double portion of the father's estate, Deut. 21.17. but for the priesthood it was otherwise before the law of Moses than afterward; for before Moses' time the priesthood was not limited to the elder brother, for Abel offered sacrifice as well as Cain, and the father of the family while he lived, was ordinarily the priest, and when he died, his eldest son succeeded in that office, as well as in the government of the family; but in Moses' time there was a law for the firstborn of man and beasts, the one as a priest to offer, the other as a sacrifice to be offered, Exod. 13.2. In denying Esau relief in his hunger, except upon such hard terms, Jacob seems to have showed himself an uncharitable man, and a very unkind brother; but it is like his mother, who received the prophecy of his preeminence, ver. 23. directed her younger son (as by an especial providence of God) how to deal with the elder. See on ver. 33.

V. 32. {at the point to die} Heb. going to dye. No great danger of death; but this was an expression noting the greediness of his appetite, and greatness of his passion.

V. 33. {swear} An oath is more than a promise, and so much as may oblige the conscience of a profane person, who cares not to violate or break his word, if he be no further bound.

{this day} It is probable that this was not the first time that Esau and Jacob had parley about the primogeniture; Esau was not a man fitly qualified for it, because he had more mind to be among unreasonable creatures in the field, than reasonable men in the family: for the priesthood he was too profane, and under that title he is taxed, Heb. 12.16. and here it is said, that he despised it, ver. 34. and for the double portion the privilege of the firstborn, Deut. 21.17. he had no need of it, for he could carve himself a competent maintenance with his sword, as his father foretold of him, Chap. 27.40. therefore having often, as it is like, made light of it, and promised to give it up unto his brother; he now took advantage of his present hunger, to make a firm and final bargain for it to be ratified with an oath: wherein he did unkindly in denying relief to his brother in necessity, unjustly in requiring too great a price of that he sold, and impiously in tempting him to so profane a contempt, if he had not some secret instinct, or some revelation (by his mother consulting with God, or some other way) for the carriage of the contract in this sort; howsoever the great wisdom of God can order small occasions, as this was, to great purposes, and can convert the weakness, and wickedness of men to his own glory: yet this must not embolden any to do as Jacob did, unless upon such warrant as Jacob had.

V. 34. {despised his birthright} Neither before nor after the sale of his birthright did he think or care how bad his bargain was by selling so precious a thing for so poor a price, but did eat and drink and go away without any repentance for what he had done. See Heb. 12.16. Yet he might have a purpose to recover that again by force, which he conceived was gotten by fraud.

CHAPTER XXVI.

Vers. 1. {In the land} That is, of Canaan; though it were a fruitful land, God's curse for man's sin made it unable to feed the inhabitants, Psal. 107.34.

{besides the first} Whereof Chap. 21. Deliverance from afflictions is no assurance that they shall not return; if men renew their sins, God may and will recall his plagues, and punish them again. See Lev. 26.15. &c. Psal. 78.

{Abimelech King} See annot. on ver. 26.

V. 2. {Go not down into Egypt} God's providence always watches to direct the ways of his children, and to see them provided for in the hardest times, Psal. 37.19. Though Egypt were a very fruitful place, and Isaac might have a mind to sojourn there as did his father before him, yet he is especially forbidden so to do, because now God had revealed the captivity of Abraham's posterity in that land, which then he had not done; and that he would have him guided rather by his own words, than by his father's example, though that in many things was a good pattern for his practice, as it is proposed to him, ver. 5.

V. 3. {I will be with thee} As God made the promise of his free mercy; so does the confirmation thereof proceed from the same fountain.

{unto thee} To you as a sojourner, to your posterity as owners by way of propriety, possession, and hereditary right.

V. 5. {Because that Abraham obeyed} He commends Abraham's obedience, because Isaac should be the more ready to follow him in the like.

{because} God makes good his promise and covenant out of the same goodness that moves him to make it, and that is his own pure grace, not man's merit, Rom. 4.4. & Chap. 3.28. yet on man's part there are conditions required, and by the assistance of divine grace performed, and graciously accepted, and mentioned as if there were some causality in them for God's acceptance; not to make man confident in himself, but diligent in his duty to his Maker. So Chap. 22.16.

{obeyed my voice and kept my charge, &c.} This variety of expression commends Abraham's promptness, in obeying God in what way soever he was pleased to reveal his will unto him.

V. 7. {she is my sister} In this Isaac follows the example of his father, Gen. 12.13. not unknown, though unseen, how needful it is for parents to take heed of setting an ill example before their children, how apt they are to follow them, rather in evil, than in good; for Abraham's obedience is commended, ver. 5. and the first imitation of him that is noted, is in that wherein he should have shunned his example: yet by way, not of defense, (for there was untruth in their intent) but of extenuation; the phrase of the time may be alleged, which called even strangers by the name of brethren. See Gen. 29.4.

{feared to say} Whereby we see that fear and distrust is found in the best, not as a barren sin which begets not another, but as a parent of lying: so the terror of the rack may be the shipwreck of truth, though used to extort a confession of that truth.

{fair} See annot. on Gen. 12.11.

V. 8. {looked out} This was not shortly, but a good while after they came to Gerar; and it was in the daytime, haply in some garden, where the king having high, and free prospect every way, might see them, as David did Bathsheba, when she was bathing of herself, 2 Sam. 11. ver. 2.

{sporting} Showing some familiar sign of love, whereby it might be known, or probably supposed she was his wife: the word here used for sporting in the original, is near of kin to the name of Isaac, signifying laughter, Gen. 21.3. and the very same which is used of Ishmael's mocking of him, ch. 21. v. 9. of the same chapter; for the same act may (according to the disposition of the mind) be taken in a good or bad sense; and for the carriage of Isaac, it was some signification of pleasing familiarity, which might be allowed betwixt man and wife, Deut. 24.5. Prov. 5.18. but not betwixt a brother and a sister, (though it were not such as was proper for the bed, or for the night, for Isaac and Rebekah had both more grace and modesty, than so to behave themselves in the day, where the king might see them) which made Abimelech so confident that she was his wife, and not his sister; as is showed in the next verse.

V. 10. {What is this that} Abimelech passionately expostulates with Isaac concerning the denial of his wife; which shows how adultery and dissimulation were condemned even by heathen morality, and shames the wantonness and wickedness of such as professing true religion, make no scruple or conscience to commit such sins.

{guiltiness upon us} The act of sin committed by one may bring a guilt upon others; a guilt with the punishment due unto it. See annot. on Chap. 20.9. In all ages men were persuaded that God's vengeance should light upon wedlock-breakers.

V. 11. {He that toucheth} (Ver. 29. and Josh. 9.19. Ruth 2.9.) that is, he that hurts or wrongs them, Psal. 105.15. especially that wrongs either of them by any immodest or unlawful touching of his wife. See Gen. 20.6. Prov. 6.29. 1 Cor. 7.1.

V. 12. {sowed in that land} Not any as his own possession, but either hired for his use, or not used by others, because barren and waste.

V. 12. {an hundred fold} An hundred grains for one, or an hundred measures for one; the Septuagint specify the grain, saying, it was an hundred measures of barley, haply mistaken by reason of the vicinity of the word Shegnarim, signifying measures, and Shegnorim, signifying barley, which differ little in the Hebrew letters: the greatest increase which our Savior mentions in the parable of the seed, Matth. 13.8. is an hundredfold, and though in some extraordinary fruitful soils the return be noted to one hundred and fifty, three hundred, yea four hundred for one, Plin. lib. 18. cap. 10. yet in such a soil as Isaac tilled, especially in a time of famine, it might be accounted a miraculous fruitfulness to receive an hundred for one.

{The Lord blessed him} See how, ver. 13, 14, 15. and therewithal, that of Solomon fulfilled; The blessing of the Lord maketh rich, Prov. 10. ver. 22.

V. 14. {Servants} Or, husbandry; as in the margin; that is, much ground for tillage, and many servants to manure it.

{envied him} The prosperity of the godly is an affliction to the wicked, Psal. 112.10. by their envy at it, for envie slayeth the silly one, Job 5.2.

V. 15. {the Philistims stopped} The hatred of the religious, and breaking covenant with them by the wicked, is very ancient; yet to defend and plead for breach of faith with the faithful under the name of heretics, is an heretical practice, both new and naught.

V. 17. {the valley of Gerar} The Hebrew word signifies a flood, or valley, where water at any time runs; but because by the confluence of waters in such low places, especially after rain, or snow, the waters run muddy, there was need of wells, whence it might be drawn more clear, and better for use, both of man and beast.

V. 18. {digged again} Because he was sure there was water there, and that he had a right unto it, and in renewing that right he renewed the grateful memory of his gracious father.

V. 20. {ours} Because it was digged in their grounds, yet not theirs in right, because it was digged with the consent of the owners.

V. 23. {thence to Beersheba} The famine being ended, he returned to the place whence famine had driven him.

V. 24. {God of Abraham} God assures Isaac against all fear by rehearsing the promise made to Abraham, to whom with singular favor he entitles his Godhead, as if he were his God more than anyone's; and in that he is called the God of Abraham after the burial of his body, it is an argument that he lives in soul, for God is not the God of the dead, but of the living, Mat. 22.32.

V. 25. {Altar there} (Gen. 13.18.) To signify that he would serve no other God, but the God of his father Abraham.

V. 26. {Abimelech—and Phicol} The same name we read of, Gen. 21.22. but whether they be the same men, that there made the covenant with Abraham is uncertain, they might be the same supposing them to be about an hundred years of age. But then it is somewhat strange, that in this intercourse there is no mention of the accord with Abraham in former times, and that a man so well minded as that Abimelech seemed to be (if he were the same) by his good dealing, first with Abraham, Chap. 20. and since with Isaac, ver. 10, 11. of this chapter, should deal so unjustly with him, as to withhold the use of those wells from his heir, which by a solemn covenant were his, unless envy at his prosperity (which was such, that he desired Isaac's departing from him, ver. 16. and which Isaac interprets as a testimony of hatred, ver. 27.) should make him become injurious to him; or unless wrong were done by his servants without his knowledge, as before is noted in the story of Abraham, Gen. 21.26. it may therefore be another; Abimelech (signifying my father the king) might be an hereditary title of the kings of Gerar, as the name Pharaoh was of the kings of Egypt; and the word Phicol compounded of two Hebrew words, Phi, or Phe, a mouth, or face; and Col, all, the mouth of all, might be a name of office; for a man of public power, and authority, was as it were the mouth of all by his speaking in the public affairs, wherein all were concerned and concluded; or the face on whom everyone cast his eyes, as expecting from him counsel, command, or conduct.

{went to him} Not out of love, for they hated him, ver. 27. but in craft to set upon him, if they saw him too feeble for them; and if not, to treat with him upon terms of friendship.

V. 28. {with thee} See annot. on ver. 3.

V. 29. {that thou wilt} Heb. if thou shalt, &c. The Hebrews in swearing begin commonly with If, and understand the rest, that is, that God shall punish him that breaks the oath; as if he that swears should say, I swear to do thus, and thus, and if I falsify my oath, let the punishment or judgment of God light upon me. See annot. on Gen. 14.23.

{do us no hurt} Here the wicked show, that they are afraid, lest that come upon them, which they would do to others.

V. 31. {betimes} Peace is to be embraced with cheerfulness and expedition, and oaths of agreement chiefly to be made fresh and fasting with all reverence and sobriety.

V. 33. {Beersheba} See annot. on Chap. 21.31.

V. 34. {Judith} Esau's wives, and their fathers, had several names, Gen. 36.2. (for he had no more wives of the Canaanites but two) as himself had; for he was called Esau, Edom, and Seir. See annot. on Chap. 25.25, 30.

{Hittite} Esau married, as his father did, at the age of forty; but he did not like him in following his father's mind in the choice of a wife, for he took two for one, two Hittites the worst sort of Canaanites, Ezek. 16.3. whereas his holy grandfather took a solemn oath of his servant to provide a wife for his son among his own kindred, without the land of Canaan, Gen. 24.3. so that his marriage was not only without his parents' consent, but against their mind, which is less respect to both, than Ishmael showed to one, and that one of the weaker sex; and in condition much more unworthy than either of them.

V. 35. {a grief} See annot. on Chap. 27. ver. last.

CHAPTER XXVII.

Vers. 1. {Old} Viz. One hundred thirty-seven years of age, which some chronological accountants by collation of several places of Scripture make up thus; Jacob was born in the sixtieth year of Isaac, Chap. 25.26. and being now seventy-seven years old, Isaac must be one hundred thirty-seven: and that at his flight to his uncle Laban (which presently followed the getting of the blessing) he was seventy-seven years of age, appears thus; from the time of his coming thither, he served Laban twenty years, Chap. 31.38. and in the beginning of the fourteenth year of his servitude Joseph was born, Chap. 30.25, 26. in the fortieth year of Joseph's age Jacob went into Egypt; compare Chap. 41.46. with 45.6. and Jacob went thither in the one hundred and thirtieth year of his age, Chap. 47.9. out of which, deduct the forty years of Joseph's age, and the thirteen years spent in service before he was born, and there will remain seventy-seven.

{his eyes were dim} (Gen. 48.10. 1 Sam. 3.2.) It is said of Moses when he was but seventeen years younger, viz. one hundred and twenty years old, that his sight was not dim, Deut. 34.7. but that is noted of him as a thing extraordinary.

V. 2. {I know not} This reason is not to be referred to the meat, but to the blessing, which was most seasonable when it was pronounced, as the last act of a father's office, with a farewell to the world.

{I know not the day of my death} Uncertainty of the day of death, should make us wise to order the time of life with a double providence; the one for others in this world, the other for ourselves in the next; and so to set ourselves in present expectation of our parting, or our master's coming, Mat. 13.5. but for such preparation no man shall die the sooner, for Isaac after this lived 40 years, even to one hundred eighty years, Gen. 35.28, 29.

V. 4. {meat} For such as are of full bodies, and good strength, fasting may be a good preparation to spiritual duties; but for such as are weak, and in a declining state, as Isaac was, meat may cheer up their spirits, and make them more vigorous in devotion: so it may be better, for some to receive the sacrament of the Lord's Supper fasting; for others, after some refreshing.

{my soul may bless} The carnal affection that he had to his son Esau, made him forget that which God spoke to his wife, Chap. 25.23. See ver. 28. of that chapter, and the annot. upon it.

{My soul} That I may bless you with all my heart.

{bless thee} (Chap. 28.3, 4. & 48. ver. 15, 19, 20. & 49.26, 27.) The priests, Gen. 14.19. & Num. 6. from ver. 23. to the end of the chapter, did (in the name of the Lord, and by warrant from him) bless the people; so did the patriarchs, (who were priests in their families, and some of them prophets) bless their children; Chap. 28.3, 4. and 48.5, 16, 20. & 49.26, 28. wherein if they followed the guidance of God's spirit, rather than their own affections it took effect, otherwise the blessing followed rather the faith of the receiver, than of the blesser; thence it was that some did bless, others were blessed better than others, Gen. 49.26. Heb. 12.17. Now for Isaac, it seems, he either did not understand, or not remember the oracle of God concerning the prelation of the younger brother before the elder, or else it went against his heart or soul to pronounce the blessing according to it.

V. 7. {before the Lord} That is, in his presence, and with his allowance, who by his gracious act will ratify my word, and intent.

V. 9. {two good kids} Two kids seem too much for one dish of meat, but out of both she might take the choicest parts, to make it dainty, and the juice of the rest might serve for sauce, or for the rest of the family, which was not small.

V. 11. {Jacob said} His mother, it seems, (though it be not so expressed) had advised him not only to bring his father's dish of meat, but to present it as in the name and person of his brother Esau.

{an hairy man} See on ch. 25.25.

{seem to him as a deceiver} Jacob is said to be a plain man, chap. 25.27. Yet now he must play the subtle person; and the more subtle, because he had more mind to seem so, than to be so. The plain dealing of the godly is out of their love to sincerity, not out of simplicity, or silliness; for they could play the politicians, as well as others, if their wits were not overruled in their working by their consciences: the like may be observed in Rebekah's carriage of the whole project.

V. 12. {I shall bring a curse} Deceit, though used for advantage or defense, is dangerous; and it is especially both prohibited and threatened, if it be a deceit of the blind; Deut. 26.18. And in matter of religion, Jer. 48.10. Mal. 1.14. This was both, and therefore Jacob's fear was not without cause.

V. 13. {upon me be thy curse} Her confidence was great, and made up of vehement affection to her son, of a strange opinion of the success of her device, but especially of a belief that God would establish the blessing on Jacob's person, for which it is like she had a resolution from God upon her consultation with him, Gen. 25.22, 23. Though this deceitful way was of her own devising, not of God's direction.

V. 15. {goodly raiment} Heb. desireable. A suit of Esau's laid up, not to be worn every day, but upon some extraordinary occasion, as this was; some think it was a holy robe made for the firstborn to use in holy ministrations, and therefore rather kept in the custody of Esau's mother, than of his wives. But there is no ground for that in Scripture; it might be a better suit than ordinary kept by his mother for shift, when he came to his father.

V. 16. {skins of kids of the goats upon his hands} To resemble Esau, who was all over like an hairy garment, Gen. 25.25. And his hands and neck were thus disguised, not his face; for by this time his face might be rough with a beard, as well as Esau's, (though his hands and neck were smooth) for, he was as old as Esau, within a very little, they being twins; and Esau now was married, and he was not married, until he was forty years of age, Gen. 26.34.

V. 19. {I am Esau} Though Jacob was assured of the blessing by faith, yet he did evil to seek it by lies; and the more, because he abuses God's name thereunto, ver. 20. Some say, it was not a lie, but a mystery; others, that it was a literal truth, for he was the firstborn by the right of purchase, but he was not Esau that sold it, but Jacob that bought it, and he calls himself by the name of Esau, as our Savior called John Baptist, Elias, Mat. 11.14. but he called John, Elias, not in person, but in office; and they to whom he spoke, understood it not of Elias' personal presence, but by way of allusion, or resemblance, whereas Jacob meant, and was understood of Esau's person, both in this verse, and ver. 24. Besides, he dissembled, and spoke untruly, in saying in this verse, he had done as his father bade him; and calling his meat venison, and in answering, the Lord had brought it to his hands, ver. 20. as if he had made his hunting successful sooner, than at other times.

V. 22. {the voice of Jacob} This (as also ver. 23.) declares that he suspected something, yet God would not have his decree altered.

V. 23. {he discerned him not} His eyes were dim, by them he could not judge: his hearing was better; but upon his touching, finding him rough like Esau, he gave as much credit to his hands as to his ears; the voice is Jacobs voyce, but the hands are the hands of Esau, ver. 22. and being in doubt what to think, his other two senses, his tasting and smelling, ver. 25, 27. bare false witness according to Jacob's words, and so he resolved that Jacob was Esau, and gave him the blessing. The spirit which assisted him in the benediction of Jacob and Esau, and the prediction of events concerning both, did not discover the deceit of his wife and son; for the illumination was by particular acts, not by way of habit imparted to him.

V. 27. {as the smell of a field} Those parts where Esau lived abounded with aromatic, or sweet-smelling gums, or spices, wherewith it might be the manner to perfume the clothes that were laid up, and not wonted to daily wearing; or the skins of the kids might present a smell (by some artifice of Rebekah) which might be pleasing to the scent of Isaac; he compares it to the smell of a field which the Lord hath blessed, with flowers, and fruits, and vines; for says Solomon, the vines with the tender grape give a good smell, Cant. 2.13. and husbandmen say, that some grounds when they are broken up with the plow, yield a very pleasing smell to him that tills them.

V. 28. {dew of heaven} Deut. 33.28.

{fatness of the earth} By this may be understood the land of Canaan, called a fat land, because it was plentifully furnished with all good things; as wells digged, vineyards, oliveyards, and fruitful trees in abundance, Deut. 6.10, 11.

{corn and wine} (Deut. 33.28.) By these temporal particulars, were shadowed out blessings of a better quality for this fruitful land of Canaan was a type of heaven, and the plenty of spiritual graces is signified by a feast of fat things, Isa. 25.6.

V. 29. {let people serve thee} From Jacob came Judah, and of him came the chief Rulers, 1 Chr. 5.2. and the scepter by Jacob's prophecy continued in his line until the coming of Shiloh, that is, the Messiah, Jesus Christ. See annot. on ch. 49.10. And for this prophecy, it was particularly fulfilled when the Idumeans, Philistims, and Moabites were brought under subjection to David, Solomon, and the Asmonean governors.

{cursed be} (Chap. 9.25. & 12.3.) Cursed of God, who takes the injuries done unto his church, as done to himself. See Act. 9.4.

V. 33. {trembled} Heb. was astonished: at the strangeness of the act, and event, contrary to his intention: the deceit, and disguise of Jacob so cunningly carried, and his purpose to Esau so strangely disappointed, (by God's overruling providence) put him for a time into wondering and trembling astonishment; and the rather, because now he might perceive that by his carnal affection to Esau, he had run cross to God's prediction Gen. 25.23.

{have blessed him} Though his intention was to have blessed Esau, the effect of his benediction, God (by his promise, and Jacob's faith) settles upon him; quite cross to the conceit of the Papists, who make the efficacy of the sacrament to depend upon the intention of the minister; so that it shall be fruitless, and in vain to the receiver, if there want a good intention in the giver.

{yea, and he shall be blessed} Being convinced now of his erroneous intent touching the blessing of Esau, he ratifies the blessing upon Jacob, and now does that out of faith, which before he did with misguided fancy, and affection; and so his blessing is recorded by the apostle, saying, By faith Isaac blessed Jacob and Esau, touching things to come, Heb. 11.20.

V. 34. {bitter cry} Because now his father's solemn blessing upon Jacob had irrecoverably settled his birthright upon him: in this example we see that those that make no account of precious things while they have them, may be made bitterly to bewail the want of them, when they have lost them; though Esau were an hardy hunter, a man of the sword, ver. 40. of this chapter, God can make him weep like a woman. See the 1 Sam. 30.4.

V. 35. {thy blessing} That is, which appertained to Esau as the firstborn.

V. 36. {rightly called Jacob} That is, a supplanter. He was called Jacob, from a word signifying the heel, because at the birth of Esau he held him by the heel. See annot. on Gen. 25.26. Schindl. Pentagl. col. 1373. But by a metaphor it signifies crafty, and deceitful, Ibid. Esau takes it in that sense, when he calls him a supplanter, as if his name were not given him for naught, supplanting him two times, wherein there is a paronomasia. This shows his tears were not tears of true repentance, for then he would rather have blamed himself, than his brother, concerning his birthright.

{took away my birth-right} He wrongs Jacob in this charge, for he took it not from him, but Esau lightly esteeming it, or rather despising it, sold it to him. See on Chap. 25.34.

{my blessing} Not his then, when the birthright was none of his.

V. 37. {thy Lord} (Ver. 29.) Isaac did this as he was the minister and prophet of God; and though Esau cry never so much, he cannot recover what he has lost; there is no place for repentance, though sought with tears, Heb. 12.17. that is, Isaac will not repent, cannot retract what he has done, though Esau lift up a bitter cry for the blessing; because the prerogative of the blessed seed cannot be divided, nor imparted to a wicked progeny; the sons of the world are represented in Esau, as the faithful in Jacob.

V. 39. {the fatness} Isaac's blessing on Jacob was both spiritual and temporal; on Esau only temporal: and in this Jacob had the preeminence; for though he name the fatness of the earth, and dew of heaven in both; and though some parts of Idumea, Esau's country, were very fruitful, yet generally it was not comparable to the land of Canaan, assigned to the posterity of Jacob. Some make a difference betwixt Esau's having of temporal good things, and God's giving of good things unto Isaac; as if having were but an interest of common providence, giving, a title of especial favor; but that distinction may be confuted by Hos. 2.8. & Chap. 13.11. and many other places.

V. 40. {by thy sword} A trade of life professed, for the most part, by the worst sort of men; to whom may be well applied the words of Shimei, though ill applied to David; 2 Sam. 16.7. for they are bloody men, are men of Belial; as Esau was.

{serve thy brother} This blessing, viz. the blessing in the dominion of Jacob (called afterwards Israel, Chap. 32.29.) is gloriously set out in the 33. of Deut. ver. 29. See the second annot. on Gen. 25.23.

{when thou shalt have the dominion, thou shalt break his yoke from off thy neck} The word in the original is rendered by some learned Hebricians, when thou shalt have mourned: or, nearer to the sense of our translation, When thou shalt get strength; and so the sentence will not sound like a tautology. The Edomites after they had been subjects to the Israelites about one hundred and fifteen years, in the days of Joram the son of Jehoshaphat, revolted from under the hand of Judah, and made a king over themselves, 2 King. 8.20. See annot. on Chap. 25.23. and as some reckon the time for eight hundred and ten years, (viz. until the time of Hyrcanus) they continued in their freedom, at least from the dominion of Jacob's issue; and after that, Herod an Idumean put a yoke upon them, for he obtained to be king of the Jews, which shows that the dominion of Jacob's posterity was to be understood chiefly in a spiritual sense, for the prevailing of religion; and for the literal sense; though there were time enough to make good the promise according to the letter, yet it was but upon condition of their good behavior.

V. 41. {the days of mourning for my father} Not to him, for he would not be so tenderhearted to his father, as to weep for him, who was so hardhearted to his brother, as to resolve to murder him at such a time.

{are at hand} In his decree, (and it may be hope also) not in God's determination, for he lived after this above 40 years, God disappoints the expectation of the wicked, by prolonging the life of the godly; whereof as he only makes the measure, so he only knows the end, as well as the beginning.

V. 42. {were told Rebekah} Ver. 41. He said those words in his heart, but his heart was so full of hate and envy, that it thrust out some words, which came to Rebekah's ears, and discovered his deadly malice against his brother.

{comfort himself} He has great hope to receive his birthright by killing of you. A wicked heart that can make a comfort of such a mischievous act; yet there is a comfort for a time in taking revenge of a wrong, but that comfort is but like a draught of wine to one in a fever, which allays the disease for a while, but occasions a greater distemper afterwards: so in man; but in God, taking comfort in his revenge of the wicked, the case is far otherwise, Isa. 1.24. Ezek. 5.13.

V. 44. {A few days} It proved to be about twenty years: so was Rebekah mistaken in the time of Jacob's absence, as well as Esau in the time of his father's death.

{fury turn away} Prudent Rebekah feared the days of mourning would come upon her by the death of Jacob, while Isaac lived; the spirit of Esau was so enraged against him, that she doubted he would not forbear him until his father's death; yet she hoped, that by time and absence it would be assuaged.

V. 45. {Both in one day} Because by fighting they might kill each other; or if one were killed, the other by the sentence of Almighty God, was to die for it by the hand of man, Gen. 9.6. or if he should escape that, she might justly fear the justice of God would not suffer such a murderer to live, as Act. 28.4. or the guilt of so heinous a fact would make his own parents so to be estranged from him, as if he were not at all, or none of theirs.

V. 46. {Said to Isaac} That Isaac might not be troubled with the deadly discord of his sons, nor Jacob endangered by keeping within the reach of Esau's wrath, like a prudent woman she presents to Isaac's care another cause of Jacob's journeying to Charran, viz. a caution against such ungodly marriages, as Esau made with the daughters of the Canaanites.

{what good shall my life} Esau's marriage was a grief of mind both to Isaac and Rebekah, Gen. 26.35. But now fear of a double danger makes her more passionate than her husband; for she fears lest Jacob should take a Canaanite to wife, and lest his marriage should be prevented by an untimely death, an unnatural murder; the example of Esau made her more apprehensive of the one, and the story of Cain and Abel might further her fear of the other: those that have no children are happily freed from such fears; and they that have, must forecast for the worst, and pray and hope for the best.

CHAPTER XXVIII.

Ver. 1. {Blessed him} This second blessing is to confirm Jacob's faith, and to assure him that he was constant to his first benediction, Chap. 27.33. though when his tongue blessed him, his mind was upon Esau; and that though it were on his part procured by craft, yet God did now by his fatherly authority ratify it unto him.

{of the daughters of Canaan} See on Chap. 24.3.

V. 2. {Arise, go} Though Isaac himself was not sent to fetch him a wife from his father's kindred, yet Jacob is to go in his own person; for it was not safe for him, for fear of Esau's bloody threats, to stay at home, (though this were a reason rather to Rebekah than to Isaac), and there was less doubt of his return than of Isaac's, if he had gone, because there was more invitation to Jacob's wife to accompany him back to his country, since there were some of her father's family, and of nearer kindred there already, than when Rebekah was married.

{Padan Aram} See on Chap. 25.20.

V. 3. {God Almighty} See the annot. on Gen. 17.1.

V. 4. {The blessing of Abraham} He had his father's blessing already, and now he blesses him in his grandfather's name, who had the original grant of especial grace to descend upon his seed; by this his faith might be further confirmed, and his courage and comfort the better supported in his solitary journey.

{stranger} The godly fathers were put in mind continually, that they were but strangers in this world, to the intent that they should lift up their eyes to the heavens, where they should have a sure dwelling, Heb. 11.9, 10. Psal. 39.12.

{which God gave to Abraham} By promise, for he had not the possession of it himself; yet it might be said to be given to him, because it was given to his posterity for his sake.

V. 5. {The Syrian} See the annot. on Gen. 25.20.

V. 9. {To Ishmael} That is, to the family of Ishmael, for he was now dead whose age of 137 years, and his death is set down, Gen. 25.17.

{Mahalath} Called also Bashemath, Gen. 36.3.

{the daughter of Ishmael} His father's brother; so now Esau had three wives, for he had two before, Gen. 26.34. By this third marriage, he thought to make amends for the two first, and to please his father better than before; but that choice made him a worse husband by multiplication of wives, and not the better son, for being the son of a free man, he should not have matched himself with the issue of a bondwoman, a stranger from the covenant. The changes of the wicked are not from evil to good, but from one evil to another.

{sister of Nebaioth} The eldest son of Ishmael, and now, his father being dead, the chief of his family.

V. 10. {Towards Haran} Or, Charran, as it is called, Act. 7.2. It is conceived by some to be situate from Beersheba (whence Jacob came) five hundred English miles; certainly it was very far off, for Jacob flying from Laban, would make as much haste as he could to get out of his reach, and Laban pursuing him as fast as he could, to recover his stolen gods from him, overtook him not until the seventh day's journey, Gen. 31.23. and after that, he had a good way to go to the place of his abode.

V. 11. {Stones—for pillows} The sun being set he was put to take up his lodging in the field, taking the ground for a bed, and a stone for a pillow; the servant of his grandfather, went out like a lord in that country (and so he is styled by Rebekah Jacob's mother, Gen. 24.18.) having ten camels for his service, and other things suitable; but Jacob the blessed heir, both of Abraham and Isaac, is sent that long journey alone on foot, with a staff in his hand, Gen. 32.10. which was partly for more privacy of his departure, lest Esau should waylay him in his going towards Haran, which he did in his coming thence with four hundred men, Gen. 32.6. but especially to give an example of patience to the godly, and of confidence in God, whose providence was the more apparent towards him, by how much he had the less aid of human means; and withal to instruct us, that God's children must expect their portion of blessing, rather in spiritual, than temporal comforts.

V. 12. {Dreamed} See on Chap. 20.3.

{a ladder} Christ is that ladder by which God and man are joined together; and by whom the angels minister unto us; all graces by him descend upon us, and we by him ascend into heaven. The upper part of this ladder, is taken by some to signify his divinity, and the lower, his humanity.

{Angels of God ascending and} To this representation made to Jacob our Savior alludes, and applies the ascending and descending of angels unto himself, Joh. 1.51. the words there are descending upon him, but they may be read, either descending above him, as those who wait on him when he comes down from heaven to judgment; for where he descends, the angels that follow after him in place, will be above him, as some may be below him, some on each side of him: or, unto him, as having reference unto him in all their ministrations, whether from God unto men or from men unto God: or, by descending upon him, may be meant the placing, and founding upon him of all the heavenly favors, which by the ministry of angels God communicates to his church, and thereby also may particularly be understood the ministry of angels, which they exhibited to him after his temptation, Matth. 4.11. in his passion, Luke 22. ver. 43. at his resurrection, Joh. 20.12. and ascension into heaven, Act. 1.11.

{ascending and descending} Angels are still in motion, never idle, and as ready to descend, and to be humbled; as to ascend, and to be exalted; their diligence, and obedience, is a pattern for us, Matth. 6.10. and their continual intercourse betwixt heaven and earth, as spirits ministering for their sakes, who are heirs of salvation, Heb. 1.14. may be matter of confidence to God's children, against the might and malignity, both of devils and men; by this (though angels may hear our prayers, and see our tears) they are not mediators of intercession betwixt God and us, or to be served, either with supplications or vows: for notwithstanding this vision, Jacob did not so account of them, nor apply himself unto them.

V. 13. {To thee will I give it, and to thy seed} He enjoyed this promise only by faith concerning his seed, for all his lifetime himself was a stranger in this land: so then to thee and to thy seed, must be to thee in thy Seed, for they had that in possession, and having the possession for his sake, it was a gift in favor to him.

V. 14. {As the dust of the earth} See annot. on Chap. 13.16. See also Chap. 32.12. and Numb. 23.10.

{In thee and in thy Seed shall all the families of the earth be blessed} (Gen. 12.3. and 18.18. Act. 3.25. Gal. 3.8.) By this is meant chiefly spiritual blessings, flowing from the virtue of the promised seed Christ Jesus, and from him diffused to all the faithful, of what family, nation, or country soever.

V. 15. {I am with thee} In this free and full expression of God's favor, we see how good a master he is to a true and faithful servant; if we would have him such a one to us, we must be such as Jacob was to him, see Judg. 6.16. Isai. 43.2. Jer. 1.19.

{until} This until is an extensive, not an exclusive word, giving assurance of an especial time, wherein there is no doubt; but not excluding or denying the time following, as Mat. 28.20.

V. 16. {And I knew it not} God is present everywhere, but especially with the godly; and not only then when they are apprehensive of him, but when they perceive no evidence of his presence, as Job confesses, He goeth by me, and I see him not; he passeth on also, but I perceive him not, Job 9.11. Or, it may be, when he said, he knew not that God was there, he meant, that such apparitions were peculiar to the family of the faithful, and that he did not think God would so have revealed himself in that place.

V. 17. {Afraid} Any strange apparition, though glorious and gracious, affects man's frailty with fear, because of his sin: see Matth. 17.6. Luke 2.9. & 8.35. Rev. 1.17. but besides, he was touched with a godly fear and reverence; God's professed favor and familiarity did not breed contempt, but a reverend awe and dread of his almighty majesty; which David professes, when he says, I will come into thine house in the multitude of thy mercie, and in thy fear will I worship towards thine holy Temple, Psal. 5.7.

{the house of God} He calls it God's house, where God and his holy angels, who are of his household, are especially present; and in regard of that presence he thinks it a fit place for the building of God an house, altar, or a place for especial worship, ver. 22.

{the gate of heaven} The church militant here below, has such near reference to heaven the church triumphant above, that he that is truly a member of the one, may come to knock at the gate of the other, and have it opened unto him, Mat. 7.7.

V. 18. {A pillar} (Gen. 35.14, 20. Isai. 19.19. 2 Sam. 18.18.) Or, statue, which was neither any great thing (for it was no more than one man himself could rear;) nor any artificial thing (for Jacob had no tools, and it is like, no skill to use them for such a work;) but it was such a setting up of stone, or stones piled one upon another, as on the sudden he could make, for a thankful memorial of God's gracious apparition to him in that place.

{and poured oil} Which he might the next day fetch from the city, (being not far off) and might return to the place again; or he might take with him from home in a vial or bottle, to anoint, or refresh himself, or to apply in way of medicine, if he had need; and he poured it out upon the pillar, as an oblation unto the Lord: (as he did in his return, Gen. 35.14.) Or, as David poured out the water of the well of Bethlehem unto the Lord, 2 Sam. 23.16. And if this pouring out of oil were a consecration of that pillar or place, to an holy use, as Exod. 30.26. and 40.9. it makes not for the Popish practice, in their superstitious consecration of churches, and the utensils or appurtenances belonging to them; for this oil was not itself first consecrated, nor poured out with holiness, or superstitious benedictions; nor did Jacob anything therein, but by divine instinct and instruction, nor did he conceive any inherent holiness in the place: O but whatsoever estimation, or appropriation there was of religious places in the Old Testament, (as the temple of Jerusalem had the preeminence for holy use above all other places of the New Testament) that difference is taken away, Joh. 4. from ver. 20. to 24. so that God may be served as acceptably by the assemblies of the saints, in Christian churches and chapels, as in the temple at Jerusalem; and in times of persecution in private houses, mountains, or dens, or caves of the earth, Heb. 11.38. Yea, wheresoever men lift up pure hands without wrath or doubting, 1 Tim. 2.8. as well as in the fairest temple.

V. 19. {Bethel} A city near the place of this apparition, conceived to be about thirty English miles distant from Shechem. The word signifies the house of God, which afterwards was turned by Jeroboam into a place of idolatry, for there he set up one of his golden calves, 1 King. 12.28, 29. and for that abomination the name of it was after that changed into Bethaven, Hos. 4.15. and Chap. 10.5. that is, the house of iniquity, or vanity: so the house of God, by course of time, and the corruption of men, may be turned into the house of the devil; true religion is preserved in the persons of the godly, not in the places of godliness; so Rome, once the church of God (by apostasy from the truth) is of God's church become the devil's chapel; of a Bethel, a Babel.

{Luz} Of this apparition, Jacob makes mention by the name of Luz, which as it was the more ancient name, so in Jacob's time it was yet in use, Gen. 35.6. but whether called Bethel or Luz, it was a city situate upon an high hill, in that portion of the land of Canaan, which by lot fell to the tribe of Benjamin, Adrich. Delph. Theatr. p. 16. Quest. How is it then that Jacob lay in the field when Bethel, where God appeared unto him, was a city? Answer: It is not like that he lodged in a city, because he had but a stone for a pillow, but probable that being benighted, he lay in some field not far off, that might be a part of the territories, belonging to the city next unto it, and so might be called by the name of the city, at least by him, who being a stranger there, (for it was about fifty miles off from the place of his dwelling) knew no other name of the place.

V. 20. {Vowed a vow} To vow unto God (not to saints) things lawful, and within our power to perform, and without opinion of merit, or casting a snare on our own souls, or laying a scandal before others (when we are at liberty to do otherwise) thus to vow, as it was the practice of the patriarchs, as Abraham, Gen. 14.22. and Jacob in this place before the ceremonial law, so (now ceremonial laws are vanished) it is lawful to vow under the state of the gospel. See on Eccles. 5.4, 7.

{If God will be with me} The word Im, rendered if in this place, may be Englished when, and is here neither a word of doubting, nor of condition, in such sort, as if Jacob meant either to bind God to give him bread to eat, and clothes to wear, or else to give up his title to him; but it is a word of order or inference to bind himself to some demonstration of his gratitude, thus: If God will be with me, and will keep me in the way that I go, and will give me bread to eat, and raiment to put on, so that I come to my fathers house in peace, then shall the Lord be my God; but I am sure the Lord will do all this, for for this, and more a great deal, I have his most free and express promise, ver. 14, 15. therefore as sure as God is true of his word, will I bind myself unto him by a solemn vow, to acknowledge and serve him as my God, and to set up a memorial of his goodness to me, and my gratitude to him.

{bread to eat, and raiment to put on} Grace and nature are contented with a little. See 1 Tim. 6.8. Matth. 6.11. Prov. 30.8.

V. 22. {This stone shall be Gods house} By God's house, is meant a place of worship; that place in those times was chiefly an altar; and of that stone with others, he meant to make an altar; and thereon to offer his oblations. The word Beth, here used for an house, may be taken for any place of repose, or for that which receives or holds another thing, as (besides an house for the habitation of men) the forehead, Exod. 28.38. is rendered in the Targum (or exposition of the Bible in the Chaldean tongue) the house of the eyes; and a veil, in Exod. 34.35. the house of the face: and the Hebrews of latter times call a glove or mitten Beth-etsbegnoth, that is, the house of the fingers: so the grave is called, the house appointed for all living when they be dead, Job 30.23. and all this with reference unto man, and with respect to other creatures; the sparrow's nest in the Hebrew is the sparrow's house, Psal. 84.3. and the fir trees are said to be an house for the stork, Psal. 104.17. and the holes in the rocks, the houses of the conies, Prov. 30.26. and the spider's web is called, the spider's house, Job 8.14. By God's house then we are not to understand a church, (for there was no such houses in those days) nor a place of any great capacity or receipt, but a place of worship; which place might be an altar, that altar made of that stone, as the principal part of it: for here did Jacob build an altar, and offer an oblation upon it in his return, Gen. 35.7, 14.

{tenth} See the annot. on Chap. 14.20.

CHAPTER XXIX.

Vers. 1. {Of the East} That is Mesopotamia, situate eastward from the land of Canaan.

V. 2. {And lo, there were} Thus he was directed by the only providence of God to Laban's house.

{a great stone} Both to keep the water pure, and the well full, that it might suffice the flocks, for there were not many such wells, or waters in those parts; therefore the greatness of the stone, was a saving of the store.

V. 3. {And they rolled} That is, the shepherds who kept the sheep, and came to water them.

V. 4. {my brethren} It seems in those days the custom was to call even strangers brethren, especially if they were of one profession, or course of life, as Jacob and these shepherds were.

V. 5. {The son of Nahor} He was the immediate son of Bethuel his father, and Nahor was his grandfather; yet is he named the son rather of Nahor than of Bethuel, because Nahor was a man of more note. See Chap. 31.53. not only in the family of Isaac, as being his father's brother, but in the family of Laban, as appears, Chap. 31.53.

V. 6. {Is he well} Heb. is there peace to him? or, is he in peace? By which word the Hebrews signify all prosperity: and they call war Milchamah, from eating, because it devours all things. Of this expression, see annot. on Chap. 37.14.

{Lo, it is yet high day} Heb. the day is great. That is, the sun is yet high, and much day to come; and therefore too soon to gather the cattle from their meat; and for those sheep that are already gathered, water them, and bring them back again to their pastures.

V. 8. {We cannot until} It seems the stone that covered the well was so great, that until the shepherds came together, it could not be removed, and that none might be left without aid, they agreed to tarry one for another. So some came sooner, some later, which gave Jacob occasion (having himself been accustomed to the keeping of cattle) to give them his advice out of his good will; and it is not better meant on Jacob's, than taken on the shepherds' part, who do not snap him up as an overbusy stranger, as the Sodomites did Lot, for meddling in matters that belonged not to him, but fairly and gently give an excuse why they cannot follow his advice: which may be an example of meekness, and humanity, and modesty in our intercourse with others, especially strangers.

V. 9. {And while he yet spake} See Gen. 24.15.

{Rachel} Not Leah, whose tender eyes could not so well endure the light and open air, ver. 17.

{with her fathers sheep} See annot. on Gen. 24.15.

V. 10. {Rolled the stone} With the help of others, or of himself; for being about 77 years of age, the time of full strength in those times, he might haply be able to do that alone, which required the assistance of many hands, especially if the shepherds were young boys, or weak women; and he would strain his strength the more, to be the more noted, and better accepted by Rachel. See the like Exod. 2.17.

V. 11. {Kissed Rachel} Having showed first who he was, and how near of kin, he kissed her, both according to the common fashion among kinsfolks, and out of special affection, as having a mind to take her for a wife: in divers times and countries, the use of kissing has been various: it was sometimes used among men, as ver. 13. of this chapter, and Chap. 31.55. and 45.15. Exod. 4.27. & chap. 18.7. & Luk. 7.45. though most usually betwixt them of a different sex, as a sign of benevolence and love; hence it is applied to express the dear love betwixt Christ and his church, Cant. 1.2. and that the apostle gave order to greet one another with an holy kisse, 2 Cor. 13.12. an holy kiss, not a wanton one, as Prov. 7.13. not an hypocritical kiss, as that of Joab, 2 Sam. 20.9. and of Judas, Mat. 26.49.

{lifted up his voice and wept} For joy, after upon mutual report and speech of the state and condition of the several families of Isaac and Laban, and their near kindred; and no doubt also upon the apprehension of God's especial providence in bringing Rachel to the well, (as Rebekah his mother when she was chosen for a wife for his father) his heart melted into affections, that could not be kept in, but burst out into audible and visible expressions, such as might both be heard and seen. See Gen. 45.14, 15, 16.

V. 12. {brother} So ver. 15. That is, near kinsman, for he says in this verse, that he was Rebekah's son, who was Laban's sister, so ver. 15. By this term, brother, was pointed an affection belonging to the nearest degree of kindred that can be; so Lot is called Abraham's brother, being the son of his brother, Gen. 13.8.

V. 13. {All these things} That is, the story of his father's family, and of his journey, the cause why he came from his father's house, and what he had seen by the way.

V. 14. {My bone and my flesh} That is, of my kindred, Gen. 2.23. Judg. 9.2. 2 Sam. 5.1. & 19.13.

{a month} Heb. a month of dayes. That is, a whole month, not one day short.

V. 18. {I will serve thee seven years for Rachel} It was the custom of many countries to buy wives, whereof there are some instances among the posterity of Jacob, as 1 Sam. 18.25. 2 Sam. 3.14. Hos. 3.2. See also Gen. 34.12. But because Jacob had nothing to give, coming an empty wayfaring man, with a staff in his hand, he offers seven years' service for the younger sister.

V. 19. {It is better} Laban makes no direct answer to Jacob's motion, but gives him good words in the general, without any intent, it seems, to let him so soon be possessed of his choice in particular; Jacob was a plain man, Gen. 25.27. of too honest an heart to suspect deceitful dealing in his uncle; else he was wise enough (as his dealing with his brother Esau shows) to have made a surer bargain for himself.

V. 20. {But a few days} Heb. one dayes, Gen. 27.44. If we loved God, our service of him, though it were for many years together, would not be tedious to us; the want of love to him makes men weary to serve him, Mal. 1.13. though but for a few hours, one day in a week, Amos 8.5. the day that should and would (if our affections were rightly tempered) yield us more delight than any of the rest. See Isa. 58.14.

V. 25. {Behold it was Leah} It was Leah before, but then he did behold her, and saw her without her veil; for virgins in modesty were veiled, or brought in the dark to the bride-chamber.

{beguiled me} The cause why Jacob was deceived, was, for that in old time the wife was covered with a veil when she was brought to her husband, in sign or token of chastity and shamefastness. See Chap. 24.65. And whereas it is said, that Judah thought Thamar to be an harlot, because she had covered her face, Chap. 38.15. the meaning is, that because her face was covered he knew her not, and because he knew her not, he took her for an harlot; or if harlots did wear veils, they were of another fashion, or worn at other times, and in another manner than brides were wont to do; and though Leah might have been known to Jacob by her speech in the dark, as Jacob's voice was known to Isaac when he was blind, yet her veil might be a cover for her silence, for in that the modesty of women appears, as well as by hiding of their faces; or her speech, being only a low whispering, it could not easily be discerned. In this deceit, it is like that Leah acted her part after her father's, as Jacob his after his mother's direction, and therein she was faulty, though in an inferior degree, for he showed himself a very unjust man, and an unkind uncle; whereby yet Jacob might be remembered of his deceitful dealing with his brother Esau. See Mat. 7.12. though God turned it to good, and might upon this occasion, be disposed to repentance for what was past, and to patience under that condition, which either his necessity, or his uncle's dishonesty put upon him.

V. 26. {Not so done in our Country} Or, it is not the custome of our Country. If it had been so, he should have said so much to Jacob seven years sooner, when he offered his service upon condition to marry the younger daughter; this mental reservation of the custom all this while, showed it was not Laban's custom to deal uprightly; besides, if it were the custom, why did he against custom pretend a marriage, and call his neighbors to a marriage feast betwixt Jacob and Rachel? This pretense of custom is often used against truth and right; as in the prohibition of marriage to the clergy, and the communion cup to the laity, and other particulars of the Romish religion; which indeed in respect of the antiquity of truth, are but innovations, though obtruded in the name of ancient customs.

V. 27. {Fulfil her week} The word Shebang in Hebrew, is sometimes taken for seven years, (so the Geneva translation has it) sometimes for seven days or a week, so here; the meaning is, that, forasmuch as the manner was to celebrate a wedding with seven days' feasting, as Judg. 14.12. Jacob should accept of Leah for his wife, and celebrate the nuptials after the wonted manner, and that done, he would presently give him Rachel, for whom he should serve the next seven years after, which he did; and that he stayed not for Rachel until a week of years, is evident by order of the story, for Jacob stayed in Mesopotamia with Laban twenty years, chap. 31.38, 41. At the fourteenth year of his servitude was Joseph born, before which time Rachel had been some good while a barren wife, and therefore as out of hope of issue by herself, she gave her maid Bilhah to her husband, who by him had two sons before herself had any, as Gen. 30. shows, whence it must necessarily be concluded, that Jacob was married to Rachel after a week of days, according to the phrase and custom already observed, not after the end of the second seven years' service.

V. 28. {Fulfilled her week} That is, he took Leah for his wife, and fulfilled her week of solemn feasting for the wedding, as has been said.

{Rachel his daughter to wife also} Two wives at once, if they had not been sisters, had been one too many for one man, as is implied in the first institution of marriage; yet besides them he had both their handmaids to be his wives, Gen. 30. ver. 4, 9. The law against plurality of wives was not yet expressly declared, nor against the marriage of two sisters as afterwards it was, Lev. 18.18. it is doubted therefore, whether at this time either the one or the other were a sin in the holy patriarch; it seems not likely that they having such revelations from God, should be ignorant whether it were a sin or no, or that being so godly, they should live so long in a sin against their knowledge; there was doubtless a disposition of the divine providence in it, if not a dispensation by divine authority for it. For that should not be hastily presumed, since the chief warrant that can be pretended for polygamy, or marriage of many wives at once, is for increase of mankind, and at the first creation in Adam's time, and the renovation of the world in Noah's time, when there was most need of such means of multiplication, God allotted but one woman for one man; and for such like particulars as this of Jacob, though God have his hand in them, ruling and overruling them at his pleasure, and his part be always pure and perfect, yet on man's part there may be corruption and infirmity, as in the matter of the benediction of Jacob, wherein concurred both God and Isaac, Rebekah, Jacob and Esau: God being altogether just and holy in his act, they in theirs were everyone faulty, though in a different degree; yet for the marriage of Jacob (though unlawful, at least doubtful) it may in part be excused, in that his mind was to have had but one, and though he loved that one so affectionately, that seven years' service seemed to him but a few days for her sake, ver. 20. and though he lived with her continually, he modestly and chastely conversed with her all the while: now that Rachel and Leah made offer of their handmaids to his bed, as his grandmother Sarah to his grandfather, and that he accepted of their society, not for pleasure but for propagation to increase mankind, especially to beget children for God's church, such examples must be no patterns for our imitation; yet of polygamy, or having more wives than one, see annot. on Deut. 17.17.

V. 30. {Seven years} After one seven already spent, and so great wrong put upon him, he without murmuring, submits his mind and body to seven years' service more: a rare example of humility and patience.

V. 31. {The Lord saw} God sees not only the actions of men that appear, but their affections that keep out of sight.

{that Leah was hated, he opened} That is, less loved; as Matth. 10.37. compared with Luke 14.26. and Joh. 12.25. Rachel had beauty to make her acceptable to Jacob; and to make Leah lovely in his sight, God makes her fruitful, while the other was barren: if Leah had been as fair as Rachel, or Rachel as fruitful as Leah, there would have been too great a prelation of one before the other. Now God, who divides and dispenses his favors as he pleases, qualifies them both in different kinds to be pleasing to their husband, and to moderate the affections of Jacob, that he may neither hate the one, nor dote upon the other: favor and fruitfulness, and every desirable thing, is his free gift, who shows hereby, that oft-times they who are despised of men, are favored of God. See on chap. 8.7.

V. 33. {LORD hath heard} Hereby it appears, that she had recourse to God in her affliction by her complaint; wherein she did not instruct God in her estate, (as if he knew it not without her telling) but sue to him for removal of her affliction, by the obtainment of her husband's affection; and therein the Lord showed that he heard her, by making her amiable as a mother, who was not beloved as a wife.

{Judah} In this and the precedent names, she keeps a memorial of God's mercies to her; and as he goes on in grace to her, so does she in gratitude towards him; no barren wife to Jacob her husband, nor barren daughter to God her Father.

CHAPTER XXX.

Vers. 1. {Envied} The word in the original, is sometimes taken for a lawful emulation in a good cause; sometimes for an unlawful indignation at good; so is the word zeal diversely used in the New Testament; in this place it appears to be set down in a sinful sense, as Rachel's fault to be much offended at her sister's fruitfulness, herself being barren; she should have rejoiced in zeal to God's glory in propagation of the promised seed, in the good of mankind by the multiplication of people, in the increase of God's church, she should have been glad of the blessing of her own flesh and blood, especially in the nearest degree, as Leah was to her, and in the contentment of her husband, (who had no doubt a great desire to be a father, as well as she to be a mother) in that her defect of fruitfulness was supplied by her sister; but self-love makes her sin against them all. Anger is a passion that is sometimes good, else the apostle would not have said, Be angry and sin not, Ephes. 4.26. But envy at another's good, Gen. 37.11. Numb. 11.29. Psal. 106.16. is always bad, and so much worse than anger when it is bad, as it is of longer continuance; anger is said to be a short madness, and envy may be said to be a long one. See Prov. 27.4. Gen. 37.11. Wherein we may see the deformity and foulness of envy, the infirmity of human nature, and of the female sex, even in the better sort of women; the disquietness of polygamy, or divers wives at once, even in the most holy, and best ordered family.

{said unto Jacob, give} Envy is a sinful and foolish passion, as well as wrath, Job 5.2. It makes Rachel mistake her husband for her God, as her husband did Leah for her, though God were not veiled as Leah was, but she blinded as Jacob was not. Thus does natural corruption break out of one sin into another; she begins with envy at her sister, but proceeds to injury against God, and her injury is no less than idolatry; so though she gave over her father's idols, she became an idolatress again, Jacob's question implies a conviction of her for that sin.

{else I die} Not only because she was not to live in her posterity, as her sister Leah in hers, (for the parents may be said to live in that their seed lives in their children) nor that she meant to lay violent hands upon herself, (as some have conceived) but because if she continued childless she had no desire to live, or conceived the grief of her barrenness, would break her heart, and she should die of discontent; for as Eliphaz says, Envy slayeth the silly one, Job 5.2. and so it is both a sin, and a punishment of sin. The cause why she was so desirous of children, might be, because fruitfulness was pronounced as a blessing, and to want it, was conceived to be a curse, and so was taken as for a reproach. So ver. 23. and Luke 1.25. 1 Sam. 1.6. Isai. 4.1. That Jacob might delight in her as fruitful, as well as fair, and that her sister might not have that, either as advantage above her, or matter of equality with her; for if she might not be his only beloved, she would be at least, his best beloved bedfellow, which she had cause at least to doubt, for Leah brought him children while she was barren. See on chap. 35.18.

V. 2. {Jacobs anger} A good man may be angry, and it is a good anger when it is set against sin, especially when it shows, that we prefer the honor of God before the favor of our dearest friend, as Jacob here does. See Luk. 14.26.

{am I in Gods stead} The godly take it ill that any honor is given to them which is peculiar to God, Act. 14.14, 15. Doubtless the saints and angels above, are not well pleased with the idolatrous services of men below, Rev. 19.10. and 22.9.

{who hath with-held} It is only God that makes barren and fruitful, therefore I am not in fault, Gen. 16.2.; 20.18. Psal. 113.9. and 127.3. Hos. 9.14.

V. 3. {My maid Bilhah} Rachel deserved, and had a reproof in the precedent words, which she took with patience, making no reply for her own defense; and seeking to make amends for it, she makes offer of her maid in her stead to her husband's bed, whereby she might have the name of a mother, in the right of her handmaid, for the children that were the handmaid's by nature, were the dame's by adoption; as Gen. 16.2. or by right of participation with her husband, as wherein she had a secondary right, though they were her husband's in the first place, Exod. 21.4. So she made account some part of her barrenness was put away, and some of her husband's good will swayed from her sister (whose envious rival she was) to herself.

{bear upon my knees} The meaning is not only that Rachel would receive her children on her lap, as though they were her own; as Gen. 50.23. Isai. 66.12. but that at the birth of them she would do the office of an assistant to the mother, who is many times set upon the knees of another woman while the midwife does her office, and this assistance belonged especially to such as were to be adopting mothers to the children.

V. 4. {Handmaid to wife} Though there be a difference betwixt a wife and a concubine, as has been noted upon Chap. 22.24. and 25.1. yet they agree so much, that the wife is sometimes called a concubine, as Keturah, 1 Chr. 1.32. and a concubine called a wife; as Gen. 16.3. and as Bilhah is here called a wife, so is Zilpah titled, v. 9. and as wives, their children had their portion of inheritance of the land of Canaan with the children of their mistresses, Leah and Rachel; which in other cases was not usual.

V. 6. {God hath judged me} It is like that the emulation betwixt Leah and Rachel, Jacob's wives, as it bred envy on the one side (for ver. 1. Rachel envied Leah for her fruitfulness) so it raised some proud contempt on the other, as in Hagar towards her mistress Sarah, Gen. 16.4. or some reproachful provocation, as in fruitful Peninnah towards barren Hannah, 1 Sam. 1.2, 6. as if God were against them, or had no regard unto them, whom he suffered to be barren; hereupon Rachel making her complaint, and prayer unto God, and making him judge of her cause (as Sarah did of hers, Gen. 16.5.) God blessing her advice and offer of her handmaid with the birth of a child, she takes it to be his judging of the matter on her side, against her emulous sister, who perhaps upbraided her with barrenness, as Peninnah did Hannah; wherein (though God be always just) she was somewhat partial to herself; as ver. 18.

V. 8. {With great wrestlings} Or, Excellent wrestlings, in the original, wrestlings of God. See the annot. on chap. 23.6. Jonah 3.3. with the places quoted in the margin. She had been very emulous, and striven much with her sister to match her in her fruitfulness; and for that purpose had done what she could to endear herself into the love of Jacob, and had used all the helps she could of diet and physic, and no doubt had with much importunity (like unto her husband's wrestling with God) begged the blessing of the womb for herself, and her handmaid, and so prevailed for another son; but in this boasting, though she accounted herself to be strong in wrestling, she betrayed the weakness of her sex, and the vanity of her mind, for her sister yet had more children than she, and those more her own than Rachel's were.

V. 9. {Left bearing} (Chap. 19.35.) For a time, for she conceived again, and she had children afterwards, ver. 17.

{Zilpah her handmaid, and gave her to Jacob to wife} Leah meant in this to match Rachel (for there was striving and wrestling on both sides for the preeminence, both as wives and as mothers; an evil usually incident to polygamy, or multiplication of wives to one husband;) but what Rachel did in a kind of necessity, having no child at all, Leah did without necessity having children already begotten, and born of her own body, as thinking it not honor enough for her to go before her sister in her own immediate fruitfulness, if she did not show herself as kind to her husband in the gift of her handmaid, and matched her sister in that secondary motherhood of the handmaid's issue, wherein she showed herself a sister in evil, being as vain in her desires as Rachel in her boastings.

V. 10. {Bear Jacob a son} It appears Jacob accepted of her gift according to her mind, which shows that Jacob was too indulgent both to his wives and to himself: such human frailties are to be noted, pitied and prayed against, and with all care and caution to be shunned.

V. 11. {A troop} That is, either that at the birth of Gad, there was hope of a plentiful issue increasing to a troop, or that Gad should be a captain of a troop, an eminent man leading others after him.

V. 14. {Reuben} Supposed at this time to be a child about five years old.

{wheat harvest} The latter harvest for barley was ripe and reaped before it.

{Mandrakes} The word Dudaim, in the original (which some translations have retained) in the general signifies amiable, as in Cant. 7.13. and is used in this acception, and nowhere else in the whole Scripture; there Dudaim is said to give a smell, and it is meant a pleasant smell; thence some translate it amiable flowers, the Greek turns it, apples of Mandragoras, which is a kind of herb, whose root has the likeness of a man. The fruit of that root called mandrake apples, have been anciently conceived to be of an amorous operation, causing love, conducing to coition and conception; it is said to be of pleasant smell and color by some writers; others say, it is of a rank and unpleasant savor; howsoever it is not like to be mandrake apples, because at this time of the year (which was wheat harvest, and that was about the beginning of May in this country) the mandrake apples are not ripe, but rather that Dudaim here rendered mandrakes, was some flowers of the field, (such as pleased little children chiefly with their color, for Reuben that gathered them was about five or six years old) and had withal a delightful smell, Cant. 7.12, 13. so that Rachel was taken with an especial delight in them, and desire of them.

V. 15. {Is it a small matter} Leah not well pleased with Rachel before, takes a small occasion to break out into a passion, the grudge which lay at her heart, now breaks out at her lips, in this question, implying that she makes a small matter of doing to her a great wrong, which she aggravates by adding one wrong unto another.

{taken my husband} It seems now Rachel and Leah in respect of childbearing, were both alike; (for though Leah had been fruitful before, she was at that time barren as Rachel, having given over to bear, Chap. 29. ver. 35. and Chap. 30. ver. 9.) and therefore Jacob's affection swayed by the beauty of Rachel, estranged him altogether, or, for the most part, from her bed, thence she challenges her for taking away her husband from her; wherein (but that her self-love made her blind) she might see her sin recompensed to her in its kind; for she had wronged Rachel so before, when it could not but be very offensive unto her.

{shall lie with thee} She made ill use of her husband's great affection to her, for here she takes upon her the disposal of his person, and for a trifle hires him out unto her sister.

{to night} It seems there was some set rule betwixt Jacob and his wives for their lying with him by turns, so that having a certain right for his society, they might give it up to each other as they could agree.

V. 16. {I have hired thee} That such particulars of seeming small moment are so punctually recorded in the Scripture, the reason may be, to show how observant God is of the family of the faithful, and his providence towards them, which reaches even to the numbering of their hairs, Mat. 10.30.

{and he lay with her} The good man, desirous to keep peace betwixt two emulous women, submits to their passions and partialities, and makes good the bargain betwixt them concerning himself, though it were made without his consent.

V. 17. {God hearkened to Leah} This was commendable in both these women, that they invited God by prayer unto their marriage bed, ver. 22.

V. 18. {Because I have given} Though Leah say right in accounting a child to be the gift of God, yet here she misapplies the divine favor, and makes it the reward of her former error, rather than the grant of her precedent prayer; here again she bewrays her infirmity.

V. 22. {Hearkened to her} See annot. on ver. 17.

V. 23. {Taken away my reproach} A reproach among those especially who are fruitful themselves, and therefore show contempt towards the barren, to their disgrace and vexation. See Chap. 16.5. and 1 Sam. 1.5, 6.

V. 26. {Give me my wives} They were already given; or rather dear bought with long and hard service; yet he would not take them away without a mannerly preface of leave from their father before their parting; which condemns the injurious dealing of many, who make no conscience of stealing away daughters, to make them wives without their parents' consent. See annot. on Chap. 21.21.

V. 27. {For thy sake} (Chap. 19.3.) Masters may here learn to make choice of godly servants, in whose hands their estates are like to prosper. Chap. 39.3, 5.

V. 30. {Since my coming} Heb. At my feet. That is, since I set my foot into their dwelling, or since I set my foot to labor and go about upon your affairs. See Deut. 11.10.

V. 31. {Not give me any thing} That is, no set rate or price for my service, or (as some think) no recompense out of your precedent or present estate, but out of that which shall accrue unto you from the date of our present agreement.

V. 32. {Of such shall be my hire} That is, when all the speckled, spotted, or particolored, or brown sheep, or lambs, and all the spotted, speckled, or particolored goats are removed, and none left but those that are white, I will have none other wages than those young ones, which coming of white dams, are not white, but particolored or brown; and as there were any brown, he gave them to Laban, and kept only the white, (as Laban's stock to breed upon) lest his particolored increase should be thought to proceed from the different colors of the rams or dams.

V. 33. {Righteousness answer} God shall testify my righteous dealing by rewarding my labors. So that when my stock is increased, it will plainly appear, that the hand of God has been good to me, not mine false or unfaithful to you.

{in time to come} Heb. to morrow. For that is taken for the time to come, as yesterday for the time past, Gen. 31.2. Exod. 4.10. and 5.7. Ruth 2.11. as today, for the time present, Psal. 65.7. Heb. 3.7. and 13.8. See on Jos. 22.18.

{stolen with me} If he had any of the increase of Laban's sheep or goats, that were not spotted, he would be contented they should be accounted his not by God's gift, but by his own theft.

V. 37. {Took rods} And peeled part, and left part unpeeled, so that they were partly white, and partly green, or of that color they were of before they were peeled: Jacob here uses no deceit, for it was by God's direction, as is probably gathered, Chap. 31.9, 10, 11, 12. and this he did at the ramming time.

{green poplar} Not in respect of color but of tenderness and moisture being young, and not hard and dry by growth or age. See Isid. Etymol. l. 12. c. 1. And he took rods of such trees, either because they were more ready at hand, or for some natural quality (though unknown to us) inclining to such an effect as he desired; or God who ordered this device for good success, directed Jacob to this choice.

V. 39. {Conceived before the rods} And particolored according to the rods; this was partly by the strength of imagination, which sometime has great force to conform the conception to the object; so women with child have brought forth children resembling the pictures set before them, sometimes very beautiful, and sometimes very deformed, according to the representation of the pictures in their sight or thought, at the time of their conception: but this was not all, for as it is like that God directed Jacob to this course, so he blessed it to him, that the effect did certainly fall out whensoever the means was used to that purpose, Gen. 31.10, 11, 12. which otherwise had been very uncertain, and more like to fail than to take effect; for such an operation of the fancy or imagination is very rare, especially in the unreasonable creatures; howsoever Jacob must not neglect any means, that God prescribes: and by this we are taught so to order our confidence in God, as not to neglect any human providence, which he either prescribes, or allows.

{ring straked} That is, having a streak of contrary colors about their leg round like a ring.

V. 40. {Faces of the flocks toward the ring straked} This was, that by looking upon them their imaginations might work to a resemblance of them, which by concurrence of God's power in favor to Jacob, produced effects, though in that kind rare, yet very regular for the increase of his riches, to a liberal reward of his good service.

V. 41. {The stronger cattle} Which took the ram about September, and brought forth about March; but the feebler took ram in March, and yeaned about September: yet some conceive the quite contrary, and for such cattle as bring forth twice a year (as the sheep in Mesopotamia do, and the like observation is made of the sheep in Italy) the latter birth may be accounted the feebler, for the firstborn has the might and beginning of strength, as Jacob said of Reuben, Gen. 49.3. and the Hebrew word Hagnatiph, sounds to that sense, for it signifies both late bringing forth, and feebleness; and when the feebler engendered, he laid no colored rods before them.

V. 42. {So the feebler were Labans} Laban dealt subtly with Jacob, in putting it to him to set down the condition touching his wages, thinking his modesty would demand less than fully to answer his desert; and to prevent Jacob's subtle dealing with him, he put his particolored cattle to the keeping of his own sons, and committed the rest unto Jacob's custody, yet is Jacob's portion increased, and Laban's diminished.

V. 43. {Increased exceedingly} The means whereby this came to pass, he mentions to his wives, where he says, God hath taken away the cattel of your father, and given them unto me, Chap. 31.9. wherein God dealt kindly with him as a son, while his uncle did him not the justice due to a servant; how much better is it to be a servant to God than to man?

CHAPTER XXXI.

Vers. 1. {And he heard} His ill usage in Laban's house makes him the more desirous to return into Canaan; so the crosses of this world may make us forecast for a better country, the Canaan above; and to be willing to remove from Mesech and the tents of Kedar, Psal. 120.5. the habitation of ungodly men, to enjoy better company in a better place, Heb. 11.10.

{words} The children uttered in words, that which their father dissembled in heart; for the covetous think that whatsoever they cannot snatch to them is pulled from them.

{hath taken away} The wicked envying the prosperity of the godly, slander it, as injuriously gotten by themselves, when it was graciously bestowed on them by God. See ver. 8, 9.

{gotten all this glory} Worldly men highly esteem of riches as their chiefest glory, Psal. 45.16, 17. though themselves be base in wicked ways of getting, and over-wary keeping of them; but they are only then a glory, when wisdom and righteousness are joined with them, as Prov. 8.18.

V. 2. {Countenance} Though Laban were a subtle and dissembling man, giving good words, Chap. 30.27, 28. without any good intent; yet so great was the grudge of his heart, that the subtlety of his head could no longer conceal it, and so by his countenance, he discovered his ill affection towards Jacob, as well as his sons by their backbiting words: thus by God's goodness are the godly warned to beware of the wicked. See on chap. 45.

{as before} Heb. as yesterday, and the day before. See annot. on Chap. 30.33.

V. 4. {Rachel and Leah} See on ver. 14.

V. 5. {God of my fathers} That is, the God whom my fathers worshiped, and with whom they were joined by an especial covenant.

V. 6. {with all my power} A faithful and religious servant will be as intentive and laborious in his master's affairs, as in his own; serving him, as Jacob, with all his might, and more than that, he cannot do for himself; and as he could not do more, so could he not endure more for himself, than for his master he did. See ver. 40. This good servants will take for a pattern of pains and patience; to the bad, who are slight and slothful in their master's business, minding their own ease and pleasure, more than their master's profit (though bad masters as Laban was) it may be brought for rebuke.

V. 7. {ten times} It may be taken for many times; as Num. 14.22. not precisely ten, but rather more; for the ewes yeaning twice a year in Mesopotamia, as they do in Italy, Jacob might in the six years' service for his reward in cattle have his wages changed above ten times; but a certain number is put for an uncertain, which is usual in the Scripture; and for this number, see Lev. 26.26. Job 19.3. Zach. 8.23. Neh. 4.12.

{But God suffered him not} God's restraint of the wicked, is the protection of the godly. See Gen. 20.6.

V. 8. {If he said thus, the speckled shall be} Before the increase fell to Jacob under divers colors, Chap. 30.32. but Laban thinking that too great a wages for his work, restrained him to lambs of one color; and they likewise multiplying to more than he was willing to allow him, (as if he had thriven by change rather than by regular providence) he changes from that color to another. But though Laban were so changeable that Jacob had just cause to complain of him for it, God is the same in his goodness to him; and so he has the advantage of Laban, what change or choice soever he made, the greatest number fell to Jacob's lot; yea, all that were not separated before, brought forth according to the contract concluded on by covenant betwixt them to be Jacob's.

V. 10. {It came to pass} See on Chap. 30.39.

V. 13. {I am the God} The apparition, ver. 10, 11. and this ver. 13. though reported so near together, were six years asunder in time; for the former was about the beginning of Jacob's last six years' service, this latter at the end of them; and he that is here called God, ver. 11. is called the Angel of God, and this angel was Christ, which appeared to Jacob in Bethel; and hereby appears, that he had taught his wives the fear of God, for he talks as though they knew the thing.

{of Bethel} Bethel is the house of God; the God of Bethel, the God of God's house: by which title God approving the name that Jacob gave unto it, Chap. 28.19. and withal accepting of his service and vow which he made in that place, stirs him up to future confidence by former experience of his favor.

{Vowedst a vow} God shows himself pleased with his vow; and by mentioning it, stirs him up to a due performance of what he had vowed.

V. 14. {Rachel and Leah} One spoke for both, or both spoke the same thing, as Peter and John, Act. 4.19. but Rachel (though the younger daughter) is named first, as the best beloved, and because she should have been the elder wife by seven years, if either Jacob or she had had their right, Gen. 29.25. so are these two women named, Ruth 4.12. See annot. on ver. 4. and make one of both.

{yet any portion} Or, any more portion. The daughters of Laban apprehending no profit by their husband's further continuance in his service, or their abode in his house, are willing to forsake him; so is his covetousness requited in its kind; he cares for none but for his profit's sake, and they (though his daughters) care no otherwise for him, than they may reap commodity by continuing with him.

V. 15. {As strangers} Good men entertain strangers courteously, like friends, Gen. 18.3. and 19.2. bad men use their nearest friends, or kindred, as harshly as if they were but strangers.

{he hath sold us} For they were given to Jacob in recompense of his service, which is a kind of sale, whereas Laban should have given them a part of his estate in marriage.

{devoured also our money} That is, what we might have had in money or money's worth, for the fourteen years' service of our husband, he has spent as his own upon his own occasions.

V. 16. {Whatsoever God hath said} The precedent reasons for removal from Laban's service are human, this is divine, and so better than all the rest; a ready rule to obey God in all cases, which answers all doubts, and may secure us against all afterclaps; while we obey as of duty we may trust him with the success, and so not trouble ourselves with a fearful forecast of offensive consequences to ensue: so these women are ready to do as God ordained, viz. to leave their father, and to go with their husband, Genes. 2.24. hoping to find the comfort in him and their children which was lost in their father, Psal. 45.16.

V. 18. {To go to Isaac} He was long in going, about ten years, by his dwelling at Shechem and Bethel by the way.

V. 19. {Rachel had stolen} Neither out of covetousness, (though haply the images were pretty and precious) nor out of desire to divorce her father from his idols, nor to prevent his divination of their flight by them, but as yet tainted with her native idolatry, it is like she stole them with a superstitious respect unto them. See Chap. 35.2.

{Images} Or, Idols. For images taken for gods (as these were, ver. 30.) must needs be idols; the word in the original is Teraphim, a word of the plural number, because they that addicted themselves to idols, loved them so well, as to have usually more than one of that sort in their houses. Of what figure these images were, it is not certainly known: some take them to be vessels or instruments of brass of the use of dials, whereto was added sometimes the operation of devils, for presage or prediction of future things; but it is more like they were of an human shape, for so it appears, 1 Sam. 19.13. where the same word is used of an image in David's family, where the thing was not abused, as in other places, being kept haply rather for derision than for devotion; with them idolaters consulted concerning secret matters, Ezek. 21.21. from them by the deceits of the devil, or the priests, they received vain and delusive answers, Zech. 10.2. and it is like they expected help and health by them, whence Avenarius derives the Greek word, Therapeuo, which signifies both to worship, and to heal; thus do these images, or Teraphim, become perfect idols: and the word is most appropriated to such images, as by the cunning and imposture of the devil were used to give answer to idolatrous people. In Hos. 3. ver. 4. images and Teraphim are set down as different things; the word for image is Matsebah, which is the same with Statua, or a standing resemblance, derived from a word signifying to erect, or set up, so it may stand for an image in general: but Teraphim signifies a peculiar kind of images, as before has been expressed. See on Judg. 17.5.

V. 20. {Stole away unawares} In the original, Stole away the heart of Laban, and so the Geneva translation has it; by the heart of Laban, we may conceive either that which Laban set his heart upon, as, his daughters, and Jacob's goods which he had gotten under him, or the gainful service which he had performed to him; or his Teraphim, or images which were as gods to him, ver. 30. all these being taken away at once, he might be as Ephraim, without heart, Hos. 7.11. Or, to steal away from Laban his heart, is to steal away without his knowledge, or good will; as ver. 27. Laban says, Why didst thou flee away secretly, and steal away me, so it is in the original; the meaning is from me; the word from, is sometimes expressed, sometimes understood in the Hebrew, making mention of the same thing, as, Hear thou from heaven, 1 King. 8.43.

V. 21. {Set his face toward} With a purpose to go that way. See Jer. 50.5. Luke 9.51, 53.

{Gilead} The highest hill beyond Jordan, in length stretched out to 50 miles, it begins near the city Jaer, and the rocks of Arnon southward, and runs through two kingdoms, the one of Og, the other of the Amorites; in that dimension of longitude several parts of it have several names, as Gilead, Seir, Hermon and Libanus. Adrichom. places it in the tribe of Manasses, Theatr. terr. sanct. p. 85. See ver. 47.

V. 22. {The third day} Laban's flocks that were kept by his sons, were three days' journey from the cattle committed unto Jacob's custody, Gen. 30.36. So Laban's craft and misconceit of Jacob gave him an advantage for evasion from him; so is the saying of Eliphaz verified, Job 5.12, 13.

V. 23. {His brethren} That is, his kinsmen and countrymen.

{seven days journey} To Laban, but by this time to Jacob it was the thirteenth day; for Jacob was gone three days' journey before Laban knew of his departure, and by that time that Laban had gone those three days' journey, Jacob passed on, and made his six days, and then was Laban where Jacob was first set out; from thence pursuing seven days with a swifter pace than Jacob traveled (with his wives, his little ones, and his flocks) he overtook him the seventh day of his own, the thirteenth of Jacob's journey.

V. 24. {To Laban in a dream} The wicked sometimes had apparitions from God, though not for their own, so much as for the godly's sake. See Gen. 20.3, 7. Num. 22.9.

{good or bad} In the Hebrew it is from good to bad; see chap. 24.50. but the meaning is, neither good nor bad; as Gen. 14.23. from a thred to a shoo latchet, that is, not so much as either a thread or a shoe latchet. Or by forbidding to speak either good or bad, is meant as if he had said, neither by fair words nor by foul, flattery nor reproaches, promises nor threats, endeavor to bring back Jacob to your house, or to his former condition when he dwelled with you. Thus God watches over the malignity of the wicked, and for the safety of his servants, and makes them bless that would curse, Numb. 23.11. become kind, that came out cruelly minded against them; as Gen. 32.6, 7. and 33.8, 9. See Psal. 39.2.

V. 27. {Sent thee away with mirth} Laban has now changed his place, but not his practice; he plays the hypocrite still, and pretends that as if he had known Jacob's mind, he would have dismissed him with much cheerfulness; whereas if he had foreknown his purpose, he would have put his tarrying irons upon him, without any permission to depart, so long as he could have kept him in the condition of a servant; malice will pick a quarrel where no fault is made, and hypocrisy will pick a thank where no good is meant.

V. 28. {Thou hast now done foolishly} Jacob did very wisely in following of God, and flying from him; and Laban thinks, no doubt, that he was too wise for him, in getting so much substance under him, and getting it from him with his wives and children without his knowledge, and against his mind; so the wicked in their reproaches many times belie their own hearts, to impeach the reputation of the righteous.

V. 29. {It is in the power of my hand} The wicked boasts of his power to do hurt, not considering how the goodness of God is able to make a restraint of his power and spite. See Psal. 52.1. John 19.10, 11.

{the God of your father} He was an idolater, and therefore would not acknowledge the God of Jacob's father, or grandfather (who first forsook the idolatry of his father Terah's family) to be his God; and he speaks in the plural number, your father, meaning Jacob and his children, though he call them also his own, ver. 43.

V. 30. {Stolen my gods} It is not probable that Laban having had for twenty years together the society of Jacob, (a man professing the pure worship of the true God, appearing oft-times unto him, and manifesting his favor by so great blessings upon him, that Laban acknowledged God blessed him for his sake, Gen. 30.27.) should be so gross an idolater, as to take these little Teraphim or images for gods indeed, who were not able to save themselves from stealing away, being such as the prophet Jeremy derides, Jer. 10.5. yet in that he calls them by the name of gods, it is not unlike that he committed idolatry to them, worshiping the image for God, or God by the image, or the image with God; and seeing that in so long a time of Jacob's abode in his service, he continued so corrupt in his religion, it shows, that idolatry is woefully deeply rooted in the hearts, not only of the silly, but of the subtle worldlings, as Laban was, and therefore is more religiously to be shunned, and more resolutely to be opposed. See on Judg. 17.5.

V. 32. {Let him not live} Hence some collect, that theft, by the law of nature, was to be punished with death; this severe sentence proceeding of innocent confidence, was somewhat too sudden and inconsiderate, whether he means that himself would put the party to death, or give him or her up to the hands of the idolater; if Jacob had restrained that doom to his own deserving, it had been enough to clear him of the theft, but he made it general, and so showed himself more just in his meaning, than wise in his speaking. See Chap. 44.9.

{before our brethren} He means some that came with Laban, whom in civility he calls brethren. See Gen. 19.7. and in affiance of his own faithful dealing, makes them judges of Laban's accusation, though as parties with him in that hostile pursuit they were professed enemies to himself. See Act. 4.19.

V. 35. {Jacobs tent, and Leahs tent} The men had tents apart from the women. See annot. on Gen. 24.67. and the women by themselves, according to their distinction, and difference of children and servants: propriety is useful for peace and privacy. See Chap. 23.2. and 24.67.

{my Lord} Reverend respects is to be shown to a father, though a bad one, as Laban was, as submission to a master, though he be froward, 1 Pet. 2.18.

{the custom of women} She sat upon the idols, and covered them with her coats, pretending for her not rising (to do reverence to her father) the necessity of her present condition according to her sex, Lev. 15.19.

V. 36. {Jacob was wroth and chode} Anger is a passion soon raised, but hardly ruled; the easiest precept in all the Scripture is that of Paul to the Ephesians, Be angry, and the hardest prohibition (that which is joined with it) sin not, Eph. 4.26. for it is never more hard for a man to forbear sin, than when he does not forbear anger; if Jacob kept his displeasure within a warrantable temper (especially so provoked by Laban, who carried himself for the most part liker a cruel master, than a kind uncle or father) his anger is as much to be commended now, as his patience before; and the more, because he does not smother it with silence, as Absalom did his wrath against Amnon, 2 Sam. 13.22. nor sugar it over with sweet words, or shows of good will, as Joab did by Amasa, 2 Sam. 20.9. (which as some conceive is a point of wisdom, but is (as Solomon accounts it) folly, Prov. 10.18.) but chides it out, and so shows himself to be, as he is styled, a plain man, Gen. 25.17. And in this we may take the example of his disposition into our imitation; but then we must take heed that our wrath last not too long, (for though it may be sometimes a guest in the bosom of a wise man, it dwells only in the bosom of fools, Eccles. 7.9.) and that it chide not too loud, with a sharper accent of rebuke than the cause will well bear, and so fall upon foul reproaches, instead of free reproofs.

V. 37. {My brethren and thy brethren} See annot. on ver. 32.

V. 39. {I bare the loss} The careful shepherd should not satisfy for casual losses, yet so unjust was Laban to require it, or Jacob so just as of himself to do it.

V. 41. {Thus have I been} Ver. 38, 39, 40. Jacob shows (Laban's iniquity compelling him to praise himself, and so did Paul, moved thereunto by emulous adversaries, 1 Cor. 15.10. and 2 Cor. 11.1. &c.) what he did and endured in his service, overseeing his flocks for twenty years together; and yet he had but the charge of beasts, how much better are the souls of men, and how then should spiritual pastors rouse up their spirits, and stir up their endeavors, and persist in their vigilant care for the sheep of Christ's flock? How should they watch, and work, and do, and suffer anything, lest any sheep or lamb belonging to Christ's fold should be worried with the wolf? See Heb. 13.17. 1 Pet. 5.2. Isai. 56.10.

{ten times} See the annot. on ver. 7.

V. 42. {and the fear of Isaac} In all these titles, the God of my father, the God of Abraham, Jacob's grandfather, and the fear of Isaac, that is, the God of Isaac, he means but one God, but names both his father and grandfather, in regard of the great and especial promises made to them both; and he names his father first as being next unto him, and ascends by him to his grandfather; and being that he could go no higher (for the covenant for the promised land was first made with him) he comes down from him to his father again, and for the God of his father, puts down the fear of Isaac, meaning him whom Isaac feared, Gen. 27.33. for God is the proper object of religious fear. See Isa. 8.13. chap. 41.1. Isai. 8.13. Psal. 135.4.

V. 43. {All that thou seest, is mine} (1 Kin. 20.3.) That is, all the goods and cattle which are within your view, which you look on as your own, are mine; as if Jacob had nothing as his own right, either by desert from him, or gift from God; he makes this brag, that Jacob may think he is beholding to him, if he take not from him the goods he has gotten.

{what can I do} He owns his daughters and grandchildren as a tender father and grandfather, and pretends, that being so near of kin to him, they are so dear unto him, that he cannot find in his heart to do them any hurt.

V. 44. {Let us make a covenant} His conscience reproved him of his misbehavior toward Jacob: and therefore moved him to seek peace at his hands.

V. 45. {A stone} So in the original, but the meaning may be stones, (by a figure called Enallage) or a heap of stones. See Gen. 28.11, 18.

{a pillar} In testimony of Jacob's true intention to keep the covenant proposed. See Exod. 24.4.

V. 47. {Galeed} So called by anticipation, ver. 25. for until now, upon this occasion, that mountain was not called by that name. It is a long tract of hills extended fifty miles in length, and called at a certain distance by the several names of Gilead, Seir, Hermon and Lebanon; in this place it has two names, the one given in the Syrian tongue by Laban, the other in the Hebrew tongue by Jacob, both having the same signification, viz. The heap of witness. See on ver. 21.

V. 48. {This heap is a witness} That is, this heap raised up in remembrance of the covenant betwixt us, will be a memorial or remembrance, which may be alleged by way of witness or testimony to the truth of the covenant concluded betwixt us. In which speech there is a figure called metonymy, whereby the sign is put for the thing signified. See annot. on Chap. 33.20.

V. 49. {Mizpah} A name given of beholding, as men behold out of a watchtower; meaning that God does behold and look both upon the covenant and those that make it, and whether sincerely or no they intend to keep it; Laban gave this name, that he might seem to have some religion, and to bind Jacob, who was religiously minded, to be more observant of his part of the covenant.

V. 50. {If thou shalt} The sense is suspended, and left imperfect, the words of a curse concealed. See annot. on Chap. 14.23. which is usually rather implied than expressed, out of an aversion and unwillingness to mention it, as Chap. 14.23. whence it was, for the word curse, a word of blessing is used, Job 2.9. where according to the original, the words of Job's wife may in the primary interpretation be rendered, blesse God and dy, though taken according to her wicked intent, they be translated, Curse God and dye: the meaning here may be supplied thus, If you shall afflict, then God who both knows and rewards wickedness (especially treachery) punish you as you deserve.

{take other wives} (Levit. 18.18.) Having been (while his daughters were with him) a very ill father. See ver. 15. he now pretends a tenderness of affection to them, and conditions with Jacob against that vice, whereunto through covetousness he forced him before.

V. 52. {This heap be witness} See annot. on ver. 48.

V. 53. {Of Nahor} Behold how the idolater mingles the true God with his feigned gods: he says not, the God of Abraham, and the God of Isaac but of Abraham, and of Nahor, and their father Terah, for these agreed in the worshiping of false gods, Josh. 24.2. the God in whom Abraham and Isaac agreed, is the true God; but Terah was ancienter than Abraham, and Nahor than Isaac; yet both of them rather idolaters than true believers. Antiquity then (especially if it be but of a few degrees of precedency) is no good proof of the verity of religion; but the child may be of a better religion than his father, or his grandfather.

{fear of his father Isaac} See annot. on ver. 42.

V. 54. {Eat bread} Solemn covenants were confirmed by sacrifice; Psal. 50.5. and feasting, Gen. 26.30. the feast though consisting of flesh, is called by the name of bread, because bread is of most use for man's food, and is always one part of the meal, though other meats be never so much varied; bread without them is many times eaten, they without it seldom, or never.

V. 55. {Kissed} An usual manner in many countries to begin their meeting, and conclude their parting with a kiss, as here. See annot. on Chap. 29.11. See also, 2 Sam. 14.33. and Gen. 33.4. Ruth 1.14. 2 Sam. 14.33.

{blessed them} There is some seed of knowledge of God in the hearts of the wicked; and an overruling power of Almighty God here appears, in making him, who came forth to pursue Jacob and his company as thieves, to take an affectionate farewell of them with a friendly kiss, and fatherly blessing. See Gen. 33.4. the story of Balaam, Numb. 23.11. and of Paul, Act. 28.4, 5, 6.

CHAPTER XXXII.

Vers. 1. {Angels of God met him} Not in a dream, but when he was awake they presented themselves unto him in a visible apparition; that these were troops of angels under the president angel of the country of Mesopotamia, and the president angel of the country of Canaan coming with his company to meet each other and his troops, as some affirm, is a presumptuous conceit, and it is like as false as presumptuous.

V. 2. {This is Gods host} He acknowledges God's benefits, who for the preservation of his, sends hosts of angels; and sometimes his assistance is represented with other apparitions, as 2 King. 6.17. The angels are called hosts, that is, companies of soldiers: first, for their number, for they are many, Dan. 7.10. Luk. 2.13. Secondly for their order, for their captain, (Josh. 5.13, 14, 15.) the Lord of hosts who teacheth the hands to war, and the fingers to fight, is most skillful to direct them, and they most observant of his discipline. Thirdly for their power, for one of them in one night was able to slay of the Assyrians' army, an hundred fourscore and five thousand, 2 King. 1.35. Lastly, for their service, which is the defense of God's church, and children, 2 King. 6.17. Psal. 34.7. Dan. 10.20. and the destruction of the wicked, Gen. 19.13. Now though Jacob were secured from the danger of Laban's pursuit, he must not account himself safe without continuance of the divine providence over him; for the godly are always in danger to be assaulted by some enemies, or other, and therefore need a guard of angels, when their estate seems safest; and though one alone, or God himself without their subordinate service could protect them, yet to show his great favor, and to do them more honor, God limits not the charge of them to any one particular angel, but sends an host here to one man, and has made them all ministring spirits to minister unto them, who shall be heirs of salvation, Heb. 1.14. all of them to all, to keep them in their ways, Psal. 91.11. without limitation either of angels, or persons, so that no angel is restrained from a particular ministration to any of the elect; nor any of the elect so allotted to the custody of any angel, that he may not expect the protection of many.

{Mahanaim} Two hosts or camps, Cant. 6.13. The word is of the dual number, and the hosts might be two, the one before, the other behind; or the one on the one side, the other on the other side of Jacob and his company; and if we take it in a plural sense, these armies may be thought to compass him about, as Psal. 34.7. howsoever, they placed themselves in such sort as to give Jacob assurance of safety every way, since their service is appointed them by God for the good of the godly, Psal. 91.11.

V. 3. {Jacob sent Messengers} The word Malachim is the same for the angels that came to him, and for the messengers sent by him to his brother: and the word Angel, signifies no more in the literal sense; whence some Jews have grossly mistaken the text, thinking that Jacob sent some of these angels on the errand to Esau; which is a vain conceit, for he directs the messengers what to say, ver. 4. which he would not presume to do unto such angels as God sent unto him, who were angels by nature, that is, heavenly spirits, as well as by name; that is, such as bring messages from one to another; the differences betwixt the one and the other may be observed by the circumstances of the place, and collations of Scriptures.

{to Esau his brother} Because he was to pass through his country in his return to Canaan.

{unto the land of Seir, the Country of Edom} Here they seem to be the same; but Gen. 36.21. Seir is said to be in the land of Edom, so Seir may be taken for a part of Edom, or Esau's possession which was called Seir, not from Esau, (though he were called Seir for his roughness, as Edom for his redness) for it had that name before Esau's time, Gen. 14.6. but from Seir a Chorite, or Horite, Gen. 36.20.

V. 4. {unto my Lord Esau} (Ver. 18. Chap. 33.8.) He reverenced his brother in worldly things, because he chiefly looked to be preferred in the spiritual promise; and though he had the blessing of the birthright pronounced upon him, yet the time was not yet come that it should be perfectly accomplished; nor did this submissive, either speech or behavior of Jacob to Esau, prejudice his right of primogeniture or birthright, no more than David did his right of royalty, who after he was anointed king, calls Saul, the Lords anointed, and his Master, 1 Sam. 24.6. And in this fair speech of Jacob, he prudently applied himself to the pacification of Esau, ver. 5. see Prov. 15.1. of whom he had cause to fear somewhat of his old grudge and threat, which drove him to take a long journey and hard service for his security from it. See Prov. 25.15.

{I have sojourned with Laban} By reporting his condition as banished from his native country so long, he proposes himself as an object rather of pity, than of envy, to his brother.

V. 5. {I have oxen} In mentioning his estate, he brags not of his riches, but shows that he will not be burdensome either to him or his father's house, nor a reproach to their family by his poverty.

V. 6. {And the Messengers} Some upon these words note, that the messengers brought word that Esau was appeased, and that he came to meet him of love and respect; but there is not a word in the text to that purpose, and the fear of Jacob in the next verse shows the contrary.

{four hundred men with him} If he came not for mischief, he brought so many for ostentation, or for security; for those that are a terror to many, are afraid of many.

V. 7. {Greatly afraid} Albeit he was comforted by the angels, yet the infirmity of his flesh does appear; the angels appeared unto Jacob betwixt two dangers, when there appeared no need of their protection unto him; now the angels are gone, and his incensed brother comes with four hundred armed men, in all probability to take revenge for a wrong of twenty years' standing. Thus God is pleased to give his servants interchangeable causes of comforts and fears, that they may still be exercised for their spiritual proficiency, and may neither despair in distress nor presume in prosperity.

{he divided} The people and the flocks; the greater cattle by themselves, and the lesser by themselves, and some of his company with each sort to drive them together; honest policy (as well as faith and piety) is both lawful and needful in the affairs of God's servants. See Ver. 13, 20. chap. 14.15. and 30.37, 41.

V. 9. {O God of my father} Here, if ever, was a fit time and occasion for Jacob to betake himself to the mediation of the angels, who had lately presented themselves to his view, as military troops, and it was now seasonable to implore their presence to overmatch the forces of his brother; but he knew that was unlawful, and therefore he directs his supplication for safety immediately to the God of his father and grandfather, (without any mention of angels at all;) and he uses their names to quicken and strengthen his faith, by the promises of God unto them, and his covenant with them; for though God sometimes send his servants visible succors in their distress, as 2 King. 6.17. yet that is very rarely, because he would have their hearts ordinarily upheld by faith, and not by sense. See Annot. on chap. 31.41.

V. 10. {of the least} Jacob pleads his merit toward Laban, Chap. 31. from ver. 38. to 41. but having to do with God, he sets a very low esteem of himself, as not deserving the least of God's mercies. See the selfsame dejection of Abraham, Gen. 18.27. and of Mephibosheth, 2 Sam. 9.7, 8. See also Luk. 17.10.

{all the truth} That is, not only by teaching him to discern betwixt truth and falsehood; but by showing himself true in his predictions and promises unto him, making them true and right by an answerable event.

{with my staff} But poor, like a wayfaring footman that carries all his wealth with him, and yet is not overloaded with his burden.

{this Jordan} Which he might see from Mount Gilead, or Galeed, where he last was, Chap. 31.47. and if at that time out of sight, yet not out of mind, and so as present to his memory, he might say, this Jordan.

{become two bands} That is, come on, or increased in estate, so that I have two bands, a flock of lesser cattle, and a drove of greater, and two companies of servants to attend and order them. See ver. 7. of this chapter.

V. 11. {Deliver me} Prayer is as a city of refuge to the godly against the malice of the mighty; the readiest means of deliverance out of distress, Psal. 50.15.

{the mother with the children} Or, upon her children, as Hos. 10.10. meaning he will put all to death; this proverb comes of them who kill the bird together with her young ones, Deut. 22.6.

V. 13. {which came to his hand} (1 Sam. 25.8.) That is, not which his hand fetched in by craft, or guile, or rapine, or wrong, as Hab. 1.15. but which came to his hands, as freely sent or presented him by God's providence, and his blessing upon his labors; or that which was nearest at hand as fit to make a pacifying present.

{a present} A liberal present consisting (as some reckon) of five hundred and eighty head of cattle of several kinds; where we may observe the prudence of Jacob in his carriage towards Esau, as well as in his prayer, his faith and piety to God; he prays to God and puts his confidence in him, yet uses human means to serve the divine providence, as well as to preserve himself, and his company: and sending of presents is a good means to that purpose, Prov. 17.8. and Chap. 18.16.

V. 16. {every drove by themselves} Heb. drove, drove. See Annot. on Chap. 7.2.

{a space between} That Esau's displeasure might be abated by degrees, and so by degrees he might increase in favor, and acceptance with him; a prudent course, and by God's blessing like to take that effect he intended, Chap. 33.8. as indeed it did, Chap. 33.8, 9. See Annot. on Chap. 33.1.

V. 22. {eleven sons} He had a twelfth child, his daughter Dinah, the youngest of all his children, (excepting Joseph) who no doubt was under his provident care with her brethren; but she is not mentioned in this place, either because the female sex is not so much observed in the Scripture, (for they were not entered into the church with a sacrament, as the males were) nor is any of their ages registered or summed up at their death, except Sarah's, (as some have noted) or it may be Dinah was not mentioned, because she was not a mother in Israel, as these eleven sons were fathers.

{Jabbok} See Annot. on Deut. 2.37. See also Numb. 21.24. Deut. 3.16. Josh. 12.2. Judg. 11.13.

V. 24. {there wrestled a man} So in appearance; but indeed God, as is implied by Jacob's desire of a blessing from him, ver. 26. and his mention of him by the name of God, vers. 28, 30. who, Hos. 12. is called first God, ver. 3. then an angel, ver. 4. The same angel it was whom Jacob remembers (in his benediction) as his deliverer from all evil, Gen. 48.16. that is, the angel of the covenant, Mal. 3.1. Michael the archangel, Jude 9. that is, Christ; not a created angel, and Jacob's keeper, as some conceive.

{wrestled} Not only with spiritual strugglings, tears, and prayers, Hos. 12.4. but with corporal also, wherein God assailed him with one hand, and upheld him by the other.

{until the break of day} This wrestling was by night, (but at what time of the night it does not appear) and took up about break of day, for it was intended for a private conflict without spectators; none must be witnesses of it but Jacob, nor must Jacob fully know with whom he wrestles, and therefore he departed before clear light appeared to discover him to the servants of Jacob, or any other that should come that way.

V. 25. {when he saw} This is spoken after the manner of men, whose knowledge comes to them by time, and experience, whereas God by his pure and perfect act of intelligence knows all things, not by degrees, or successively, but perfectly and at once.

{that he prevailed not} Not because he could not, but because he would not, as Gen. 19.22. for in comparison of him Jacob was but a worm, as he is called, Isa. 41.14. easily trodden on, and crushed under his foot; and God gave him strength to resist, and hold out, so that whosoever gave over first, the victory was his who gave the vigor to prevail; and if the words had been, he could not prevail, they must have been understood, not for any overmatching of his power, but for the resolution of his will, which, in regard of his decree to order the conflict thus, must needs be so. See Mar. 6.5.

{out of joint} By the strength that was given to Jacob to wrestle, and to prevail with God, he might take encouragement to meet with his brother Esau now marching towards him, that the news of his approach might not too much perplex him; and that he might not be too much puffed up with the glory, and success of such a single combat, he is made sensible of his own human frailty, and of his power who strove with him, by a maim in his thigh; so Paul lifted up with revelations to the third heaven, lest he should be exalted above measure, 2 Cor. 12.7. felt a thorn in the flesh, and the buffetings of Satan.

V. 26. {Let me go} See Annot. on Exod. 32.10. See also Deut. 9.14. and Luk. 24.28, 29.

{for the day breaketh} See Annot. on ver. 24.

{I will not let thee go} Though by this hurt in his thigh he was made more weak, yet was he strong, 2 Cor. 12.10. so strong, as to wrestle again for a blessing; and this was a most vehement wrestling with weeping, and supplication, as Hosea notes, Chap. 12.4. The power of prayer is next to Almighty, and by this sometimes are the hands of the Almighty, as it were, bound to the peace, when he has a quarrel with his people, Exo. 32.10. Deut. 9.14.

{except thou bless me} This example is many ways appliable to the state of the Christian church; there is a night of wrestling and afflictions, and a day of blessing; there is a mixture of strength, and infirmity in the best; there is an holy striving with God by importunity of prayer, Rom. 15.30. and an holy violence to be used for the kingdom of heaven, Mat. 11.12. and in striving for that, we strive for a blessing; for with a blessing we shall be admitted to it, Mat. 25.34. and with blessings abundantly furnished in it.

V. 27. {What is thy name?} The angel being God, asks not this question, as man, out of ignorance, for he knew it well enough, as he did what was become of Abel, when he asks of his brother Cain where he was, Gen. 4.9. but he asked of his name, to take an occasion for what himself meant to say of the change of his name.

V. 28. {no more Jacob, but Israel} (Chap. 35.10.) That is, no more only Jacob, (for that word must be understood, as Jer. 7.22, 23.) for he was often called Jacob, after this; or, rather Israel than Jacob, as Hos. 6.6. Exod. 16.2, 8. For after this he was chiefly called Israel, and his posterity more usually the children of Israel, than the children of Jacob and familiarly Israelites, not Jacobites. Or this may be a precept as well as a prophecy; and though all divine prophecies be fulfilled as they are meant, yet all precepts are not performed as they are enjoined. The name Israel, imports (as the angel expounds it) a princely power with God; the change of names in the godly is an argument of favor with God, and of honor with men, and an incitement to change from bad to good, from good to better. See Gen. 17.5, 15. The name Israel, comes of Sarah, he has prevailed, and El, God, according to the reason rendered in the text. See on Ch. 46.2.

{and with men} Having power with God, you shall prevail with men, as with Laban before, so now with Esau your brother, though he may seem to overmatch you, both in the number and power of your people.

V. 29. {Tell me, I pray thee, thy name} God appeared to Jacob at least twice before this, yet before now he did not ask him his name. The reason whereof may be, that Jacob might take occasion to return upon him with the same question, not doubting but he would give himself some peculiar name, whereby he might the better both remember and honor him. See Judg. 13.17.

{wherefore is it that thou dost ask after my Name} The angel will succor his necessity, and strengthen him against adversity, but not serve his curiosity; it was not more curiously done in him that asked after the name of this angel, than in many who take upon them to tell the causes why the angel did conceal it. That some angels had names, it is plain by Luk. 1.19, 26. and that the angel of the covenant, Christ Jesus, had also a name before his incarnation, appears, Dan. 10.21. where he is named Michael, and that name is repeated, Jude ver. 9. Rev. 12.7. but whether all the angels have particular names (which may be so if God please, for he may call both angels and stars by their names, Psal. 147.4. in a literal sense) and why the angel in this place would not tell his name is uncertain; it may be the name here meant, was that which was not to be revealed till afterward. See Exod. 6.3. Or that Jacob must be taught humility, (and we by his example) in setting modest bounds to his inquiries, and contenting himself with ignorance of that which God will have hid. See Judg. 13.18. 1 Sam. 6.19. Rom. 12.3.

V. 30. {Called the name of the place, Peniel} That is, the face of God, not that God's essence is discernible by any, but this vision in human form, in comparison of other apparitions, was more plain and familiar, with face to face, as those that wrestle, or as when a man talks with his friend in presence. See Exod. 33.11.

{face to face} See Annot. on Exod. 33.11.

{and my life is preserved} It has been a conceit of great antiquity (it may be from this place) that men could not see God but with peril of life, so thought Manoah, Judg. 13.22. Yet there is no instance of any one dying upon such a sight; but Exod. 33.20. the Lord himself says, There shall no man see me and live; by which may be meant, that the vision of God is not in this life, but in the other; so that unless a man die, he shall not live to see such a sight, for God is indeed invisible to carnal eyes, 1 Tim. 6.16. See chap. 16.13. Psal. 17.15. 1 Cor. 13.12.

V. 31. {He halted} The faithful so overcome their temptations, that they feel the smart thereof, to the intent that they should not glory, but in their humility. See on ver. 26. And this shows, that he prevailed not with the angel by his own ability. Some think he was cured of his maim before he met his brother; yet is not any person to be despised for any such defect; though the typical priesthood admitted of none to minister at the altar, that had any bodily blemish, Levit. 21.18, 21. yet is none less acceptable with God for it; and though Jacob delighted more in the outside of Rachel than of Leah, because she was more beautiful, if she had not a better inside also, God esteemed them both alike: neither the blindness of Isaac, nor the lameness of Mephibosheth, nor the leprosy of Naaman (and we may take in any other, either defect or deformity, that was not willfully contracted by men's own wickedness, as the redness of eyes in a drunkard, Prov. 23.29.) made them less beloved of God. The use of such infirmities, is (to those that have them not) matter of thanksgiving to Almighty God, who makes the difference; and to those that have them, to be humbled by them, and withal, to endeavor a recompense of their bodily blemishes, with an advantage of spiritual graces and endowments of their minds.

V. 32. {unto this day} The remembrance of this story was kept by a general abstinence of the Israelites from eating of that part of the thigh (in any of the creatures) which in Jacob was sinew-shrunk; and this continued until Moses wrote this story without any intimation of fault or folly therein; and to this day the Jews observe it, though with much vanity and superstition, as they do other observances, whether of history or religion: and indeed the story of God's wrestling, is most memorable, wherein, though profane wit may find somewhat to cavil at, as if such a conflict with man were too mean a business for Almighty God, yet religious wisdom will consider, that Gods thoughts are not mans thoughts, nor his wayes mans wayes, Isai. 55.8. For he chooseth the foolish things of the world (as the world judges them) to confound the wise, and the weak things of the world to confound the things which are mighty, 1 Cor. 1.27. If human wit had been to set down a sacrament for the patriarchs, it would have despised such a one as circumcision; but God chooses also the base things of the world, and things which are despised, and things which are not, to bring to nought the things that are, ver. 28. And for this descending of the Son of God to this wrestling with Jacob, what is it to that humiliation of his in being born in a stable, to his stooping down to wash his own servants' feet, Joh. 13.5. to his making himself of no reputation, and humbling himself to obedience, even unto death, the death of the cross? Phil. 2.7, 8.

CHAPTER XXXIII.

Vers. 1. {Divided} That if the one part were assailed, the other might escape. See Annot. on Chap. 32.19. This he does, making human prudence subservient and subordinate to divine providence.

V. 2. {Foremost} He ranks them according to their right, and his own respect unto them; they are set before in a time of danger, who in time of safety come behind.

V. 3. {Before them} He followed the first company which consisted of the handmaids and their children, and went before the other company where were his wives and their children: or, there were three troops of presents to Esau, and these because sent at the same time, and being near together, might go for the first troop. See Chap. 32. from ver. 16. to the 20. inclusively; and if all these made the first troop, his wives and concubines with their children, might make the second, and to them he was the leader; wherein he shows himself as a good pastor, more chary of his charge than of himself, putting himself nearest to the peril, and keeping them as far off as he could. See Joh. 10.11.

{bowed himself} By this gesture he partly did reverence to his brother, and partly prayed to God to mitigate his wrath; for the heart may be exercised in devotion to God, while the body performs an outward ministry to man. See Neh. 2.4. Of Jacob's homage to Esau, see Annot. on Chap. 32.4.

{seven times} That is, many times, a certain number for an uncertain; of ten times see Chap. 31.7. and the Annot. upon it.

V. 4. {Esau ran &c.} Here be many expressions of reconciliation; too many, too emphatical and forcible to be thought feigned in a man that had neither occasion nor disposition to dissemble; and herein Jacob's advised prudence, and soft language, and submissive behavior served under God's providence to bring this to pass, that he might prevail with men, as well as with God, according to the note set upon his name, Gen. 32.28. Thus when a man's ways please the Lord, the ungodly that are his enemies may be made his friends, Prov. 16.7.

V. 9. {I have enough} Though Esau were a bad man, in this respect there are many worse, who have never enough, Eccles. 4.8. Prov. 30.15.

V. 10. {If I have found, &c.} If indeed you are fully reconciled unto me, receive this present from me.

{present} The Hebrew word is Minchah, signifying properly, a gift, which is given to God or to man, as a superior, with profession of the excellency of him to whom it is given, and the subjection of him that gives it.

{face of God} In that his brother embraced him so lovingly contrary to his expectation, he accepted it as a plain sign of God's presence. It is the manner of the Hebrews to entitle to God the things that excel, as the mountains of God, the City of God. See Annot. on Chap. 23.6. & Chap. 30.8. So Jacob taking delight in the looks, and behavior and carriage of his brother Esau, as very excellent and worthy acceptance, he compares his face to the face of God; or in his reconciled countenance and carriage he sees the gracious face of God, whose work it was, (as he acknowledges in the next verse) as it were smiling upon him; hereto accords that of David, by this I know that thou favourest me, because mine enemy doth not triumph over me, Psal. 41.11.

V. 11. {Blessing} (Josh. 15.19. 1 Sam. 25.27. and 30.26. 2 King. 5.15. 2 Cor. 9.5, 6.) That is, an effect of God's blessing upon me, or a token of my good will, and well-wishing of blessing unto you, or of my blessing or praising of God for his goodness in this turning of your heart from hatred to love.

V. 12. {Let us take, &c.} They are the words of Esau to Jacob for a sociable passage together to Seir, the habitation of Esau.

V. 14. {According as the cattle} Heb. According to the foot of the work. By the foot is meant the pace, and by the work the cattle, as attended by the work and ministry of Jacob, and his servants.

{until I come unto my Lord} Here Jacob implies a promise of following Esau to Seir where he dwelt, but the Scripture makes no mention of his performance, and it is thought he did not come according to his promise, because Seir is not mentioned among the stations of his abode by the way; thence some have conceived, that when he promised to come, he said not as he thought, not meaning to trust himself so far with a lately reconciled enemy; which is not likely; for Seir was so near, that Esau upon his failing, out of distrust, might soon have returned upon him with a new quarrel: it is more probable that Jacob meant what he said, but after might upon a better consideration, or some warning from God, (as the wise men had, Mat. 2.12.) change his mind and course; yet so, as that himself, with some few of his servants, might visit him for a while with some fair and courteous excuse, for the rest, who were invited with himself. See Rom. 1.13. 1 Thes. 2.18.

V. 17. {Built him an house} Neither of any great cost, nor curiosity; for he stayed here but a while; therefore it was like it was a sudden and slight piece of building, like such cottages or cabins, as soldiers suddenly rear for present use, and with a purpose for removal thence.

V. 18. {To Shalem} Or, Salem. The word Salem signifies safe; so some take it not for a proper name of a place, but for an appellative word, noting the prosperity of Jacob's passage; that he came safe to Shechem, and thence they infer that he was healed of his halting, and that before he met with Esau, else he would have made that an excuse for his not following him to Seir; but whether Jacob were so soon cured of his halting, or were not at all cured of it, (and gave the more occasion of the Israelites forbearing of some part of the thigh, as is noted, Chap. 32.32.) which is uncertain, there might be a city in the country of Shechem, called Salem; and it is thought the same was that called Sychar. See Joh. 4.5. See Annot. on Chap. 14.18.

V. 19. {He bought a parcel} This was a part of the land of Canaan, which was his by promise, yet the time of possession of it, according to the grant to him and his seed, was not yet come; and therefore without distrust of God's promise, or a renunciation of his own right, he buys a piece of land for his present necessity, as Abraham did the field of Macpelah, Gen. 23.17, 18. See Josh. 24.32. Act. 7.16.

{children of Hamor} He was prince of the Shechemites; and his subjects are called children, because a prince is the father of his country. See the name Abimelech in Annot. on Chap. 20.2.

{an hundred pieces} Or, Lambs. That is, for so many lambs in kind, or the price of so many; or so many pieces of silver, having the picture of the lamb figured upon them; the same word Kesitah is used, Job 42.11. of the gift brought to Job, and it signifies a sheep, and a piece of coin; but a sheep had been a small matter, therefore it is like it was a piece of coin with a sheep figured upon it; and likelier to be gold than silver, especially as the present of the rich: and our Latin word pecunia, is so called, either because it is used in commerce, as cattle were before, or else because the portraiture of a beast was stamped upon it. See Annot. on Chap. 23.20.

V. 20. {El-Elohe-Israel} That is, God the God of Israel: he gives the altar the name of God, not idolatrously putting it in the place of God, but figuratively, as the sign for the thing signified; as our Savior calls bread, his body, and the wine, his blood: or repeating the word Mizbeah, that is, altar, again, which may well be understood; the words may be read thus, he called the Altar the Altar of God the God of Israel. Howsoever this altar was set up as a pious and grateful memorial of God's favor in giving him (according to his new name) power, not only to prevail with himself for a blessing, but with his brother Esau to divert destruction; and by putting God's name and his own so together, he more confirms his confidence in him, and engages his own fidelity and obedience unto him; or (as some conceive) the altar had an inscription upon it, which was, the altar of the mighty God of Israel. See Chap. 35.7. Jer. 33.16. Ezek. 48.35.

CHAPTER XXXIV.

Vers. 1. {Dinah the daughter of Leah, which she bare unto Jacob} The most faithful and holy family may have some fearful examples of sinful mishaps; David had many; which may serve for a caveat against too much confidence in the piety of parents for education of children, and for restraint of rash censures against the religious, in regard of the faults, or miscarriages of their children.

{went out to see} Dinah was now about fourteen or fifteen years of age, and went upon some festival day, where the women met, to see them, and observe their persons, their habits and behavior: but though she went but to see her own sex, she was seen by the other, and being seen was desired; and being desired, was lustfully abused by Shechem, the son of Hamor, prince of the country. This example shows, that too much liberty is not to be given unto youth, especially to the weaker sex, who may be strong enough to provoke to temptation, and too weak to resist it, when it returns upon themselves with solicitations to lust; it is best for such to be ordered by the apostle's rule, which is, that they be keepers at home, Tit. 2.5.

V. 2. {Saw her, he took her} Concupiscence is begotten by a wanton eye on a beautiful object, and being begotten, it presently grows strong, and makes haste to the act; if beauty be not covered with a veil, the eye must be confined with the covenant of Job, Job chap. 31. vers. 1. Dinah was the daughter of Leah, and Leah the first wife of Jacob, by intrusion into Rachel's right; if she thought upon the wrong, both to Jacob and her sister, she might have occasion to conceive, that Dinah her daughter did now, by this miscarriage, bring her sin to her remembrance; and so her heart, if it were as tender as her eyes, might multiply tears for her own transgression, in that she was a wife too soon, as well as for her daughter's, who was not soon enough, being made a bedfellow to him, whom she had no time to call her husband.

V. 3. {And his soul clave} Lust, though it be a sin of the flesh, makes the whole man carnal, both soul and body; and the soul rather than the body, for when the body is parted from unclean society, the soul cleaves still to the object of concupiscence, and sins with it, when the body comes not near it.

V. 4. {To his father Hamor, saying} He asks his father's consent, and withal requires him to make a marriage with Dinah. This proves, that the consent of parents is requisite in marriage, seeing the very infidels did observe it.

{Give me this damsel to wife} He had unlawfully lain with her before, and now he would have her to be his wife; thus are the wicked preposterous in their course; so many become mothers with shame, who might first have been wives with credit; and many first make vows, and after the vow, inquire whether it be lawful or no, Prov. 20.25. Yet in this the example of Shechem condemns the practice of many, who are so loose in their desires, that they make no account of the band of marriage; if they may have carnal bedfellows, they care not for wives, contrary to Deut. 22.28, 29.

V. 5. {Held his peace} His wisdom kept silence, though his grief were great; for it could not be otherwise, since Dinah was his only daughter, and now as much lamented as an harlot, as before beloved as a virgin, yet he holds his peace; the sorrow is many times the greatest at the heart, which is least in the mouth or eyes. See Job 2.13.

V. 6. {To commune} For pacification of Jacob for the offense of his own son, and for persuasion to a marriage with Jacob's daughter.

V. 7. {Folly} Sin and folly, in the Scripture phrase are names of the same naughtiness; the sacrilege of Achan, Josh. 7.15. and the rape on the Levite's concubine, Judg. 20.6. are called folly; and the most subtle act, if it be sinful, deserves no better a title, for in all sin there is an aversion or turning from God, who is the sovereign good, and the hazarding of the best thing within, (our souls) and the best without, (the kingdom of heaven) for it; so that the greatest politicians, if wicked withal, shall have cause to pass the censure of the apostle upon themselves, that professing themselves wise, they became fools, Rom. 1.22.

{in Israel} Chap. 33.20. In the precedent chapter, ver. 20. and not many years before this, the name of Israel was a personal name of Jacob: now it is more general, extending to the whole family descended from him; or these words may be the words, not of Jacob's sons, but of Moses, who writes this story, according to the phrase or form of speech in his time, agreeable to the law, which says, There shal be no whore of the daughters of Israel, Deut. 23.17. See on Josh. 7.15.

V. 11. {Find grace} Chap. 33.15.

V. 12. {I will give} Though the lust of Shechem to Dinah was lewd, yet his love to her (for now treating of a marriage, his affection deserves a better name than before) was in this respect commendable, that he set an high price upon her person after her prostitution, which was his fault, if not only, yet in a degree of excess above hers; and because he had robbed her of that which he could neither give nor restore, he would now put a great mulct upon himself, that he might buy him a right in her for the future, whom, by his former abuse, he unjustly, as well as unchastely possessed. Compare this dealing with that of Amnon towards Thamar, 2 Sam. 13. and Shechem will seem an honest man. Upon this offer of his, some observe that it was the manner of the eastern countries for men to buy their wives, as now it is the manner with us, for fathers to buy husbands for their daughters, by giving both them and money, or some other dowry with them in marriage: and in some countries (as Herodotus reports) the manner was to bring all marriageable maids into a public view, and such as were beautiful, were bought by those that would give most for them, and the money paid for them, was given in marriage with those that were not so amiable, as to be desired merely for their own sakes; so they made provision for a numerous increase, that none might be barren by perpetual virginity, whether by voluntary resolution, or upon necessity. Now whereas this example of Shechem is made the ground of the observation of the custom of the east forementioned, to which some add the law, Exod. 22.16, 17. Deut. 22.28, 29. they do, none of them reach to a general practice of that kind: and it is to be noted, that in all these cases, the money comes in as a satisfaction for wrong done, not as a bargain upon free and equal proceeding.

V. 13. {The sons of Jacob} Simeon and Levi, who were brethren to Dinah by their mother Leah; Jacob it seems having no mind to hear of the matter, because he was extremely grieved with what was done, and unwilling to treat of a marriage where he meant it not, (for the holy seed of his family might not mingle with the cursed Canaanites Deut. 7.3, 4.) suffered his sons to make answer to the motion of Shechem and Hamor.

{deceitfully} Plainness and sincerity was the praise of their father, Gen. 25.27. and deceitful dealing is the reproach of the sons, though towards idolaters and infidels: they then that teach and practice false dealing with Christians, holding that faith given to heretics is not to be kept, may be Simeonites and Levites, brethren in evil, but not true Israelites as Jacob was.

V. 14. {Uncircumcised} They made the holy ordinance of God a mean to compass their wicked purpose: it is ill to deceive, though in mere civil matters, but much worse to do it under pretense of religion, for that is to join impiety against God with injury to man: see Absalom's hypocrisy, 2 Sam. 15.7, 8.

{that were a reproach} Isaac and Jacob both took wives out of uncircumcised families, yet without reproach; but it was worse to give a daughter to an uncircumcised husband, for circumcision was not an epicene or common, but only a masculine sacrament, ordained for men only, not for women; yet it was unlawful for an Israelite, whether male or female, to match with a Canaanite; nor was circumcision to be obtruded upon them, being unbelievers, since it was a seal of the righteousness of faith, Rom. 4.11.

V. 17. {Our daughter} If they had treated in their own names, they should have said, Our sister, but it is like they used the name of their father.

V. 20. {Gate of their City} For the people used to assemble there, and there was justice also ministered, Prov. 31.23.

V. 21. {These men are peaceable} Thus many pretend to speak for the public good, when they only mind their own private gain and commodity.

V. 23. {Shall not their cattle} To the wicked, gain is godliness, as to the good godliness is gain, 1 Tim. 4.8. and 6.6. Many choose their religion with mere worldly respects of profit and advantage, and these are they whose covetousness is idolatry, and who are as easily changed from one religion to another, in time of persecution, as money, their idol being melted, will take any stamp that is set upon it: yet he might mean it not as a spoil from them, but in regard of gainful commerce with them.

V. 25. {the third day} Wounds received are most painful to the wounded the third day.

{sore} Circumcision put the circumcised to much pain, and for a time disabled them, though at full age, from bodily motion or action. See Josh. 5.8. Yet was it exercised by God's appointment upon little children; an argument of a divine power and authority going along with that ordinance, else it would have been thought, by the wiser sort, not a reproach to be without it, as the sons of Jacob said, ver. 14. but rather a reproach to receive it as a sacrament; and causing a great pain, not without some peril, especially to tender infants; neither fathers, nor mothers, nor nurses, nor midwives, nor any that had power to refuse or resist it, would have given way unto it, if God's stamp had not been upon it, though but mean metal in itself, to make it to pass for current coin among men. Our entrance into covenant with God by baptism, by the sprinkling of water, not by the shedding of blood (as in the sacrament of circumcision) is an evidence of the divine indulgence to Christian churches, and may be an inducement to a more general covenant with God, and a stronger obligation to lightsomeness and cheerfulness in his service under the gospel, than that of the Jews, living under the law.

{two of the sons of Jacob} Viz. Simeon and Levi; these are mentioned as they that were most offended for the wrong done unto their sister Dinah, who was both by the father's and the mother's side, but their other brethren mentioned without distinction, ver. 7.13. may well be thought to have had their parts in this bloody plot, yea, and it is likely Jacob's servants also, and that in their master's name, as is observed on ver. 27.

{Slew all the males} Because the wrong their sister suffered, came from the male-kind; and though in respect of man, it was not just to slay the innocent with the wicked in this case, yet all being guilty of sin and of death before God, he might justly permit this rage to the ruin of that people; and many times he takes occasion, upon the excesses of sins of princes, to punish their subjects with them, and for their sakes, as well as for their own. See on Chap. 20. ver. 7. 2 Sam. 24. 2 Chron. 32.25.

V. 27. {The sons of Jacob} In the twenty-fifth verse, the sons of Jacob are set down by their number, two, and by their names Simeon and Levi; here the sons of Jacob without distinction of names, or limitation of number they are mentioned: and indeed Dinah had four more brethren, besides these two, both by the father's and the mother's side, who might be zealous to revenge the wrong, as well as Simeon and Levi, though these two, in degree of rage and resolution, might be leaders to the rest: and because the execution of the slaughter seems too much for two, it may be probable, that others besides those that were named, ver. 25. were drawn into the same bloody combination; and it may be they are here named the sons of Jacob, for aggravation of their guilt, in that having so good a father, they were authors and actors of so great a crime, which that good man so much detested, ver. 30. and Chap. 49.5, 6, 7. So then, as a good son shall not bear the iniquity of a wicked father, Ezek. 18. so a good father should not bear the infamy of a wicked son, or sons.

{came upon the slain} Either to take from them their apparel and other appurtenances, worth the taking away, and to spoil them generally of their goods; or to execute the remainder of their rage, which would not be satisfied with death only; such was that of the enemies of Cicero, (towards his dead body) when they cut off his head and hands, set them upon the pulpit of orations, and Fulvia, not content with the cruelty of men, took his head into her lap, spit on his face, and pricked his tongue with pins, as in revenge upon the tongue that had uttered, and the hand that had written those eloquent and vehement invectives, called Philippics against Antonius. See Plut. life of Cicero, pag. 881, 882. And Stadius in Flor. l. 4. cap. 5. The like barbarous inhumanity is recorded of the Antichristian, to that of the heathen Romans, as that which was practiced upon the body of Pope Formosus, by Pope Stephen his successor, who took him out of his grave, arrayed him in his pontifical habit, cut off three of his fingers, and cast them into the River Tiber. Luit. Prand. Hist. L. 1. cap. 8. And upon the dead body of Zuinglius, Sleydan Com. l. 8. fol. 123.

V. 29. {in the house} That is, in every house; in this fact of Simeon and Levi with their partakers, though as from God, the Shechemites were justly punished, partly for actual guilt, partly for approbation of the sin of Shechem, and for their profanation of God's sacraments to serve their own turns, and for a purpose to spoil God's people of all their goods, vers. 23. and albeit the wrathful vengeance of Simeon and Levi argued, either a great deal of zeal against the sin, or a great deal of pride against the shame of their sister's rape, yet it was a wicked conspiracy and execution, as being done without the knowledge or consent of their father, and so beyond the measure of regular justice, both in the number of persons (for all were not in the fault that were in the punishment) and in degree of severity, being both murder and rapine, and that at such a time as the Shechemites should rather have been pitied; and all this brought in with treachery against men, and impiety against God in the abuse of the sacrament, whereby the book of Judith is convicted of gross error, and so justly excluded out of the canon of the Scripture, which approves the slaughter of the Shechemites by Simeon and Levi, as done by the sword given them by God, and out of a divine zeal, Judith 9.2, 3, 4. which their father accurses, as proceeding of a wicked and cruel wrath, Gen. 49.7.

V. 30. {And Jacob said} By this reproof of Simeon and Levi, Jacob witnesses his great dislike of their wickedness; but he seems to take the matter upon himself, when he assigns that which was gotten from the Shechemites, to the power of his sword and bow for obtainment, and bequeaths it for enjoyment unto Joseph, Gen. 49.22. which words of Jacob are taken by some interpreters, as a prophecy fulfilled in the expulsion of the Canaanites by his posterity, whose bow, he calls his bow, because they were then in his loins, and speaks of the conquest as already made, because of the undoubted assurance of it upon God's promise; but most take the words in an historical sense, and so some refer them to this exploit of his sons Simeon and Levi against the Shechemites, wherein he approves of the fact, but so far only as it was the execution of God's justice for the injury to his daughter, and as God confirmed that title of what was taken from them, by casting an awe upon the neighboring Canaanites that they durst not offer, either revenge, or rescue of the prey out of his possession; this was God's sword and bow, and he may be said to call it his, because of the late great league betwixt God and him, whereof, see Gen. 32.28. and 33.20. but it is rather meant of that parcel of ground which Jacob bought of Hamor, Shechem's father, who (Gen. 48.22.) might be called an Amorite, though he were an Hivite, either because he might be an Amorite by parentage, an Hivite by possession, or dwelling place, or the Amorites mingled with the Hivites, and being of more note than they) might give the denomination for them both; and, (which is more than that) the Amorites were so famous among the Canaanites, as to give a name to all the people of the land of Canaan, Gen. 15.16. This land being Jacob's by particular purchase, he bequeathed it with special favor, as a legacy to Joseph, as a portion above his brethren, as he says, Chap. 48. vers. 22. Objection: But he bought this with his money, or lambs, Chap. 33.19. How then did he take it with his sword and his bow? Answer: It is not unusual in metaphorical phrase, to call that by the name of a sword, and a bow, which, in effect and use, is answerable to them. Now money is (as Solomon says) answerable to all things, Eccles. 10.19. it is a defense, Eccles. 7.12. and can do as much as the sword and the bow, thence was the saying of a public warrior, that no city was so strongly walled, but an ass, laden with gold, might make a breach into it; so may gold be called the artillery, and great ordnance, and silver may be called an hook to take fish, and he that buys it, may be said, (according to the proverb) to catch it with a silver hook; in like manner the ground which Jacob bought with his silver, may be said to be taken with the sword and bow; and he may use this phrase in this sense, with particular opposition to the bloody sword, and bow of his sons Simeon and Levi. Or that which Jacob thus purchased, might be violently invaded by the Amorite, when he departed thence towards Hebron, and might, by force of arms of Jacob his sons and servants, be recovered again, as some conceive, not without probability; for though nothing of faith or life, necessary to salvation, be left out of the Scriptures, yet many particular actions and occurrences are omitted in the history of both Testaments; and in this particular story of the slaughter and spoil of the Shechemites, though it be not set down what became of the captive women and children, which were brought away by Simeon and Levi, vers. 29. it is not unlike, that many of them were by Jacob sent back to the city, (for he had not room for them at home) with a proportion of the spoil for their necessary maintenance, keeping what he thought fit, to serve for a recompense of the wrong to his deflowered daughter.

{ye have troubled me} A wicked man is a troublesome man; troublesome, not only to others, as Achan, Josh. 7.25. And Ahab, 1 King. 18.18. but to himself, and therefore he is compared to the troubled Sea, when it cannot rest, whose waters cast up mire and dirt, Isa. 57.20.

{to make me} Though with God the soul of the son shall not bear the iniquity of the father, nor the father the iniquity of the son, Ezek. 18.20. with men it is usually otherwise; for the miscarriage of the children is many times imputed to the reproach of the parents, though they deserve it no more than Jacob did here; the more must their care be by good example, and education, and by constant prayer to God, for his blessing upon it, to do their best to make them unblamable in their ways and free from all scandal in their lives and conversation; this would be a comfort and credit to both sides; and the contrary a double discomfort and disgrace to parents, and children.

{stink} (Exod. 5.21. 1 Chron. 19.6.) Cruelty and treachery are odious and abominable sins, both in the sight of God and men, good and bad: in the sight of the good, by whomsoever they be committed; and in the sight of the bad, if committed by any but by themselves: for this the popish religion is infamous, and the infamy of it should make us keep aloof from the ill scent of that abomination.

{I being few} I and my family consisting of a small number. The dwelling of a few faithful among many infidels is very dangerous; such is the condition of the Protestants with the Papists, who are many for one in the kingdom of Ireland, who now have showed themselves as treacherous and cruel as Simeon and Levi; who not under the check of a good father Jacob, but spurred on rather by the spirit of Esau, a man of the sword, Gen. 27.40. show no moderation or mercy in persecution, and pursuit of those, over whom the confidence in their overmatching number makes them insult, and with more intolerable tyranny to oppress them; which will no doubt be a warning to our brethren, if they recover peace in that land, to be more curious in their course of life, that they may rather sweeten their reputation with pious, modest, temperate, chaste, kind and humble behavior, than by any contrary excesses, give any just cause of scandal, to make them, as it were, to stink and be abominable to those that live among or about them: it may be an admonition to England to use all good means to lessen the number of our English Papists, I mean not by putting them to the sword, for that is their way of advancing their religion; but by driving out both priests and Jesuits who seduce them, and by removal of the great scandals of lewd and unlearned ministers, by setting up godly, able, and painful preachers, with especial choice of them for their gifts and parts, for those places where Papists do most abound; by taking the children of Papists, especially their heirs, from the corrupt education of their own parents, and placing them where they may be trained up in the truth of doctrine and holiness of life, and by other ways and means, which the wisdom of the state conceives to be most meet to work this effect.

V. 31. {As with an harlot} The answering their father by such a question, gives an echo or relish of their wrath against the Shechemites, and shows, that they did not think themselves too rash, but mild towards them, as if they had been more chary of their sister's chastity, than her father, or had disliked the lewdness of Shechem more than he. Extremity of passion takes notice of no mean, betwixt careless connivance at sin, and cruel violence against the sinner; this shows that yet their hearts were bloody, though their hands were washed; and so in this passionate demand they bewray further wickedness, to wit, impenitence for their bloody fact, impatience at the just rebuke of their good-minded, and much grieved father. Chap. 9.

CHAPTER XXXV.

Vers. 1. {God said} By immediate revelation of himself to Jacob, whether by vision when he was awake, or by dream when asleep it is not set down; but howsoever, hereby we see that God is ready at hand to succor his in their troubles.

{Bethel} That is, the house of God, where at his going to his uncle Laban, when he fled for fear of the threatened revenge of his brother Esau, he made a vow to God to be performed upon his safe return. See Chap. 28.19.

{An Altar unto God, that appeared} That is, to me who appeared unto you, as Numb. 26. God speaks as if himself were a distinct person from the God to whom this altar must be built; thence some infer, that God the Father commands an altar to be built to God the Son; and it is true, he being God is to be worshiped no less than God the Father; for though that be true, and it be a sign of a pious mind, to take all good occasions to intimate the doctrine of the Trinity, and the deity of the Son of God, yet this phrase will not serve to bear up an argument against such as are opposite to that high and hard, though orthodox or true doctrine; since that phrase, viz. of God's speaking of himself, as in another person, is used elsewhere, whence no such observation can be deduced, as both in the third and fourth commandments of the Decalogue.

V. 2. {Jacob said unto his household} It belongs to the head of the family, to have care of those under his charge, that they serve God aright. See Gen. 18.19. Josh. 24.15.

{to all} All must serve God in the like pure and religious manner, therefore no toleration of any in an idolatrous religion. See Deut. 29.9, 10, 11.

{that were with him} Besides his own household, he might have some of the captive Shechemites with him, Chap. 34.29. though some it is like were sent back, his house not being of a sufficient receipt for them all.

{put away} (Josh. 24.23. Judg. 10.16. 1 Sam. 7.3.) Whether such as were stolen by Rachel from Laban, or any taken in the spoil of Shechem, it is uncertain; but there must be no mixture of the false religion with a true; when God's altar is erected, idolatry is to be deposed. God is too great to be served by the halves, and man's heart too little to entertain him, and idols with him, whose rivalship in religion his jealousy cannot endure; therefore where his ark was set up, Dagon was thrown down. 1 Sam. 5.3, 4. 2 Cor. 6.16.

{strange gods} Or, estranging, alienating gods, because they draw the heart from the true God; or strange, because it is strange, that men should be so simple as to take those for gods, which are made with hands, as Demetrius and the idolaters of Ephesus did, Act. 19.24. such as the psalmist and the prophet Jeremy deride, Psal. 115.5. Jer. 10.3, 4, 5. or such as are the gods of a strange people, with whom the Israelites must not hold communion, especially in marriage and matters of religion.

{among you} Jacob had not all this while, since his departure from Laban's service, (which was about ten years' space) wittingly tolerated idolatry in his household, for he was ignorant of Rachel's stealing away her father's false gods, and confident (upon Laban's curious search, and finding nothing in all his tents) that there was no such vanity in his family; but it is like now Rachel's theft was brought to light, and it may be some new strange gods were brought into it by the captive Shechemites.

{and be clean} Outward washing is a sign of inward cleansing of the soul from the sin of idolatry, Isai. 1.16. which is principally required; for the outward ceremony, is nothing to the inward sincerity of sorrow for sin, Joel 2.13. This cleansing argues the filthiness of idols, though made of silver and gold, and therefore they are to be cast away as a menstruous cloth, with extreme detestation, saying, Get you hence, Isai. 30.22.

{change your garments} They might be changed by washing them, Exod. 19.10. or putting on other clothes instead of them. The cleansing by water, and changing of garments were both ceremonies; though yet the ceremonial law was not written, it was in part practiced by the patriarchs (who in many things were to be distinguished from the heathens) and afterwards committed unto writing by the ministry of Moses. See Chap. 40.3.

V. 3. {In the day of my distress} That was at least thirty years before, at his going to his uncle Laban; which must admonish us not to forget God's mercy, when we are got out of misery.

V. 4. {Ear-rings} (Hos. 2.13.) Which either had been abused to the idols of Shechem, or might be easily turned to occasion of superstition, as tablets, or Agnus Dei's amongst the Papists; their readiness to part with the memorials of idolatry and superstition, though of some price, condemns the superstitious disobedience of some, who though upon the command of authority, will not part with superstitious pictures, albeit they be neither in price nor propriety to be compared with these earrings, and other precious appurtenances of idolatry, which are to be rejected with abhorring detestation, as Isai. 30.22.

{hid them} It is like that he first melted them, or otherwise defaced them lest they should be found, and again abused to idolatry, as Moses did, Exod. 32.20. and Hezekiah, 2 Kin. 18.4.

{under the Oak} Idolaters had a superstitious respect unto trees; thence it was that groves were to be destroyed as monuments of idolatry, Exod. 34.13. Deut. 7.5. & 12.3. and among trees the oak was especially accounted of, as appears, Isai. 1.29. The idols being buried under this tree were the more like to lie hid, because it was superstitiously preserved from cutting down, or digging up.

V. 5. {Terror of God} (Exod. 23.27. Josh. 2.9, 11. 1 Sam. 11.7. 2 Chr. 17.10.) Jacob was afraid of the Canaanites, that they being many and his people few, they would destroy him, and his house, Chap. 34.30. God secures him from this danger, by making them to fear, of whom he was afraid. So he exercises a power, not only over the hands, but over the hearts of men, to make them timorous, who otherwise might be most confident; and on the contrary to give them most courage, who have most cause to fear.

V. 6. {Luz} See Gen. 28.19.

V. 7. {There an Altar, and called the place, El-Bethel} That is, the God of Bethel; and Bethel signifies, the house of God. Of this, see on ver. 1. and Chap. 28.19. The building of an altar here at his return, was the performance of his vow there made, as he went to his uncle Laban, Chap. 28.22.

V. 8. {Deborah Rebekahs nurse} Sent with her when she was sent with Abraham's servant to be married to Isaac, Gen. 24.59. Her name is here called Deborah: whether she had given suck to Rebekah or no, is uncertain; yet it seems she had a motherly affection towards her, and not unlike she was a kind and careful overseer of Jacob in his minority. Objection: But how came she into Jacob's family in his return from Mesopotamia, who was left with Rebekah in the land of Canaan? Answer: Rebekah might be now dead, and Jacob was now returned into Canaan, and having lived eight years in it, though at some distance from his parents' dwelling, it is probable he might fetch or send for Deborah to his family to comfort and cherish her, as a woman of much prudence and experience (being now above or about an hundred years of age) and that she might be an assistant in the government of his family, being a woman of much prudence and experience, especially to keep peace betwixt his emulous wives and their handmaids; or she hearing of his return with wives and children, and store of cattle, might come to see him of her own accord. Some of the Hebrews say, she was sent by Rebekah to Haran to call home Jacob, and that in their return she died in the way.

{Allon Bachuth (i.e.) the oak of weeping} For the death of Deborah; though neither Jacob nor his family got by her life, yet they made great lamentation for her death. The affection of good people are more moved with respect to goodness than to gain.

V. 9. {Again} God revealed himself in special manner to him, six times before this. The first, Gen. 28.13. The second, Gen. 31.11. The third, Gen. 31.10. which two apparitions though they be reported together, were about six years' distance the one from the other, see Annot. upon those two verses. The fourth, Gen. 32.1, 2. The fifth, Gen. 32.24. &c. The sixth, ver. 1. of this chapter; and the seventh is that in this ninth verse.

V. 10. {Not any more Jacob} See Annot. on Chap. 32.28.

V. 11. {I am God Almighty} See Annot. on Chap. 17.1.

{multiply} (Chap. 8.17. & 9.1. & 28.3. & 48.4.) Multiplication is a blessing often promised by God in favor to man; it is an ungrateful part in many to murmur at this blessing; a wicked part to prevent it by abortion, a devilish part to destroy the increase, and to make prodigal waste of mankind, as ambitious warriors do, who make no more scruple of slaying a multitude of men, than reapers do of cutting down a field of corn.

{Kings shall come} In the promises of God touching the seed of Abraham, Isaac and Jacob, we are to understand a spiritual posterity, as well as a carnal; so those are Abraham's children that are true believers, as he was, Gal. 3.7. And godly livers doing such works as he did, Joh. 8.39. and these as sons of Abraham, they shall be received into happy rest, and repose in Abraham's bosom, Luke 16.22. Taking the prophecy in this, as well as in the other sense, we may conceive it fulfilled literally and spiritually; literally, in David, in Solomon, in Rehoboam, &c. who lineally descended from the loins of Jacob; and spiritually, in those kings of the Gentiles, who first became believing sons of Abraham, Isaac and Jacob, and then nursing fathers of the Christian church, Isai. 49.23.

V. 12. {to thee—and to thy seed after thee} So it was said to Abraham, Gen. 17.8. yet he was not possessed of a foot of it, Act. 7.5. viz. as a chief owner, but as a sojourner, or not as taking possession of God's promise, for that must needs be made to Abraham's, Isaac's and Jacob's posterity, by war upon the Canaanites, and victory over them by God's assistance: yet may the land be said to be given to Abraham, and Isaac and Jacob, because it was given (to those that did possess it) for their sakes; so they that fed the hungry, gave drink to the thirsty, clothed the naked, and visited the sick and imprisoned, are said to do all this to our Savior, (whom they never saw) because they did it to others for his sake, Mat. 25.40. And as in the intention of the giver, Abraham was he in whose name the original grant was made (so that whosoever was not of the seed of Abraham could have no right unto it, no, nor all the seed of Abraham, for Ishmael was excluded, as Esau of the seed of Isaac) so in the acceptation of the receiver, Abraham, Isaac and Jacob, took that whereof their posterity was possessed, as if they had enjoyed it themselves. Or, if by the land of Canaan, we understand the Canaan above, (as by the seed of Abraham, the true believer, see Annot. on vers. 11.) we may say, that to him and his spiritual seed is that good land given, and therefore they that are possessed of it, are said to rest in the bosom of Abraham, Luk. 16.22.

V. 13. {God went up} As God is said to descend when he shows some sign of his especial presence below, as Chap. 11.5. Exod. 3.8. Numb. 11.17. So he may be said to ascend when he withdraws it again, and the apparition is ended. See Chap. 17.22. and Judg. 13.20.

V. 14. {set up a pillar} He set up one in that place about thirty years before, but that was but an extemporary pile of stones, made by him alone, which by this time haply was demolished, or at least profaned, and therefore now he set up a new pillar.

V. 15. {Bethel} See on Chap. 28.19.

V. 16. {a little way to come} (2 King. 5.19.) That is, less than a mile from Bethlehem, as some say that have seen it.

{Ephrath} The same is called Bethlem ver. 19. Ephrath is derived of the word Pharah, signifying, he has made fruitful, or (as some conjecture) from Ephrath the wife of Caleb, 1 Chron. 2.19. and Bethlehem, signifies the house of bread; the prophet Micah joins both names together, Micah 5.2. There was another Bethlehem in Galilee in the tribe of Zebulun, for distinction from which this is called Bethlehem of Judea, because it was in the portion of the tribe of Judah; and in this Bethlehem was our Savior born, Matth. 2.1. And he was (as some observe (as by way of fit correspondence betwixt the person and the place) the bread that came down from heaven, Joh. 6.33.

V. 18. {as her soul was in departing} The beginning of life, is when the soul is united to the body, upon the configuration of the parts fit for reception of it, and operation by it; and the end of it is, when there is a parting of them by the soul's departing from the body, which lives while the soul is in it. 2 Sam. 1.9. (where the English has my life, the Hebrew has Naphshi, my soul) and dies when the soul departs, as here; and restitution to life, is the return of the soul unto that body from whence it was departed, 1 King. 17.21, 22.

{for she died} Rachel called to her husband for children, with such passionate importunity, as if she should die of grief if she had them not; and now she has her desire, and dies by that means. How fond are many in their affections, who think there is no contentment without satisfaction to them, when it may be their greatest affliction to have them take effect? It is good to be so moderate in our wishes for all temporal comforts, as to crave them only with condition of God's good will and pleasure, and that with such indifferency, as to be pleased without them, if he please not to bestow them.

{Benjamin} Rachel gave unto her son a name of sorrow, Benoni; Jacob liked not that, because it would be too constant a motive to mourning by bringing to his remembrance the loss of his best beloved Rachel, therefore (though he permitted much to his wives in this kind) he used his own authority for the change of that name, and choice of a better, to wit, Benjamin; whereby burying the intimation of grief, he would bear in mind a memento of love, and profess by that name, that Benjamin, for his mother's sake, should be as near and dear unto him, as his right hand. See Psal. 80.17.

V. 19. {buried in the way} It is not material where one dies, or where he is buried; the body is not curious in what bed of dust it sleeps; and the soul finds as ready a way to heaven or hell, from one place as another. See on Chap. 48.7.

V. 20. {pillar} Monuments and memorials of the dead, are not unlawful, but may be useful to mind such as survive of the virtues of the deceased for their imitation, and of the hope of their happy resurrection to eternal life; but they must not be set up with too much pomp, nor out of superstition, or immoderate affection, which sometimes produce each other; and it is not improbable, that idolatry had its beginning from memorials of the dead, made for consolation of the living. See the book of Wisdom, Chap. 14. from vers. 12. to the 23. A clear conviction of the Papists, who allow that apocryphal book the credit and authority of canonical Scripture.

{unto this day} That is, the day of Moses writing this story, but it continued many years after this, for there is mention made of Rachel's sepulcher, 1 Sam. 10.2. which could not so well be kept in memory, if the pillar remained not: the Papists take upon them to tell, that this monument was made up of twelve stones, in remembrance of Jacob's twelve sons, with a pillar like a pyramid set upon them all, under the shadow of an oak; and this Adrich. delivers upon the report of Bredenbachius, who said he saw it: and others tell the like story upon the relation of pilgrims; so Adrich. Delph. Theatr. p. 19. in Tribe Benjamin. Et Salian. Annal. Ann. Mund. 2306. p. 340. col. 1. But it is like these narrations, are either feigned to foment superstitious pilgrimages, or that additional structures were made of latter times, to revive and refresh the memory of Rachel, and of the dear love of Jacob towards her, both alive and dead.

V. 21. {tower of Edar} That is, a thousand paces from Bethlehem where the angels appeared unto the shepherds, and brought the glad tidings of the birth of our Savior, Luk. 2.8. &c.

V. 22. {With Bilhah his fathers Concubine} It was a great grief to Jacob that Dinah was ravished, yet so much the less as she was more innocent, being, as it is like, abused by force; but this act of Reuben and Bilhah was a sin of greater guilt in them, because willing (it is like) on both sides, of greater grief to him, and of greater shame to the whole family; yet it is set down with the silence of Jacob or Israel, (though as a father to the one, and as an husband to the other, the wrong touched him in the nearest degree) and without censure of the writer: (see on Chap. 49.4.) which may teach us to take notice of the faults of religious families, rather with silent sorrow, than with clamorous reproach, if such scandalous sins be committed among Christians, that religion should not suffer for it: the religion may be good, though some that profess it may sometimes do such wickedness as is not to be named, 1 Cor. 5.1. And this fact of Reuben teaches, that the patriarchs were not chosen for their merits, but by God's mercies, whose election by their faults was not changed. After this incest of his son, Jacob abstained no doubt from Bilhah, as David did from his defiled concubines, 2 Sam. 16.22.

{Twelve} With Dinah the children of Jacob were thirteen, but women come not into the account of the tribes; and without her the tribes (taking the two sons of Joseph, Ephraim and Manasseh for several tribes) were thirteen, but usually they are reckoned but for twelve, because those two were not the sons of Jacob by immediate descent, as Joseph their father, and all his brethren were; and now the number of Jacob's sons is made up, for after the death of Rachel he had no more.

V. 26. {Born to him in Padan-Aram} Not all of them, for in this chapter it is plain, that Benjamin was born where his mother died (see on ver. 16.) that is hard by Bethlehem in the land of Canaan, where Jacob had continued for the space of eight years. So that we must understand these words of the greater part of Jacob's children, and indeed of all but one. See Annot. on Chap. 15.13. And for that there needed no particular exception to be made, since that is done already by relation of the story of Benjamin's birth, and Rachel's death, ver. 18, 19. so that no reader can be mistaken for want of an express exception of Benjamin in this verse.

V. 27. {Jacob came unto Isaac} That is, with his wives and children, family and furniture, wherewith God had blessed him; for it is not probable that having lived many years in Canaan, and not very far distant from his father, but he visited him divers times at Hebron, before he finally removed himself from his former habitation.

V. 28. {An hundred and fourscore years} A longer life than any of the fathers enjoyed after him; with which, Moses willing here to close up the story of Isaac by a figure called prolepsis, or anticipation, brings in his full age an hundred and eighty years, with his death and burial, and after makes report of things concerning his posterity unto chap. 41. Which fell out when Isaac was alive, for he lived twelve years after his grandchild Joseph was sold into Egypt.

V. 29. {Gathered to his people} See on Chap. 25.8.

CHAPTER XXXVI.

Vers. 1. {The generations of Esau} This genealogy declares, that Esau was blessed temporally, and that his father's blessing, Chap. 27.39. took place in temporal things. The ambiguities and seeming repugnancies in this genealogy, may be briefly reconciled by these rules. First, some persons have many names, as Esau is called also Edom in the first verse; Jacob also is called Israel, Gen. 32.28. and 35.21, 22. So one of Esau's wives the daughter of Ishmael is called Mahalath, Gen. 28.9. and Bashemath, Gen. 36.3. and Sarah is called, Isca, Chap. 11.29. And this not only in the names of persons, but in names national also, as the same person is called sometimes an Hittite, Chap. 26.34. sometimes an Hivite, ver. 20. of this chapter; because the Hivites were the greater nation, and comprehended also the Hittites, and sometimes an Horite, ver. 24. of this chapter; and the rather because the one were in habitation mingled with the other. Secondly, sometime the same name is given to several persons, as there were two called Anah, two called Corah, three called Dishon or Dishan in this chapter. Thirdly, the grandfather is called also a father and the grandchild (whether nephew, or niece) a son or daughter unto him, 2 King. 8.18, 26. Fourthly, some are called sons of others who were not their natural issue, but adopted children; as Amalek, whose mother was Timnah, yet is he called the son of Adah, vers. 12. to the one he was a natural son, to the other a son adopted. Fifthly, some men had the names of women given unto them, as Timnah, and Aholibamah, mentioned ver. 40, 41. were called by the names of the first mothers of their nation.

V. 5. {And Aholibamah} The wives of Esau are not ranked in the order of their marriage, (for the daughter of Ishmael was married to him after Aholibamah) it being fittest to name her first, of whom Moses had least to say, and her last, who gave occasion by her fruitfulness to say the more.

V. 6. {Went into the Country} That is, to another country than that of Canaan, where he had dwelt, and herein appears God's providence, which causes the wicked to give place to the godly, Esau removes thence to Mount Seir, that Jacob might enjoy Canaan according to God's promise.

{from the face} This removal of Esau from Canaan, is taken to be after he had dwelt in Seir, and had come thence to solemnize his father's funeral, Chap. 35.29. after which time Jacob and he being upon good terms, are thought to have dwelt together, until their riches increasing as (Abraham's and Lot's, Chap. 13.6.) gave occasion of their parting. Or, it may be thus understood, that after Jacob was gone to Padan-Aram, or Mesopotamia, Esau after a time being increased in estate, and finding his father, but especially his mother, so affectionate to his brother Jacob, that he had no hope of any joy of living there, when he returned, removed himself, with his wives, children and estate, (which he had gotten in Canaan) to dwell in Mount Seir, vers. 8. a place which haply pleased him better for commodiousness of hunting, to which he was very much addicted, and where he might make himself more room than as a sojourner with his father in Canaan could be allowed him.

V. 7. {For their riches} Esau being commodiously seated, and increased in riches, resolved not to remain where he was, conceiving his brother's estate and his would be too much for such a portion of Canaan, as in the way of sojourning would be allotted to them; such thoughts as these he might have before Jacob returned, and therein might be confirmed when he saw his increase, and was reconciled unto him; and therein the affections and intentions of Esau (though he minded only his own commodity) conduced to the accomplishment of the divine providence, which had designed Canaan for the inheritance of the posterity of Jacob, not of him.

{could not bear him} Not but that the land of Canaan was both spacious and fruitful enough to support and sustain them; but they not possessed of it as in their own right, but sojourning in it, could not be supplied with scope and compass enough for all their cattle.

V. 9. {Father of} See on Chap. 13.6. To all that descend from him in a right line, he is a father, though never so remote; and to such a one the descendants in what degree soever are children; so our Savior Christ is called, the son of David, the son of Abraham, Matth. 1.1.

V. 15. {Dukes} That is, leaders or chief governors, or heads of some eminent families or kindred; who joining together made an aristocratical form of government; that is, a government of divers choice and chief men, governing among themselves in an equal tenor of authority, without any king ruling over them by any absolute power, though for order's sake some one might have the preeminence, as the Duke of Venice has; such a government the Edomites had at the first, after that kings, from them they came back to dukes again, all being elective, and not by succession. If God dignify them so much who are not of his household, how much will he honor and exalt those that are?

V. 20. {Who inhabited the land} That is, before Esau did there inhabit, whose posterity by their sword made themselves room in the country, by expelling the old inhabitants thence, Deut. 2.12, 22. So verifying Isaac's prediction, Gen. 27.40. to their gain and glory in the world. But withal it is to be noted, that Esau had married Aholibamah niece to Zibeon the third son of Seir, ver. 2. & 20. of this chapter: yet for all this affinity, Esau's posterity expelled their kinsmen by marriage, of their possession: there is no trust then in the alliances of wicked men; though they make marriages with one another, they will violate all laws of affinity and friendship for their own advantage. See Gen. 31.23, 24, 29.

V. 24. {That found the mules} The word Jemim in the Hebrew (as Schindler observes, and the best interpreters agree with him) is here, and nowhere else found in the whole Scripture, which makes the signification of it the more uncertain; the vulgar Latin turns it baths, or hot waters: the most and best divines take it for mules, and hold, that Anah's finding them out was by an experiment of his own, causing a mixture of an ass and a mare, whence mules are engendered, who can engender nothing; this did Anah, who not contented with those kinds of beasts which God had created, found out the monstrous generation of mules, between the ass and the mare, which as an enormity against nature, the Lord forbids, not only in that, but in any other kind, Lev. 19.19.

V. 31. {Before there reigned any King over the children of Israel} The posterity of Esau was advanced sooner to royal dignity, than the posterity of Jacob, which in the Egyptian servitude were under a rod of iron, while Esau's offspring swayed a golden scepter. The wicked rise up suddenly to honor, and perish as quickly; but the inheritance of the children of God continues forever, Psal. 102.28. But how could Moses write this, since the Israelites had no kings in his time? This he might write by the Spirit of prophecy, for he prophesies of the people's desire of a king, and gives rule both concerning his choice and his carriage, Deut. 17.14, 15. See Deut. 33.5. Or this might be added by some other.

V. 33. {Jobab} Many of the ancients hold this to be that of Job, of whose patience there is an history, but the words differ much in the Hebrew writing; for this Jobab begins with Jod, but Job of whom the book is written, begins with Aleph, and is called Job or Ijob, never Jobab in the Hebrew text.

{Bozra} A famous city of Idumea, not far distant from the city Teman. See Amos 1.12. It is brought in allegorically in the prophecy of Christ, Isai. 63.1.

V. 34. {The Land of Temani} Heb. of the Temanite. The whole south country of Idumea, so called from the city Teman, the metropolis of Idumea, and the prince's palace; situated on Mount Seir; which city might be so named from Teman the eldest son of Eliphaz, ver. 11, 15. and hence it is probable, that Eliphaz one of Job's visitants, was called a Temanite, Job 2.11.

V. 37. {Rehoboth} Which is a city situate by the River Euphrates, built by Nimrod, Gen. 10.11. Some say this is another Rehoboth from that noted in the place forecited, and that it is distinguished from it by the mention of the river; but the matter is somewhat uncertain, and of no great weight.

V. 40. {The names of the Dukes} From kings they come down to dukes again, God having a power to advance and depose principalities, to set up, and pull down, and to change not only the governors, but the manner of government as he pleases; for the succession of these two hundred years or thereabouts (the length of Edom's regiment limited with Moses' death, as by some it is) will be found too little; but after the government of dukes, Moses reckons eight kings, and after them eleven dukes again. See 1 Chron. 1.51. for the king of Edom, (it may be) he was degraded to a dukedom, because of his hardhearted usage of his brother Israel returning out of Egypt, Numb. 20.14, 20. To this the answer may be, that though the kings succeeded one another, the eleven dukes might be contemporaries, and rule all at once; or if they be accounted in succession, Moses by the Spirit of prophecy, as well foretells their names and dignities which did succeed when he was dead, as reports precedent matters for many hundred years before his birth. To this may be added a third answer, (which is yet not to be preferred before the former) viz. that this might be inserted by some such author as made up the story of the book of Deuteronomy from the fifth verse to the end of the chapter.

V. 43. {Father of the Edomites} Or, of Edom; that is, of that race or offspring which has its original from Esau's loins, for all the descendants bear the name of their principal progenitor, though many degrees distant from him; because that virtually they were contained in him, else they could not have been derived from him; so the Jews many hundred years after Jacob's decease are called Israel, or the children of Israel; whereby we are directed from the condition of the one, to look both forward and backward to the condition of the other, and to observe how God's promises or threats given out with reference to their mutual relations, are made good upon them in succeeding ages: and withal the name of Edom (being given Esau by occasion of his parting with his birthright for a mess of red pottage, for which he is condemned as a profane person, and thrice repeated in this chapter as an addition to the name of Esau) is to be taken as a brand of perpetual reproach upon him, Heb. 12.16. as Jeroboam the son of Nebat, with this addition, which made Israel to sin, 1 King. 16.26. and Chap. 22.25. 2 King. 3.3. and elsewhere.

CHAPTER XXXVII.

Ver. 1. {In the land} The land named was Canaan, the place in particular not named was Hebron.

V. 2. {generation} (Chap. 5.1. and 36.1.) That is, the story of such things as came to him and his family, with reference unto the generation, or catalogue of his issue set down before, Chap. 35. with the interposition of the generations of Esau, Chap. 36. to show by way of comparison the different condition of God's church, and children, and of the families of the wicked.

{seventeen years old} Some popish translators say, sixteen years old, a manifest swerving from the Hebrew text, and with it from the Greek Septuagint, from which some eminent Papists, pretend a secret instinct of the Spirit in the author of that translation, which is a gloss more corrupt than their text; for if Joseph were seventeen, he was sixteen in truth of story, though not of interpretation; but it can be no way true that God's Spirit would correct in a translation, that which he had dictated in the original.

{with the sons of Bilhah, and with the sons of Zilpah} The sons of the handmaids, (it seems) were sorted together, and with them Joseph, because his mother Rachel was now dead, and he envied perhaps by Leah, for his mother's sake; and by her sons because he was the darling of his father; therefore Jacob for preservation of peace, divided (as it is probable) both his women, children, and cattle into two companies; in the one was Leah, her six children, and a great part of his flock with them; in the other the handmaids, their children and Joseph with them; where Jacob might expect more safety, because there less envy would follow the love of his father, or the preeminence which that might produce on Joseph's behalf.

{his fathers wives} Not properly so called, for Bilhah Chap. 35.22. is called a concubine; yet above other concubines might be called wives, because their sons shared in the inheritance in the land of Canaan with the sons of Rachel and Leah, who were wives in a proper sense. See the difference betwixt a wife and a concubine, on Chap. 22.24. and 25.1. and 1 King. 11.3.

{their evil report} Which is thought to be some injurious usage or carriage towards Joseph; yet it may be besides that the sons of Bilhah and Zilpah misbehaved themselves, and raised an ill report upon the family of Jacob by their criminal conversation, which if it were such as some have imagined, was most abominable. Joseph observing it with dislike, acquaints his father with it, that by him they may be reclaimed from their evil courses; wherein he does the office of a good son, and a good brother, to his father, and brethren, and acquits his own soul from all guilt that might have been contracted by his silence.

V. 3. {more then all} That is, more than any of them all.

{the son of his old age} (Gen. 44.20.) He was 91 years old at the birth of Joseph; now that parents love their young children better than the elder, there may be many reasons; as first, to be parents in old age argues the continuance of God's blessing, and of their good and strong constitution, when it was most like to fail forever. Secondly, they more value such an issue, because they expect no more of that kind, and that makes it more dear, because more rare. Objection: But Benjamin was younger. Sol. First, this is to be understood in respect of his elder brethren; and for Benjamin, he was not yet come to any proof to gain so much of his father's affection. Thirdly, in the youngest they look that the memory should hold out longest, and natural affection gains strength in its course, so that the further it goes the stronger it grows. Fourthly, the young children are commonly more conversant with old men, since they keep home, whereas the bigger children are much abroad. Fifthly, their innocency breeds acceptation without exception, whereas the elder children commit faults, it may be crimes, (as Reuben did, Gen. 35.22.) to grieve the hearts of their parents, and shorten their lives. Sixthly, old fathers decline towards the infirmity of young children, (as the proverb has it, once a man, and twice a child) and are commonly more tender, and kind to those who are by their tenderness more apt to be exposed to injuries by others. Objection: But Benjamin he was younger than Joseph, and so was he also son of Jacob's elder age. Answer: True, but there was somewhat there, besides the reasons here alleged, which made Joseph so beloved of Jacob; as that he was the long desired issue of his beloved mother Rachel, and her firstborn, that took away the great grief of her former barrenness, and he left no matter of mishap behind to afflict the heart of his father, as the birth of Benjamin, with the death of his mother, had done; and he was beautiful like his mother, and certainly, there appeared in young Joseph the presages of very virtuous acts, and employments of great importance.

{a coat of many colours} (2 Sam. 13.18.) Or, pieces; and it might be both, wherein both pieces and colors were so mingled, as might make most for delight and decency in the eye; the Greek word Poikilon, used by the LXX. and the other Greek word Polymita used by the Latins, sound both to the same sense, the one signifies varied, the other varied in particular, by pieces of several colors. This coat is here mentioned both as an argument of Jacob's love to Joseph, and as an occasion of his brothers' hate, and a color and cover for their bloody plot from the eyes of their father. Some curiously inquire concerning the matter of Joseph's coat, whether it were silk, or of divers kinds of threads, (which afterward was forbidden by the law to be made of linen and woolen, Lev. 19.19.) and concerning the making of it, whether it were long, or with sleeves or no; but as there is no need of such nicety, so can there be no good satisfaction given unto it. It is of more use to note, that as Jacob loved him better, so he showed his love unto him by such outward signs, as set him out unto his brethren as an object of envy: it had been better he had loved him more, and showed it less; it is a part of prudence in parents, so to govern their affections or themselves in the expression of them, that they give no cause of grudge, or malignant emulation among their children, Eph. 6.4.

V. 4. {hated him} Many things met together to make Joseph maligned of his brethren, as his father's favor, which in his gay coat was an eyesore to their envious looks; his complaint of his brethren, and after all, his dreams raised their hatred to a great height, vers. 5, 8, &c.

{could not speak peaceably} Wherein appears the power of human corruption, which is too stubborn to be held in by any bond, either of religion, or nature; those that are very bad cannot so much overrule their naughty hearts, as to permit a good word to come out of their lips; Matth. 12.23. an evidence against the opinion of the power of free will in matter of morality.

V. 5. {dreamed} Of dreams, see on Chap. 20.3. & on Chap. 31.24.

V. 7. {Obeisance to my sheaf} This was but a dream, the dream of a child, but in the dream was a mystery; and the meaning of it was, that Joseph's brethren should bow down to him, as their sheaves seemed to do to his sheaf; if this had been acted in the field, it would have been matter of amazement to them all; but then the providence of God in ordering the various affections, passions, and passages of his brethren towards him had not been so manifest, nor his advancement so strange, and above their expectation, as when the presage was but a dream, and that but Joseph's own dream related of and by himself. See on Chap. 24.6.

V. 9. {behold, the Sun and Moon and the eleven Stars} See Annot. on ver. 10.

{made obeisance} It was twice revealed to him, how he should be honored, but he has no revelation how he should be humbled, for God meant to bring this about by ways unknown both to Joseph, his father, and brethren; when God reveals himself to any, he does it with stint and limitation; the light he gives unto them being like that of a dark lantern, which may be shut, and opened by several acts of illumination; so that neither the prophets, nor apostles, knew any more of God's secret counsel, than he was pleased by particular informations, to impart unto them; compare 2 King. 5.26. with 2 King. 4.27. & Act. 5.3. with Act. 10.17, 21.

V. 10. {his father rebuked him} Partly in ignorance, whence the dream came, and how it was to be accomplished; and partly in wisdom, and good will to Joseph, whom he would not have by this means become more hated of his brethren.

{shall I and thy mother, &c.} Jacob takes himself to be meant by the sun, his wife by the moon, and his sons by the stars, according to the promise made to his grandfather Abraham, Gen. 22.17. wherein he takes notice of his own preeminence above his wife in the comparison; but though Joseph's brethren did most humble homage unto him, Gen. 26.4. did his father do so too? and if he did, his mother could not, for she died before in travail with Benjamin. Answer: First, for his father; though that be not expressly written of him, yet before he was made known unto him as his son, he had him in the estimation and honor of a viceroy, or deputy of a great king, and therefore did Joseph's brethren call their father his servant, and with that word in their mouths bowed their heads and made obeysance, Gen. 43.28. And when Jacob came into Egypt, it is not to be doubted but he gave him respect according to the dignity of his place; and if Rachel were dead at this time, (which some deny) the words of Joseph might, as to her, seem to sound as an idle dream. Or, the mother of the family, who was unto Jacob as the moon to the sun, might, when she came with Jacob her husband, do homage unto him, albeit it be not expressed.

V. 11. {Observed the saying} (Deut. 7.28. Luk. 2.19.) He thought there was somewhat extraordinary in it, and though he knew not what it was, he set his mind to observe it.

V. 13. {I will send} This was a good while after his brethren had expressed their envy against him, and by this time he hoped it was appeased.

V. 14. {Whether it be well} Heb. Peace. Peace is a compendium of all prosperity, even the prosperity of war is called peace, 2 Sam. 11.7. text and margin: as on the contrary, war is the muster of all miseries. See Annot. on Chap. 29.6.

{to Shechem} Which was from Hebron where his father was (as some compute the distance) sixty English miles, (as others) eighteen leagues, which wants not much of the other measure: those that were rich in cattle, to have them well pastured, were fain to keep them many times at great distance; when Laban, by God's blessing upon Jacob's faithful service was enriched, his flocks were sometimes fed at the distance of three days' journey, Gen. 30.36. Quest. But how durst Jacob trust his children and his cattle in that place where his sons had committed such cruel revenge upon the Shechemites? And how durst he adventure his darling Joseph upon such a journey alone? Answer: For the first, though his sons had gotten them a title to Shechem by the sword, God gave Jacob a peaceable possession of it by an admirable overawing of the people in those parts, for the terror of God fell upon the cities round about, Gen. 35.5. and by that, or God's protection otherwise, he hoped his Joseph would be safe, though sent alone, as himself had been, when he traveled a single wayfaring man a far longer journey, Gen. Chap. 28.

V. 17. {Dothan} Dothan (as some write) is as far distant from Shechem, as Shechem from Hebron; others reckon them to be about eight miles asunder, but if it were no more, yet added to the former journey, it was a great way, and Joseph's readiness to take the pains to do more than his father did command him, following to the full rather what he meant, than what he bade him do, is a commendable example of childlike obedience to his father, and might have been an occasion of great benevolence from his brethren, if they had not been prepared with the prejudice of precedent envy, and malice, to requite his good with their evil. In this place (yet not a city) was afterwards a city built, called by that name, 2 King. 6.13.

V. 18. {conspired} The Holy Ghost covers not men's faults, as the vain writers do, who make vice virtue.

{to slay him} To lay him in a dead sleep, so that he should never dream again; in this was Joseph, a type of Christ, conspired against by those, whom he came to visit, Luk. 20. vers. 14.

V. 19. {this dreamer} Heb. master of dreams. See Annot. on Chap. 14.13. They give him this nickname in scorn, as the manner of ill-minded men is to set terms of reproach upon the religious; so Christ was called a Galilean in derision by Julian; the apostle Paul a babbler by profane philosophers, Act. 17.18. This age abounds with such abusive appellations, cast upon the best Christians, by such as are of an heretical religion, or of no religion at all; the practice of this kind of contumely is ancient, and the patience under it as ancient; which may make us both to look for it, and make light of it.

V. 20. {pit} The Hebrew word Bor, signifies sometimes a cistern, or any receptacle of water which has no spring to feed it, and so is sometimes dry; the Hebrew scholiast makes the difference betwixt Beer and Bor, the former, says he, signifies a pit, or well only dug; the other the same, when it is built up about with stones, or other materials.

{we will say some evil beast} To unnatural cruelty, they purpose to add an act of inhumanity, to kill him, for whose safety they should hazard their own lives; and being killed, not to vouchsafe him a burial: and to both these they will add a probable lie to cover the matter, they will impute their bloody fact to wild beasts, a lie like enough to be believed, by that we read, 1 King. 13.24. & 2 King. 2.24. they would do a brutish act, but would not own it. How much better is it to be reputed a murderer, and to be none, as Paul was, Act. 28.4. than to be one indeed, and lay the blame upon another, whether man, or beast, as these would do?

V. 22. {to deliver him} Reuben his half brother, the eldest son of Jacob by Leah, persuades them not to slay him, but to cast him into some dry pit; whence his meaning was to fetch him out, and to return him safe unto his father; he made no scruple to pollute his father's bed with incest, Gen. 35.22. yet he makes a conscience of being defiled with his brother's blood: and it may be he is the more desirous to redeem the guilt of his lust with a grateful office to his father, and to regain his love. How corrupt is this church in the patriarch Jacob's family, when most of his sons are tainted with the heinous sins of incest, or murder in intent, and endeavor, though not in deed? for they were innocent in fact, but against their wills.

V. 24. {into a pit} Their hypocrisy appeared in this, that they feared man more than God; and thought it was not murder, if they shed not his blood; or cared not though it were, while they had an excuse to cover their fault.

V. 25. {sat down} Here is not a word how Joseph took the matter at his brethren's hands, nor what he said to save himself; yet it is plain by the confession of his brethren among themselves, (when they saw themselves entangled by their own fault) that he besought them in the anguish of his soul to spare him; but they would not hear, Chap. 42.21. whence we may be directed to supply the sense of a doubtful place, with such additions as in probability of reason are suitable to it.

{to eat bread} An usual phrase in Scripture for the sustenance of man, which is put many times for a full meal with variety of meats. Exod. 18.12. They refreshed themselves, or it may be feasted, because now they were freed from their dreaming brother; their consciences were asleep, as Jonah was in the side of the ship, Jonah 1.5. so they make much of themselves, and little regard the afflictions of Joseph, Amos 6.6.

{Gilead} Which was the way from Arabia to Dothan, and Dothan the way thence into Egypt.

V. 26. {what profit} It would be a strong bridle of restraint from sin, if we would but pose ourselves with the question of profit, What shall we get to gain the good will of men, and lose the love of God? what ease will it be to our minds to sacrifice innocent blood to our wrath, and when that is allayed, to raise a tempest of anguish, and fear, in our own consciences? what profit to win the whole world, and lose our own souls? Mat. 16.26. See Rom. 6.21.

{and conceal his blood} Conceal it from men, when it will cry to God for vengeance against us, Gen. 4.10. Job 16.18.

V. 27. {sell him} Men, especially captives taken in war, were in many countries sold upon a price, as cattle were, and therefore the servant is called the master's money, Exod. 21.21. and because he was his money, if he corrected him so cruelly that he died within a day or two after, his master was not to be punished for it. See the place forecited. In after times such as were taken in war, and might in war have been killed, remained in the power of their saviors (for so are men sometimes called, 2 King. 13.5. Nehem. 9.27.) for their lives, and for all hard usages on this side death; but against this tyranny, especially among Christians, there have been many both ecclesiastical, and secular prohibitions, as against a practice both irreligious, and inhuman.

V. 28. {Ishmaelites} It seems uncertain whether Joseph were sold to the Ishmaelites, or Midianites, or Medanites, for Vers. 25, 27. and in this verse, & Chap. 39.1. the Ishmaelites are named for that purpose, and in this verse also they are called Midianites; and ver. 36. Midianites of Midian, as the Medanites of Medan, both Abraham's sons: the like change or confusion of the names of the Ishmaelites, and Midianites, may be observed, Judg. 8.24, 26, 28. and the reason may be, because though they were a distinct people in their original, (for the Ishmaelites came of Ishmael, the son of Abraham by Hagar, Chap. 15.6. The Midianites of Midian his son also, but by Keturah, Chap. 25.2.) yet they were a mixed people; for a good part of them, in their habitations (the Midianites and Medanites living in the country of the Ishmaelites, and exercising the trade of merchandise among them) and therefore the Chaldeans call them both together, Arabians, (that is) a mixed people; coming of the Hebrew root Guarab, which signifies to be mixed; and for the particular of selling of Joseph, we may conceive that the Ishmaelites bought him, and such merchants as were (though by their dwelling and commerce mingled with the posterity of Ishmael) by descent sprung from Midian and Medan the sons of Keturah; and that all three must be two names of the same persons, is plain, by comparing this ver. with the last of this chapter, where it is said, the Midianites sold him to Potiphar, and in the first verse of the 39. chapter, it is said, that Potiphar bought him of the hand of the Ishmaelites; to which agrees that which is said in this place.

{twenty pieces of silver} In this again was Joseph a type of Christ, Joseph is sold by those of the twelve, who should have been more affectionate and faithful to him than any other; so Christ was sold by one of the twelve, chosen for especial service and fidelity; and as Joseph was passed over from hand to hand, from his brethren to the Ishmaelites, from them to Potiphar; so was Christ delivered over from hand to hand, Luk. 23.7. Joseph was sold for twenty pieces of silver, and Christ but for ten more; and though there were no comparison betwixt the worth of the wares and the price; for Christ was infinitely more excellent than Joseph, (though of a mere man he was of great worth, and renown) yet they that bought Joseph had the better bargain, for they were preserved by their purchase; but they (at least some of them) that bought Christ, bought a stumbling stone, or rock of ruin to themselves; to whom may be applied that speech of his; Whosoever shall fall on this stone, shall be broken, but on whomsoever it shall fall, it will grind him to powder, Matth. 21.44. and though Joseph were sold (in the intent of those that sold him) to save his life, and in the purpose of God's providence to be a means to save others from famishing to death; and Christ were bought with a mind to murder him, yet he saved many more by his death, (which was the aim of the divine decree for man's redemption) than Joseph by his life; and in this respect God's providence might set the sale of the antitype Christ upon an higher price, than Joseph his type, or figure.

V. 29. {and he rent his clothes} Reuben having careful thoughts to deliver Joseph out of danger, went some way about (to shun the suspicion of his brethren) that he might take him out of the pit; before he came thither, sale and delivery was made of him to the Ishmaelites, whereupon he returned with much anguish of heart, and extremity of passion, rent his clothes, the expression of a troubled spirit, and a sign and testimony of hearty sorrow: which manner was taken up, no doubt, at first by extremity of passion, without any regard to the decency of whole apparel, or damage by tearing them, and afterwards from the example of some eminent persons drawn into common practice; for so it seems to be, Num. 14.6. 2 Sam. 1.2. and Chap. 13.19. 1 King. 21.27. 2 King. 6.30. & 19.1. Ezra 9.3. Job 1.20. & 2.12. Esther 4.1. Joel 2.13. and from practice it was sometimes put into precept, as 2 Sam. 3.31.

V. 30. {The child is not} He calls him a child, though seventeen years of age, because himself was eldest of all, and Joseph the youngest but one. See Annot. on Chap. 22.5. and he says, he is not, that is, not there; viz. in the pit, or not at all; for that is the speech used for one that is dead, or so reputed, Gen. 42.13, 36. Jer. 31.15. Lam. 5.7. Mat. 2.18.

{and I, whither shall I go?} He thought some mischief had befallen him, because he could not find him, and feared his father would most require account of him at his hands, because he was the eldest; and that he would take it the worse from him, as being prepared for a misconceit by reason of the offense at his former evil act with Bilhah his concubine, Chap. 35.22. thence is he in great perplexity, as not knowing what to do, or whither to go.

V. 32. {and they brought it} In the beginning of this verse it is said, the brethren of Joseph sent his coat, and presently after, they brought it; in the word sent, there is to be understood messengers, and those messengers are they that brought it.

V. 33. {an evil beast hath devoured him} The bloody coat makes Jacob take the matter just as the conspirators had plotted it; but thereby both are deceived, they who thought their bloody hypocrisy was sufficiently covered with Joseph's coat; and he, who thought his Joseph was unrecoverably lost.

V. 34. {rent his clothes} See Annot. on ver. 29.

{put on sackcloth} This is here first mentioned; a ceremony of sorrow, (among the eastern people) and used among the religious also before the giving of the ceremonial law; and was afterwards taken into ordinary practice (as the rending of the clothes before mentioned.) See 2 Sam. 3.31. 1 King. 20.31. & 21.27. 2 King. 19.1. Neh. 9.1. Esth. 4.2. Psal. 30.11. & 35.13. Lam. 2.10. Joel 1.13. Jonah 3.5. Mat. 11.21.

{and mourned for his son} There was more cause to mourn for the wickedness of his sons, that were alive, if he had known what they had done, than for Joseph, if he had been dead; for if wild beasts had devoured his body, that was to the soul but as a garment to it; but with this difference, that though the garment may be cut, or pierced, or torn with the body, or the body may be wounded, the garment kept whole, yet the soul can never be harmed by any outward violence; for the wounds of the body are but outlets of the soul of the just to a state of liberty and safety; so that they, that sorrow overmuch for the death of their holy friends, are as Jacob washing the bloody coat of his son with tears, when his body was rescued out of deadly danger.

V. 35. {And all his sons} They that had their hearts and hands deepest in the plot that did so afflict their father, pretend a sympathy of sorrow with him, and a desire to minister comfort unto him; thus they increase their own sin by hypocrisy, while they make offer of lessening his sorrow by compassion.

{and all his daughters} That is, Dinah with his sons' wives, for he had no daughters of his own but Dinah, nor were his sons at age to have children (who being Jacob's grandchildren, might be called his daughters, see Chap. 31.43. & on Chap. 36.1.) to comfort him; for his eldest son being not above twenty-five years old, it was not like that any child of his, or any of the rest was now of sufficient age to be his comforters.

{I will go down} Jacob was so passionately affected with the conceit of his son's untimely death, that by sorrow he is like to hasten his own; and carried with the tide of his distemper beyond himself, he both refuses all comfort, and resolves to carry his grief to his grave. He was perhaps too fond in his love to Joseph, and now he smarts for it, as David did for doting upon Absalom, 2 Sam. 18.33. The excess of one affection (the case being changed) turns to the excess of another; in both the best may offend, and therefore all must watch more carefully over their hearts, that their passions grow not too wild to be governed with grace, and reason.

{grave} The word Sheol here used and Englished the grave, signifies generally the state of the dead, without any reference to pain, or anguish, as Psal. 30.3. Isa. 38.18, 19. and in many other places, especially in this place where Jacob, when he conceived that Joseph was killed, rent his clothes, and refused comfort, saying, I will go down into the grave unto my son mourning; for by the grave, he could not mean a place dug below in the earth, for he thought he was devoured and torn in pieces by some evil beast, ver. 33. much less that he was gone to hell the place of the damned, because he was a good child, and had evident signs of the favor of God towards him; and particularly it is taken for a low place in the earth, and that either shallower, as the grave, Prov. 30.16. or deeper, as that devouring gulf which swallowed Core and his company, Numb. 16.33. or for the place and state of the damned, where they are shut up to suffer torment without mitigation or end. The popish divines in their annotations upon this place find fault with our translation for the word grave, and would fain have it be believed, that because Jacob thought his son went not into the grave, and meant not himself to go to hell, that Limbus is the place meant by Sheol, a place bordering upon hell, where they must meet, and where there is no pain; and some of them deny the word Sheol to be anywhere in Scripture taken for the grave; but others of them confess it is frequently so taken. We may take the word Sheol then here for the grave, or state of the dead, out of commerce with the living: and if the Papists will have the word Sheol, to signify either hell, or some state of the dead next about it, and near unto it, as Limbus Patrum or Purgatory, what will they say of the sheep and oxen and tents, which in the sixteen of Numbers, ver. 33. went down in the pit? in the original the word is Sheol, but sheep and oxen, &c. went not to hell or Limbus.

V. 36. {And the Midianites sold him} See Annot. on v. 28.

{an Officer} The word in the original is an eunuch, that is, a gelded man, Isai. 56. vers. 3, 4. but it is not like that Potiphar was so, for he had a wife, Genes. 39.9. And some say a daughter also, married to Joseph, but that is an error: see Annot. on Chap. 41. ver. 46. And because eunuchs were chamberlains to the king's women, Esth. 2.3. and consequently courtiers, and those courtiers employed sometime in other offices, the name eunuch came to be a name of court honor or office, and so to be given to some, who were perfect men, and not gelded, as eunuchs were; such a one might Potiphar be in this place.

{Captain of the guard} According to the Hebrew (as the marginal reading has it) it is one who is chief of the slaughter-men: and the word put for a slaughter-man, is sometimes taken for a cook, as 1 Sam. 9.23. because the same man many times killed the meat he dressed, and in some places the butcher's office and the cook's met in one, the slaughterhouse being a near neighbor to the kitchen; in this place it may be a captain of the guard or fence; the Greek word Magirenein, which properly is to play the cook, is used for to kill, and from killing of beasts and fowls, &c. it is made a military word, and put for killing of men: in this place the word rendered Captain of the guard, may be a provost marshal, or, chief marshal, so it is in the Marg. here, and in 2 King. 25.8. or such a one as was of chief authority over the custody of malefactors, and was to see execution done upon them, when they were to be put to death, as a sheriff with us. He was fitly disposed of by the divine providence, that of a son being made a slave by his brethren, he might by his mistress's love and hate (for he had both by turns) and by his master's jealousy and authority be made a prisoner, and of a prisoner a ruler, that the goodness of God might appear more powerful than the wickedness of men; (whereof in Joseph's case there is clear evidence; for his honor was manifold more than his humbling, for he was in a contemptible condition but thirteen years, and fourscore years in an honorable estate) and that his children might have faith for the fulfilling of his prophecies and promises, not only without the helps of human means, but against them.

CHAPTER XXXVIII.

Vers. 1. {At that time} Part of the story in this chapter fell out after the selling of Joseph into Egypt, but that part concerning Judah's marriage was before; some take the words [at that time] in respect of his taking of a wife, for the time betwixt Joseph's selling into Egypt, and Jacob's sending for to sojourn there; (which was twenty-three years (or as some reckon twenty-two) as may be gathered by comparing of Chap. 37.2. & 41.46.) and at the beginning of that account they conceive that Judah married the daughter of Shuah the Canaanite, for otherwise the story of Joseph may seem abruptly to be left off, and that of Judah to be unseasonably brought in: secondly, they say, that at that time when Joseph was sold into Egypt, Judah dwelt in the presence of his brethren, and therefore it is likely, that after this he made his choice of a Canaanitish consort: but neither of these reasons are convincing, for Judah's story might be brought in in this place, because of the dignity of his tribe, by the descent of Christ from him and Thamar according to that which is here reported of them, and because the most of these matters concerning him and his sons, had their course in the time prefixed; and for that which is said of Judah's dwelling in the presence of his brethren, it will not infer such a strict residence at home, but that he might make a visit to a friend elsewhere, and there might see, and like, and steal an unmeet match with a Canaanite. Therefore this, notwithstanding the story of Judah, may have its entrance before the selling of Joseph, and yet might be brought in here, because the greater part of it followed after; and so at that time, must be understood in some larger latitude, and be referred to the time of Jacob's continuance in Canaan, after his departure out of Mesopotamia; as it is set down, Chap. 37. ver. 1. and accounting the time by the story of Joseph being seventeen years old when he was sold, and Judah being then about twenty-one years of age, seven years before that, that is at fourteen years old he married; and in the three years, next ensuing, had three sons successively one after another, viz. Er, Onan, and Shelah; when Er, his eldest son, was about fourteen years of age, he married him to Thamar; and Er, for his wickedness, being smitten dead by God, he gives Thamar to his second son Onan, to raise up seed unto his eldest brother, who doing as wickedly, God does as justly by him, and so he cuts off him also; Thamar then expecting the third son for the same reason that she had the second, and disappointed of her desire, in the disguise of an harlot, is used like an harlot by her father-in-law Judah, (who was now about thirty years of age) by him she was mother of twins, Pharez and Zarah; Pharez being married at fourteen years old (as Er his elder brother, and father were) begat Hezron the same year, and the year after he begat Hamul, and that year went Jacob into Egypt, and carried those two little ones with him in the fortieth year of Joseph's age; so that for the most of the story of this chapter, we may take the words, at that time, or, in that time, for the time after the selling of Joseph into Egypt, only Judah's marriage (as the ground of the ensuing passages) is related here, though it fell out before, because it was fit to mention things so coherent together; all the story besides happened after the selling of Joseph into Egypt, and so the whole is most fitly set down, as one continued story in this place. The marriage of Judah, Er and Pharez at fourteen years old; but especially Judah his begetting of Er, and Pharez his begetting of Hezron and Hamul about that age, may seem somewhat strange; and so are many things in Scripture, yea, in the narration of this chapter, yet it is not improbable, because, in very many of that age, there is a natural ability for that purpose, and there wants not instances of some, who were fathers sooner than at fourteen, as Ahaz was when he begat Hezekiah, which is plain by comparison of 2 King. 16.2. and 2 King. 18.2. and 17.1. And Doctor Rivet in his exercitation on this place out of Scaliger, relates a story of one who was under twelve years of age when he begat a child. And no doubt but there are divers instances of such early fruitfulness, as at fourteen, and might be more, if marriage were usual at that age.

{Judah went} Judah is singled out in this story from the rest of his brethren, and brought in with Thamar, because of these two (though wickedly made one) the holy child Jesus was to be descended, according to his pedigree, Mat. 1.

{Adullamite} That is, one of the city of Adullam, called also Odollam, which in the division of Canaan fell to the tribe of Judah. See Josh. 12.15. & Ch. 15.35. It was situate in a lower part of the country, than where his father dwelt, & therefore he is said to go down thither; David made an escape from Achish king of Gath, and betook him to a cave there, 1 Sam. 22:1.

V. 2. {Saw there a daughter of a certain Canaanite} He was but a raw youth, about fourteen years old, and he took a wife by sense, not by reason or religion, which should both have directed him to have made his choice by his father’s advice, who would never have consented to match an Israelite with a Canaanite; such mixed marriages of the blessed and accursed seed being forbidden, first by his grandfather, Gen. 24:3, and after by his father, Gen. 28:1.

{whose name was Shuah} This was not the name of Judah’s wife, but of her father, as the Hebrew text imports by the gender, and as is plainly expressed, ver. 12.

V. 3. {And he called his name} Of Judah’s three sons, the first had his name given by his father, the two latter by their mother; the one it is like by license, the other by the absence of her husband, for the authority of giving names is principally the man’s, and the time of imposition was most anciently at the birth, afterwards at the time of circumcision of the child; Chap. 21:3–4, and Luke 2:22.

V. 5. {He was at Chezib} That is, Judah was at Chezib, another city of Canaan, (not far from Adullam) which some conceive to be the same with that which is called Achzib, Josh. 15:44.

V. 6. {Judah took a wife for Er} Now Judah has a son, he uses his own right to dispose of him in marriage, and thereby shows the wrong he did unto his father, in marrying himself without his consent; children many times use their parents so, as they would not be used themselves by their children, when they have them; it would make them more apprehensive of their duty, and better disposed to do it, if they would think when they are children, what they would require of their own children if God should honor them to make them parents.

{Tamar} Some Jewish doctors would have her to be the daughter of the high priest Melchizedek, because Judah dooms her to that death, which in case of whoredom was to be inflicted on the priest’s daughter, Levit. 21:9, but the computation of time will not allow him to have now a daughter young enough to bear children; for he died one hundred and sixteen years before this foul fact; it is more like Judah chose for his son, as he did for himself, a Canaanite, who if she were willing to leave the religion of her country for that which Judah professed, might be a good woman. Some doubt whether she were not rather a Philistine than a Canaanite, ver. 7.

{wicked in the sight of the Lord} All wickedness is in the sight of the Lord, but of some it may be said rather than of others; as secret sins may be said to be in his sight, because no eye but his can see them; and great sinners are said to sin in his sight, or before the Lord, as was said of Nimrod, Gen. 10:9, and the men of Sodom, Gen. 13:13, because they sin with so much boldness as if they would profess impiety before his face; as if he in justice sets an especial eye and observation upon them to reward them according to their wickedness: what wickedness this was, is not set down; it is thought by some to be like that of Onan, ver. 9, but not out of envy, but to preserve the beauty of his wife, which by bearing of children, and giving suck would be impaired; but this was not like to be the consideration of one so young; some heinous and hateful sin certainly it was, both for kind and degree; and if it were of that kind, it is not unlike it would have been mentioned, as well as the sin of his other brother’s; but because the wisdom of God thought fit to conceal it, it is not fit to be inquisitive after it.

{and the Lord slew him} By a wicked angel, say some Popish commentators, quoting for it, Psal. 78:49. And some more particularly say, that this wicked angel was Asmodeus the slaughterer of the libidinous husbands of Sarah, Tob. 3:7–8, but this is but their conceit; it was doubtless, whether immediately from the Lord, or by a good or bad angel, such a stroke of divine vengeance as might be known to come from the hand of God. He was then but young, about fourteen years of age; (as has been noted in the first verse) at this age and beyond, many make account they have a privileged time for youthful pranks, though profane or impure; but they should Remember their Creator in the days of their youth, Eccles. 12:1, lest they provoke him to be their destroyer, either in the midst of their days, Psal. 55:23, or sooner, as he was to Er in this place, and to his brother Onan, ver. 10, and to forty-two scorners, as he was to the little children, who mocked the prophet, 2 Kings 2:24.

V. 8. {Raise up seed to thy brother} This order was for preservation of the stock, that the child begotten by the second brother should have the name and inheritance of the first, which is in the New Testament abolished. This is the first example we find of the marriage between the widow of the dead, and the surviving brother; but when it was first ordained we find not, but no doubt it was at the first by revelation from God; but when, and to whom it was first prescribed does not appear; but it is plain, that in Moses’ time it was made a written law, Deut. 25:5. And it is so to be understood, that if there were no natural brother in the nearest degree of kindred to marry the widow, the next kinsman was to do the office of a husband to her, Ruth 4, and this was to preserve the preeminence of the firstborn, as a type of Christ, and for the distinction of the tribes, that the prophecy of his descent and pedigree, might more plainly appear; otherwise the brother’s marriage of the dead brother’s widow, was forbidden, Levit. 18:16. And therefore, before the ceremonies of the Jewish church were abolished, Herod was reproved by John Baptist for marrying his brother Philip’s wife, doing it rather out of wanton lust, than of charity or necessity to raise up seed unto his brother, who died not childless, for he had a daughter; but in the Christian church it is no way lawful; it is therefore an evidence of Antichristian pride in the Pope (exalting himself above God) to dispense with incestuous marriages, which God has perpetually forbidden; as he takes upon him to do, and others to defend; he might as well discharge men from the law of the sixth commandment, because God in some cases allows killing, as in lawful wars, and for execution of justice; and from the eighth commandment, because he allowed the Israelites to spoil the Egyptians, as he does in this case discharge men from the law of the seventh commandment, allowing such marriages unto Christians, as were permitted only by way of dispensation to God’s people in the Old Testament upon especial reasons, which being made for their peculiar state, with it are at an end. In composition of such ordinances, which seem to be repugnant the one to the other, as in these forementioned, Deut. 25:5, Lev. 18:16, with others we must learn to distinguish the constant and perpetual precept or prohibition from the temporary exception; as in the second commandment, the law is negative against images for religious use; the exception is the making of the resemblance of cherubim, Exod. 25:18–19, 20, and withal, we must remember that it belongs to him to make the exception, who makes the law.

V. 9. {On the ground} The lewdness of this fact was composed of lust, of envy, and murder; the first appears, in that he went rashly upon it, it seems he stayed not till night, for the time of privacy for such a purpose, else the bed would have been named as well as the ground; the second is plain by the text, he envied at the honor of his dead brother, and therefore would not be father of any child, that should be reputed his, and not his own; the third, in that there is a seminal vital virtue, which perishes if the seed be spilt; and by doing this to hinder the begetting of a living child, is the first degree of murder that can be committed, and the next unto it is the marring of conception, when it is made, and causing of abortion: now such acts are noted in the Scripture as horrible crimes, because, otherwise many might commit them, and not know the evil of them. It is conceived, that his brother Er before, was his brother in evil thus far, that both of them satisfied their sensuality against the order of nature, and therefore the Lord cut them off both alike with sudden vengeance; which may be for terror to those Popish Onanites who condemn marriage, and live in Sodomitical impurity, and to those, who, in marriage, care not for the increase of children (which is the principal use of the conjugal estate) but for the satisfying of their concupiscence.

V. 10. {slew him also} See annot. on ver. 7.

V. 11. {A widow at thy father’s house} By the same reason that Onan married Thamar, the third son Shelah was to marry her, (Onan being dead) but Judah fearing the like mishap to him which befell his elder brother, having perhaps a suspicion of some fault in her, or that some unlucky fate followed her, had no meaning to make a third marriage with her; and for better prevention thereof, lest by being together, she should entice his son Shelah, he appoints her to return to her father’s house, and there to tarry (as he pretended) but until Shelah were grown up.

V. 12. {To his sheep-shearers} It was the manner of old (as appears by this place, and it continued many years after this (as we see by Nabal’s practice, 1 Sam. 25:2–8, 36) to make a feast at the shearing of sheep, and it is continued to this day in many parts of this kingdom; at this feast the owners of the cattle had a double evidence of God’s bounty to them; for while some parted with their wool to clothe them, others, it is like, were stripped of their skins, having lost their lives, to feed them.

{friend} The same word here rendered friend, the pricks only varied, signifies a pastor or shepherd; both these acceptations happily met together in our blessed Savior, who was both a good shepherd to his sheep, and a very good friend to them, laying down his life for them, Joh. 10:11.

V. 14. {Her widow’s garments} The manner was (as by this it seems) for widows to be distinguished by some grave and mournful habit, from wives who enjoyed the comfort of their husbands.

{in an open place} Heb. The door of Enajim; a proper name of a place, or of the eyes, that is, a place which affords an open prospect to the eyes; or a crossway, where the eyes are put to it to look intentively what way to choose, and what to refuse; or, the door of two fountains, a way which is an open passage betwixt two fountains. Such as are of that tempting profession, though to secret sin, haunt places which are open and obvious to common commerce and recourse; as the harlot by Solomon is set out, Prov. 7:12. Now she is without, now in the street, and lieth in wait in every corner. Prov. 9:14. See Jer. 3:2, Ezek. 16:24–25.

{Shelah——grown, and she was not given} It appears now to Thamar, that Judah had no purpose to do the right that belonged to her widowhood; so being hindered by him from being a lawful wife, she takes thence occasion to make herself his bedfellow by an unlawful means; and he being now a widower, as well as she a widow, she thought it more lawful to be done, and Judah more likely to be drawn unto it.

V. 15. {because she had covered her face} That he did not know her by her voice, the reason might be, either for that she spoke to him in a whispering noise; because it was a secret matter; or, not suspecting his daughter-in-law in that place, he might think it another, though she spoke like her, and his own inordinate passion might by God’s judgment be an occasion to blind his judgment, so that in hearing he might hear and not understand, and seeing he might see and not perceive, Mat. 13:14. See annot. on Chap. 29:25.

V. 18. {And he gave it her} That is, the pledge she demanded, to wit, his signet, or seal, his bracelets, and staff; lust whether for corporal or spiritual whoredom, is a besotting evil, which makes a man part with his precious things to a pernicious purpose; so did the Israelites with their earrings to make the golden calf, which they set up to their own ruin, Exod. 32.

{and he came in} Not by the highway where she stood to tempt, but in some private place not far off, more like to be chosen for such a sinful secret. This fact of Judah is recorded for many reasons: First, to show the impartiality of God’s Spirit, which indicted unto the penmen of the holy Scriptures, who uses no connivance to the offenses of any; therefore Moses, though he were of the tribe of Levi, tells Levi’s faults, Gen. 34:25, and Chap. 49:5, etc., as well as Judah’s here, yea and his own defects, Chap. 38:15–16, Exod. 4:13, and God’s displeasure towards himself as well as others, Exod. 4:24, Num. 20:12, and David, howsoever he is highly magnified, has his faults laid open, though done in secret, as well as others, 2 Sam. Chap. 11 and 12, and Chap. 24, and Jonah reports his own murmuring against God, and took a chiding for it, answering nothing in his own defense, and so his book is ended. Secondly, That we should not idolize the worthies of former ages, but consider them as frail men, though never so eminent. Thirdly, To show them that the favors they received from God, were not rewards of their works, but the exercises of mercy, whereof the best thought themselves most unworthy, Gen. 32:10. Fourthly, To take away all boasting of a carnal birth, and therefore our Savior himself, though immediately born of a pure virgin, was lineally descended from this Judah and Thamar, that men might respect him for himself, not for the worth of his progenitors in the flesh; and hence the vanity of the Jews’ brag is evident, who gloried that they were not born of fornication, Joh. 8:41, whereas Judah (from whom they are called Judæi, Jews) here committed incest with the widow of his own sons. Fifthly, To comfort penitent sinners, though they have foully fallen into gross offenses, for though divers of the patriarchs were great sinners, as Reuben, Simeon, Levi, and Judah, yet were their posterity all sharers in the land of Canaan, and all their names written in precious stones on Aaron’s breastplate, Exod. 28:21.

V. 20. {His friend the Adullamite} (His name was Hirah, ver. 12) but he had showed himself a better friend, if (when he went with Judah to his sheep-shearers, at which time the fact was committed) he had dissuaded him from it; but it is like he had his part in consenting to the sin, as well as in concealing of the shame; but friendship is not rightly understood nor practiced; the truest friendship is to save or deliver a friend from the greatest evil, and the greatest evil is sin; but to tempt any to that, or to tolerate him in it, is the part rather of an enemy, than of a friend. See annot. on Gen. 20:1. See also Lev. 19:17.

V. 23. {lest we be ashamed} Men are more afraid of shame, in respect of men, than of sin, in respect of God; yet not so much afraid of shame as they should be, for they think not much of that until they have made way for it by their wickedness; else if the importunity of their carnal desires would give them leave and leisure to consider what shame attended upon sin, it might be a means to withhold them from it; Rom. 6:21.

V. 24. {Bring her forth} From the house she dwelled in, to prison, that being first delivered of child, she may be afterwards burned.

{let her be burnt} We see that the law was written in man’s heart, which taught them that adultery should be punished with death, albeit no law as yet was given: of those laws which were written by Moses, divers were in use and practice before his time, as for altar, sacrifices, oblations, tithes, the distinction of clean and unclean creatures, with others, and so adultery was punished with death; and it was taken for adultery if a betrothed virgin played the harlot, for which, both she, and her carnal male were to be put to death, Deut. 22:23–24, and the death was stoning, as in the place forecited, except in a priest’s daughter, and she, if she offended in that kind, was to be burnt, Lev. 21:9. In regard that Judah made offer of his third son Shelah, for a husband to Thamar, ver. 11, and she accepted of it, she was in the case of a betrothed woman, and so her fault was reputed as adultery, at least by the discipline of Jacob, and his sons. Now because Judah calls for her out to be burnt, it is probable either that he took her as one of his family in relation to his son (though dwelling for the present in her father’s house) and that so he had authority to judge her as he thought meet; or that there was some, either law or practice, among the Canaanites, to punish adultery with death, and that might sometimes be with fire; for some heathens have had that sin in such detestation, as to inflict that penalty for that fault. See Jer. 19:22–23. Or if there were no set law or custom for such severity against that sin, it may be such as were of credit and account in that place, as Judah was, might propound and persuade to such a punishment; howsoever Judah (in passion and disdain, to have his family so disgraced, and with a desire to rid Thamar out of the way, because he was unwilling to match her with Shelah) might in his heat and hate, make such a motion upon the pregnant proof of her conviction. But herein Judah is himself convicted of many faults: First, of his unjust dealing with Thamar, as the widow of his two dead sons. Secondly, his unchaste meddling with her in that habit of a harlot. Thirdly, his rash and cruel sentence against her, before he had heard what she could say for herself, notwithstanding she was with child, which was in effect, to slay the innocent with the wicked; for what fault could be laid to the charge of the child yet unborn, that it should be burnt before it came to light? The light of nature has taught men to abhor such cruel executions; unjust as well as unmerciful; God resolves against it, Ezek. 18, and Deut. 24:16. And with all this severity towards Thamar, there is joined much partiality to himself, who if he had not been too indulgent to himself, would not have been so severely bent, as to desire she might be burnt. See on ver. 18, and 2 Sam. 12:5, 7.

V. 25. {When she was brought forth} Whatever authority Judah had, his words prevailed so far with those to whom he spoke, that she was brought forth as a capital offender, but she escaped death, by stopping the mouth of her accuser.

{whose are these, the signet, etc.} The pawns left with her for performance of his promise to send her a kid, she brings against him as proof of his partnership in the crime; she seals up her charge against him with his own signet, entangles him with his own bracelets, and beats him with his own staff; and very good cause, for he is unexcusable who is guilty of the same fault for which he condemns another, Rom. 2:1.

V. 26. {Judah acknowledged them} He might no doubt have made excuses against her accusation upon such arguments; and if he had not denied the things to be his, he might have pretended that they came unto her hands some honester way, than by an unchaste contract with her by the highway; but now the consciousness of his own heart, and the force of truth, extorts a confession from him, that these things were his, and that they were assured evidences of his offense.

{She hath been more righteous then I} That is, she ought rather to accuse me, than I her; he does not only confess, but with words of aggravation against himself, She is more righteous then I; if we compare their faults, in some respects he was more faulty, and she in some others; he, in that he failed to perform what he had promised, not as matter of courtesy, but of right, and whereby her chastity might have been preserved; and in that he both persuaded her to the sin, and covenanted to pay her for it; for though she came forth with an intent to tempt, and to be tempted, if he had not solicited the business, she would not have offered to persuade him unto it, and in this she was more righteous than he, because he in his familiarity with her, cared for nothing but his carnal pleasure; she minded more the propagation of mankind. Lastly, he intended to put her to a painful and shameful death without any compassion to the innocent within her, she had no such dangerous desire or design upon him. But in this he was more righteous than she, for she knew that she lay with her husband’s father, he knew not that he lay with his son’s wife; but his free confession makes him more capable of pardon in respect of God, and her in respect of men; for the cause was like to fall, when the prosecutor was changed from charging of her, to accusation of himself, wherein he further testified the truth of his repentance.

{he knew her again no more} This is the truest sign of the sincerity of his confession, when he forbears the sin, and does so no more; many confess a fault, and soon fall to it again; but the true contrition is, when a man takes such offense at his own offending, that with an upright heart he can say, as in the book of Job, I will not offend any more. That which I see not, teach thou me; if I have done iniquity, I will do no more, Job 34:31–32.

V. 27. {Twins were} Which a skillful midwife when the mother was in labor might perceive.

V. 28. {put out his hand} The birth was very painful and perilous by the strife of the twins; as Chap. 25:26, and by that God would chastise Thamar for her offense; but though she had all the pain, yet Judah was her partner, as in the sin, so in the shame (as well as in the sin) which was double, for two base-begotten children would do them twice as much disgrace as one alone.

V. 29. {And she said} That is, the midwife speaking in some passion, as fearing lest the manner of the birth would be perilous to the mother, or children, or to both.

{this breach be upon thee} That is, imputed to you. So Sarah when she charges Abraham with the contumacy of the handmaid, says, My wrong be upon thee, Gen. 16:5. Or, this breach be upon thee; that is, the remembrance of it shall be set upon your name, you shall be called Pharez, that is, a breach, because you have put forth a hand as your brother did, but have broke through all impediments, and made him draw back his hand again to give you the precedence, that you may be the firstborn; and accordingly is Pharez set before his brother Zarah in the genealogy, Numb. 26:20, 1 Chron. 2:4–5, and brought in by the evangelists, Matth. 1:3, Luke 3:33, as a progenitor of Christ. In the birth of these two brothers, we may note the difference in the new birth, which should be whole and entire, as that of Pharez, not like that of Zarah, who was born but in part with one hand thrust out and presently drawn back again; such is their regeneration or new birth, who are religious but in part, and soon depart from the profession they have begun; that birth, though it may make some show for a time, as Zarah’s hand tied about with a scarlet thread, will not be sufficient for salvation, no more than one thread is enough to make a whole suit to cover the nakedness of a sinner. Divers divines of ancient and late time, apply these two brethren to the different state of the Jewish and Christian church, understanding by Zarah who put forth the hand, the church of the Jews, appearing with justification by works, which are attributed to the hand, and drawing back by unbelief and obstinate rebellion, Rom. 10, last; and by Pharez the church of the Gentiles coming after the other, yet being a more perfect birth, getting the primogeniture or birthright from him; and then by Zarah’s coming forth wholly after him, the new birth of the Jews, called to the profession of the faith of Christ in the evangelical church.

V. 30. {Called Zarah} From a word signifying to arise as the sun does, or to appear, because he appeared and in part came forth first, as the midwife said, ver. 29.

CHAPTER XXXIX.

Verse 1. {And Joseph} Moses returns again to the story of Joseph (whence he made some digression concerning Judah and Thamar) and goes on with it to the end of the whole book.

{and Potiphar, etc.} See on Chap. 37:24, 36, with the annotations upon them.

V. 2. {A prosperous man} The favor of God is the fountain of all prosperity, and therefore though God many times use secondary means, as a man’s own diligence, and others’ benevolence, to make him prosper, we must direct our prayers only to God, that we may do so, and our praises to him when it is so.

V. 3. {his Master saw} By the effects; for though he knew not the true God, he might know that some divine power ruling over men’s affairs, gave good success to what Joseph did, and dealt in. See annot. on Chap. 30:27.

V. 4. {Found grace in his sight} Though he were hated of his brethren, he was favored by a stranger; there was another effect of God’s favor, and therefore to be sought for at God’s hand, as Neh. 2:4–5.

{Overseer} For this office was requisite some acquaintance with the Egyptian tongue, to the learning whereof no doubt he had addicted himself; and he was very capable of that or any other skill, else he could not so soon have been sufficient for such offices as were put upon him; it is like at first he spoke it imperfectly, but use in one so ingenious would advance apace to proficiency. Here we see an instance of the divine providence, for Joseph was sold to be a servant, a slave, but God prefers him from a state of contempt to a place of authority; his diligence and faithfulness made him well accepted of his master, according to that of Solomon, He that waiteth on his Master shall be honoured, Prov. 27:18. Thus the prediction of his dream begins to work, which by degrees (though with some interruptions) proceeded to a higher preeminence of honor and power.

{all that he had, he put} Because God prospered him, Potiphar thus trusted him, so he made religion to serve his profit.

V. 5. {for Joseph’s sake} The wicked do foolishly in setting themselves against the godly, whom if they would respect as they ought, they might enjoy as affectionate and faithful friends, and trusty servants, on whose fidelity they might rely with much ease and advantage to themselves. See on ver. 3, 23.

V. 6. {Ought he had save the bread} The words are taken to be a proverbial speech, whereof the meaning is that he was assured that all things should prosper well, therefore he did eat and drink and took no care: by bread is meant in the phrase of Scripture, that which is necessary for a man’s sustenance, especially his diet; of that Potiphar took more notice, because he would please his palate: or it may be Joseph had less to do in that than in other matters, because there was something peculiar in the diet of the Egyptians, whence it was, that the Egyptians might not eat bread with the Hebrews: for that was an abomination to the Egyptians, Gen. 43:32.

{A goodly person, and well favoured} Sometimes God is pleased to join inward and outward grace in the same person; that beauty may make grace more acceptable with carnal people, and grace may make beauty more safe from their solicitations and from self-conceit. See 1 Sam. 16:12.

V. 7. {After these things} After Joseph had served Potiphar first as a servant, then as a more especial attendant on his person; lastly, as a chief officer in his house, which might take up about nine or ten years’ time.

{cast her eyes} Beauty is a dangerous object to a wanton eye, and a wicked heart; in which respect blemishes and blindness may be borne with more patience, since by the one we are not so apt to give, by the other not so apt to take occasion of sin.

{Lie with me} In these words is declared the sum whereto all her flatteries did tend; it is like her solicitations to lust (at least at the first) were not in the plain expression here set down; but her favorable and familiar usage of him, liker a friend than a mistress (though in the language of our time, a mistress is but a she familiar) by wanton glances, and sometimes by words of immodest intimation, which in effect sorted to no other meaning than these words express.

V. 9. {How then can I} The grace of God is a powerful restraint against the provocation of sin; so that the godly cannot consent unto it, 1 Joh. 3:9, whereas the wicked on the contrary cannot cease from it, 2 Pet. 2:14.

{do this great wickedness} Adultery is a great wickedness: first, because it is a theft of that which is most precious and should be most peculiar to the owner, as in this verse is showed; and therefore the suspicion or jealousy of injury in it, raises the rage of a man to such a height, that it will not be allayed without revenge, Prov. 6:34–35. And it steals sometimes an heir into a man’s estate, or at least thrusts in for a portion among the legitimate children a stranger that has no right to be a sharer with them. Secondly, marriage being not made without the bond of loyalty, the breach of that bond is treachery. Thirdly, in a religious and godly person it is sacrilege, for the body of such a one is the Temple of the Holy Ghost, 1 Cor. 6:19, and to turn the temple of God to the use of carnal pollution is a profane sacrilege. Fourthly, besides all this, Joseph, if he should yield to his lascivious mistress, should show himself not only ungracious towards God, but ungrateful unto a very kind and respective master: not without great cause then he called adultery a great wickedness.

{and sin against God} The fear of God preserved him against her continual temptations. See annot. on Chap. 20:6, 11, and 42:18. Neh. 5:15.

V. 10. {Day by day} Heb. Day, day; that is, daily: the word doubled imports continuance of time without intermission; so also Exod. 16:5. Or omission, Lev. 6:12, Deut. 14:22. Or progress in place without diversion or digression, Deut. 2:27. We see here how sin abounded in the tempter, and in the tempted how grace abounded much more, with whom such incessant solicitations could not prevail; which should be remembered as a pattern of perseverance in the resistance of sin.

{or to be with her} Occasions of evil, 1 Tim. 5:14, yea and the appearances of it also, 1 Thes. 5:21, are to be avoided, as well as the evil itself; the society then of the wicked is to be shunned, Prov. 1:15, especially of such as are tempters to sin, Prov. 5:8.

V. 11. {His business} That is, the business that belonged to his office, and that being private (for privacy afforded her the opportunity to tempt) it is like it was ordering the accounts and reckonings of his charge.

{none of the men of the house there within} It is like Potiphar was abroad at some feast, or some public occasion, and had most of his servants with him; his wife making herself an occasion to stay at home with a few of her family, whereof Joseph was one.

V. 12. {Caught him by his garment} How unruly a thing is lawless lust, which breaks through the bonds and bounds both of conscience and of modesty, putting a woman (who by her sex should be shamefast, and by her calling (as being the wife of a governor, a mistress) grave) into an impudent offer to commit rape upon a man!

{he left his garment} He stays not to parley with her, no not so much as to plead with her against her lewd motion, having done that before, because the temptation was come to such a height, that it was more safe to fly from it, than to fight with it: much less would he, though strong enough (being an able young man) strive with her to recover his garment again, for he liked it the worse for her sake, and feared he might be tainted with the touch of her.

V. 14. {She called to the men} She went out and made a noise to those few that were in or about the house. See ver. 11. Where we see the difference betwixt mere lust and true love: lust oftentimes turns to hate, whether unsatisfied, as here; or satisfied, as 2 Sam. 13:15, whereas true love is constant, and would not make a quarrel for such repulses of sin, but would rather take them for occasion of thanks, as David did when he was kept by Abigail from his bloody purpose against Nabal, 1 Sam. 25.

{to mock} That is, so to abuse one, that others may mock and contemn him; though ordinarily to mock, is to delude and disappoint one’s expectation; so Balaam charges his ass with mocking him, Num. 22:29.

{us} To make Joseph the more maligned, she entitles the offense in general terms, as if it were a national wrong of a Hebrew against the Egyptians, who were forward enough to take offense under that title. See Gen. 43:32.

{he came in unto me to lie with} The manner of the wicked is to charge that upon the innocent, whereof themselves are most guilty; the blasphemous Jews charge Christ with blasphemy, Matth. 26:65. And the heretical church of Antichrist calls the most orthodox Christians by the name of heretics; and many account the best Christians troublers of the state, as Ahab did, 1 Kings 18:17, when not they, but themselves are those that trouble it.

V. 17. {which thou hast brought} She lays a fault upon him, that, to quit himself to her, he may lay more rigor upon Joseph.

V. 20. {Into the prison} It was strange that Potiphar being a military man, master of the slaughter men, as is noted on Chap. 37:36, and so incensed against Joseph for a crime so capital, broke not out into some mortal violence; this must be imputed to the power of God’s providence, who can bridle men’s corruptions, or manacle their hands, as pleases himself; so he withheld Abimelech from Sarah, Chap. 20:6, and David from Nabal and his household, 1 Sam. 25:32–33, he shut the lions’ mouths, Dan. 6:22, set bounds to the swelling waves, Job 26:10, and suspended the operations of the fire, that though it blazed, it could not burn, Dan. 3:21–22, etc., under whose favor and power is sufficient security against the anger and terror of the whole world.

{In the prison} And in the dungeon also, Chap. 40:15, his evil entreatment there may be gathered from Psal. 105:18.

V. 21. {But the Lord was with Joseph} He suffered not only as an evildoer, though he were none, but for an evildoer; for if the truth had been known, the wife of Potiphar had been fitter to be put in prison than he; but howsoever he were misdeemed among the Egyptians, God knew his innocence, and was with him in prison, as well as in the house of his master. How good is it to have God for our friend, who will be with those he loves, as well in their affliction, as in their prosperity, and will show them light in the place of darkness, Psal. 112:4, though it be the darkness of a prison?

{gave him favour} See on ver. 4. Exod. 3:21, and 11:3, and 12:36. Psal. 106:46. Prov. 16:7. Dan. 1:9.

V. 22. {He was the doer of it} Not that he was as a common drudge to do everyone’s work; but that having the rule of the whole prison, all things were done either by him, or his command or direction.

V. 23. {Looked not to any thing} See on ver. 6.

{the Lord made it to prosper} Psal. 1, ver. 3. See annot. on ver. 2, and 3, and 5.

CHAPTER XL.

Verse 3. {He put them in ward} In Joseph’s case (once a great favorite in the house of Potiphar, and afterwards with wrath and reproach turned out of his house, and committed to prison) we may observe the fickleness of human favor; and in these two court officers, the slippery condition of courtiers, who either by their own errors, or others’ malice, or the mutability of the minds of their great masters, suffer many times a lamentable change of their estates; which yet is often not lamented, because their former elevation (haply abused by insolency of carriage) has made them observed with an envious as well as with a curious eye.

V. 4. {The Captain of the guard} This may well be thought to be the same with Potiphar who before committed Joseph to prison; for by this time, (the Lord being with him and showing him mercy, Chap. 39:21) his innocence might be made known unto him by means of the keeper of the prison, to whom it is like he told the true story of the false and foul dealing of his mistress towards his master and himself, though for his own credit’s sake he might desire to bury that unhonest business in perpetual silence.

V. 5. {And they dreamed} See annot. on Chap. 20:23.

{according to the interpretation} (Chap. 41:11) The interpretation should be according to the dream, not the dream according to the interpretation; the meaning is, that each had his dream congruous to his condition, which was not idle, but such as did presage somewhat to come to pass, requiring correspondent interpretation, and it was interpreted accordingly, ver. 12, 18.

V. 8. {We have dreamed a dream} Not both one dream, but each of them a dream; as ver. 5.

{there is no interpreter of it} That is, for us to consult with, because being shut up in prison, we cannot have recourse to the magicians of Egypt, with whom in such matters we should consult. See Gen. 41:8, and Dan. 4:7.

{Do not interpretations belong to God} You are deceived, if you expect the interpretation of your dream from such wizards, the true interpretation of them belongs to God, and to those to whom he is pleased to reveal them: so Chap. 41:16.

{tell me them} By this he takes not upon himself to be God, for Chap. 41:16, he says, it is not in him to give answer to such doubts, as of himself, but addressing himself unto God, and receiving answer from him, he makes no doubt but he shall be able to tell them both what is meant by their dreams. See Dan. 4:8, and Chap. 5:12.

V. 12. {Are three days} That is, signify three days; so it is usually in the Scripture, where there is no Hebrew word to answer our English word, signify.

V. 13. {within three days} That is, on the third day, ver. 20, which interpretation Joseph had not by conjecture from the three branches, ver. 10, (for branches have no reference unto days, but the three branches might have been as many weeks, or months, or years) but by divine revelation.

{lift up thy head} This phrase is sometimes taken for advancing, as Jer. 52:31, and sometimes for reckoning, numbering, or summing up to a head: so it is used, Exod. 30:12, Num. 1:2, and Chap. 26:2. In both these senses it may be taken in this place; for the butler was to be lifted up again to the office from whence he was deposed, and to be reckoned and accounted in the number of court officers as before.

V. 14. {Think on me} Though Joseph could tell when the butler should be released, and restored to his office, it seems he knew not the time of his own deliverance, as the man of God that came out of Judah, who prophesied against the altar set up by Jeroboam, knew not the calamity which was to come upon himself, 1 Kings 13. See on Chap. 37:9, and 46:27.

{make mention of me} He refused not the means to be delivered which he thought God had appointed; we may trust in God’s providence, yet use what means is in our power to bring his purpose to pass; without which though he can work what he will, yet it being his revealed will to us, that we shall use the means, we must not divide them from the end. See on Chap. 7:1.

{bring me out of this house} Servitude or restraint, if God put it upon us, must be patiently borne; yet liberty is rather to be desired, if it may be had, 1 Cor. 7:21.

V. 15. {I was stolen} There was a stealing of men forbidden upon pain of death, Exod. 21:16, and men were stolen to be sold, as there it is said; now Joseph by the injustice of his brethren, was stolen from their father, or, (which is all one) conveyed away from him without his knowledge, and sold to the Ishmaelites, Gen. 37:28, etc.

{out of the land of the Hebrews} That is, the land of Canaan, so called because the posterity of Abraham the Hebrew, Gen. 14:13, were the best of those that dwelled in it; and for that by especial grant from God they were the true lords and owners of it.

{I have done nothing} Innocence is no protection against the power of malice; yet may it well be pleaded against the wicked, that thereby God may have the glory of the patient suffering of his people, and the wicked the shame of their unjust dealing with them. See Joh. 10:32. Acts 24:12–13.

V. 16. {white baskets} The word Chor rendered here white, is a substantive, though the sense be adjective; and it signifies whiteness, and so it is referred to the baskets made of white peeled twigs, or to the white bread in the baskets: and it signifies also a hole, for such baskets might be wrought with holes, and the more loosely twigged to let in the air; but of this we need not be very curiously inquisitive, since they were but baskets in a dream, which do not require a real determination to pass upon them.

V. 17. {in the uppermost} there was of all manner of baked meats, for Pharaoh; so far goes the text, no further; but some say, that in the middlemost and lowermost, there was bread and nothing else.

V. 19. {lift up thine head} The same phrase that was used, ver. 13, and afterward, ver. 20, but in a contrary sense, as the words following [from off thee] show, whereby may be meant that his head should first be stricken off, and lifted up as the head of a traitor, and afterward his body hanged on a tree.

{the birds shall eat} The Gentiles, it seems, did not cut those down they hanged up, (as did the Jews, according to the law ordained by God, Deut. 21:22–23) the same day they were executed; and herein Joseph does freely and faithfully forewarn the baker of his danger, that he may prepare himself the better to undergo it: it were to be wished, that physicians, and those that attend on sick folk, would, if they see any signs, or presages of death, take occasion to warn them to make ready for another world; the neglect of this duty has endangered many a soul, while the physician loath to affright his patient, lest it should hinder the operation of his physic, and the friends of the sick unwilling to speak an uncomfortable word, have suffered them to depart without due preparation for so great a change; and if they be unwilling to hear of death, they must hear of it for all that, that they may be made willing, for none come to heaven against their will.

V. 20. {birthday} It is a practice of great antiquity, and of long continuance (for it is the practice of many people to this day) annually to celebrate the remembrance of their birthday in particular, as God did the world’s birthday in general by a solemn and weekly Sabbath; whereof though we find but two examples in the Scripture, and those not of good men, viz. Pharaoh in this place, and Herod, Mat. 14:6. And two examples of good men who cursed the day of their birth, Job, Job 3:3, and Jeremiah, Jer. 20:14, yet the example of Abraham making a feast at the weaning of Isaac, comes somewhat near it; for at the birth of the child the mother was too weak, (and sometimes the child’s birth is the mother’s death, as Benjamin’s was to his mother Rachel, Gen. 35:18) to bear a part in such a solemnity; at the circumcision the child was in too much pain for an occasion of her rejoicing; and the first fit opportunity was, when the child giving over milk, was grown up in strength to feed on stronger meat: see on Chap. 21:8, and if a birthday be remembered with thanksgiving to God, as the Lord of life and death, the author of health and strength, the giver of children, Psal. 127:3, and done without superstition, or vanity, or excess, or abuse of God’s creatures, learned and godly divines give allowance to it; who teach also that it might be lawful for Pharaoh and Herod to keep their birthday, and yet deny the Popish celebration of the festivities of Peter, and Paul, and other holy men or women; for it is one thing for one to keep a memorial of his own, or another’s birthday, while he is alive, another to make a perpetual practice of it, when he is dead; one thing to do it only by way of thanksgiving to God, and for his honor only; another to perform idolatrous devotion to the saints, as the Papists do.

V. 22. {he hanged the chief baker} His birthday celebrated with mirth and magnificence, gave him occasion to take notice of his chief officers, and to retain, change or discharge, and deal with them as he saw cause; so came the butler’s and baker’s faults to his consideration, and censure, and in both Joseph was approved a true prophet.

V. 23. {but forgat him} The ungratefulness for favor received, and unmindfulness of men in misery, is a grievous sin, this was the baker’s fault towards Joseph, and that fault is complained of by the prophet Amos, Chap. 6:6.

CHAPTER XLI.

Verse 1. {At the end of two full years} That is, two years after the butler’s return from prison, and restitution to his place, which might be the third year of Joseph’s imprisonment; for he had, before the butler’s and baker’s commitment, given some good evidence of his virtue and fidelity, which caused the keeper to give him so much trust, as to commit them to his custody.

{dreamed} This dream was not so much for Pharaoh, as to be a means to deliver Joseph, and to provide for God’s church.

{behold he stood} That is, he dreamed that he stood.

{by the river} That is, the river Nilus, which waters the plains of Egypt, and so makes them fruitful without rain.

V. 2. {Out of the River} That is, Nilus, whose inundation, if it be deep, promises plenty; if shallow, threatens famine; whereof see in what degree of both the observation of Pliny, annot. on ver. 34 of this chapter. Thence may both the fat kine signifying fruitful years, and the lean, signifying years of famine, be fitly said to come out of Nilus; and since the chief substance for man’s sustenance consists in kine and corn, the years both of plenty and of famine, are suitably set forth in both kinds.

V. 6. {the East wind} Is a very strong and drying wind; by that the waters of the Red Sea were divided, Exod. 14:21, and by it tempests are raised, Job 27:21, Ezek. 27:26, and ships ruined, Psal. 48:7, fruits dried up or blasted, Ezek. 19:12, and by that, together with the heat of the sun, was Jonah made faint, Jon. 4:8. And this wind is so much the worse for Egypt, as it comes with more force and vehemence from the desert of Arabia.

{his spirit was troubled} (Dan. 2, ver. 1, 3.) How weak is the spirit of kings! And how strong and powerful is the King of kings, who in their sleep can make trouble ready for them against they be awake, and can make waking misery of a representation in a dream! And more than that, even in dreams he can terrify them, and make their time of repose and rest, a time of tribulation: see Chap. 40:6, and Matth. 27:19. So it was with Job, (and it may be as ill with any whatsoever) When I say, my bed shall comfort me, my couch shall ease my complaint: then (says he) thou scarest me with dreams, and terrifiest me through visions, Job 7:17. There is good cause then to close up the day with supplication to God, that the words of Solomon may be made good unto us, when thou liest down thou shalt not be afraid, yea, thou shalt lie down and thy sleep shall be sweet, Prov. 3:24, and when day returns (after a comfortable and quiet night) to make that mercy a part of our morning’s praise and thanksgiving to God, by whose only favor we have enjoyed it.

{Magicians} They are called also wise men, Exod. 7:11, soothsayers, Dan. 5:7, sorcerers, astrologers, Dan. 2:2, that is, such as professed a curious art of telling secrets, and of foretelling future things, which they did by observation of the stars, and other superstitious ways, wherein concurred the suggestion of Satan, either revealing the secret sought after, or craftily concealing his ignorance, by giving answer in ambiguous, and doubtful terms; yet so often did he discover secret matters by such instruments, that it was believed by the greatest kings, they could tell almost anything: as when Nebuchadnezzar had dreamed, and forgotten his dream, he called the magicians, and sorcerers, and astrologers, and Chaldeans, who were much exercised in such curious arts, and threatened them, that if they would not reveal his dream, both what it was, and what it meant, he would cut them in pieces, and make their houses become a dunghill, Dan. 2, ver. 2, 5. And though they would not take upon them to tell what was his dream, they undertook if he would tell it to interpret it, ver. 7: a manifest evidence of the strong illusions of Satan, whence atheists may be convicted: for if there be a devil, and devilish divination, there must needs be a God, and divine revelation; and happy is the world by the coming of Christ, as in many other respects, so in this for one, that the devil and his chaplains have not had that power to deceive, and mislead the world, as they had before his incarnation.

{none that could interpret} The wisest of the world understood not God’s secrets, but to his servants they are revealed; see Chap. 18:17, Psal. 25:14. The magicians at this time seem to have been astonished, or stupefied, that they had nothing to say by way of probable conjecture, though the dreams afforded them ground, and scope enough for such a purpose; surely this silence of theirs was of God, as was Joseph’s speech, according to that of the prophet Isaiah, Surely the Princes of Zoan are fools, the counsel of the wise counsellors of Pharaoh is become brutish, Isaiah 19:11.

V. 9. {I do remember my faults} God gives the butler occasion to call Joseph to mind, whom he had forgotten till now, at least he had not made good his promise to remember him to Pharaoh; he begins with a confession of his fault, but so, as meaning rather to please Pharaoh, than to perform his promise made unto Joseph, of whose condition he had no mind to think or speak, because he had endured it as an aggrievance: and was loath to remember Joseph’s state to the king, lest the remembrance of his own fault (if he were guilty) should be renewed, or the king’s wrong (if he were innocent); yet this forgetfulness of his was serviceable to the divine providence, for thereby Joseph’s knowledge of interpretation of dreams, was reserved to the best occasion to make use of it, to the fittest season, when the magicians consulted with (about Pharaoh’s dreams) could not say anything for the interpretation thereof.

V. 11. {we dreamed a dream} See annot. on Chap. 40:8.

{according to the interpretation} Heb. according to the solution of his dream. See on Chap. 40, ver. 5.

V. 13. {me he restored} If we refer the words to the person last spoken of, the sense is, that Joseph by his interpretation declared, I should be restored; or Pharaoh restored, etc.

V. 14. {called Joseph} The wicked seek to the prophets of God in their necessity, whom, in their prosperity, they abhor: but thus God does promote his own purpose by wicked men, though they think not of it; and this was to make Joseph’s humiliation a ladder of promotion, to make his enemies his friends, as his brethren were his enemies; and by means of dreams, to enlarge and advance him, who by occasion of his dreams was sold for a slave, and afterwards thrust down into the dungeon.

{out of the dungeon} The word is taken usually for the lowest place of the prison, but Joseph at this time was not there; (being ruler over the prisoners) or there, not as a prisoner himself, but as overseeing the rest in that place; it may (by a synecdoche of the part for the whole) be taken for the prison itself, as many interpreters render the word in this place.

{he shaved himself and changed his raiment} Such as were in a condition of great distress, did usually neglect the ornament of the hair, and suffered it to grow wild, without cutting or trimming; but their state being changed, especially when they were to appear in the presence of kings or very great persons, they put themselves into a form of decency, both for their hair and habit or attire; for true piety and civil decency well suit together. It is therefore a gross error of some Popish monks, who think they cannot seem holy enough, unless they show themselves slovens in their persons and apparel. See Esther 2:12.

V. 16. {it is not in me} Joseph assumes not unto himself so much wisdom, but ascribes it to God, as though he would say; if I interpret the dream it comes of God, and not of me. So Dan. 2:28.

{an answer of peace} By peace is meant all manner of welfare, and so the words are an apprecation of all prosperity to Pharaoh; or, by an answer of peace we may understand, such an answer as may quiet his troubled mind concerning his dream.

V. 17. {Pharaoh said unto Joseph} Though Pharaoh were a great king, Joseph but young, by condition, a prisoner, by nation, a Hebrew, (and so an abomination to the Egyptians) yet he disdains not to propound his dream unto him, and to desire a resolution from him, touching the interpretation thereof; none should think himself too great, or too wise to learn of anyone who can teach him anything. Eccl. 9:15.

V. 21. {still ill favoured} What is showed here in a dream, is many times true in story; when those that have good things have not God’s blessing in their use, it is with them as though they had them not; and though they snatch on the right hand, and greedily devour on the left, they are not satisfied, Isa. 9:20. It is so with some wicked ones in the days of plenty, who are poor, not so much by their own portion, as by their unmeasurable desires, which admit of neither brim nor bottom; whereas it is said of the godly, that in the days of famine they shall be satisfied, Psal. 37:19.

V. 25. {The dream is one} In signification; that is, both the dreams of Pharaoh signify the same things.

V. 26. {seven good kine are} That is, signify, so ver. 27. A figurative speech, as when it is said (in the sacrament) of the bread, This is my body, and of the wine, This is my blood, so the figure of a calf is called the calf, Exod. 32:19–20.

V. 30. {shall be forgotten} Because the grievousness of the famine shall fill their hearts and minds with matter of complaint for the present misery, so that by the importunity of their famishing desires they shall have no list, nor leisure to look back to what they have had, but forward to what they may get to supply their necessity.

V. 31. {shall not be known} According to the meaning of the precedent verse. See the annot. upon it.

V. 32. {dream was doubled} Repetitions of things in the Scripture have their use: and the use is to make the deeper impression upon the mind, and to import assurance, and expedition in the act; so here.

V. 33. {let Pharaoh look out a man} Comminations of misery do not exclude man’s careful endeavors, either to avoid, or qualify it, that it may be more tolerable.

V. 34. {a fifth part} Why not rather the half, since the years of plenty and of famine were even. Answer. A fifth part might suffice, first, because it was fit that in the dear years, men should be more frugal in their diet, and content with less. Secondly, there was somewhat in stock of former years, before the dreams of Pharaoh, which foretold the famine. Thirdly, though Nilus did not overflow the fields in the dear years, as at other times, and therefore tillage was laid down, Chap. 45:6, yet this was not so universal, but that near the banks of it, somewhat might be sowed and returned with increase. At other times the measure of increase in the land of Egypt was commonly according to the proportion of Nilus overflowing, if it overflowed but twelve cubits deep, it was like to be a famine; if thirteen, a scarcity; if fourteen, a competency; if fifteen, a security; if sixteen, a plenty: see Plin. Nat. Hist. lib. 5, cap. 9. Fourthly, as Pharaoh was according to Joseph’s advice to buy up such a proportion of corn, and lay it up in store under the custody of officers in every city, so it is like (by his example) that other great men would be buyers and storers to the same purpose, according as in Joseph’s judgment would be convenient.

V. 36. {for store} He foretells not only the misery to come, but the means so to mitigate it, that it may be borne, by laying up provision against it come.

V. 38. {in whom the Spirit of God is} (Dan. 5:11.) The godly are most worthy of offices of honor; it is the same Spirit which makes holy, that makes wise, 1 Cor. 12:4, etc., and therefore for the Spirit’s sake holiness should be as highly accounted of as knowledge, though of prophecy; yea and more, for with true prophetic knowledge men may go to hell, Mat. 7:22, but none that is truly holy shall come thither.

V. 39. {none so discreet, etc.} Wisdom, and holiness are meet qualifications for the same person; which discovers double folly of many, the one of those who think they shall not seem wise enough, unless they be sometimes profane; the other of such as think they cannot but be wise enough, if they be zealous, though they be not discreet; so on both sides, there is made a divorce betwixt those qualifications which Christ has married together, Mat. 10:16.

V. 40. {Thou shalt be} Men should be preferred according to their parts, and none put into any office who has not gifts and endowments to make him able to discharge it. See Num. 11:17, Acts 6:3.

{be ruled} Or, armed, or at thy mouth shall all the people kiss, for, so the words may be rendered from the Hebrew text; the sense comes all to one, for this last phrase imports very submissive observance, as kissing the commands that come from his lips, not only assenting to them, but professing their assent with a kind of delight; and though sometimes superiors did kiss their inferiors, yet was it many times an act of homage of the inferiors to their superiors, as 1 Sam. 10:1, Psal. 2:12, Prov. 24:26, importing a submission, rather of affection, than of compulsion; of love, than of fear.

V. 42. {took off his ring} The ring was an ensign of honor, as we find it mentioned both in holy Scripture, as Esth. 8:2, Luke 15:22, and in divers human authors: but withal, this ring might be a signet of royal authority to seal and confirm such commands, orders and decrees, as Joseph should give out for the people’s observance.

{fine linen} (Exod. 25:4, Revel. 19:8, 14.) According to the country, for Egypt was famous for fine linen, and embroidered work, Prov. 7:16, Ezek. 27:7. The word is taken also for silk, especially for white silk, in such were the noblemen arrayed, and were thereby distinguished from vulgar persons.

{gold chain} This likewise was an ornament of honor, Prov. 1:9, Ezek. 16:11, Dan. 5, ver. 7, 16, 29. How lawful it is for godly persons to wear such precious things, and with what conditions, see annot. on Chap. 24, ver. 22.

V. 43. {the second chariot} Which was for him who was next to the king, the second man in the kingdom; all the precedent honor he might have within doors, and that his dignity without might be suitable to this, when he went abroad, as Mordecai was mounted on the king’s horse, Esth. 6:8, so Joseph must ride in the king’s chariot, but in the throne the king reserved to himself a settled preeminence, ver. 40, and in the chariot did he reserve to himself a movable preeminence, so that he would have the first place, Joseph shall have the second, and so shall be known to be the second man in the kingdom; which is more honor than Daniel had for his reading of the writing on the wall of Belshazzar’s palace, for he was made for it, not the second, but the third man in the kingdom, Dan. 5:29.

{Bow the knee} The word is Abrech, which some expound tender father, or father of a king; for Ab is father in Hebrew, and Rech in the Syriac is sometimes used for a king; from whence perhaps the Latin word Rex might have its derivation; and Joseph says of himself, that God made him father of the king, Chap. 45:8. Some derive the word from Ab, which is father, and Rech, which is tender, as meaning Joseph to be a father in prudence, though young and tender in years: howsoever, it is a title that calls for reverence, and that reverence may well be bowing of the knee, in which sense also the word is taken by many learned divines.

V. 44. {I am Pharaoh} The words may be taken by way of protestation, as if he had said, as sure as I am Pharaoh, etc. Of the name Pharaoh, see annot. on Chap. 12:15. All the kings of Egypt were called Pharaohs almost 1,400 years from the first of that name.

{hand or foot} A proverbial hyperbole, or figurative speech, whereby as much authority as may be is signified, that less than is truth may not be conceived; or it may be understood of the public affairs in the government of the kingdom, wherein, nothing should be done, no man should use his hand to do anything in the affairs of state, his foot to go on any public message or embassage without Joseph’s advice. By all this has Joseph a temporal recompense of his wrongs; for his servitude, he has a ring, an ensign of liberty; for coarse raiment, such as was suitable to a servile condition, he has a suit of silk or very fine linen; for the fetters of his feet, Psal. 105:18, he has a chain of gold about his neck; and for a fixed prison, or dungeon, from whence he could not stir, a movable chariot (at his pleasure) to bring him abroad with honor; and for contumelious terms, and reproaches, such as his lewd mistress loaded him withal, loud acclamations of honor; as Abrech, tender father of a king, or bow the knee; last of all, for a full accumulation of comforts, he has as ample recompense in proportion of time, as in the kind of his usages, for the years of his affliction were but about thirteen, the years of his honorable preeminence or principality fourscore: this may cheer up the hearts of the godly, though for a season they suffer under the prevailing power and spite of the ungodly, for they may assure themselves that God (if they suffer not as evildoers) will do them right, and make them a full amends for all their wrongs.

V. 45. {Zaphnath Paaneah} Egyptian words, as the most of those, who profess especial skill in the oriental tongues, take them; and some so leave them without any interpretation at all; the vulgar Latin repeating them, adds [in the Egyptian tongue] but those words are not in the Hebrew text: the former word Zaphnath, some derive of the Egyptian word Zephon, signifying an idol, whose name is given in honor to Joseph, as the names of Bel and Nebo, Isa. 46:1, to Belshazzar, and Nebuchadnezzar; but as some expound the name, according to the Egyptian tongue, it signifies the savior of the world: because Joseph, by his storing up of provision against a general famine, was a means to preserve them from perishing by famine. But they that reduce the former word to a Hebrew original, render it [a revealer of secrets,] and that is more pertinent to this story, wherein the most remarkable thing reported, and most acceptable to Pharaoh, is the interpretation of his dream of the seven years of plenty, and famine; and his provision by the former, against the latter. This giving a new name, especially with such a signification, is an act of favor, with an intent of honor. See Gen. 17:5, and Dan. 1:7. The latter part of this name is left by some learned Hebrews as inexplicable, though it be said by an eminent Hebraician in his censure of the vulgar Latin of the Pentateuch, that the Egyptian, Punic, Arabic, and other eastern tongues are dialects of the Hebrew, and of near affinity with it.

{daughter of Potipherah} This is not the same man whom Joseph first served, when he came into Egypt, for there is difference betwixt the writing of the names, and the titles and offices of the men; nor is it like that in so short a time (as that of Joseph’s imprisonment) the captain of the king’s guard, or provost marshal of Pharaoh, should become either a prince, or priest of On; but most improbable that so good and chaste a man as Joseph was, would take to wife the daughter of such a mother, as his wanton, and (many other ways) wicked mistress was: the first Potiphar was of the city Memphis, this of On.

{Priest} Or, prince, Exod. 18:1, the word is taken both ways, because anciently both offices met together in one man, who was both prince in the family, and priest in the church; and for that (as some observe) it was the manner of Egypt, out of philosophers to choose priests, and out of priests, princes: but if this Potipherah were a priest, he was an idolatrous priest, and then Joseph would not for religion’s sake accept of his daughter for a wife; it might be a fitter match for him if he were rather a civil prince, than a priest; and yet being an idolater, though not a master of idolatrous mysteries (as the priest was) it is questionable whether it were well done of him or no. In the general it is not good, nor safe to be unequally yoked in respect of religion, whether heathenish, or heretical, 2 Cor. 6:14, since there want not woeful instances in some who of the stronger sex, and wiser sort have been drawn by the weaker to side with the worser part; and so, though with hope, and purpose haply to win others, have lost themselves; if then it were not some onset of unavoidable necessity, or that Joseph had not especial direction from God in his marriage (as in other things he had) the act was ill in him; and if the case were such, that he could make no better a choice, or were dispensed with for it by divine instinct, the example as rare, and extraordinary, is not to be drawn into a rule, nor can be lawful where the reasons are not alike, because of the express prohibition thereof, Exod. 34:12, Deut. 7:3–4, 2 Cor. 6:14, and the great peril thereby, 1 Kings 11:1, Nehem. 13:26, Exod. 34:15–16.

{of On} A city of Egypt (called also Aven, Ezek. 30:17) in circuit about a hundred and forty furlongs, more usually called by the Greek name, Heliopolis, (which by interpretation is of the city of the sun) than On, or Aven. See on Jer. 43:13.

V. 46. {Thirty years old} His age is mentioned, to show that his great prudence proceeded rather of revelation from God, than of experience in the world; and also to note, that he suffered imprisonment and exile fourteen years at the most, if when he was sold into Egypt we reckon the seventeenth year but current or new begun, and account this thirtieth not for new begun, but for complete and ended. On the age of Joseph, divers observe the age of thirty years to be an age of ripeness for public employment, for at that age David began his reign, 2 Sam. 5:4, Ezekiel his prophecy, Ezek. 1:1, John Baptist and Christ their evangelical ministry, Luke 3:23, the Levites their service in the tabernacle, Numb. 4:3. Which should admonish those that are at that age, or above it, to extend their thoughts beyond their own particular interests, and to set them on work some way to promote the public good.

{when he stood} By this phrase in Scripture is understood a serviceable attendance, as Dan. 1:19, 1 Sam. 16:21, as to be ready at hand to receive commands, and to go presently to put them in execution.

V. 47. {By handfuls} Or, heaps; viz. from one grain so many as would fill the hand, or make a heap; by which speech is meant a very great increase.

V. 48. {Gathered up all the food} That is, the corn principally, not other fruits in general; for of many there was no great need, and many would not keep.

V. 49. {Until he left numbering} He laid up the provision by rule and proportion, and reduced the barns, and bays of building to number, with the quantity of corn contained in them, and when he had sufficiently provided for the public supply of Egypt, he laid up afterward without any such exact account as before he used.

V. 50. {Priest of On} See on ver. 45.

V. 51. {Hath made me forget} It is thought by some, that notwithstanding his father’s house was the true church of God, yet the company of the wicked, or prosperity caused him to forget it. But that he did not altogether forget his father’s house, is plain, because he makes mention of it; this forgetfulness then is to be referred to the toil he endured (for that he expressly speaks of) and to that which was offensive to him in his father’s house; which yet he needed not to forget, but so far as not to think of it by way of offense (as God may be said to forget or not to remember man’s sin) or in a sense of affliction, as before is premised, Isa. 65:16. But whereas he continued divers years in Egypt, some principal part whereof (as the city of Memphis) was but about fifty miles from Hebron, where was his father’s family, and his father heard not from him all the while, until he sent for him into Egypt, it may be thought he failed somewhat, if not in his faith, yet in his filial affection; but though Joseph made it not known unto them where he was, he might send privately to them, and be informed of their welfare, though they knew not from whom the inquiry came; and for his concealment of himself so long from them, he might do it as foreseeing a fitter opportunity to reveal himself unto them afterwards; but certainly God’s providence disposed of his discovery so, as that it fell upon the fittest season: but if Joseph were somewhat faulty towards his best friends, it is no marvel, since he had his infirmities as a man, and might have the more failings as a courtier; especially his condition being so strangely changed, and his favor, and honor, and power being so great with a king and people, who had the Hebrews his natural kindred and countrymen in extreme disdain.

V. 54. {And the seven years of dearth began} The seven years of plenty now fully ended, the seven years of famine presently followed; which may warn us in times of plenty to think of want that may come after, and to take heed we do not hasten it by a wanton wastefulness of God’s good creatures, nor by unthankfulness to him that gives them.

{as Joseph had said} Divine predictions never fail of full effect.

{dearth was in all lands} That is, in all those lands that were near to Egypt, as Phoenice, Canaan, Syria, and Arabia, which are next in situation to it, and border upon it, not in all without exception: as Caesar is said to tax all the world, Luke 2:1, yet the tax extended not beyond the bounds of the Roman Empire.

{there was bread} That is, corn laid up in several cities, so as with convenience to furnish the whole land.

V. 55. {Famished} That is, vehemently hungered, the private stock of provision now being spent.

{cried to Pharaoh} Though it were known to the people that Joseph was appointed both to lay up, and lay out the provision made out of the seven years of plenty, yet many of them came unto the king; and it may be the more, because Joseph was a stranger born, and of that nation, which the Egyptians had in great abomination; and because Pharaoh was (as a common father) to see to the safety and succor of all his people; therefore in the famine of Samaria, a woman called upon the king for help, 2 Kings 6:26.

V. 56. {All the face of the earth} Which words are to be limited, as ver. 54. See the annot. there.

V. 57. {All Countries} See annot. on ver. 54.

{all lands} See annot. on ver. 54.

CHAPTER XLII.

Verse 1. {Jacob saw} That is, heard or understood, or as surely believed as if he had seen it, (though he had it but by report, ver. 2) because the sight gives best assurance (for one eyewitness is of more credit than many earwitnesses) therefore it is sometimes used for the notice that is taken, or comes in by hearing; as the people are said to see the thunderings and the noise of the Trumpet, Exod. 20:18, and sometimes also for the knowledge of things by the other senses: as, ye have made our savour to be abhorred in the eyes of Pharaoh, Exod. 5:21. Savor is apprehended by the nose or palate, not by the eye. Yea, by reason also, or by faith, because many things are apprehended as assuredly by the light of reason, and evidence of faith, as if they were set before our eyes. See Judg. 16:5, Heb. 11:27.

{Corn} Heb. breaking. Why corn is called breaking, sundry writers give several reasons; some suppose it is called breaking, because it breaks hunger; some, for that it is broken or taken off from the heap; some, because it is broken by the mill; and some, for that it is broken into divers parts, and distributed when it is sold; so Sheber the Hebrew word here used, (which some read, breaking) signifies buying and selling, Am. 8:5. Or, generally any act whereby distribution is made.

{Why do ye look} Or, gaze, as men destitute of counsel, or so perplexed and amazed in mind, as not knowing what to do to be furnished with food against the famine? A grievous and terrible affliction, the violence whereof is sometimes such as makes many like hungry dogs to feed upon abominable meats, and to pay a dear rate for them; as in the famine of Samaria, an ass’s head was sold for fourscore pieces of silver, and a little pigeon’s dung for five pieces of silver, 2 Kings 6:25, (the pigeon’s dung (as Josephus notes) served instead of salt, Joseph. Antiq. lib. 8, cap. 2, pag. 227) and sometimes it is so fierce, that it makes the mother to use her teeth, instead of her lips to her own child, to bite without pity the infant which she was used to kiss, and instead of giving it suck, to let out the blood of it, Deut. 28:57, which has been done in a famine, not only by some hardhearted mothers, but by such as were of a kind and tender nature, as the prophet Jeremy shows, The hands of the pitiful women have sodden their own children, they were their meat in the destruction of the daughter of my people, Lam. 4:10. Yea they that have nothing besides themselves to offer up in sacrifice unto this merciless tyrant, famine, are made sometimes to be so fierce towards themselves, as to eat the flesh off their own arms, Isa. 9:20. The consideration hereof may be a motive to thankfulness to God, though but for scraps or crumbs which fall from the table of the wealthy; and may be a caveat against murmuring at ordinary wants, and against wanton abuse of God’s bounty, when he gives abundance: and Jacob and his family having their part in this common calamity, (which was also the lot of his father Isaac, and of his grandfather Abraham, Gen. 26:1) may be remembered to warn even the best and holiest, that they expect not a privilege from the common crosses of this life, nor be too much perplexed (as it seems Jacob’s sons were) when God gives them occasion to exercise their faith and patience in the like kind; for that which is famine to others, shall be but a fast or more moderate diet unto them, for God their father will so provide for them, (as in this case he did) that in the days of famine they shall be satisfied, Psal. 37:19.

V. 2. {Get you down} Egypt lay lower than Canaan, and therefore when Joseph sends his brethren for his father to Canaan, he says, Go up, Chap. 45:9, but when he bids them bring him into Egypt, he says, Bring him down hither, ver. 13, and Egypt lying lower, was the fitter to be made fruitful by the overflowing of Nilus. See annot. on Chap. 13:1. See also Chap. 45:9, 13, and 46:4.

{live and not die} (Chap. 43:8. Psal. 118:17. Isa. 38:1.) To live and not die is all one; yet the phrase is not idly either varied or doubled, but to express a strong affection in the speaker, and to imprint the like in the mind of the hearer; and sometimes the first imports the blessing of long life, the second a preservation from death, by which damnation is noted, Rev. 20:6, 14.

V. 4. {But Benjamin} Jacob was very tender towards Benjamin, as Joseph’s brother by Rachel, whom he most dearly loved, and as the youngest of all his children. See annot. on Chap. 37, ver. 3.

V. 6. {Bowed} (Chap. 43:26, 28, and 44:14, and 50:18.) Doing this homage to Joseph, as master of the corn, they make good, though unwittingly, his prophetic dream of his brethren’s sheaves doing obeisance to his sheaf, Chap. 37:7.

V. 7. {He knew them, but they} Some of them were at man’s estate when they sold him, and by them he might guess at the rest, especially hearing and understanding their speech one to another; but he being then but seventeen years old, and now very near forty, was so changed in countenance, and language (speaking the Egyptian tongue), in habit and condition (being noblemanlike, which they little looked for, having sold him for a slave) that they could not know him.

{made himself strange unto them} This dissembling was more suitable to the condition of a heathen courtier, than to the qualification of a true Israelite in whom is no guile, Joh. 1:47, and is therefore to be taken rather as an example of caution, than of imitation: but this strangeness was kept with the better decorum, because he had so ordered the sale of corn, that whereas he employed others to sell to the natives, he himself sold unto strangers, for which purpose he appointed a peculiar place to furnish them, and that was the chief city of the kingdom.

{spake roughly} They deserved no better entertainment at his hands, who dealt roughly with him, and had no pity on the anguish of his soul when he besought them to spare him, ver. 21, but Joseph did not this by way of grudge or revenge, but to make them the more sensible of their own ill dealing with him, and of his kindness to them, when he discovered himself unto them.

V. 9. {To see the nakedness} That is, the weakness of the land by want of walls, or other necessary safeguard; for he that has no arms or defense, may be said to be naked, as exposed to peril from the hands of enemies; as he that has no clothes, is exposed to the sharpness of the wind and weather. See Exod. 32:25.

V. 11. {All one man’s sons} That shows they were no spies, for no man would send so many sons together for such a purpose: when spies were sent by Moses to take a view, and to give information of the land of Canaan, they were not sent many of one family but one of a tribe, Numb. 13:2, and their direction was to see the land what it was, and the people that dwell therein, whether they were strong or weak, few or many, and what they dwelt in, whether in tents or in strongholds, and what the land was, whether it were fat or lean, whether there were wood therein or not, Numb. 13:18–20.

V. 12. {Nay, but to see} See the second annot. on v. 7.

V. 13. {One is not} That is, not alive, Chap. 44, ver. 20. See annot. on Chap. 37, v. 30. Lam. 5:7. Or, not in this world, as was said of Enoch, though he were not dead, but taken up alive, Gen. 5:24, Heb. 11:5.

V. 14. {This is it that I spake} That is, you pretend you have another brother, and have not, and therefore being false in this, you are spies, and no true men.

V. 15. {By the life of Pharaoh} Some read, Pharaoh liveth; some, let Pharaoh live; or (which is the meaning) as Pharaoh liveth; Heb. the lives of Pharaoh; if the words be rendered Pharaoh liveth, or let Pharaoh live, or, (which is the same in effect) as Pharaoh liveth, the sense may be, As truly as Pharaoh liveth ye shall not go hence, as Ezek. 33:11. As I live (saith the Lord God) [I have no pleasure in the death of the wicked.] So also 1 Sam. 1:26, and Chap. 17, ver. 55. If [the lives of Pharaoh,] the meaning is, by the life, or lives of Pharaoh, (of which expression in the plural number, see annot. on Chap. 2, ver. 7) and so we may conceive Joseph has got a taint of the courtiers’ language, which was to honor and flatter the king, by taking his name into their attestations; so in after ages it was the manner to swear by the life, or genius of the emperor, a sin which God has forbidden as a great dishonor to himself, Deut. 6:13, compared with Mat. 4:10, so great, as if it were uncapable of pardon, Jer. 5:7.

{ye shall not go forth hence} That is, you shall not all go hence. Heb. If ye shall go hence; the words are suspensive, where the latter part, which is implicitly a curse, is forborne; the sentence made out may be, if you go hence let me be punished, or, I will be punished for you. See annot. on Gen. 14:23.

V. 16. {Else by the life of Pharaoh} He swears again by the life of Pharaoh; it is like that he had contracted a custom (by his ill company) so to swear, which shows how dangerous it is to be familiarly conversant with the wicked.

{ye are Spies} Though he swear, he does not forswear, for he calls them spies, but conditionally, if they brought not their younger brother to him; which condition they accepted of, and so were to be taken as spies if they did not bring him.

V. 18. {I fear God} (Neh. 5:15.) And therefore will be true and just in my promise. See annot. on Gen. 20:11.

V. 21. {We are verily guilty} Affliction, as a rack, enforces the confession of those faults, which otherwise would not be acknowledged, and consequently not pardoned, Prov. 28, ver. 13, 1 Joh. 1:9. Though then affliction be not pleasant as a banquet, it is profitable as a medicine for the recovery of the soul from the sickness of sin; though it have been of long continuance; for the guilt of their sin was about twenty years old, though the smart and anguish of it was not felt until now; but affliction awakened their consciences which before were asleep; and their bonds and imprisonment were a means of freedom to their souls from the bond of wickedness, according to the words of Elihu, If they be bound in fetters, and holden in cords of affliction, then he sheweth them their work, and their transgressions that they have exceeded: He openeth also their ear to discipline, and commandeth that they return from iniquity, Job 36:8–10. See Hos. 5:15.

{In that we saw the anguish of his soul} See on Chap. 49:23.

{Therefore is this distress} Here they do well to entitle their trouble to their sin; though they were no politic spies, yet they deserved as much and more than they suffered; herein their present state is answerable to their precedent fault, for they disdained that Joseph should have any preeminence above them, and now they are fain to do humble homage to him; they conspired against him, and he has a plot to perplex them; they bound him and cast him into a pit, he commits them to close custody, whence they could not stir, and binds the chief of their conspiracy before their faces; they would not hear him when he begged of them for mercy, and he shows himself inexorable towards them; and so is Joseph a minister of divine justice upon them; for God has said, Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, and shall not be heard, Prov. 21:13. See Judg. 1:7, Mat. 7:2, Jam. 2:13.

V. 24. {Wept} (Chap. 42:30.) Joseph had acted the part of a severe inquisitor towards his brethren until now, and now he can hold out his hypocrisy no longer; nature puts forth eyewitnesses of good affection to them, while art pretends both cause and purpose of rigorous dealing with them: which was an assured proof that he troubled them to do them good, and not because they did or meant him hurt; and here we see how natural affections are too strong to be kept in by artificial disguises. Joseph was wise, yet could he not so keep on his dissimulation, but his kindness overcame his craft; hence it is, that hypocrisy will not long be hid, and that a lying tongue is but for a moment; whereas the lip of truth is established for ever, Prov. 12:19.

{bound him} Simeon had a chief hand in the massacre of the Shechemites, and it is like he showed himself most harsh and hardhearted to his brother, for if he had been so well inclined to him as Reuben and Judah were, they three, by their seniority, might have prevailed much with the rest in his behalf; wherefore he had most need of humbling; and it may be Joseph feared his perverse disposition would dissuade his father from sending Benjamin unto him, and hoped that Simeon being the worst of his brethren, the detaining of him would be the least affliction to his father; howsoever he being left in his hands, Joseph neither wanted means nor mind to use him with more respect, when he saw a meet season for it.

V. 25. {Provision for the way} To serve both them and their cattle, that is, their asses, ver. 27, in the way, that they might bring home all they had bought without diminution.

V. 27. {As one of them opened} That there was but one sack opened in the inn, may seem by this saying, which appears the more probable, because when they came home and emptied their sacks before Jacob, they were all afraid to see every man his money restored again; which had not so much affected and affrighted them, if they had all opened them before in the inn; and though Judah say they opened their sacks in the inn, Chap. 43:21. They that hold there was but one single sack opened, reply to that, that as Noah in the five hundredth year of his age is said to beget Shem, Ham and Japheth, Gen. 5:32, whereas he then only began to beget them; (and the same may be said of Terah, Gen. 11:26) so they were said to open, when they did but begin to open their sacks in the inn, and finished the discovery at their coming home: but it seems not probable that when one sack was opened, and they so troubled, but that they would presently make trial of the rest; and it is enough that the rest are mentioned to have done the like, Chap. 43:21. And though upon the opening their sacks in the presence of Jacob they were affrighted again, that might be, not as at a new thing, but upon some new reason of danger, discovered by their father, which from his apprehension of peril, might work a stronger operation of fear in them than before they conceived; or it might have so much new force, as to renew their former fear, for a time intermitted.

V. 28. {Afraid} Guilty persons are very timorous, and easily take a fright, even at that which is done in favor, if it be strange and beyond expectation. See Lev. 26:36.

{that God hath done unto us} Because their consciences accused them of sin, they thought God would have brought them to trouble by this money; though they were most of them very faulty towards Joseph, and otherwise wicked, yet they rightly apprehended that punishment was the reward of sin, and God the author of that punishment, and the disposer of that matter by his providence, which reaches even to the smallest matter, Mat. 10:29.

V. 35. {They were afraid} Sore afraid, for the Hebrew phrase is, their hearts went out of them; upon the sight of their money, when they opened their sacks in the inn, they were afraid there was some subtle device to ensnare them. See on ver. 27–28, and now they open them at home, it is said they were afraid; it is like the first fear was sudden and short, at least that it did not last until they came home, yet with a second sight of the money, their passions might return upon them, especially their father being taken with it, and giving reasons for it, might easily recreate the passionate apprehension of his sons, and so they were now (father and sons) afraid together: or, the sons would not acknowledge they had opened their sacks before, and found the money in them, lest their father should have chidden them, and so they feign a fear with him, as if now they had first taken notice of the matter.

V. 37. {Slay my two sons} He had four sons, Chap. 46:9, therefore some read, for slay my two sons, slay two of my sons; or two which were then present, the other two at that time absent: but what security was this to Jacob, who would be more loath to slay two of his grandchildren, than to send his son Benjamin? This was a passionate and inconsiderate speech of Reuben, yet so that Jacob might think that though his words were rash, there was some reason for his confident undertaking for Benjamin’s return. See on Chap. 19:8.

CHAPTER XLIII.

Verse 1. {The famine was sore} The longer it continued in time, the more it increased in degree; this was great temptation to Jacob to suffer so great a want where the Lord had promised to bless him with abundance; see Gen. 28:13. This was the second year of that great famine.

V. 2. {Eaten up the corn} That is, when there was very little left, and after a while like to be none, without a new supply.

{buy us a little food} To serve us in the famine of this present year, for Jacob knew not that five years’ famine were yet to come: he had a great family of sons, daughters, grandchildren and servants, which by conjecture might amount to two or three hundred, so that a great deal of corn might be held but a little, in respect of so great a company: or he calling it a little, might mean in regard of the spare diet which men were to be tied unto in hard times, so that now they were to spend less in provision, than when the Lord sent it in a greater proportion.

V. 3. {Not see my face} With favor or safety to yourselves, for I will apprehend you and punish you as spies, except your brother be with you. Chap. 42:20, and 44:22.

V. 4. {Buy thee food} They were to buy for themselves as well as for him, and he was but one, and they many, yet he says to his father, we will buy for you, because they went at his command, and for that the care of the whole family belonged to the father of the family.

V. 5. {We will not go} Because it will be in vain: for we shall get no corn, but incur danger, for we are threatened if we come again and Benjamin be not with us.

V. 8. {And Judah said} Reuben had spoken rashly without heed, and his speech was as little heeded by Jacob as by himself, and so he prevailed nothing with him; Simeon the next in age to Reuben, was kept prisoner in Egypt; Levi next to him in birth, and too near him in the blood of the Shechemites, having for that fact little acceptation with his father, either wanted heart to speak, or hope to speed, especially seeing Reuben’s motion was refused; Judah the next in seniority speaks more wisely, at a better opportunity (for now the necessity of supply made Jacob the more willing to yield, what before he had denied) obtained his consent to bring his brother Benjamin into Egypt: the way then to prevail with an unwilling mind, is to use a mediator, who has some graceful acceptance with the party to be moved, and for such a one to use prudent persuasion, and to watch the advantage of the best opportunity to make the motion successful.

{the Lad} He was now about twenty-four years of age, and a father of divers children, Chap. 46:21, yet he calls him but a lad, because he was the youngest, and in his father’s affection as dear and tenderly beloved and cared for as if he were but a boy. See annot. on Chap. 37:30.

V. 10. {This second time} That is, if we had not been delayed, we might have made a second return with corn by this time, that is, if you had not stayed us in retaining Benjamin, we might, etc.

V. 11. {If it must be so} There is no wisdom in striving with necessity; when we cannot frame our condition to our wills, we must bring down our wills to our condition; and it was better that one should be adventured upon some uncertain danger, than that all the family should be left to the certain danger of famine.

{best-fruits} In Hebrew, take of the melody, music, or singing of the earth; that is, excellent fruits, which are received with praise, and used with delight.

{a present} Jacob resolving to refer the matter concerning himself and his sons to God’s providence, does yet use his own prudence to speed his purpose; and therefore to ingratiate them in the favor of that great lord in Egypt (whom he knew not to be his good son Joseph) he sends a present, which (as Solomon shows) is a means to pacify anger, and to obtain favor, Prov. 21:14, and 18:16, and 17:8.

{a little balm and a little honey, etc.} Balm was very precious, and therefore a little of it might be a competent present; and a little honey, though Canaan were a land flowing with milk and honey, (Lev. 20:24, and in many other places) yet in a time of so great dearth, honey being of use for human sustenance, a little of it with other things, might be accepted.

{spices} The Hebrew word is Nechoth, which some render by the gum of the balm tree; some, wax; some, aromatic or odoriferous spices; others more generally, desirable things; some (as the vulgar Latin in this place) express it by the word Storax, which signifies a kind of tree, and the tear or gum which issues out of it, of which Dioscorides writes, lib. 1, cap. 78, and Plin. lib. 12, cap. 25.

{nuts} Or, terebinth; or, nuts of the turpentine tree; the original word is not (as some observe) found anywhere but here in the holy Scripture.

V. 12. {Double money} This double money may have a double meaning: one is, that they took their money back which was found in their sacks’ mouths, and money for more corn to be bought in Egypt: the other, that, (besides the restitution money) they took the price they formerly paid, and made an augmentation above that they paid before; either because the price of the corn, by the continuance of the famine, was increased, or the proportion was to be doubled.

{carry it again, peradventure it was an oversight} The men that should have received and kept the money, being busily employed with many at once, might be mistaken, and so might you be some way or other; howsoever misreckoning is no payment, the corn being ours, the money is theirs that sold it, therefore take it with you, and restore it. Jacob’s justice in bargain condemns the ill dealing of many, who make no conscience upon how cheap terms they get another man’s goods: It is naught, it is naught (saith the buyer) but when he is gone away, then he boasteth, Prov. 12:14. When by dispraising the ware he has pulled down the price, he makes brags of his bargain: and the seller says as fast, it is good, it is good; and if he can screw up the buyer to an unconscionable rate, he is ready to boast of his gains; but if either be mistaken to his prejudice, no restoring will be made: yet the saying is most true without restitution (either in deed, or in desire) there is no remission. Aug. Ep. 54, Macedonio.

V. 14. {God Almighty give} Our chief trust ought to be in God, and not in worldly means; the hearts of men are in God’s hands, Prov. 21:1. And though it be point of prudence to do what we can to win them, yet it is a part of piety to repose our confidence in God’s mercy to us, and in the mercies of men but as by his means.

{if I be bereaved} He speaks these words not so much in despair, as to make his sons more careful to bring again their brother; and withal to express his resolution to refer the matter to God’s providence, whatsoever became of him or his, as Esther did when purposing to put herself upon the king’s displeasure for her people’s safety, she said, If I perish, I perish, Esth. 4:16.

V. 18. {Were afraid} See annot. on Chap. 42:28.

{that he may seek occasion} Guilty persons are very suspicious, and are as injurious many times to well-meaning minds by their mistrusts of them, as by their ill dealing with them. See 1 Sam. 17:28.

V. 21. {Every one’s money was} See annot. on Chap. 42:27.

{full weight} See annot. on Chap. 23:16.

V. 23. {Your God, and the God} This being the speech of Joseph’s steward, it appears that notwithstanding the corruption of Egypt, Joseph taught his family to fear God.

{hath given you treasure} The good we receive from men is to be ascribed to the goodness of God.

{I had your money} I acknowledge the receipt of it, there was no theft nor fault in you.

V. 24. {Washed their feet} See annot. on Chap. 18:4.

V. 29. {Saw — Benjamin} He saw him before, but he would not seem to take any especial notice of him; now he professedly set his eyes upon him, speaking both of him and to him in an affectionate manner.

{to thee my son} Joseph calls Benjamin his son, as he was a father in the civil state, Chap. 45:8, so are they that are governors in the commonwealth, to whom honor is due under the title of fathers by the fifth commandment.

V. 30. {His bowels did yearn} (1 Kings 3:26.) The worthiest persons are most tenderhearted, and so like unto God. See Jer. 31:20.

V. 32. {For him by himself} There were three tables at least in the room; one, and the chief for Joseph as viceroy to Pharaoh, another for his eleven brethren; and a third for the nobles of Egypt invited by Joseph to the feast; so that they dined together in respect of the room, not together in respect of the tables.

{eat bread} Bread is put for all things that are served in at a meal or feast. See annot. on Chap. 31:54. It might seem strange for so great a man as Joseph to entertain strangers of no higher rank than his brethren seemed to be in that manner; but Joseph’s wisdom was such, and so well known, that most would conceive he had some good reason for it, though they knew it not.

{abomination unto the Egyptians} Not so much because they were shepherds, as Chap. 46:34, (for the Egyptians themselves had flocks of sheep, Gen. 47, Exod. 9:3, 17, whose milk they did eat, and wear their wool, which might be as the livery of servants, for they worshipped such cattle) but because they did feed upon such cattle as the Egyptians did worship; and though the Egyptians did feed upon bulls and oxen, they did not eat kine, for they worshipped the females in honor of Isis, who the poets feign was turned into a cow, and afterwards returned again to the form she had before; but above all things the head of any beast was an abomination unto them, because upon the head they used to pour out all their imprecations; hence it is that they could not endure to have sheep or kine to be killed, though by way of sacrifice, and therefore such sacrifices were an abomination unto them, Exod. 8:26, and so were such as either did feed upon such creatures as they did honor; or on such, either in whole or in part (especially the head) as they did abhor. Thus it is the nature of the superstitious to condemn all others, and to contemn them too, as unclean in respect of themselves; so did the Egyptians by other nations.

V. 33. {And the youngest according} Though Benjamin were the son of Rachel, the mother of Joseph, yet were the sons of the handmaids, Bilhah and Zilpah, set above him; so much is seniority or priority of time to be accounted of, and in many cases precedence is best swayed by that consideration, since it is neither subject to doubt nor envy.

{and the men marvelled} Who? And at what? If by the men be meant the brethren of Joseph, some think it was matter of marvel to them, how he, being an Egyptian, (as they thought him) knew how to rank them according to their seniority; but it seems rather, that they placed themselves, and then their marvel was either at somewhat of the Egyptian fashion, contrary to that of their own country, or that Joseph ate neither with the Egyptians, nor with the Hebrews; yet that would be no matter of marvel, since he was a prince, and so it was a princely prerogative to sit alone; or that themselves were so honorably entertained in the king’s court, being at home but country shepherds; and that their brother Benjamin’s mess was five times so much as any of theirs, and these two might be causes of marvel, not only to them, but to the Egyptians also.

V. 34. {Sent messes to them} Heb. He elevated elevations from his faces unto them. The meaning is, that the meat was set before Joseph, and he distributed what he thought good unto the guests; the Hebrews call the messes elevations, because they were carried up on high for honor’s sake: and from his faces; that is, of the meats that were set before his face, the plural number put for the singular.

{Benjamin’s mess} The manner of those times and countries was not, as with us, to serve in dishes, as in common, whereof those that sat at table might indifferently partake, but everyone had his portion distributed to him by himself: some take this not for the whole meal, but that towards the end of it, some parcels of banqueting stuff were distributed to Joseph’s brethren, and that in them Benjamin had five times as much as the rest.

{five times so much} In Hebrew it is five hands, for five parts: for gifts or parts are called hands or handfuls, because they are given or taken with the hand. He showed so much more respect to Benjamin than any of the rest, because he only was his brother both by the father’s and mother’s side; so did Elkanah by a better portion to Hannah, show that he preferred her before Peninnah, 1 Sam. 1:4–5.

{drank, and were merry} Sometimes the word here used, signifies to be drunken; but here it is meant but of a free use of drink for cheerfulness, not for excess, as Cant. 5:1. So is the Greek word, Joh. 2:10.

CHAPTER XLIV.

Verse 2. {Put my Cup} We may not by this example use any unlawful practices, seeing God has commanded us to walk in simplicity, 2 Cor. 1:12, and Chap. 11:3. Joseph did this haply to try their affections to their brother Benjamin, whether they were well affected to him, or envious at him, for the extraordinary favor he had shown unto him.

V. 4. {Follow after} Pursue them with a convenient number of horse, that you may overtake them, and bring Benjamin from them, though they would offer to rescue him.

V. 5. {Whereby he divineth} It was the manner of the heathens, (and it is like among them of the Egyptians) in the ceremonies of divination sometimes to use a cup, sometimes a basin; and Joseph bearing himself as an Egyptian, and supposed by the people to be such a diviner, and to use such ceremonies, he takes the matter upon him; or his steward in his name speaks as if he divined by that cup: Or the words may be, not in which, or by which he divines; but of which, that is, he can divine, that is, tell where it is, and who has taken it away; or by this cup discover your dealing in this business, though it were done in secret: or the word in the original may signify a prudent presaging or insight by conjectural trial; so there is no need to conceive that Joseph played the soothsayer after the Egyptian manner, which no doubt he detested, having a divination or revelation from God of a higher and holier kind than this; yet in that he was content to be taken for an Egyptian diviner, or feigned that he consulted with soothsayers, his simulation was a sin, as his swearing before; for he was but a man, though of the best sort, and as a man no doubt had his failings, as others of the patriarchs: his example then is no pattern for anyone’s profession or practice of such superstitious discoveries.

V. 8. {We brought again} This is brought in as an argument of their true dealing, who were so ready to restore, not charged, or perhaps not chargeable by any with any wrong.

V. 9. {Let him die} This was a speech both too general, and too severe, like that of Jacob’s their father, Chap. 31:32, but in this the more inconsiderate, because they should have remembered, how their money was put into their sacks before, without their knowledge, and have thought that the like might have been done concerning the cup, yet such a confident asseveration, was an argument of innocence in those that made it.

V. 10. {Shall be my servant} The servant of Joseph speaks thus, as in his master’s name and right; for Joseph himself came not out after them, for at his brethren’s return to the city, he was yet in his house, ver. 14.

V. 13. {Rent their clothes} To signify how greatly the thing displeased them, and how sorry they were for it. See annot. on Chap. 37:29. This was very hard usage from Joseph, but it was of good use for trial and exercise of humility and patience, and it lasted but a while, and at last was recompensed with comfort.

V. 15. {Can certainly divine} See annot. on ver. 5.

V. 16. {What shall we speak} Their consciences were clear, and their conviction seemed as clear, so that for the present they knew not what they should say by way of apology for themselves.

{God hath found out} Here is nothing said nor pretended by way of excuse or defense, but rather a confession, as though they were guilty of the fact, when they were all free; for Judah speaking first (and it may be in some haste, as more engaged in the matter than the rest, because of his undertaking for the return of Benjamin, Chap. 43:9) might upon the sudden misdoubt there was some fault in some of his brethren, or if not concerning the cup, he might recall to mind the conspiracy against his brother Joseph, and think that God was met with them for that, as Chap. 42:21. Howsoever, if we see no evident cause of our affliction, let us look to the secret counsel of God, who punishes us justly for our sins.

{we are my Lord’s servants} Judah first gave up their liberty lost, who was the first mover for the selling of his brother Joseph for a servant, Gen. 37:26–27. The law concerning theft was in Moses’ time, that restitution should be made in some cases double, in some fourfold, and he that could not make such a recompense was to be sold, and become his slave, to whom he was a thief, Exod. 22:1, 3, but in this case their own words exposed them to a greater peril, even to the loss of their lives, ver. 9, and though therein they spoke not wisely, here they answer honestly, and profess themselves (at least Judah for himself and the rest, and none of them spoke a word to the contrary) ready to make good what they had said, though they die for it; which may be justly applied to the reproof of those, who will stand to nothing they say, if it make against themselves; but for their advantage, or to avoid damage, make no scruple to break their words, and sometimes also their solemn oaths.

V. 18. {In my Lord’s ears} Judah coming near, and desirous to speak in Joseph’s ear, seems to be repugnant to that, Chap. 42:23, where it is said, that Joseph spoke unto his brethren by an interpreter, or (as in the marginal variation according to the Hebrew) an interpreter was between them; because the Hebrews understood not the Egyptian tongue, nor would Joseph, bearing himself as an Egyptian, seem to understand the Hebrew tongue; why then did Judah draw near and desire to speak in his ear, as by way of secret whispering? Answer. First, for his drawing near, it was convenient for him that spoke, to advance a little before the rest of his brethren towards him, who was to be spoken to. Secondly, for that he says of speaking in the ear, it does not necessarily imply any whispering speech to be heard by one alone, as may appear by the like phrase, Gen. 50:4, Exod. 11:2, Deut. 5:1, and in divers other places. Thirdly, if Judah did come near, and desire to speak to Joseph privately without an interpreter, it were not repugnant to that, Chap. 42:23, for in Egypt Joseph was generally known to be a Hebrew, for he was accused under that name, Chap. 39:14, 17, and so committed to prison, and in prison he was taken for a Hebrew, Chap. 41:12, and under that title sent for to the court in great haste, ver. 14. And so being famous by his divine wisdom, interpretation of dreams, and by his great change from a poor prisoner to a prime courtier, it might easily be known to his brethren, (especially now at their second coming, having been so entertained by him, as no strangers were but they) that he was a Hebrew, though they knew not of what particular family he was; nor durst presume to take further notice of him than he was pleased to allow of.

{even as Pharaoh} That is, having his royal power for a great part of it in your administration, and though not in equal authority with him, yet next unto him.

V. 19. {Have ye a father} This passed betwixt Joseph and his brethren, at a former conference, but is not set down until now, when Judah took occasion to relate what had passed.

V. 20. {Child} The word Jeled in the original properly signifies a child newly born, as Exod. 1:17, and Chap. 2:7–8. Or a child not yet weaned, Gen. 21:8, yet it is applied to Joseph when he was seventeen years of age, Gen. 37:30. And this extenuating term is given either out of compassion, importing tenderness, (such a tenderness as one would use to a little child, as in that place concerning Joseph); or it is taken by way of excuse, as an officious lie, as in this place, to keep Benjamin at home with his father, as if he were so little and so tender, that he were unfit and unable to take, or to be brought so long a journey.

{a little one} That is, the least in years, though by this time the father of divers children (for at his coming into Egypt with Jacob he was the father of ten, Chap. 46:21) and then (as some account his age) he was thirty years old, at the least four or five and twenty.

V. 26. {We cannot go down} In Chap. 43, ver. 5, Judah’s words are, we will not go down, but here rehearsing of them to Joseph, he says, We cannot go down; this repeating is a kind of repenting or correcting of his phrase: we will not, has a savor of contumacy in it, we cannot, may agree with filial duty; the former was said to Jacob on a sudden, the latter upon better advice, as under the awe of a superior power; of which he was to expect rather justice than favor. So we see second considerations are wiser than the first, and that fear will amend the faults which familiarity commits.

V. 27. {My wife bare me} He says not my wife Rachel, by way of distinction from Leah, but calls her his wife by way of eminence, as being first in his choice, and dearest in his love, in comparison of whom the other was no wife, and had been none if there had not been more fraud in her father, than there was love in him towards her. See Chap. 46:19.

V. 30. {Bound up in the lad’s life} If he came not back, he would think some deadly mischief had befallen him, as he did of Joseph; and such was the tenderness of Jacob’s heart, that if Benjamin should die he could not live: this strength of affection was the weakness of that good man. And commonly the parents are more kind to their children, than their children to them; and so there is not oftener an error of excess on the one side, than of defect on the other. But in this pathetic supplication and pleading, Judah shows more love to his father and brother, than to himself; offering himself a prisoner, that Benjamin might go free, and so his father may have none occasion of such grief, as may hasten his death. A good example for sons, that they show themselves careful of their parents’ content, and that they do not (as many do) either by their wickedness, disobedience, or dissoluteness, grieve their hearts, and bring their heads before, or when they be gray, with sorrow to their graves.

V. 31. {To the grave} See annot. on Chap. 37:35.

V. 34. {How shall I go} Meaning he had rather remain there prisoner, than return and see his father in heaviness; yea, to see him die for grief of that ill tidings which he should bring, if he came back without his brother Benjamin.

CHAPTER XLV.

Verse 1. {Could not refrain} That is, from tears.

{go out from me} Not that he was ashamed of his brethren (for he did own both them, and his father, as is plainly showed afterward) but that he would cover his brethren’s fault, which he did, it seems, not only from the Egyptians, but from his father also; for otherwise it is probably conceived, that if Jacob had known it, he would have made an item upon it among his farewell speeches concerning his sons, as he did upon the fact of Simeon and Levi, Chap. 49. Besides, it was not suitable to the person of a man, in place so great, and reputed so wise, to weep before others, according to his natural fondness, which was very great.

V. 2. {Wept aloud} As he showed great wisdom in keeping in so great affection, without discovery until now; so now he expressed a most kind and compassionate disposition to his brethren, notwithstanding their wicked and cruel usage of him in former times; an excellent pattern of a placable heart, estranged from revenge, though both their dealing deserved it, and he had power and opportunity to pay them to the full.

{the house of Pharaoh heard} Some Egyptians were near, and heard immediately, but the house of Pharaoh had it by report, as ver. 16.

V. 3. {Troubled at his presence} The sense of guilt, and fear of punishment, put them into a silent amazement.

V. 4. {Come near} It is like Joseph as a great lord sat in some state, and his brethren kept a reverent distance from him; now he calls them near, that they might take better notice of him, and he might speak more privately to them, that which was not fit for any other to hear but themselves.

V. 5. {Be not grieved} This example teaches, that we must by all means comfort them which are truly humbled and wounded for their sins, lest they should be swallowed up of too much sorrow, 2 Cor. 2:7.

{for God did send} See annot. on ver. 8, and Psal. 105, ver. 16–17.

V. 6. {Earing nor harvest} That is, no tillage, no seed sown, no harvest to be reaped, (except in the places near the banks of Nilus: see on Chap. 41:34) because they had not store, and stock enough to serve for bread and seed; and it was to no purpose to sow, when Joseph by revelation knew there would be no return to recompense the cost, the earth being by barrenness unable to pay not the use but the principal also; God revealing this unto Joseph, made him a means of much mercy to thousands of people, who (but for his providence and provision) might have perished by famine.

V. 8. {But God} Albeit God detests sin, he turns man’s wickedness to serve to his glory, as Joseph says unto his brethren, Ye thought evil against me, but God meant it unto good; to bring to pass (as at this day) to save much people alive, Chap. 50:20. So that Joseph in this speech does not mean to clear his brethren from all fault, but to cheer them up in contemplation of God’s providence, who turned their malice and his misery, into a means of great mercy. And indeed God is so good, that out of the worst conspiracies and deeds of the wicked, he can work the greatest welfare; as from the bloody counsels of Herod and Pilate, and many others against our Savior, Acts 4:27, the salvation of the elect, Ephes. 1:7. This may minister comfort and confidence against the plots and attempts of the wicked; wherein though they mean nothing but mischief, God can by his omnipotent providence bring forth quite contrary effects to that they intend; and as he brought light out of darkness, 2 Cor. 4:6, so he can bring peace out of war, quiet and orderly government out of confused rebellion, and the ruin of Antichrist by that way whereby he hopes to reign with glory and security; and this may likewise moderate our minds towards the wicked, (as we see it did Joseph’s towards his brethren) that we neither bear malice to their persons, nor break out into any unwarrantable dealing towards them.

{a father to Pharaoh} That is, a counselor or teacher; for such a one is called a father, Judg. 17:10–11. For he that counsels and teaches another, does (if the one be wise, the other tractable) rule and govern him, as if he had the authority of a father over him; so was it betwixt Joseph and Pharaoh, Joseph advised, and Pharaoh assented, and so much regarded his judgment, that in the public affairs none might move a hand or foot against his mind, Chap. 41:44.

V. 10. {Goshen} Goshen was a province in Egypt situated betwixt the river Nilus and the Red Sea, bordering upon the land of Canaan; it was a fruitful soil, fit for the breeding and increase of cattle, where Jacob and his sons might commodiously keep their flocks of sheep, with less offense to the Egyptians, than anywhere else, shepherds being generally an abomination to the Egyptians, Gen. 46:34, and this promise Joseph makes to his father, either after particular conference with, and license from Pharaoh to that purpose, or out of confidence of his favorable assent, whensoever the motion should be made unto him; as appears, Chap. 47:4, 6.

{thou shalt be near} For the city of On where Joseph had his chief habitation, was near to Goshen.

V. 12. {That it is my mouth} Your eyes and ears may both be witnesses that I your brother Joseph speak unto you by my own mouth, without an interpreter, whom before I used, Chap. 42:23, and in Hebrew, our native tongue, have I told you such things, as, were I not your brother, I could not tell you.

V. 15. {Kissed also his brethren} See annot. on Chap. 29:11, and on Chap. 31:55.

{and wept upon them} See annot. on ver. 2 of this chapter.

V. 16. {It pleased Pharaoh} It was more easy for Pharaoh to be well pleased with the coming of Joseph’s kindred, because he was too high to envy him or any of them; but it was much that courtiers were so far from envy, as to rejoice in so much grace conferred on a stranger favorite, which yet might be but a dissembled content, and while they seemed to honor Joseph, they might but humor the king.

V. 17. {And Pharaoh said} Pharaoh for Joseph’s sake, shows himself very kind to Joseph’s kindred: a good man in honor and favor in the court, may be a means of much good to many in the country.

V. 18. {The good of the land} That is, the chiefest fruits and commodities.

{the fat of the land} The Hebrews call that by the name of fat in many things which is the best of that kind. See Gen. 27:28.

V. 20. {Regard not your stuff} That is, what you cannot conveniently carry with you, do not care to leave it behind you, for you shall be furnished here with what you shall have need of.

V. 22. {Changes of raiment} That is, (as some conceive) a coarse garment for private use within the house, and a more precious suit to wear abroad: or, change of garments, is such precious garments, as will move a man to change those he had before, to put the old off, and put on these, 2 Kings 5:22, Zach. 3:4. Or, change of raiment, might be of upper garments, which were not made for anybody in particular, but might be indifferently worn by any; such garments they put on often; and it may be they had more need of changes, because they used in passionate grief to tear their clothes, especially those which covered all the rest; as Chap. 37:29, 34, and Chap. 44:13, and many other places. Hence it was, that change of garments were not only given in testimony of honor, or favor, but as wagers upon contestation, or trial of any matter in doubt, as Judg. 14:12.

{but to Benjamin} He shows more kindness to Benjamin, than to any of the rest; as appears not only here, but Chap. 43:34, and ver. 14 of this chapter, because he was his brother by both parents; which shows, that the greatest measure of natural affection belongs to the nearest degree of natural kindred.

V. 23. {After this manner} That is, (as some conceive) both money and changes of raiment, in proportion to that he gave unto his brethren, and according to the respect he bore unto him; but it is more probable, that after this manner, should be referred to what follows, than to the particulars forementioned.

V. 24. {Fall not out by the way} Of this caution there was some need, because it was like one would lay the blame on another, and by excusing on one side, and aggravating on another, they might make a quarrel about him, who had remitted all the wrongs, and was now reconciled to them all.

V. 26. {Jacob’s heart fainted} The conflict betwixt hope and doubt, joy and fear, but especially fear prevailing, put Jacob into a swooning or fainting fit.

{he believed them not} Vehement passions, whether of joy, as Luke 24:41, or of fear, are great impediments to faith; but Jacob here gave the less belief unto them, because they had told him a lie, to make him believe that Joseph was dead, a just reward for a liar, that when he tells truth, he should not be believed.

V. 27. {Revived} It is said, his spirit revived when he saw the wagons, but if he were as dead in a swoon before, (and if he were not, how was he revived?) he could not see them. Answer. His fainting, or failing of spirit might not be so much as to take away his senses; or if it were, they might return before he recovered the liveliness of his spirit, and then seeing what was sent from Egypt, and hereby assured against all doubting, was cheered up with the belief of Joseph’s safety and honor, as they had reported it.

V. 28. {It is enough} Enough content for me that Joseph lives: and enough for life, if I may be so happy as to see him once before I die, Chap. 46:30.

CHAPTER XLVI.

Verse 1. {Beersheba} A place distant from Hebron (where Jacob now dwelt) about eight German, or two and thirty English miles, that it was the ready way from Egypt to Canaan, and the utmost part of the land of Canaan, southward toward Egypt. The word Beersheba signifies the well of the oath, or swearing: whereof see annot. on Chap. 21:31. Here Abraham and Isaac had dwelled a long time, where they had built altars, and offered sacrifices to God many times; and here does Jacob offer sacrifice unto him, by way of thankfulness for former mercies, and of supplication for further favor in his journey. It is good to have recourse unto God, which way soever we take our course in the world.

{the God of his father Isaac} Whereby he signified, that he worshipped the true God, and also that he kept in his heart the possession of the land, from whence present necessity drove him; and he calls him, the God of his father Isaac, rather than of Abraham, (though he were his God also) because he learned to know him, and serve him by his father, and not by his grandfather. See annot. on Chap. 31:42.

V. 2. {In the vision of the night} God watches in the night over the welfare of those that sincerely serve him in the day. What this vision was, and in what manner it was, the Scripture is silent, and it becomes not us to be curiously inquisitive after it; but the apparition was no dumb ceremony, for the word of God was joined with it. Of visions, see annot. on Chap. 15:1.

{Jacob, Jacob} Moses calls him Israel, and God calls him Jacob, and that twice together; so in the fifth verse, he is called once Israel and Jacob twice; therefore when the name Israel was imposed, and the name Jacob forbidden, the prohibition was not absolute, but comparative. See annot. on Chap. 32:28. The doubling of the name was to raise up Jacob’s attention; as Chap. 22:11, and 1 Sam. 3:10, and for assured confirmation; for there is that use of doubling of words, as there is of doubling of dreams, Chap. 41:32.

V. 3. {Fear not} Though Jacob had good cause to hope well both of his warrant for this journey into Egypt, of his welcome thither, and welfare there; yet his thoughts by the way might suggest unto him causes of fear of many kinds: first, concerning himself, he might fear, whether he might lawfully go down into Egypt, though for relief against the famine, because Isaac his father was forbidden to go thither upon the like occasion, Gen. 26. He might fear that being old and feeble, he might die by the way. 2. Concerning his posterity; he might apprehend peril both to their souls and to their bodies; to their souls by idolatry, because the Egyptians were much addicted to it, (and indeed afterwards it appeared the Israelites were infected with it, who learned to worship a calf, of them who worshipped a cow); and by dissoluteness, because it was a pleasant and fruitful country, and the people were given to ease and delicacy, which corrupt the manners, and incline the mind to sensual pleasures: and for their bodies, knowing the prediction of their servitude in that country, Chap. 15:13, he might fear, that now to come down into Egypt, was to make haste to that miserable condition, which but too soon would come upon them: and thirdly, concerning both, he might haply fear, that going thither, his eyes might see that, which would not so afflict him, if he kept him thence; and that he and his posterity going thither, might seem to forsake the land of promise, the pledge of the heavenly Canaan.

{there make of thee a great nation} God promises there a great multiplication of his offspring, where he most feared their suppression; and he made good his word to the full, for they went into Egypt but seventy souls, Exod. 1:5, and there came out of Egypt, of those that came out of Jacob’s loins (notwithstanding the Egyptians did what they could to diminish their number) about six hundred thousand men, besides children, Exod. 12:37, which was a miraculous increase; especially if we consider that it was brought forth in the space of two hundred and fifteen years: whereas in two hundred and fifteen years (next before Jacob’s descending into Egypt), the posterity of Abraham by Isaac and Jacob, was increased but to seventy persons: see Deut. 10:22.

V. 4. {I will go down with thee} Conducting and defending you by my power, and disposing of your condition, and those that are yours by my providence; so that though I be everywhere, I will be with you there in especial favor, to bless you, and those you bring with you.

{bring thee up again} That is, in your posterity; for the progenitors live in their posterity who descend from them, and are a part of them, especially when God does good unto them, in the name of their forefathers, and for their sakes; which is the case betwixt Israel and his seed, who are therefore (though many descents removed from him) still called by his name, not only the children of Israel, but Israel, in many places of the Scripture, both of the Old and New Testament. Besides, when Jacob was dead, he was brought back, and buried in the land of Canaan, Chap. 50:13, to take possession of the promise.

{his hands upon thine eyes} Shall shut your eyes when you die; which appertained to him, who was the chief and most dearly beloved of the kindred; thus God encourages Jacob against all his fears, and indeed it had been enough (if he had said no more) to cheer him up, and to secure him against all discomforts, that he said, he would go down with him; but out of the abundance of his goodness, besides that most gracious, though general promise, he tells him that he will bring him (viz. in his posterity) up again, and that Joseph shall there close up his eyes.

V. 6. {gotten in the Land of Canaan} Jacob had gotten much riches in Mesopotamia, but that is not reckoned of, in comparison of his increase in the land of Canaan: besides, his children now had stocks gotten in Canaan who were not of age to get riches in the country, from whence he came into that land: here is no mention of servants, yet having servants (as so great an estate could not well be without them) it is not like they left them behind them.

V. 7. {his daughters} He had but one daughter of his own, which was Dinah, and but one of his sons had a child of that sex, (it was Asher) and he had but one daughter, to wit, Serah, ver. 17, so that here we must take the word daughters (by enallage, a figure putting one number for another) for daughter, as sons for son, ver. 23 of this chapter, which figure is often used in the Hebrew tongue. See Chap. 21:7, and 50, v. 23, Numb. 26:8, 1 Chron. 2:8, 31.

V. 8. {these are the names} A register of their names, and the number of their persons is here brought in at their entrance into Egypt, that it may appear how strangely they were multiplied at their going out of Egypt. See Deut. 10:22.

V. 12. {Hezron and Hamul} Divers learned divines (some ancient, some modern) hold that these two sons of Pharez were born before the coming of Jacob into Egypt, but the exact computation of time, by the ages and acts of some descendants from him, will not admit of such a maturity of years in Pharez, as that he could be actually a father at that time. The Jews say he begat Hezron at nine years old, which most will hold improbable; and some say, is incredible and impossible: there being such difficulty in the thing so taken, there will be more facility in the phrase, if we say, they came into Egypt in the loins of their father Pharez, in which they lay hid, as Levi is said to pay tithes in Abraham, Heb. 7:9, for if a grandchild may be said to act as in the loins of a great-grandfather, as Abraham to Levi, much more may the like be said of the son, as in the loins of his next precedent parent.

V. 15. {thirty and three} Making Jacob himself one in this account; as ver. 8.

V. 20. {Priest of On} See annot. on Chap. 41, v. 45.

V. 21. {The sons of Benjamin} Of which are reckoned ten, of some whereof may be said as of Hezron and Hamul, for he was but twenty-four years old when he came into Egypt.

V. 26. {souls} That is, persons, by a synecdoche familiar and frequent in Scripture, whereby the soul, the better part, is put for the whole man: for the soul itself comes not from the loins of the fathers of our flesh, but from God the Father of Spirits, Heb. 12:9, Eccles. 12:7.

{loins} Or, thigh. This is put in modesty for the part betwixt the thighs, and the rather, because (as anatomists write) there be veins in the thigh, which rising from the veins of the loins, go along to that part and carry in the matter for the seed of generation. Of the modest expressions of the Scripture, see annot. on Gen. 4:1, and the fifth annot. on Chap. 49:10.

{threescore and six} Not reckoning in this number, either Jacob or Joseph, or his two sons, who were in Egypt already.

V. 27. {threescore and ten} (Exod. 1:5, and Deut. 10:22.) This is made the total sum of all the house of Jacob which came into Egypt, and to make up that number, Jacob, as head of the family, is one, and Joseph, (though he were in Egypt before) is another, and Joseph’s two sons born in Egypt, are reckoned with them, and all four added to the number of sixty-six (noted, ver. 26) are just seventy: so that this number consists wholly of Jacob and his offspring, whereof all but three came with him into Egypt; of those three, one was Joseph, who came before, and two came not at all, being born there; yet they that came with him are said to be seventy, the total taking its denomination from the greater part, but without any appearance of error or fraud, in that the story sets down plainly, not only who came with Jacob, but who came not, ver. 12, and in this verse and Chap. 48:5. In this place there were no great difficulty, but that Acts 7:14, Stephen adds five more to these seventy, saying, Then sent Joseph and called his father Jacob unto him, and all his kindred, threescore and fifteen souls: the Seventy interpreters, though they keep the just number of seventy in their translation of Deut. 10:22, yet in this verse, and Exod. 1:5, they make the number to be seventy-five, which five are Machir the son, and Gilead the son and nephew, or grandchild of Manasses, and Sutalam and Taham, two sons of Ephraim, and Edom, his grandchild by Sutalam, which they seem to have taken as a supplement out of 1 Chron. 7:14, 26, though neither the names nor number well agree; and besides the five forenamed, they add two more, ver. 29. So that by their account, if they reckon right, they should give in for the full number, not seventy-five, but seventy-seven. But for that translation of the Septuagint, which was not free from errors, when it was at the best, but now is much more corrupt than it was at first, there needs no more ado, but to correct it by the Hebrew text in this verse, which must be the standard to all translations and testimonies. For this matter, that which is more considerable, and questionable is, how it comes to pass, that Stephen speaking of the number, and Saint Luke writing of it, both set down no fewer than seventy-five, Acts 7:14. The Douay translators (in Augustine’s name) making the doubt insoluble, give it up as a mystery to mere silence; and this the rather, because they would have the Scripture conceived to be so hard, that it is not fit to be read by laypeople; and they that answer the objection, either endeavor to clear the greater number from error, or else confess it with caution against inconveniences that may ensue upon it. For the first, the reconcilement is endeavored by some, by saying, that to make up that number, there is use of the figure, called anticipation, whereby they are put in as then brought into Egypt, who were not born until afterwards; who yet might be said to come in with Jacob, because they were once in his loins who came thither, though not then when he came in, their father being both born, and in Egypt also, before the time of Jacob’s removal: so Levi is said to pay tithes to Melchizedek in Abraham, Heb. 7:9, though he were not till at least a hundred and fifty years after their time; and Leah is said to bear unto Jacob thirty-three sons and daughters, v. 15 of this chapter, and Zilpah to bear unto Jacob sixteen souls, v. 18, whereas they were not all their immediate children, but many of them grandchildren, for which they never groaned; for they had other mothers, both to conceive and bear them; and of those who are reckoned for the children of Benjamin, and are of the number of the seventy, that came into Egypt, Naaman and Ard, named, ver. 21, were grandchildren to Benjamin, the sons of Bela, Numb. 26:40, and were born after Jacob’s coming into Egypt, for Benjamin was then too young to be a grandfather, when he came thither; but there is this relation betwixt the progenitors and their offspring, that as the children are included in their parents, so the parents are sometimes included in their children; as where God cheering up Jacob concerning his journey, tells him, that he will not only go down with him into Egypt, but that he will also bring him up again into Canaan, ver. 4, which is principally to be understood of him in his posterity. See annot. on ver. 4.

Objection: But if those five be added, because they were virtually in the loins of Jacob, there might be added as well five thousand, yea, six hundred thousand, to which the Israelites increased in Egypt, Exod. 12:37, as has been noted on ver. 3, for all these also were virtually included in Jacob’s loins. Answer. That will not follow: first, because the scope of this genealogy was to distinguish the tribes, and to show from how small a number they increased to so great a multitude. Secondly, that being the purpose, it must be confined to a certain number, and that number made up of such as either were, or might be, of one family; as the father, son, grandchild, and great-grandchild, which Jacob might see before he died. And of these the most being such as he brought with him out of Canaan, they might all in reference to Jacob be sorted to his company. Some conceive that besides Jacob, and those that are reckoned as descended from him, there might be added five women of his company, who were wives. If this do not satisfy, the other answer is the confession of error, and that is diversely applied. First, to the Septuagint. Secondly, to those that copied out the Scripture at the first. Thirdly, to Stephen. Fourthly, to Luke. First, for the Seventy interpreters in the Old Testament, though divers Popish doctors hold they were inspired by the Holy Ghost (and so make their translation of unquestionable authority) yet it is, especially as now it is extant, very erroneous, and in this point in question contradictory to itself; for Deut. 10:22, they render the original right by the word Hebdome conta, which signifies seventy, but here and Exod. 1:5, they add five more. 2. Those that copied out the New Testament being ignorant of the Hebrew, might either corrupt the Greek original, by conforming it to the text of the Septuagint, which was in much use and account, even in the time of our Savior; or might mistake the word Pente, five, for Pantes, all; and this if it were their error, was very ancient, else it could never have been so general; nor would the Syriac translation have seventy-five; (as the Septuagint has) and that for the New Testament is so ancient, that in time it came very near the original, and is thought by some to have been made in the time of the first Antiochian Christians. Thirdly, for Saint Stephen, some conceive he related the story of Jacob’s coming into Egypt, according to the translation of the Seventy interpreters, which was in much use and estimation in his time, and which, as has been said, brings in the number with variation, for it twice reckons seventy-five, and but once seventy; which whether it may be imputed to Stephen’s ignorance of the Hebrew, as some say, or (confessing that he understood and spoke Hebrew at that time, as others, both by conjecture only) to his unwillingness to contradict a translation so accounted of by the believing Greeks, or that the addition of five must be understood, as has been formerly set down, is not easy to resolve; and in case he should mistake the translation for the original text, and so be in an error (which is the worst that can be made of the collision, or opposition betwixt this place, and Acts 7:14) the matter is not so dangerous, as some conceive it; for though Stephen were said to be a man full of the Holy Ghost, Acts 6:5, and Chap. 7:55, yet that is no more than was required for qualification of the seven deacons, Acts 6:3. Nor was he an inspired penman of the Scripture, more than any of the rest of that rank; nor were the apostles always, or equally enlightened by the Holy Ghost, though the same phrase be used of them, which is applied to Stephen (as of Peter, Acts 4:8, and of Paul, Acts 9:17), and that in a sense importing more infallible assistance; for Peter, who could tell by the Holy Ghost, that Ananias and Sapphira told a lie, Acts 5:3, 9, was not told by the Holy Ghost, what business the men had with him that came from Cornelius, Acts 10:21. Nor did he know the meaning of the vision of the vessel like unto a sheet, when it was showed unto him, ver. 17, and when God spoke to him to kill, and eat of that which was presented to him, he answered (not by instinct of the Holy Ghost, but rather as resisting it) not so Lord, ver. 14. Nor was he so guided by the Spirit as Paul was, when he deserved such a sharp rebuke, as Paul gave him to his face, Gal. 2, from ver. 11 to the 15. Nor was Paul always in the same sort assisted by the Holy Ghost, and therefore he distinguishes betwixt direction given by himself, and that which comes by inspiration from the Lord, 1 Cor. 7, ver. 10, 12. See annot. on Chap. 40, ver. 14. It is not necessary then to believe, that Stephen was infallibly assisted in all he said in his apology to the council; and if he did either not know the original Hebrew, which says seventy souls, or cited the erroneous Greek of the Septuagint, not knowing it to be erroneous in a matter of so small moment as this, (which in effect is of no great weight for faith, or manners) since he was neither an amanuensis, or scribe to the Holy Ghost; nor delivered that number of seventy-five, as a dictate of the Holy Ghost, the misprision is no prejudice at all to the truth of religion, or to the authority of the holy text, on which we are bound to ground our belief. Fourthly, and lastly, for Luke, (though some think him as ignorant of the Hebrew text in this chapter, and Exod. 1:5, and Deut. 10:22, or as complying with the times, wherein the Greek edition of the Seventy was in great reputation) I doubt not but without any such excuse, as binds to the impeachment of his authority, (as this does) we may say, that though Stephen were mistaken, he was not; for as a historian, he was bound to make the report according to Stephen’s speech; which be it good or bad, true or false, must in historical truth be related, as it was; and so we need not conceive there was any corruption of the sacred text, whereof we ought to be more chary than of Stephen’s credit, when it is no more concerned or impeached, than in the premises has been showed; for to say that it is erroneous, generally erroneous in all, or in most of the copies in this place, is to bring the whole Bible under doubt and suspicion of error, and so to shake the foundation of our faith; and if the transcribers of the New Testament might justly here be suspected, so generally to have miswritten that text, Acts 7:14, it had been requisite by the Hebrew original, in this place, to have corrected it, how ancient soever the error had been, whether of the Syriac, or any other language whatsoever. But supposing Stephen to have spoken (as has been noted) and Luke to have truly written what he spoke, there can be no inference made from that, which we may not safely acknowledge, without diminution of due respect to, and with reservation of infallible assistance in the holy Scripture. Objection: If it be said, that God promised such assistance of his Spirit, to those that should be called in question for his cause, (as Stephen was) that they should not need to take any thought for what they should say, Luke 12:11. And so what they said must be taken, not for a human, but for a divine answer; and consequently, must of necessity be free from error. Answer. Those words are no general promise, to everyone that is drawn to the bar of an unchristian tribunal, but to the apostles, as is plain by Matth. 10:19. And though God might, and doubtless did, many times inspire apologies into the hearts of other holy witnesses of his truth; yet this promise in regard of persons, and of perpetuity, was the peculiar privilege of the apostles.

V. 28. {to direct his face} That is, to meet him at Goshen, and to appoint a convenient place for that purpose.

V. 29. {he fell on his neck} That is, Jacob fell on Joseph’s neck; for Joseph, notwithstanding his greatness in Egypt, no doubt came down to perform the offices belonging to the affections of a son, and so in that posture Jacob fell on his neck, and wept over him with tears of exceeding great joy. See Chap. 45:1, Luke 15:29.

V. 30. {let me die} See annot. on Chap. 45, ver. 28, Luke 2:29.

V. 31. {unto him, My brethren} He was not ashamed of his kindred, though they were of mean condition in the opinion of the Egyptians; see Chap. 47:7. In this Joseph was a type of our Savior’s humility, who though he were Lord, not of Egypt, but of all lands, and of heaven, as well as of earth, was not ashamed to call the meanest of the godly, brethren, Heb. 2:11.

V. 34. {in the land of Goshen} Herein Joseph shows his modesty, prudence, and goodness, in that he would not place them in the court where they might be corrupted with ill manners, but where they might be freest from idolatry and reproach of the Egyptians, and whence they might with most ease remove back to their promised land.

{Abomination} God suffers the world to hate his, that they may forsake the filth of the world, and cleave to him: and they were an abomination, because they did kill and eat those creatures, which the Egyptians did adore as gods: see Exod. 8:26. Yet the Egyptians nourished such cattle, though not for meat, or sacrifice, yet for delight and profit, by their milk and wool, and manuring of the ground, and by passing them by bargain and commerce. See annot. on Chap. 43, v. 32, Exod. 8:26, and 9:3.

CHAPTER XLVII.

Verse 1. {My father and my brethren} See annot. on Chap. 46, ver. 31.

{in the Land of Goshen} Pharaoh made a frank offer of all the land of Egypt for their choice and use, Gen. 45, ver. 18, 20, and it seems Goshen was most commodious for them, both as nearest unto Canaan, and freest from offense to the Egyptians; to whom shepherds (and such were Jacob and his children) were an abomination, Chap. 46, ver. 34, and here they were placed at first, by virtue of that general power which Joseph had in all the land of Egypt, or by Pharaoh his professed favor, Gen. 45, v. 18, 20, but afterward this land, upon the request of Joseph’s brethren, was by particular allowance, the place of their abode. See annot. on Chap. 45, v. 10.

V. 2. {Some of his brethren} Heb. Of the extremity of his brethren; they were five in number; but which five they were, is not set down, though some Jews take upon them to tell them by name, as the Papists do by the wise men, that came by the guidance of a star to worship our Savior. Some think because of the word extremity, or the last, or outside of his brethren, that he took five of the eldest, or five of the youngest, which were the extremes, and left the middlemost; others conceive he made no choice at all, but took such as came first, or were readiest when he required their presence before Pharaoh: others think he made choice of the worst, such as might be least like to be taken for his servants, or to be made courtiers, whereto he was unwilling, because he was loath to adventure them upon the corruption of the court: others, that he made choice of such as were most graceful, and least liable to scorn, or contempt of curious or envious courtiers. But he made choice of such as himself best liked, and were fittest to be brought into the presence of the king: and this he did, that the king might be assured they were come, and might see what manner of men they were.

V. 3. {What is your Occupation} A meet question for a magistrate to ask, to which they that cannot give a reasonable answer, are to be suspected to be idle, and ill-conditioned persons, for he that has no lawful calling to follow, is loose and at leisure to be taken into the devil’s service; the ground that is not tilled will bring forth noisome weeds, and the standing pool (not the running river) will soon stink; and if the sea did not work, and were not in continual motion to purge itself, it would corrupt the air; and the air (but that winds do fan and purify it by moving it to and fro) would be infectious. So it is with those that are idle, they are most commonly vicious in themselves, and the causes of corruption unto others; therefore have the wisest states made the strictest laws against idle persons, whose severity is virtually approved by the apostle, condemning idleness as a capital crime, to the pain of death, yea, to one of the worst of deaths, famine; enacting, as the fundamental law of a bridewell, He that will not labour let him not eat, 2 Thess. 3:10.

{shepherds} Heb. A shepherd, in the singular number, that is, every one of us is a shepherd; the like enallage, or joining the singular number with the plural, see Gen. 27:29.

V. 4. {No pasture} In Canaan there was a failing of the pasture sooner than in Egypt, because that is a higher ground than Egypt; and Goshen is the lower part of Egypt, and so better stored with water, both in the ground itself, and by ditches and gutters deriving it from Nilus.

{Let thy servants dwell} This request of Joseph’s brethren was made no doubt by his direction; wherein his modesty appears, in that he would not take upon him to settle them there without the king’s allowance. See annot. on ver. 1.

V. 6. {Is before thee} That is, open to you for your free choice; and since they desire to dwell in the land of Goshen, let them dwell there.

{Of activity} Pharaoh would not set over his cattle anyone that was not meetly qualified for the sufficient oversight of them; much more curious choice should be made of those who must have the oversight of the flock of God’s pasture, who are men, Ezek. 34:21, than of the flocks of sheep, or herds of cattle.

V. 7. {Brought in Jacob his father} See annot. on Chap. 46:31.

{Jacob blessed Pharaoh} That is, prayed for him, as Num. 6:23–24, Rom. 12:14, and gave thanks to him for his great favor to Joseph, and to himself, and to the rest of his sons, praising him for his beneficence to them; for the word blessing, is used in that sense, Ephes. 1:3, Jam. 3:9, and in many other places.

V. 9. {Of my pilgrimage} That is, variable abode, or sojourning; such is the life and condition of all the faithful in this world, who account themselves as pilgrims and strangers here, 1 Chr. 29:15, Psal. 39:12, and 119:19, Heb. 11:13, and heaven to be their home, (which is meant by the apostle, Heb. 13:14) to which they are traveling every day: yet Jacob’s condition was a pilgrimage, in respect of frequent changing of his dwelling, as from Canaan to Mesopotamia, Chap. 28:5, from Mesopotamia to Canaan again, Chap. 31, ver. 17–18, and in Canaan from Succoth to Sechem, Chap. 33:18, from Sechem to Bethel, Chap. 35:6, from Bethel to Ephrath, ver. 16, from Ephrath to Hebron, ver. 27, from Hebron to Egypt, Chap. 46, which must be remembered by such as by crosses are occasioned to shift from place to place, wherein they may take comfort, if their affections be as like unto the patriarch Jacob’s, as their condition; since God deals none otherwise with them, than with such as he dearly loves.

{An hundred and thirty years} By a chronological comparing of places, not only the age of Jacob in some remarkable passages of his life is to be observed, but the ages likewise of his children; Jacob when he was brought before Pharaoh was a hundred and thirty years old, that being the third year (though not complete) of the famine, Chap. 45:6. Joseph was then betwixt thirty-nine, and forty years old, for seven years before the famine began, he was thirty years old, Gen. 41:46, so that he was born the 91st year of Jacob’s age, and the fourteenth year of his service under Laban, which began in the seventy-seventh year of his age; and Jacob now being a hundred and thirty years old, and Joseph about nine and thirty, Reuben was about six and forty, etc.

{few and evil} (Job 14:1.) Few, in comparison of many of his forefathers; evil, in respect of his manifold crosses, which some reckon to seven, some to ten.

{years of the life of my fathers} For his father Isaac lived to a hundred eighty years of age, Chap. 35:28, his grandfather Abraham to one hundred seventy-five, Chap. 25:7.

V. 10. {blessed Pharaoh} It is like that as his first salutation was with a blessing, so was his farewell. See annot. on ver. 7.

V. 11. {the land of Rameses} That is not a town, or a city, (though there were a city of that name built a good while after this by the Israelites, Exod. 1:11) but a special part of the province of Goshen, (as a hundred within a county) where Jacob and his sons were first placed by themselves, but afterward multiplying into a great number, they spread further, and had Egyptian families near unto them, and among them; hence it was that the angels distinguished their doors by the sprinkling of blood, Exod. 12:7, 23, and that the Israelites departing borrowed jewels of their neighbors the Egyptians, Exod. 12, ver. 35, 37.

V. 12. {according to their families} Or, as a little child is nourished. Heb. even to the mouth of the little one. That is, from the greatest to the least; or with such tenderness as that wherewith a nurse feeds her little one; or with as little care, or pains to Jacob and his offspring, as children use in providing for themselves: a figurative speech, importing Joseph’s great care for them, and their secure confidence for provision by his means; there was an evident proof of God’s gracious providence, in sustaining his church with fullness among strangers, and by their religion enemies unto it, when they themselves were scanted in allowance.

V. 13. {the land——fainted} That is, the people of the land.

V. 14. {all the money} He went not into Canaan to gather money, but that which was brought out of Canaan to buy corn withal, and the money wherewith the Egyptians bought their provision, he brought unto Pharaoh; wherein he declares his fidelity toward the king, and his mind free from covetousness.

V. 18. {the second year} Not the second year of the famine, (for it was the sixth year) but the second of those extreme hard years, wherein they were put to the greatest straits to procure provision, not having any money after the ordinary manner of commerce to buy it; the first year of such straits was the fifth year, when the people (all their money being spent) bought bread with flesh, giving their flocks, and herds in exchange for corn; this is reckoned for the first year of their extremity, and this year ended, they came the next year after, (which is reckoned the second year) and set themselves, and their lands to sale for bread.

V. 19. {we and our land} The land cannot properly be said to die; but as death is the destruction of man for this life, so the destruction and desolation of the land is a kind of death to it; and it may be said to be desolate, when either it wants seed to be sown upon it, or men to dwell in it, as when men have eaten up the corn that came of it, and the ground has eaten up the men that dwelt upon it; and as trees while they bear fruit are said to live, so may the ground; and fruitlessness and barrenness is a kind of death to both.

{give us seed} That as to the most might be corn for bread, (for that which is for seed will serve for bread) but to some who had ground upon the banks of Nilus, it might be of use to sow for increase; for there only was hope, though no abundance to be expected.

V. 20. {Joseph bought all} How excellent are those creatures in their want, which when they abound are esteemed as base, and wasted in abuse? Now the famine is grievous, corn is precious, and worthy to be bought with money, goods, lands, liberties, and all; for without it men cannot live, and what service can all these things do a man when he is dead? God does both wisely, and justly, when by such restraint he makes men know the worth of what they had, by the want thereof.

V. 21. {from one end of the borders} Having gotten their lands for corn, he made them change their habitations, that they might not plead an ancient possession, and might with more cheerfulness pay their rent, which they would more willingly do in those places, where they were but newcomers, than in those whereof they had been ancient owners. It may seem strange, that so many being pinched with famine, would have the patience to part first with their money, then with their cattle, lastly with their lands, and liberties; and that they did not mutinously meet, and violently break upon the barns, or storehouses where the corn was kept; this was the effect of Joseph’s prudence, but especially of God’s power, and providence, which stilleth the noise of the seas, and the tumults of the people, Psal. 65:7. Quest. But did not Joseph deal injuriously, or uncharitably with them, by such advantages of their necessities to engross all their goods, and to enthrall all their persons? To that it may be answered; first, that Joseph was the means under God, to save their lives, (as themselves acknowledged, ver. 25) from a horrible death, and therefore by him they received more good, than hurt. Secondly, the corn he sold was the king’s, at least the most part of it, and Joseph was, in fidelity to him, to take a valuable recompense for it. Thirdly, he did this with favor, for though they sold themselves for corn, he restored their liberty. Fourthly, whereas he might have taken half or four parts, and left them but the other half, or one of five, he allowed them four parts, and conditioned but for a fifth unto the king, ver. 24, which was no more than was laid up in the years of plenty, Chap. 41, ver. 34.

V. 22. {Only the land of the Priests} This proceeded not from Joseph’s care (for he would not be so respective of idolatrous priests) but from Pharaoh’s; and yet the land of the priests might the rather be kept from alienation, because Potipherah, Joseph’s father-in-law, was priest of On; for whose sake he is supposed by some to have favored all the priests; but in this indulgence though Joseph had a hand, he had no heart; but as an officer of Pharaoh, made an order, or drew up a sentence, for reservation of the rights and revenues of the priests, which had been anciently allowed them by the good liking of prince and people, throughout the whole land: the case is much alike among the Reformed Christians in France, who pay their tithes to the idolatrous priests of the Romish religion, because they are not left at liberty to withhold them from their hands: this, though it make not for the Popish opinion of exemption of the clergy from the secular power, (for which they plead by this example) yet it condemns the irreligion of many Christians, who show little reverence or respect, if not much uncharitableness, and contempt toward the ministers of the gospel, against whom the men of Egypt in the day of judgment shall rise up and condemn them, as the men of Nineveh, against those that regarded not the preaching of our Savior, Mat. 12:41. See Ezra 7:24.

V. 23. {Seed for you, and you shall sow} This was the last of the seven years of famine, and the next year was to begin with the return of former fruitfulness.

V. 25. {Pharaoh’s servants} Tilling the land as his farmers and tenants, and not making claim to any as of our proper right, according to our title and possession in former times.

V. 29. {Thy hand under my thigh} See annot. on Chap. 24:2.

V. 30. {But I will lie} Heb. I will sleep. Which may be meant with reference to the resurrection of the dead; which some Papists (with the Sadducees) say, it cannot be proved out of the books of Moses; but here sleeping implies a waking again, and death is the sleep, resurrection an awaking from that sleep.

{with my fathers} Jacob had no mind of the company of idolaters, neither living nor dead. See annot. on Chap. 23:9. And he desired to be buried with his fathers for many reasons; as first, because there was the true worship of God most to flourish: secondly, thither his posterity were to direct their thoughts with expectation of return out of Egypt: thirdly, there the sepulcher of their worthy progenitors might be an incitement to them to the imitation of their lives, and preparation for their ends: lastly, because Christ was in that country to lead his life, and to take his death, and thence to rise and raise himself to the highest heavens.

V. 31. {Swear unto me} By exacting an oath of Joseph, he does not so much show a mistrust of his simple promise, if he had not sworn, as express his own serious desire to be buried out of Egypt; and the rather, that Joseph might do it with less offense to the Egyptians, who, though they would not like the carrying away of Jacob’s corpse, could not but allow of Joseph’s keeping of his oath.

{bowed himself} Some conceive it was to turn himself towards the east, or toward Canaan; others that he bowed towards Joseph, as to a great lord of the land of Egypt: but first, whatsoever Joseph was in relation to Pharaoh, in which respect (according to his dream) the father was to do homage unto him; yet as Jacob’s son, and in his father’s family, he was more ready to perform such a homage to him, (as appears ver. 12) than to expect any from him. Secondly, Jacob being very devout, especially drawing near his end, it is reasonable to take his bowing to be religious, since at this time chiefly he had (no doubt) many things in his mind, which might be matter both of prayer to God, and of praises of God; and though he were aged and weak, he would not present his devotion to God without an outward expression of humility. See annot. on Chap. 17:3.

{upon the bed’s head} (1 Kings 1:47.) Or, on the top of his staff: so the Seventy interpreters turn the Hebrew word; and the apostle in the Epistle to the Hebrews follows their translation, Heb. 11:21. It seems the Seventy followed a copy which had no points, for the same letters varied in one vowel stand for both; for Mitteh, is a bed, Matteh, a staff, the former is preferred, and seems the rather to be the right, because the same word is used in the same sense again, Chap. 48:2. This difference when it was debated by the composers of the last translation of the English Bibles, one of them would have had both readings joined together thus, Israel bowed himself upon his bed-staff; but that opinion prevailed not: while he thus bowed, it was not (for aught appears either in this text, or any part of Jacob’s story) with any respect to the east, or towards the land of Canaan, but his outward gesture, with his inward worship, were both immediately directed towards God.

CHAPTER XLVIII.

Verse 1. {With him his two sons} To profess a dutiful respect unto their venerable grandfather, and to receive his blessing at his farewell from the world.

V. 2. {Strengthened himself} The approach of his most honored and most beloved son Joseph, so affected his heart and quickened his spirits, that he could raise up himself from lying to sitting, as if a new degree of strength had been put into him.

V. 3. {At Luz} See annot. on Chap. 28:19.

V. 4. {An everlasting possession} Which may be understood literally, in respect of the carnal seed of Israel, and the earthly Canaan; but then it must be taken with condition of keeping covenant with God; and spiritually, in respect of the true Israelites, (who are the faithful only) and the heavenly Canaan, which is indeed an everlasting possession in the most literal and strongest acception of the word everlasting, for both the place itself, heaven, is everlasting, and shall never either perish or be impaired, and the possession is everlasting to those that once make entrance into it, for once admitted thither, they shall never be excluded thence. See on Chap. 17:8.

V. 5. {Ephraim and Manasseh} Joseph names them otherwise, Manasseh and Ephraim, according to their birth, (for Manasseh was the elder, ver. 14) but Jacob puts Ephraim first, according to the preeminence of his blessing. See ver. 19.

{are mine, as Reuben and Simeon} That is, as if they were not my grandchildren, but immediate sons unto me, yea two of my eldest sons, as Reuben and Simeon are; and they shall be particular tribes, Num. 1:32, 34, as none of the children of my other sons shall be, and shall have their distinct portion in the land of Canaan: and so in them two you shall have a double portion, and therewith the prerogative of the birthright, which Reuben by defiling his father’s bed has forfeited, 1 Chron. 5:1, this giving to the eldest a double portion (as many other things forementioned Chap. 38:24) being in practice among the patriarchs before Moses’ time, was afterwards put into a law: Deut. 21:17.

V. 6. {which thou begettest after them} Joseph at that time had no more children, but these two, Manasseh, and Ephraim, and whether he had any afterward, it is uncertain; the Scripture says nothing of them, though Jacob’s words imply, either that already he had, or in aftertimes was to have others. But we need not be inquisitive after them, since if he had any more, they were to be sorted (as his grandchildren were) to one of the two tribes of his forementioned sons, and to be called after their names in their inheritance, either Ephraimites, or Manassites.

V. 7. {as for me} The presence of Joseph put Jacob into a stronger apprehension of his most beloved mother Rachel, which affected him much, and moved him to say, as for me, making mention of her death, that lay close to his heart, and was remembered and loved as himself.

{Rachel died by me} He makes mention of her, not only because his mind was so much set upon her that he could not forget her, (though dead long before) but partly to intimate a reason in her name, why he bequeathed the birthright to Joseph’s children, which might be because Rachel in right was his first wife, and (had his father-in-law done him right) Joseph had been his firstborn; and partly to give a reason why loving her so well, he did not bury her there where his ancestors were buried, and where he meant to be laid himself; the reason hereof was the urgent necessity of her burial near Bethlehem, who dying in childbed by the way, could not well be kept unburied until she could be brought (especially by the slow pace of the flocks) unto the sepulcher of the patriarchs.

{in the way of Ephrath} This is remembered to make Joseph more willing to bury Jacob with his fathers, in the peculiar burial place separate from participation with idolaters; for though it were but a little way to Ephrath or Bethlehem, from the place where Rachel died, Jacob chose rather to bury her in the way, than to bring her body to be laid up among the sepulchers of idolaters. See annot. on Chap. 23:9.

V. 8. {said, who are these} He had named them before, ver. 5, but did either not see them, or not well discern them, by reason of the dimness of his sight, ver. 10; they might be at this time about twenty years old.

V. 9. {God hath given} The faithful acknowledge that is the gift of God, which carnal men do most account to come of themselves.

{I will bless them} The blessing of Jacob, as of Isaac, and Abraham, was more than a mere apprecation of prosperity; for so may the lesser bless the greater, and so anyone may bless another; but there was more in it than so, for it was guided with an especial energy, or operation of God’s Spirit, and so ratified by God, as ordinary blessings were not. See Gen. 27:33.

V. 11. {I had not thought——and see} God crosses the conceits of his children to their great comfort, and is good unto them far beyond their expectation; Jacob thought never to have seen the face of Joseph, and now he sees both him and his sons.

V. 12. {from between his knees} Joseph sitting down, his two sons kneeled before him betwixt his knees, whom now he brought nearer to their grandfather, and set them in a convenient posture to receive his patriarchal benediction of their grandfather, with imposition of his hand upon them. See the first annot. on ver. 14.

{he bowed himself} This bowing of Joseph might be ceremonial to his father and religious towards God upon different grounds and motives; so the people bowed down their heads and worshipped the Lord and the king, 1 Chr. 29:20.

V. 13. {toward Israel’s right hand} The right hand has the preeminence of the left, because it is stronger, and more active, (although with some people, as with the Turks, the left be the better hand) especially among soldiers, because it gives a man some power over his adversary’s weapons, commonly worn on the left side; and lest Paul should be thought to have the preeminence of Peter, as being placed in a picture or tablet on Peter’s right hand, some Papists will have in ecclesiastical matters the left hand to be better, though in civil the dignity belongs to the right; but that is refuted by this instance; for blessing is an ecclesiastical, not a civil thing.

V. 14. {Stretched out his right hand} Here we find the first mention of imposition of hands, which was afterward often used: first, in benediction, as Mat. 19:13. Secondly, in offerings, Lev. 1:4. Thirdly, in testification or witness-bearing, and assenting, Lev. 24:14, Deut. 17:7. Fourthly, in extraordinary collation, or bestowing of gifts and graces, Acts 8:17. Fifthly, in miraculous cures, Mark 6:5, Luke 4:40, Acts 28:8. Sixthly, in admission and ordination of magistrates and church officers, Num. 8:10, Deut. 34:9, Acts 6:6, and 13:3, 1 Tim. 4:14. This ceremony is used in the ordinary ordination of pastors of the church, neither as implying a power to communicate the gifts of the Spirit, nor for any mystical, or sacramental signification in that ceremony, but that the party ordained may be notified to the eye by the hand, as well as to the ear by the tongue.

{upon Ephraim’s head} 1. Because from him were to descend the kings of the ten tribes. Secondly, this tribe in glory and number was to be superior to the tribe of Manasseh, as Jacob foretold, ver. 19. Thirdly, because of Ephraim was Joshua to spring, who was to conduct the people into Canaan, wherein he was a type of Christ.

{Guiding his hands wittingly} Heb. Making his hand to understand. Feeling with his hands which was the fuller and bigger, he wittingly laid his right hand upon the head of Ephraim the younger, and so transferred the birthright to him from the elder to the younger, as his father had done from Esau to him, Chap. 27, and therefore when the tribes are numbered, Ephraim is mentioned by the name of Joseph, Numb. 1:32, 34, and Manasseh by his own name, ver. 34, and Rev. 7:6. So in the sealing of the tribes it is said, Of the Tribe, not of Ephraim but of Joseph were sealed twelve thousand, Rev. 7:8, intimating that Joseph’s prerogative descended upon Ephraim, not upon Manasseh. The Douay translators in their annotations on this place, would have it believed that Jacob crossed his hands in blessing his grandchildren, to prefigure the form of the cross, and Christ dying upon it; whereas it is plain, that Joseph having placed his sons so, that Ephraim was set next his father’s left hand, and Manasseh next his right hand, Jacob meaning to bestow the blessing otherwise than Joseph conceived, and had plotted in the posture of them both, was occasioned to lay his arms across, that he might put his right hand upon the head of Ephraim, and his left upon Manasseh.

V. 16. {The Angel} The word angel here must be understood of Christ (who is called an angel, Mal. 3:1, and Exod. 23:20–21), not of a created angel, for a created angel did not redeem him from all evil, as he says of him in this verse.

{let my name be named} That is, let them be named the sons or seed of Jacob or Israel. See Isa. 14:1, Jer. 14:9. Some Papists from hence would infer the invocation of the deceased saints, and presenting prayers and supplications to them; but others more learned (though Papists also) acknowledge a Hebraism in the phrase, and expound it in the sense forementioned.

{multitude} As fishes do increase, as the Hebrew phrases it; for they multiply exceedingly, and so did these sons of Joseph; for of them in Moses’ time were numbered eighty-five thousand and two hundred men meet for war, Num. 26:34, 37, which is above the increase of any of the tribes, reckoning Manasseh and Ephraim as both reduced to Joseph, and descended from him, for none of his brethren in number of their issue were equal to his tribe.

V. 17. {It displeased him} Joseph failed in binding God’s grace to the order of nature. He was for the eldest son’s preeminence, but God’s blessings go not by a carnal seniority, but by spiritual grace, and choice; so Abel, Seth, Shem, Abraham, Isaac, Jacob, Judah, and Joseph, Moses, David, Solomon, being younger, were preferred in favor before Cain, Japheth, Haran, Ishmael, Esau, Reuben, Simeon, Levi, their elder brethren: in this difference betwixt Jacob and Joseph, we may note, that betwixt the holiest and worthiest persons, in nearest relations, as betwixt Jacob and Joseph, there may be difference in opinion, affection and endeavor for a time. See Gal. 2:11, Acts 15:39.

V. 19. {greater than he} More in number; so in the numbering of the tribes, Num. 1, there were reckoned 8,200 men more of Ephraim, than of Manasseh, and though Num. 26, the tribe of Manasseh have the exceeding number, yet after that again Ephraim is numbered by ten thousands, Manasseh but by thousands, Deut. 33:17, and though both were the progenitors of eminent persons; as of Ephraim came Joshua, and Jeroboam, and others; of Manasseh, Gideon, Jephthah, etc., yet Ephraim in the placing of the tribe Ephraim, about the tabernacle, had precedence before Manasseh, Num. 2:18, 20, and had the name of Joseph, as Manasseh had not, Num. 1:32, Rev. 7:8. And in regard of the prevailing of Jeroboam over the ten tribes the name of Ephraim is taken for the whole kingdom of Israel, see on 4. 501. Isa. 7:2, and in divers other places; yet was that tribe more guilty of idolatry, than the tribe of Manasseh, yea more than any, and in most kinds of impiety more infamous than any of the other; in whose example is seen the uncertainty of goodness by descent, and the proneness of corrupt nature to apostasy from God, when Ephraim, once so gracious with God and man, as to have his name brought into a proverbial benediction, ver. 20, falls so far from grace as has been said, what trust then to succession of persons, for truth or goodness, whether in families, or churches? See Chap. 50:23.

V. 20. {In thee} That is, in your name; or using your name; or with reference to you, or for your sake; for, for Joseph’s sake, and in his stead, was the blessing of Jacob the father pronounced upon the heads of these two sons; so that Jacob speaks this to Joseph.

{shall Israel} That is, my posterity, called by my name.

{saying, God make thee as Ephraim and Manasseh} A form of benediction shall be taken up in their names; (as in the blessing of Ruth, God, make this woman like Rachel, and like Leah, Ruth 4:11) for some special graces, and favors of God conferred on their persons, or their tribes; which might be known among the Israelites, though it be not noted in the Scripture: and of those two tribes as they were personally fruitful above the rest, so their portions in the land of Canaan were famous for fertility, Adrichom. Delph. Theatr. p. 23, and p. 70, and 87. So the Jews used, and at this day (as Fagius notes) they use to say over their males, God put thee, or make thee as Ephraim, and Manasseh; and over their female children, God put, or place, or make thee as Sarah, and Rebekah. Of the like form in cursing, see Jer. 29:22.

V. 21. {I die; but God} Though our nearest friends, as mortal and mutable in their condition, leave us, yet God, that cannot die, will not fail to be with us, and with our surviving posterity after us, if we by wickedness do not give him occasion to forsake us; as Deut. 23:14.

{land of your fathers} Which they had by faith in the promise.

V. 22. {Moreover} Of this verse, see the explication in the first annot. on the 30th v. of the 34th chapter.

CHAPTER XLIX.

Verse 1. {Gather yourselves together} To some that were then present he gives his charge, to call the absent, that they may come together, and hear all at once, what he has to say unto them at his farewell with the world; and he doubles this charge, for it is repeated again, ver. 2. They were brethren, and though diverse in person, yet in him united as the branches in the stock; and by this joint injunction for their assembling unto him, he intimates the union that should be among them, which the psalmist highly praises, in the comparison of it to the precious ointment, wherewith Aaron was anointed, and to the dew of Hermon, Psal. 133, ver. 2–3; the ointment was most pleasant, as made up of many sweet ingredients, exquisitely tempered and put together by the art of the apothecary, Exod. 30:23–25. And the mountain of Hermon (which in the allotment of the tribes was part of the portion of Issachar) was a very fruitful mountain by the dew of heaven descending upon it, where for that reason the cattle were fed, which were to be offered in sacrifice to God, Adrichom. Delph. Theatr. pag. 36, col. 2. Such is the delight and benefit of brotherly union; nor is it more acceptable, or profitable to man, than pleasing unto God, for where that is, he is so well pleased with it, that there he commands the blessing, Psal. 133:3, he causes blessedness to settle there, as it were solemnly enacting a law, that unity and felicity shall dwell together; as on the contrary discord, and distraction breed want and woe, not only to particular families, but to whole states and kingdoms, Mark 3:24–25.

{that I may tell} Being now to leave the world, he leaves such advertisements with his sons, as the remembrance of them may do them good when he is dead; whose example should be a pattern to other dying men (though they have not the spirit of prophecy as Jacob had) to deliver some memorandums at the time of their death to their surviving children, and friends, if they be apprehensive of the approach of it; and have understanding, memory and speech, to enable them; as to recount unto them what remarkable things have happened in their days, what notable judgments or mercies either upon the state in general, or particular persons, God has showed in their times, and what have been conceived, to be the motives and means of either; what changes they have observed, and what peculiar acts of providence to make the condition of man either better, or worse; what have been the ways and methods of Satan to entice unto sins and what helps and escapes they have had to get from it; what comfort and lightsomeness of conscience they have enjoyed in a sincere and constant attendance on God’s ordinances, and in a holy care to make their conversations conformable to them; and what discomfort they have felt by neglect of them, or straying from them; what they think of sin, and of this world compared with holiness, and the happiness of the world to come; and for this purpose it would do well, if they made some preparations in the time of health and life, by storing up such observable matter, as may be like to work most effectually upon children, servants, and friends, who shall be witnesses of their last words; for a man’s last words are the more heeded by those that hear them, because first, then his heart being more affectionately set upon God, his tongue is the more likely to be guided by God. Secondly, because then what he says is conceived to be spoken in sincerity; for whatsoever he does in the time of life and health, no man almost dare dissemble at his death. Thirdly, because with the words the person that spoke them will be readily remembered, and the state wherein he was at that time he spoke; which being the common condition of all men, (for all are mortal) may dispose the hearers to make the more serious application of all to themselves.

{tell you} He tells them altogether what he has to say to every one of them in particular, that every one of them may receive benefit, not only by his own proper portion of their father’s speech, but by his brethren’s likewise. It was wisely done of Jacob thus to order his discourse unto them; that being good in itself, it might by communication be the more good; and it should be everyone’s desire (and will be so in such as are sincerely religious) not to confine those advertisements to one alone, or to a few, which they may, with hope of more fruit, impart unto many.

{In the last days} (1 Tim. 4:1, 2 Tim. 3:1, 1 Joh. 2:18, Jude 18.) That is, in aftertimes, yet a great while to come: see and compare Acts 2:17, with Joel 2:28. Or more particular in the last days, that is, your last state in this land, when God shall bring you out of Egypt; and because he speaks of the Messiah, (viz. ver. 10) as far off as to his coming in the flesh, which was 1,680 years after this prophecy, the state and time of the gospel, may be called the last time, because after that there will be no change of the church from Christianity to the world’s end; before the flood, and a good while after, the church was ordered without a written law, until Moses, and then came in the Levitical priesthood and ceremonies, which lasted until Christ: last of all came in the Christian religion, (that priesthood, and those ceremonies being abolished) which without any change of doctrine, or sacraments, shall last until the world’s end. Now in that Jacob, when the eyes of his body were dim, Chap. 48, ver. 10, had his soul so enlightened, as that it could pierce to the apprehension of future events so far off, and could discern through so many thousand dark nights, as were to come betwixt the prophecy and the event, it is an assured evidence of the assistance of a divine Spirit; for neither human policy, nor judicial astrology, (for though a star was appointed to guide the wise men to Bethlehem, when he was born, Matth. 2:2, etc., all the stars of the firmament could not (if they had been consulted with) have told any tidings of his coming many hundred years after this time when Jacob foretold it) nor angel, nor devil, could at Jacob’s death (without a revelation from God) have prophesied of the Messiah’s birth.

V. 3. {Reuben thou art my firstborn} As the eldest son, there belonged to him divers worthy and honorable privileges; as that when the father was dead, he was to succeed him in the headship of the family, and his younger brethren were to reverence him, and rise up unto him as a father, and to maintain the honor of this preeminence, he was to have a double portion to any of the rest in the estate of his father. So was it established by express law in Moses’ time, that if a man had two wives, the one beloved, the other hated, or less loved, (as it was with Jacob, Gen. 29:30–31) he might not make the son of the beloved firstborn, but should not acknowledge the son of the hated, firstborn, by giving him a double portion of all that he had, Deut. 21:17, which, (though not by the instinct of nature, yet by some revealed light) with many other ceremonial particulars (which came into an express law in aftertimes) was in use and practice among the patriarchs before the law was written. See on Chap. 35, ver. 2, and on Chap. 48, ver. 5, and 38:24, and 48:5.

{my might, and the beginning of my strength} That is, the first effect of my paternal power and vigor, whereby God enabled me to beget you as a father first of all, and the first that of my family and offspring, had the manhood and maturity of strength, as Deut. 21:17, and Psal. 78:51. And, who by the seniority and eldership, should have been the prime pillar of my family.

{The excellency of dignityes} You should, and might, as my firstborn, have enjoyed an excellency of dignity, power, and authority (with a double portion, as Deut. 21:17) above your brethren, and therein I should now have confirmed you, and your posterity after you, by my fatherly benediction, if you had not lost your birthright by your offense; but as you have behaved yourself, I must from God speak of you otherwise than in my fatherly affection I could wish, or you out of love to yourself, will be willing to hear.

V. 4. {Unstable as water} Water has a quality to cool, and to make clean, but Reuben is not like to it, in those respects, having been hot by lust, and unclean by polluting his father’s bed; but he is compared to water for its lightness, and instability, this element is easily moved by the winds into waves, and naturally cannot contain itself, within its own bounds, but wheresoever it is poured out runs to the lowest place; and for the greatest part of it, the sea, it is in continual motion of ebbing and flowing; such is the mind of a man led away with his lust, as Reuben was: for concupiscence and love of women taking off the constancy of man, (as we see in Solomon) making his heart too effeminate, and feeble to be stable and steadfast in any good thing. The word here used is joined with vain, Judg. 9:4, [vain and light: or, unstable persons] and with [treacherous] Zeph. 3:4, for they that are unstable, or light, or vain men, by their lightness and inconstancy, are easily drawn to be treacherous towards those that trust them, and being apt to be deceived themselves, 1 Pet. 2:14, they are ready to be used for deceit of others, and to divide from them to whom they should adhere; thence were the divisions and grudgings of the Reubenites among themselves, Judg. 5, v. 15–16.

{thou shalt not excel} The words in the original are imperative, do you not excel, or excel you not, but the sense is indicative, or prophetic, as our translation has it; and yet the Hebrew phrase imports, that though Reuben may seem in his levity and unstableness to follow his own mind, and to do his own will, he does thereby undergo the curse which God as by a kind of commanding law has laid upon him, as David observed of Shimei his cursing, 2 Sam. 16:11, and accordingly it appears in the holy history, that he did not excel either in the number of his tribe, as v. 33:6, or in valor, or any excellent achievement.

{Because thou wentest up} For a pang of lawless lust, and a moment or two of sinful pleasure, he lost the prerogative of his birthright, which would have been a settled and perpetual honor to him, and his posterity; so far does sensuality besot and befool men, when they give way unto it, and therefore is the lustful wanton by the wise man called a simple one, a young man void of understanding, Prov. 7:7, and his going to the house of a harlot compared to a fool’s going to the correction of the stocks, ver. 22. Reuben might haply think that this fact of his committed about forty years before, was now both forgiven and forgotten; and it is but barely related, not reproved, in the first notice taken of it, Chap. 35:22. But it is not time, (how long soever) but true repentance that takes off the guilt of sin; and God is always free to take his own time, either to reprove, or punish it, to whom all things are always present, though in years, or ages they be never so far distant, and not only slipped out of the memory of man, but razed out of all records and human memorials; which must admonish us still to renew our repentance, and in our riper years to bewail the wickedness of youth, and to pray for pardon of it, as David did, Psal. 25:7, and withal, to beware that we misdeem not the judgment of God, when it does not presently proceed to the punishment of offenders, since he neither winks nor sleeps towards the wicked, but forbears, that his goodness may lead them to repentance, Rom. 2:4, or if they remain impenitent, that upon their treasuring up of wrath against the day of wrath, they may be more liable to the righteous judgment of God, v. 5.

{He went up} He spoke to him before, now, as in indignation at him, turning his eyes from him, he directs his speech to his brethren, that they may take his censure as a caution unto themselves; whereby we see, that zeal against sin, may consist with charity to the sinner, for Jacob, as Reuben’s father, as inspired now by the Holy Ghost, as a dying man, was doubtless free from malice towards him, and all the world; so it was with dying David, when he gave advice to Solomon to do justice upon Shimei, 1 Kings 2:9.

V. 5. {Brethren} In evil, Proverb. 18:9, not more naturally of kin by blood, than morally and mortally by cruel bloodshed, principally in the massacre of the Shechemites, Gen. 34:25, and it may be also in conspiracy against Joseph, as those of the tribe of Levi and Simeon were against Christ (of whom Joseph was a type); for Levi, it is certain his tribe was deeply guilty of his death, for the priests, who were of that tribe, were his most bitter and bloody enemies; and (as some say) Judas was of the tribe of Simeon.

V. 6. {O my Soul come not} By this pathetic apostrophe, or converting of his speech from Simeon and Levi to his own soul, he professes his zealous detestation of their outrageous act, lest when he was dead he might have been thought, either a favorer of it, or not an enemy to it; and it is a point of pious prudence (especially in persons eminent for godliness) before their death, to clear themselves of such aspersions, or suspicions, as upon their silence might be imputed unto them, with prejudice to the religion they professed; and for this reason, it is well done by many learned and godly Protestants, to make a confession of their faith at their death, that Papists may not be believed, when they report their apostasy from the true church to the Popish, as they did of Calvin, Beza, and others.

{Mine honour, be not thou} By honor, may be meant his soul, which is the honor and glory of a man; and by the word here used for honor, or (as some read) glory, is sometimes understood the tongue; as Psal. 16:9, and Psal. 30:10, Acts 2:26, for that also is the glory of a man above the dumb creatures, and by an eloquent use of it one man glories above another. The meaning may be, that he neither consented to them in word or thought, and therefore he would not suffer in his honor and reputation for their sakes; and though some would glory in the contriving and success of such a mischievous design, he was so far from glorying in it, that he did detest and abhor it.

{Slew a man} That is, Hamor the king, the prince Shechem his son, and their subjects the citizens; for the singular number is put for the plural, as the plural number is also divers times put for the singular in the Hebrew tongue.

{Self-will} If in sudden wrath the ill deed had been done, it had not been so bad, but there was time to consider of the project, and reasoning against it, and a willful resolution against that reason; and the more willful, especially upon deliberation, the more wicked.

{They digged down a wall} The words (as some render them, for they are ambiguous) are, They houghed an ox, or bull, so the Seventy, by the bull, meaning him who like a bull rushed upon a rape, and who was as the bull of the herd, the chief of the city; but an ox is put for oxen, the singular number for the plural, and so the words are understood of the violent driving away of the spoil of the Shechemites’ cattle, Chap. 34:28, and cutting them with their swords (that would not drive them sociably, with the rest of the herd). But the best reading is, they digged down a wall, for though it may be then the city was not walled, they might make some violent breaches into the walls of particular houses, or chambers, and there most likely where Hamor or Shechem were, because their chief quarrel was at them for the abuse of their sister.

V. 7. {Cursed be their anger} He curses not their persons, but their wrath; we must pray rather against the wickedness of the persons, than against the persons of the wicked, as David prayed not against the person of Ahithophel, (as that he might come to nought, and hang himself as he did) but that God would turn his counsel into foolishness, 2 Sam. 15:31. Yet sometimes he curses wicked persons, Psal. 109, from the 17 to the 20, and elsewhere, whereof we may say, that his cursing might be a prediction, not an imprecation; or if an imprecation, yet conditional, (upon supposal of their perseverance in sin, or unless they repented) not absolute; or if absolute, David’s judgment, and zeal being guided by God’s Spirit, (as Jacob’s now was) that might be lawful to them, which to persons not so qualified would be unlawful: but if it be not lawful to curse, much less is it lawful to do as Simeon and Levi did, for that of Solomon is a good rule in the general, Say not, I will recompense evil, but wait on the Lord, and he shall save thee, Prov. 20:22. And if Jacob by this meant any evil to the persons or posterity of these his two sons, it was but a temporal evil, and that not without the condition of impenitence.

{I will divide them in Jacob} By Jacob and Israel, here, must be meant not the person, but the posterity of Jacob, or Israel; and whereas he says, I will divide them, he meaning God, by whose Spirit he spoke, would divide them, or that he would divide them by his prediction, or prophecy, as it were, passing his word, they should be divided; as Ezekiel is said to come to destroy the city, Ezek. 43:3, where the meaning is, (as in the marginal variation on that place it is rendered) [when I came to prophesy that the City should be destroyed.] Now Simeon and Levi, they were not only divided from each other, (for so it was with the other tribes) but their separation was different from the rest; first, for the tribe of Levi it is clear and certain, that it had no distinct portion of the land of Canaan, but only certain cities allotted, dispersedly placed among the other tribes, which were to the number of forty-eight, Josh. 21:41, but the Levites themselves had none inheritance, Josh. 13:14, but tithes and oblations which were an occasion of dispersing them abroad, when they went about to gather them. But after their zealous execution of the command of God (by Moses) upon the principal offenders in the idolatry of the golden calf, Exod. 32:26, etc., this dispersing of theirs was converted to a blessing, for they were consecrated to teach Jacob God’s judgments, and Israel his law, Deut. 33:10. So the people had the benefit of their instruction, and they the honor and acceptation due to that office, see on Deut. 10:9. And for the tribe of Simeon, as it was less honorable than the rest, and had in the more contempt for the wicked act of Zimri the son of Salu, a Prince of a chief house among the Simeonites, Num. 25:6, 14, (for which cause it is conceived Moses would not vouchsafe to bless it with the other tribes, Deut. 33) so it was divided; for first it was not provided for by a distinct portion, but was as it were an inmate to the tribe of Judah; and that, not so much for Simeon’s sake, as because Judah had too much, therefore out of the portion of the children of Judah, was the inheritance of the children of Simeon taken, Josh. 19:9. So that the tribe of Simeon was under Judah, till God gave them the place of the Amalekites, 1 Chr. 4:43. Thus they were divided, part living there, and part in the tribe of Judah, as has been said. This curse of their division is denounced as a meet punishment for their cursed union. It so falls out many times by the distribution of divine justice, turning many wicked conspiracies into mutual hostilities. And we see by experience none are more bitter against each other, than those whose society has been too sweet, and communion too near, that hate being mutual, and reciprocal, which was but on one side in the business of Amnon, and Thamar, 2 Sam. 13. In setting down this curse so fully, we may observe the sincerity of the sacred writer, who (though he were descended of the stock of Levi) commits to perpetual record the crime and curse of his progenitor; if his pen had been guided by any motion of flesh and blood, he would not have blazed his sin and shame, in this sort; but this is the manner of those who are guided by God’s Spirit, to dishonor themselves to honor God; so does Moses again, Exod. 4, and so did David, 2 Sam. 6:21–22, Jonah, Chap. last, Paul and Barnabas, Acts 14:14–15. See on Chap. 38:18.

V. 8. {Shall praise} The passages betwixt Judah and Joseph his unknown brother, but known lord of Egypt, Chap. 44:16, 18, etc., and his pleading and prevailing with his father for the sending of Benjamin thither, Chap. 43:3, etc., show him to be a man of good parts and spirit; yet this seems rather to be spoken not so much of the person of Judah (who died in Egypt, and while he lived did no great matters to make him famous, nor did appear in any preeminence, being obscured with the splendor of Joseph, and in a state of subordination under him) but of the tribe which excelled in courage, ver. 9, in dignity, ver. 10, and in sincerity to God; for when others are blamed for their deceit, Judah is commended for his fidelity, as in the 11th of Hosea, Ephraim compasseth me about with lies, and the house of Israel with deceit, but Judah yet ruleth with God, and is faithful with the Saints, Hos. 11:12. The word used by Jacob has an elegant allusion to the name of Judah coming of Jadah, to praise, or to confess; and while his brethren praise him, they shall confess his prelation above them. It is observable, that Judah having formerly offended with Thamar, his fault is passed here over in silence, while the sin of Simeon and Levi is remembered with reproach and imprecation; whereof the reason may be, that as the crime of these offending brethren was more heinous, so their dispositions were more harsh and hardhearted; for Judah confesses his fault with terms of aggravation, Chap. 38:26, and they stubbornly stood to what they had done, when their good father with much grief and anguish of heart, rebuked them for it, as fearing the mischief that might come of it, even to the ruin of himself and all his family, Chap. 34:31.

{in the neck of thine} This implies the courage of Judah to pursue his enemies, and his prevailing over them; which is observable in that tribe above the rest, for it was that tribe which was first in rank in the Israelites’ marching in the wilderness, Num. 10:14, and first took the passage through the Red Sea, and the first that (when Joshua was dead) by the appointment of God, set upon the Canaanites, and got the victory, Judg. 1:1–2, 4. And of this tribe was David (whose speech, 2 Sam. 22:41, agrees to this here), Zerubbabel, and many other valorous and victorious warriors.

{thy father’s children shall bow} He says, your father’s children, rather than your mother’s, as in Isaac’s blessing of Jacob, Gen. 27:29, for Isaac had but one wife, so it was all one to have given the blessing to the issue of the parent of either sex; but in Jacob the case was otherwise; where they that had all one father, had divers mothers; some whereof were wives, some handmaids.

{Shall bow down before thee} This was literally most verified in David and Solomon, who were of this tribe: and spiritually in Christ, the Lion of the Tribe of Judah, Rev. 5:5, to whom all knees shall bow, Phil. 2:10.

V. 9. {Lion’s whelp} The courage of Judah is compared to a lion’s whelp; such was the tribe of Judah in the first assays of war in the time of Joshua, afterwards it increased to the vigor of a lion at full age, and old in comparison of a whelp, such it was in David’s time, and then it was by age and experience subtle, as well as strong; for David of that tribe was so wise, that Saul was afraid of his wisdom, 1 Sam. 18:5, 14–15, and withal very courageous. See 1 Sam. 17, from ver. 32 to 51, as the lion above other beasts, who by his courage and strength, is a king over them, Num. 23:24, Prov. 28:1, and Chap. 30:30, Amos 3:8, Mic. 5:8. See on Num. 1:27.

{from the prey my son} That is, having taken the prey, you have gone up in a triumphant manner.

{he stooped down, he couched} Jacob varies the person, sometimes speaking as to his son, sometimes speaking of his son, as the prophetic Spirit moved him; such variations are usual in the Scripture; the meaning is, that as after full satisfaction by spoil and prey, the lion couches down to rest; so after great victories of the tribe of Judah, by the successful valor of David, there should be rest and peace under the reign of Solomon his son, of which it is said, Judah and Israel dwelt safely every man under his vine and under his fig tree from Dan even to Beersheba (that is, from one end of Canaan to another) all the days of Solomon, 1 Kings 4:25.

{who shall rouse him} His enemies shall so fear him, that they will not dare to rouse or provoke him.

V. 10. {The Sceptre shall not depart} All Christian writers generally expound these words as a prophecy of the coming of the Messiah, that is, Christ, and of the authority, state and condition of the tribe of Judah, or of the Jews (who take their name from him) with reference to the Messiah’s coming; and hereto agree many of the learned Jews, as we see by the testimonies of Manasses Ben Israel, in his 65th quest. upon Genesis, though in the particular exposition and application, there be much difference not only betwixt Christians and the Jews, but betwixt both sorts of them among themselves; the words which are of most importance in the prophecy, and require the most exact discussion and clearing, are the words, scepter, Judah and Shiloh: yet the other words having some ambiguity in them must not be slighted. First, for the word scepter, (in the Hebrew Shebet) in its first signification it is taken for a rod or a staff, as the rod which marked out the tithe, Lev. 27:32, it is called Shebet. Secondly, because there might be a rod or staff of other matter, in figure and measure like unto that which grew out of a tree; the same word is used for that rod which is made of iron, Psal. 2:9. Thirdly, it being the use of those which are in authority to have a rod or staff in their hands, as a sign of preeminence, and power (as Judah had his staff or rod, Gen. 38:18, and Moses his, Exod. 4:2) (though the word be Matteh and not Shebet) a staff or rod is taken many times for the rod or staff of a magistrate, but especially for that of kings; and because, though kings at the first used such staves as naturally grew, yet afterwards, (for greater glory and majesty) they were made of gold, as Esth. 4:11, thence fourthly, by a metonymy, whereby the sign is set for the thing signified, the word Shebet or scepter is taken for a kingdom, dominion or power of government, as, The Lord hath broken the staff of the wicked, the scepter of the rulers, Isa. 14:5, where the former word is Matteh, the latter Shebet; and there are many other places where it is used in the same sense. Fifthly, the word Shebet signifies a tribe, Judg. 18:19, either because the tribes came of one stock, that is, Jacob, as many rods and branches out of the body of one tree; or because every tribe had a several rod, with its name written upon it, Numb. 17:1–2, though there the word be Matteh, not Shebet, which is also divers times taken for tribe, as Numb. 1:4, 16. Sixthly, because a rod or staff is used to strike withal, and strokes are not endured without pain; the word Shebet is taken sometimes for a blow, a wound, or for affliction, because when a blow is received the body and mind both are afflicted; so says Job, Let him take away his rod from me; the word is Shebet, Job 9:34. There be other acceptions of the word Shebet, but they nothing concern the explication of this text. In this place the word scepter or Shebet, in the Hebrew may be taken first for a rod, or scepter, or some other thing which is carried, either by magistrates, or by others before them to import their power, and imprint a terror in the minds of such as are subjects to them, Rom. 13, ver. 3–4. As before the Roman consuls were carried rods and axes, and our magistrates have a staff in their hands, and a mace or sword carried before them by others, which are not to be taken only for ceremonies of state, or power, but for monitories of duty, as of justice in the governors, and of obedience in those that are under their charge. Secondly, for that which is signified by a scepter, that is, rule and dominion. Thirdly, the word Shebet a scepter, is taken for a tribe, Judg. 18:19. So it may be said that the tribe of Judah (that is, the posterity of Judah, bearing his name, as the posterity of Jacob or Israel, bare the name of Israel) shall not fail neither in succession, or appellation and title, until Shiloh come.

{shall not depart} He shows not when the government shall begin with Judah, but when it is begun, how long it shall continue, and hold on, and when be at an end, to wit, at the coming of Shiloh: this continuance, or not departing of the scepter from Judah, presupposes an approaching or coming of it to that tribe, and both together are evidences of divine favor, if they be so taken and so used, as they should be: when therefore the royal scepter is conferred on any family or tribe, and continued for many successions in one line, or pedigree; or when nobility, or gentry, is with honor lineally drawn down in a great length for many descents, it must not make men proud of the antiquity, or eminency of their parentage, or disdainful of others, whom therein they exceed; but humble and thankful to God, gentle, and courteous to all, contumelious or injurious to none; otherwise, if they be haughty in themselves, harsh unto others, the dignity or gentility of their birth, though never so ancient, is rather inveterate vice, than venerable virtue; and indeed rather profane Gentilism, than Christian gentility.

{from Judah} By Judah, is meant not the person of Judah, because the prophecy foreshows what shall befall in the last days, ver. 1, but the tribe of Judah, or the nation of the Jews, with relation to that tribe: this blessing of Jacob looking beyond the person of Judah, and a great part of his posterity, may admonish us to reach out our respects to the good of those that are remote, and far distant from us; a consideration which may correct the common neglect of most, who confine their care to their own times, not caring what becomes of those, who must come after: hence are some so indifferently minded to the remainders of idolatry, that while they fear no return of it in their time, they forecast no caveats for the future; so many waste woods, and very few plant any, not thinking what need their posterity may have of timber to build, and fuel to burn; but many more rashly rush into marriage, not thinking so far beforehand, as to their next issue, nor counting beyond the dual number of man and wife, to provide an inheritance for the heritage of the Lord, Psal. 127:3, which may increase to a numerous posterity.

{nor a Lawgiver} Heb. a scribe. That is, one that has the power of making laws, whether of himself, or with others, so that he has the preeminence either in proposal, or in confirmation of them, or writing them for rules unto his people.

{from between his feet} To the scepter, a lawgiver is joined; so that the power of the ruler is not merely arbitrary, but legal, as a power put into rule of law; for the sway of the scepter, is not lawless or boundless: this lawgiver shall come from him by lineal descent. The phrase [from between his feet] may be a modest periphrasis of the parts of generation and birth, as Deut. 28:57, and may mean the lawgiver’s descent from Judah; or between his feet, may note some eminent officer sitting under the chief governor, sitting between his feet, or at his feet, Deut. 33:3, and in his name, or by his power proposing laws to be made, or pronouncing, or publishing them, when they are made: but the former exposition is the better, as noting the honor and power, not of one that sits under him, (who may be of another tribe) but of one that comes from him; and then the modesty of the Scripture phrase is to be marked, keeping so far off the mention of the part intended, as from the middle to the feet: So the denial of nearest familiarity is phrased by not knowing of a man, Gen. 4:1, Judg. 11:39, 1 Kings 1:4, Matt. 1:25, Luke 1:34, and easing of nature is veiled over with the phrase of covering the feet, Judg. 3:24, 1 Sam. 24:3, which was done by the sideness of the upper garment in use among the Jews: See the marginal variant on the Second of Kings 18:27, and the marginal variant in Arias Montanus’ Bible upon Isa. 36:12. See also, Isa. 7:20, and Exod. 4:25. Which may turn to the rebuke of such as apply their wits to impure jests, as divers do, especially such who are poetical; it is not much unsuitable to the Roman poets to be obscene in their conceits, as many of them were, for they took a strumpet for a goddess, but it is most repugnant to the profession of a Christian, who believes in a virgin God, the Son of a virgin mother, to vent such immodest fancies as may make the face of a modest person to blush, when they are read or heard.

{until Shiloh come} The word Shiloh, says the Jesuit Salmeron, Prolog. 4 (that he might bring in the Scripture of our Savior as suspected to be corrupted by the Jews) signifies nothing: but he is confuted by the best Hebricians in their dictionaries, and by many of his own side in their commentaries; the Popish party following the Vulgar Latin, render the word, he that is to be sent, as if the original word were shiloach, from shalach, he hath sent. But the word in the Hebrew text is Shiloh, derived from shalah, which signifies to cease and be quiet and peaceable; and the same is taken not only in a passive sense to be so, but in an active, to make so, and so it is put for a prosperous, or safe-maker or Savior, the author of quietness and safety to others; it is taken also for the tunicle or skin, in which the child is wrapped in the mother’s belly, because there the child lies in peace and quietness; whence by an usual metonymy or figurative taking of the continent for the thing contained (as the cup, for the liquor in the cup; the house, for the people in the house) it is taken for the child that was wrapped in it. In both senses it is applied to Christ, for he was most quiet and peaceable, of whom it was foretold, that he should not strive, nor cry, nor should any one hear his voice in the streets, Isa. 42:2. Who endured contradiction of sinners against himself, Heb. 12:3, and when he was reviled, reviled not again, 1 Pet. 2:23. Who was brought as a lamb to the slaughter, and as a sheep before the shearers is dumb, so he opened not his mouth, Isa. 53:7, and by this he was a peacemaker for others, and a Savior of others; for as the prophet says, The chastisement of our peace was upon him, and by his stripes we are healed, ver. 5, that is, he was chastised, that our peace with God might be procured; He was wounded for our transgressions, and bruised for our transgressions, ver. 5, that we might sleep in a whole skin, and obtain safety by his slaughter. And in the other sense, as Shiloh is taken for a son, Christ is Shiloh, that is a son of the lineage of Judah: It is evident (says the apostle) that our Lord sprang out of Judah, Heb. 7:14, and therefore as Judah is compared to a lion, ver. 9 of this chapter, so is Christ called, the Lion of the Tribe of Judah, Rev. 5:5, wherein the elders who used that phrase, might allude unto the title given to Judah, ver. 9, and whereto our translators direct the reader in their marginal reference set upon Rev. 5:5. Until Shiloh come the scepter shall not depart from Judah, but then it shall; whereby it appears, that God appoints the periods of kingdoms and states; whereof, besides many others, there is an illustrious evidence in the finishing of Belshazzar’s kingdom, Dan. 5:26. And as the periods, so the pauses and stops of government by insurrection and rebellion, are to be referred to the same overruling power, as that of the Irish rebels; of which we must conceive, that his providence is not asleep, but his justice awake, and that in their devilish cruelty there is a divine chastisement, which must admonish us to conclude a peace with God by making war with sin, and to beseech him to take part with his own people, and to make good the cause of his Son Christ Jesus against the band and faction of that man of sin, the son of perdition, designed to destruction, 2 Thess. 2:8.

The summary sense of this prophecy made up out of the explications forementioned, may be thus: The authority of ruling in the highest degree of preeminence, and the longest time of continuance (though in a diverse form of government) shall be in the tribe of Judah; or if in any other tribe, yet so, that Judah shall have the name, and honor of the kingdom, commonweal, and people who are of the posterity of Jacob or Israel, which shall not be styled, the kingdom, commonweal or people of Reuben, Levi, Gad or Naphtali, etc., but of Judah, nor they Reubenites, Gadites, etc., but Judaei, Jews; and that tribe shall be a distinct tribe of itself, and shall neither be confounded, nor obscured as the other tribes after their captivity in Babylon, but (which cannot be affirmed of the rest) it shall evidently appear who rightly derives his pedigree from that patriarch; of which honor, when once it is possessed, it shall not wholly be deprived until he come who is Shiloh, the prosperer or Savior, the son of Judah by lineal descent, and the true expected Messiah Jesus Christ; and about the time of his coming, (if we take it not punctually for the day, or month, or year of his birth, but with some latitude of time, as a little before, and a little after, for an orderly accomplishment of the prophecy) shall the Jewish commonweal be dissolved, and their government broken in pieces, they dispersed and scattered into several countries, without any governor or lawgiver of their own nation, and wholly in the power of the princes or potentates, or states in whose land they live.

WHEN, AND HOW THIS PROPHECY WAS TO TAKE EFFECT.

They that conceive this prophecy within a while after Jacob’s death took effect, are mistaken, for the first magistrate the Israelites had out of Egypt, was Moses, stirred up by God for their deliverance thence from their yoke of bondage, about two hundred years after the death of Jacob, and Moses was of the tribe of Levi, not of Judah; and though the tribe of Judah were first in the march, and their standard placed foremost, Num. 10:14, yet was Moses the supreme governor over all the tribes. After him succeeded Joshua, and he was not of the tribe of Judah, but of Ephraim; afterwards was the government by judges for three hundred years, in which time there were successive fifteen, one after another, of which only two, Othniel and Ibzan, were of the tribe of Judah: After these judges came up the government by kings, of whom the first was Saul, but he was not of the tribe of Judah, but of Benjamin; after Saul succeeded David, and he indeed was of the tribe of Judah, and began his reign in the year of the world, 2891, 636 years after this prophecy of Jacob; so long was it before it began to work towards effect; and therefore Jacob said not when Judah should begin to sway the scepter, but having begun, how long he should hold on; and the kingly power continued in that tribe until the captivity of Babylon; viz. four hundred thirty-seven years: during which time, was that eminently seen which is said, 1 Chron. 5, Judah prevailed above his brethren, of him came the chief Rulers, verse 2, and the royal regiment ended in Zedekiah, 2 Kings 24:17. After the captivity, the dignity of the tribe of Judah (returning home an entire tribe, as the others did not) revived in Zerubbabel, a prince of the tribe of Judah, and from him continued the principality in that tribe by the space of two hundred and seventy years, until the Maccabees, of the tribe of Levi got into the government as high priests; of whom some took upon them to be kings; the first that did so, was Judas Aristobulus, who put the diadem on his head, and caused himself to be called a king, as Josephus shows, Antiq. lib. 20, cap. 8, which to Hircanus was forbidden by Pompey, (when he had taken Jerusalem by force) though he committed the government of the Jewish nation unto him, ibid. These were called Assamoneans from the first of that rank, Mattathias Assamonaeus, as is commonly conceived, but Jacobus Boulduc labors to prove a misprision in the word Assamoneans, and he will have them rather called Cedmonians, from Onias Priscus, Heb. Cedmonaeus, betwixt whom and that Mattathias, there were nine who were successors to the one, and predecessors to the other; and he takes them to be a sect or society, as the Enoscei or Esseni, far more ancient than the Maccabees, and conceives, that though they were priests, they might be of the tribe of Judah, as well as of Levi, Jacob Boulduc of the Church before the Law, lib. 1, cap. 17. These (as he makes the computation) continued until Herod the Askalonite began to reign, which was about the thirty-fourth year before the nativity of Christ. For a great part of which time there was a Synedrion or Sanhedrim (as some commonly and corruptly call it) or senate, which was threefold; the first consisted of three persons, the second of twenty-three, the third and principal of seventy-two, in whom was the supreme power; these, though at first they might be chosen six out of every tribe (except the tribe of Levi, and out of that but four were chosen, as Junius conjectures in his exposition on the place) yet after the captivity the Sanhedrim consisted most of the tribe of Judah, of whom the chief were the posterity of David; those carried the greatest sway in elections; and of this tribe, with the tribe of Benjamin (which stuck to Rehoboam when the other ten tribes revolted) consisted the main body of the commonweal, and so Jacob’s posterity were called not Reubenites, nor Simeonites, etc., but Jews from Judah. So taking the scepter not merely for a sign of regal authority, but for a principality and preeminence of power, (though with a diverse form of government) the tribe of Judah carried the credit from all the rest, even until Herod (the Idumean) was made king of Jewry by the Roman senate, Josephus Antiq. lib. 14, cap. 26, which was about the time abovesaid before the birth of Christ; but yet the authority of the Sanhedrim or Synedrion did not finally fail, until Herod in the thirtieth year of his reign slew them all, Josephus Antiq. lib. 14, cap. 17, page 362; yet after that some power and authority still remained in the Jewish nation, and consequently in the tribe of Judah, (which made the principal part of their commonweal) for they had a Synedrion after this in their synagogues, as is plain, Matt. 23:34, Acts 5:17, and chap. 9:1–2, and 23:5, in which, beside the high priest, there was another president, as some hold; and though after the coming of Christ, the Romans restrained the Jews in capital matters, John 18:31, yet all but such they might exercise according to their law; and sometimes leave was given to inflict capital punishments in matters according to their law. See John 19:7, and 18:31, and sometimes they did as much without leave, as Acts 7:59, wherein they were sometimes winked at, sometimes punished: for though they had a law to stone unto death, Deut. 21:21, yet for stoning James the brother of Jesus, was Ananias deposed from the priesthood, Joseph. Antiq. lib. 20, cap. 8, so that the Jewish power or scepter departed by degrees, for it was much weakened by Pompey, Joseph. Antiq. lib. 14, cap. 8, after that it was much shaken by Herod’s intrusion, but not finally broken, until the destruction of Jerusalem, by which time it was manifested, that Shiloh was come; and after that the Jews had no form nor face of a commonweal, as before, nor any authority or distinction of any tribe as before they had: hereby then it is evident, that the Messiah is come, whereby the Christians may be confirmed in their faith, and the Jews convinced of obstinacy. Where they seek to clear themselves by objecting, that this Shiloh or Messiah must come in the last days, but our Messiah came many hundred years ago, long before the last days; but to this the annotation on ver. 1 will be sufficient answer. Some will have Saul, and some Nebuchadnezzar to be the Shiloh, but with manifest repugnancy both to the tenor and intent of the text or evidence of story. Some put in other cavils, but the wiser, and learneder Jews renouncing them all, give way to the reference of Judah’s scepter to Shiloh’s coming, as not come to pass before the birth of Christ; but withal they would fain make the world believe that Shiloh the Messiah is not yet come; and therefore they yet pretend to have princes of the tribe of Judah, and lineage of David. So Manass. Ben Israel ex Rabbi Isaac Quaest. in Gen. 65. But all men of judgment know they are but impostures, and ridiculous pretenses, since their genealogies are perished, their tribes confounded, and they nowhere enjoying any scepter-like sway, but are merely in subjection in the several countries where God has scattered them.

{To him shall the gathering} When Christ shall be revealed to be a Savior both by preaching and doing, the people not of one nation only, but of all nations shall be gathered together into churches to hear the glad tidings of salvation by him, and shall present their service and worship to him; for he is the desire of all Nations, Hag. 2:7, for though in his passion, his beauty was obscured as the sun was eclipsed, so that there appeared no form nor comeliness, no beauty that he should be desired, Isa. 52:2, yet even then to spiritual eyes, he was white and ruddy, the chiefest of ten thousand, Cant. 5:10, white in innocency, ruddy in shedding his blood with patience; yea, so desirable that the Jews did wait for his law, and the Gentiles seek him, Isa. 11:10, and put their trust in him, Rom. 15:12, and in him find rest, a glorious rest, Isa. 11:10, to his mountain the nations have flowed, Isa. 2:1–3, in thousands of temples, and gatherings of the people in them for his service; so that this part of the prophecy is clearly fulfilled, and the former part, (though in itself obscure) more cleared by it.

V. 11. {Unto the Vine} Because the close of the precedent verse is expounded of the Messiah, some conceive these words to be a prophecy of him also; for the spiritual blessings that he brings with him, are signified by the mountaines dropping down new wine, and the hills flowing with milk, Joel 3:18, by which is meant the plenty of evangelical preaching, and of divine grace; and applying the words to him they are transformed from the literal sense, into an allegorical, thus, the Messiah shall bind with the cord of faith, and hope, and charity, unto his vine; that is, unto his church: his foal or ass-colt, that is, the people of the Gentiles, being as a young colt, not accustomed to the yoke of the law; and his ass, that is, the people of the Jews, to the choice vine, that is, to the Messiah himself; and to strengthen this interpretation, they read the words thus, binding his foal to the vine, and his asse, O my son, to the choice vine; the word beni, if Jod be an affix, signifies, my son, and the word Sorec signifies a choice vine; but the difficulty lies in the word beni, where Jod is sometimes paragogical, or redundant, and so it is in the first word asri, binding, in this verse; now taking the word beni paragogically, it is not to be read, O my son, but to be construed with the next word, and so it signifies the son of his ass, that is, the foal of his ass; for the young of any creature is called in the Hebrew phrase, by the name of a son, as a calf is called a son of the herd, or beeves, Gen. 18:7, and lambs, sons of the flock, Psalm 114:4, and a young unicorn, the son of the unicorn, Psalm 29:6, and reading the words thus, they may (notwithstanding the interposition in the precedent verse) be a continuation of Jacob’s blessing of Judah; wherein (though we should read the words O my son,) he might vary the person, as in the ninth verse; and taking vines as a part of his blessing, they may import such abundance of fruitful vines, that the asses accustomed to eat thistles, might mend their diet, and feed upon vine leaves; or that the portion of the tribe of Judah should be so well furnished with vines, so well grown, that the ass might be tied to them as to other trees; and so stored with grapes, that he should not need to be shifted from vine to vine for his load, but might have it from one vine alone. See Num. 13:23. And though some part of Judah’s portion were smitten with barrenness by the burning of Sodom, yet the greater part remained untouched, which might by the blessing of God make a recompense for that loss; for it was the best and largest portion of the tribes, as Adrichom. describes it, Theatr. page 38, and Arias Montanus in his book called Chaleb, says the like, expressing the situation of it, all to be in the south, which makes much for the fertility thereof; and he adds also, that it was very spacious, and copious in vineyards and pastures, so that in the abundance of provision for meat and drink, for food and raiment, this prophecy of Jacob was abundantly verified after the letter.

{blood of grapes} The juice of the grape is called blood by a figurative speech, without any reference to a sacramental sense; no marvel then if it be so called, when it is used to signify the blood of Christ; but it is strange, that they which take upon them to be great divines, will be so gross as to stick to the letter, and not admit of a figure, when our Savior called the wine of the sacrament his blood, and the bread his body. See Deut. 32:14.

V. 12. {Red with wine} The redness of the eyes is procured by the quantity of wine, especially of that which is of the best kind, and has spirits of the strongest operation, Prov. 23:29–30, all these are implied by this phrase, which gives no allowance to excessive drinking no more than our Savior does to theft, when he compares himself in his coming to a thief, Rev. 3:3.

{White with milk} By the former phrase, the fruitfulness of the vineyards is prophesied; by this the blessing of the pastures, abounding with cattle, and they with milk.

V. 13. {Zebulun shall dwell at the haven of the Sea} The portion of this tribe was near to the river Jordan, in the fruitful region of Galilee; extending in length from the lake of Gennesareth to the shore of the great sea, which is nigh unto Mount Carmel; the breadth of it is about five miles from Mount Tabor extended toward the north; See Josh. 19:10–16, and the situation of Zebulun was commodious for commerce, for it did not only extend to the sea, but bordered on such parts of it, as afforded fit and safe havens, and harbors. So that when they of Zebulun went out to ship, they might be cheerful in their sailing, (though the sea be fearful to such as are fainthearted) according to the blessing of Moses, Rejoyce Zebulun in thy going out, Deut. 33:18. In this prediction of Jacob, if there were nothing else in it memorable, we have this to observe (as of that he foretells of some other tribes touching their portion in the land of Canaan) that it is evident Jacob here spoke by the instinct of the Spirit; for this (which the whole world knows was fulfilled of Zebulun) fell not out in effect till about two hundred years after Jacob’s decease; and then that portion was allotted to him, not by choice, but by lot, for the land of Canaan was divided by lot among the tribes, Num. 26:55–56, Josh. 19:10. So that howsoever the division seems casual, it happened none otherwise than the divine providence not only foresaw, but foreordained; and so it is in all the dwellings of men, For the earth is the Lords, and the fulnesse thereof, Psalm 24:1, and wheresoever he pleases to place any, they must be contented with their condition. And for this of the portion of Zebulun in particular, three things are especially observed of it; First, there was situated the city of Nazareth where our Savior was conceived, Luke 1:26, and where for many years he was concealed, or obscured, living as one of common and ordinary quality, and (as is probably thought) exercising himself in the mechanical occupation of his reputed father, a carpenter, Mark 6:3. Secondly, that here is Mount Tabor, (as has been noted) where he was gloriously transfigured, Matt. 17:2. Thirdly, here (that is, in the land of Zebulun) by the way of the sea, he began to preach, Matt. 4:15, etc., for there it is probably conceived was most need of preaching. For first, the neighborhood of the sea makes rich, and riches make men proud, and pride makes men many ways very wicked. Secondly, where there is commerce by sea, there is a confluence of several nations, who send not out the best, but the boldest for sea-adventures, and they most commonly corrupt one another with the vices of each country. Thirdly, having opportunity for piracy, and robbery, and a kind of exemption from ordinary justice, (which is resident upon the land, not upon the sea) seafaring men are oftentimes not only less religious, but more unjust, and more oppressive than those that have their abode upon the land; so that of such especially is verified that of the prophet, Thou makest men as the fishes of the Sea, as the creeping things that have no ruler over them, Hab. 1:14. There being as much disorder and oppression in the ships, (especially of pirates) as in the seas among the fishes, under them.

{His border shall be unto Zidon} In setting down the limits of Zebulun’s allotment, which is exactly done, Josh. 19, from verse 10 to the 16, there is no mention of Zidon, and in the topography, Zidon stands nearer to the tribe of Asher; it is therefore to be understood, that though Zebulun’s border reached not to Zidon, yet the coasts of it were over against Zidon, and so situated as to be fit for easy and ordinary commerce with the merchants of Zidon.

V. 14. {Ass couching betwixt} Issachar is compared to a strong ass, or (as it is in the original) a strong-boned ass, or an ass of great bones; whose force shall be great, but he shall want courage, to resist his enemies.

{And the land pleasant} Issachar’s tribe placed in a fruitful and pleasant portion, and being of a dull spirit, shall rather give themselves to husbandry at home, than any valiant, or diligent undertakings abroad, as either those of Judah by wars, or those of Zebulun by merchandise; yet being strong, they shall be laborious in tillage, and so addict themselves to that peaceable and quiet life, as rather to subject themselves to much toil, and tribute within their own portion, than either to enlarge their bounds, or to free themselves from tyranny and oppression. It is so with many of the people in France (as is observed by such as have seen the manner of that country) whose earthly minds are so taken with the fruitfulness of the soil, that if they may have a part in it with peace, they submit themselves to a most servile condition, whereby they undergo most heavy burdens of tribute, and other oppressions, rather like slaves, than subjects, yet like a generation of Issachars, or dull asses, bear all; which is a just ground for the proverbial speech of the French king, and his vassals, viz. That he is the king of asses, whereas other countries which hardly will maintain their people, make them more hardy and courageous.

V. 16. {Dan shall judge} In the original there is a paronomasia, or an affinity of like-sounding syllables, as chap. 30:6, for the words are Dan jadin ghnammo; the like is observed of Judah, ver. 8 of this chapter; and of Japheth, chap. 9:27, this is said of Dan the firstborn of the handmaids’ issue, to encourage him against the conceit of neglect, and contempt, in regard of the condition of his mother; and he shall judge, not only as a distinct tribe, which shall have princes, and principal men ordinarily to judge them, as Num. 1:4, 16, but sometimes extraordinarily to judge and deliver both them, and their brethren from the hands of oppressors; so did Samson, who was a Danite by his tribe, Judg. 13:2, 24, and he judged Israel twenty years, Judg. 15:20.

{As one of the Tribes of Israel} Yet not as every one of the tribes, for every one shall not have that honor, for neither the tribe of Reuben, Simeon, Gad, nor Asher had any judges; they that had, were the tribe of Benjamin, of which was Ehud, Judg. 3:15, and the tribe of Manasseh, of which was Gideon, Judg. 6:15, and Abimelech his son, Judg. 9, and Jair, Judg. 10:3, and Jephthah, chap. 11, etc., and the tribe of Issachar, of which was Tola, chap. 10:1, the tribe of Judah, of which was Ibzan, chap. 12:8, and the tribe of Zebulun, of which came Elon, chap. 12:11, the tribe of Ephraim, of which came Abdon, chap. 12:15, the tribe of Dan, of which came Samson, chap. 13, verse 5, and the tribe of Naphtali, of which was Barak, Judg. 4:6, and the tribe of Levi, of which was Samuel, 1 Cor. 6:33, 38.

V. 17. {Dan shall be a Serpent} That is, what he wants in strength, he shall make out in subtlety, and sudden surprisal; making war, and getting victory rather by politic stratagems, than by force of arms: Moses compares him to a lion’s whelp, Deut. 33:22, but (as to the condition of the Danites in general) it is in regard rather of the suddenness of a lion’s leap, when he has the advantage of his prey, than of his strength or courage. So Samson of the tribe of Dan, though extraordinary strong, and so like to a lion, yet like a Danite he deals with his enemies as well by his policy, as by his strength. See Judg. chap. 15, and 18, of the Danites’ taking of the city of Laish. Some of the ancients have conceived that Antichrist shall come of this tribe, partly because it is likened to a serpent, and an adder, and partly because Dan is omitted in the sealing of the tribes, Rev. 7, whereas the prediction of Antichrist, 2 Thess. 2:3, etc., Rev. 17, and the accomplishment thereof, as we find it by story and experience, plainly discover this conceit to be vain and frivolous; and for the omission of Dan, it is rather to be referred to the idolatry wherewith that tribe was especially branded, Judg. 18:30, 1 Kings 12:29, and that upon better ground than to the raising of Antichrist out of his tribe, for which there is no probability either of Scripture, or reason; and they might as well have said, that Antichrist shall come of the tribe of Simeon, because Moses in the 33 of Deut. makes no mention of him in the benediction of the tribes; as that he shall come of Dan, because he is omitted by John; but it is most like that the one was omitted by Moses, chiefly for his bloody treachery against the Shechemites; the other by John, for his notorious idolatry. But the fathers, good men, standing so far off the acme, or full growth and progress of Antichrist, are to be pardoned in their mistaking; which the Douay translators should not in modesty (if they care not for truth or probability) have offered unto their readers’ liking, (as they do in their annotation on this verse) since that error (as if it had been taken to use by some erroneous writers of aftertimes) is so improved and increased in ridiculous repugnancies to Scripture, reason, and sometimes to itself, that whosoever is not extremely destitute of religion, and ingenuity, may be ashamed of it, as our Protestant authors have plainly discovered; who have exactly discussed the question of Antichrist.

V. 18. {I have waited} (Psalm 25:21, and 130:5, Isa. 26:8.) This comes in without any particular coherence with that which went before, or follows after; motions of the spirit are not tied to rules of method, or logical order; and therefore must not be misliked as impertinent, because they are not led in by a series of precedent words or matter, which yet may have good coherence with silent and smothered thoughts, whence their expressions burst out; thence it is that in the writings of the inspired penmen we find such various mixtures of comminations and comfort, and as it were sudden ascents or precipices from the one to the other.

{for thy salvation} Jacob seeing the miseries that his posterity should fall into, breaks out in prayer to God for remedy; and this he does, as for them in general, so especially in respect of this tribe, which by the spirit of prophecy he foresaw in a double danger, both of great adversity, Judg. 1:34, and of gross idolatry, 1 Kings 12:29, and withal having by the same spirit an apprehension of the Messiah, or Savior under the name of Shiloh, his soul no doubt thirsted for the accomplishment of his salvation, and full deliverance from all trouble by his means and merit; for the fathers before Christ had none other rock of salvation than Christians since his coming, 1 Cor. 10:3–4.

V. 19. {Gad, a troop shall} (Chap. 30:11.) As in the names of Judah, Zebulun, and Dan, so in the name of Gad does Jacob make a nominal allusion, for Gedud is a band, or army; the condition of the tribe of Gad situated beyond Jordan eastward, Josh. 13:8, towards the confines of the land of Canaan, was to be subject to incursions of bordering enemies, and so might sometimes by sudden troops be overcome; yet they must not be discouraged, for afterwards they shall encounter their enemies with better success, and conquer them: this is the condition of God’s church and children, for a time to have the worst in conflict with their enemies, but with Gad they shall have the best at the last; they shall be as sure of the conquest, as of quarrel or conflict; for their great captain has overcome the world for them, John 16:33.

V. 20. {Out of Asher his bread shall be fat} That is, out of the portion allotted to Ashur he shall have plenty of corn, which being sown shall grow up into a full ear, which is called a fat ear, Gen. 41:5, margin. The chief commodities which most abound in that part of Canaan, are corn, and wine, and oil, but especially excellent wheat, Adric. page 1, so that though usually by bread all necessary provision be figuratively signified, yet in this place it may be literally taken in respect of the excellency of that grain, which makes the best and purest bread; of the store of oil Moses makes mention in his benediction, saying, Let him dip his foot in oyl, Deut. 33:24. And in the next verse he mentions minerals of iron, and brass under his feet, ver. 25, marginal reading.

{royal dainties} Which might consist not only of such pure wheat as has been spoken of, but of fowl, and fish, and fruit of the best kind, which may be delicates on kings’ tables.

V. 21. {Naphtali is a hind let loose} Judah is likened to a lion, Issachar to an ass, Dan to a serpent, Naphtali here to a hind, Benjamin to a wolf; whence it may be their families are known by their arms; and they distinguished by the forms of beasts, or other creatures, as the lion is a fit ensign for regality, for that with the scepter is attributed to Judah; and if men fetch their heraldry so high, as some do, it will do well from the same fountain to derive some relish of religion, to add unto such outward signs some holy motto, or sacred sentence of the Scripture, which may be a memento to them to set out their gentry, or dignity of birth more by their real virtues, than by painted escutcheons, or coats of arms.

{an hind let loose} He says not, he is like an hind let loose, nor says he of Dan, that he was like a serpent, nor of Issachar that he was like an ass, nor of Judah like a lion, but he is a hind, a serpent, an ass, a lion; which to take in a literal sense were very absurd; so is the Papists’ taking of the words of the Lord’s Supper, This is my Body, This is my Blood, according to the letter, which this and many such like places direct us to expound in a sacramental sense. Now Naphtali is here compared to a hind let loose, to note the pleasantness of his condition, of which tribe Moses in his benediction says, O Naphtali satisfied with favour, and full of the blessing of the Lord, Deut. 33:23. So Naphtali placed in a safe and fertile soil, is as a hind taken, but let loose again to be delicately brought up, delighting in a fresh and free pasture, having nimbleness of feet like a hind, either for flight, or pursuit, as occasion shall require, Psalm 18:34. See on Josh. 19:33.

{he giveth goodly words} He is gentle and affable, winning favor by fair words, and prevailing more by plausible courtship, than by perilous valor.

V. 22. {Joseph is a fruitful bough} Though we read not by express mention of any more children that Joseph had, but two, yet it may be he had more, for so the speech of Jacob does import, chap. 48:6, but if he had not, he was a fruitful bough in his two branches, Ephraim, and Manasseh, who multiplied exceedingly.

{a fruitful bough by a well} The words are doubled for emphasis, and assurance, or because of his two sons, Ephraim and Manasseh; and it is said, by a well, because moisture is a means of fruitfulness, Psalm 1:3.

{whose branches run over} In the Hebrew, whose daughters; which has occasioned some to understand that the daughters of the Egyptians, or women of Egypt when Joseph passed by, got them upon the walls to behold his beauty; but first, they are Joseph’s daughters, not the Egyptians’: Besides, the learned in the Hebrew language, know it usual to call that which comes from another by the name of a son, (and sometimes of a daughter, as here) whether it be natural, as a spark is called the son of a burning coal, Job 5:7, See the marginal variant, or artificial, as the arrows are called the sons of the quiver, Lam. 3:13, (see there also the marginal variant) and of the bow, Job 41:28, and by the like figurative speech is the corn called the son of the floor, Isa. 21:10, because it is there beaten out of the sheaf, or taken thence.

{over the wall} Moisture and heat are the causes of fruitfulness; the well here spoken of is a means of the one, the wall of the other; for those plants that are set by a wall, as vines, and apricots, and cherries, and the like, by the reflexive heat of the sun thrive better, and ripen sooner than those that are planted by themselves.

V. 23. {The Archers} The archers (as this verse shows) were those that hated him, and they that hated Joseph were his brethren who sold him, and would have killed him, Gen. 37, and the wife of Potiphar who falsely accused him, entitling his name to her own crime; and Potiphar himself who thereupon imprisoned him, and it may be the magicians of Egypt, who were by him put down in their art of divination, and the courtiers of Pharaoh, who envied to see a stranger advanced to such honor in their country; whose arrows were such as David complains of, They whet their tongues like a sword, they bend their bowes to shoot their arrows, even bitter words, Psalm 64:3, these were slanders proceeding out of the bitterness of their own spite, and tending to make Joseph of an unsavory relish with others, especially with Pharaoh, whose chief favorite he was: and because these archers are in the original called masters of arrows (which term implies a skillfulness in shooting, See annotation on chap. 14, ver. 13) it is like that some of them were very subtle in their malicious suggestions against him, and their words were as venomed arrows, Psalm 64:3, shot by those who bend their tongues like their bows for lies, Jer. 9, ver. 3.

{have sorely grieved him} He was sore grieved when his brethren stripped him of his coat, and cast him into a pit, Gen. 37:23–24, for then he besought them in the anguish of his soul to spare him, but they would not hear, chap. 42:21, and it could not but sorely grieve him when he was sent to prison as guilty of attempting a rape upon his mistress, which his soul abhorred; yet that which sore grieved Joseph, may much comfort others, in that in him they may observe, that sore grief from the wicked, and great love from God, may meet together in the same man.

V. 24. {But his bow} That is, the weapon or instrument wherewith he made good his cause against his enemies, namely his innocency, patience, and other virtues, which were more vigorous against them, than their vices against him.

{by the hands of the mighty} Joseph was strong, but not of himself, but made strong by the divine power assisting him, and resisting his enemies, so that he mightily prevailed over them all; Which may teach us to take heed that we neither trust to ourselves in any undertaking, nor boast of our good hap when things succeed as we wish, but that using our best providence to repose our affiance upon God, and to give him the praise of all prosperous events; according to that of the Psalmist, I will not trust in my bow, neither shall my sword save me; But thou hast saved us from our enemies, and hast put them to shame that hated us. In God will we boast all the day long, and praise thy Name for ever, Psalm 44:6–8.

{from thence} That is, from the power and providence of Almighty God.

{the shepherd, the stone} That is, Joseph was made a shepherd to feed his father Israel in the time of famine, and a stone on which he built his hopes for a comfortable habitation for himself and his family in the land of Egypt; in which words likewise by the spirit of prophecy he might look as far as to Christ, of whom Joseph was a type, and to whom as a shepherd Joseph was a sheep, Psalm 80:1. And he is also called a stone, a tried stone, a precious corner stone, a sure foundation, Isa. 28:16.

V. 25. {with blessings of heaven above} That is, in the kindly operations of heaven from the sun and moon, which are named in Moses’ blessing, viz. the precious fruits brought forth by the Sun, and the precious things put forth by the Moon, Deut. 33:14, with which the favorable and fruitful influences of the stars are implied; and from the heaven below, that is, in the sweet dews and showers coming from the air, according to the promise mentioned in Ezekiel, I will cause the shower to come in his season, and there shall be showers of blessing, Ezek. 34:25, and in the wholesome temperature of that element, which is more necessary for health, than good diet; for, of this men feed but at certain hours, of air (which they draw in with their breath) every moment: and in the blessings of heaven may be comprehended the fruitfulness of delicate fowl, who flye about the earth in the open firmament of heaven, Gen. 1:20.

{blessings of the deep} That is, springs and rivers, (which water the earth and refresh both man and beast) the useful creatures that are in the waters: And withal since it appears, both by the benediction of Jacob, and Moses, that God meant very variously, and abundantly to bless the tribe of Joseph, the blessing of the deep that lieth under, may be in the mines of the earth, whereof some are most necessary, some most precious.

{of the breasts, and of} By multiplication of creatures, and of milk to nourish them; the blessing of the breasts is named first, because the nourishment is there provided before the creature be brought forth; for God in his fatherly providence (according to the proverb) never sends a mouth but he sends meat for it: of the joining of these two (viz. the bringing forth, and breeding or nourishing) in one person, See annotation on chap. 21, ver. 7.

V. 26. {have prevailed} That is, I have blessed you in your two sons, more than my father, or grandfather, blessed their two sons; for my grandfather Abraham gave way that Ishmael one of his sons should be cast out, and my father Isaac gave the blessing to me from my brother Esau; but I have blessed your two sons with a fatherly affection to them both, though I gave the preeminence to Ephraim the younger; Or the blessings of me your father have prevailed above the blessings of my progenitors, for though you have had crosses notwithstanding my blessing, I, though I had their blessing, have had more in number, and longer in continuance; or I have more expressly, or with more tenderness of affection blessed you, than my progenitors blessed their children; because from a child you were most dear unto me, both for your beloved mother’s sake and for your own; and finding you alive, when I supposed you to be slain, and not only so, but so highly favored of God and man, and so good a son to me, and so kind a brother to your brethren, that by your means we enjoyed a safe, and comfortable, and honorable condition in a strange land, and in an hard time, by the extremity and generality of the famine, I cannot but enlarge my benedictions towards you, and strive to outbless my forefathers in multiplication of blessings upon your head, above their measure; and my blessing added unto theirs, will make your condition more happy than mine has been.

{utmost bound of the everlasting hills} Moses in the 33 of Deut. pronounces his benediction of Joseph in these words; Blessed be his land, for the chief things of the ancient mountains, and for the precious things of the lasting hills, Deut. 33:13, 15, for there be precious blessings upon the hills, as olives upon Mount Olivet, called (for the plenty and goodness of them growing there) commonly called in the Scripture the mount of Olives, as Matt. 21:1, Luke 19:37, Acts 1:12, See Adrich. Delph. Theatr. page 170. And on Mount Libanus there grow olives, cedars, pine trees, sweet cypress trees, frankincense, and other sweet gums; besides, out of it flow many excellent veins of water, and from thence have many famous rivers their original, Adrich. ibid. page 110, expounding then the words of Jacob by the words of Moses, the meaning is, that he wishes unto Joseph all manner of blessings, both from places near, and far off, to come upon his head, as water falls from the hills unto the valleys.

{everlasting hills} Some hills, are hills of sand, or rubbish, lately heaped up; See on chap. 8:11, some are raised up by industry of men, some are made, and some are swallowed up by earthquakes; but there are hills of more solidity, and firmness, and such as are like to last to the world’s end, and Jacob here means the blessing of Joseph for continuance to be like unto them, and not only to be plentiful in measure, but perpetual in duration, and to hold out as long as the everlasting hills; and so it must imply the condition of obedience; as Deut. 28:1–15. And he says hills, rather than valleys (though they also be perpetual) because he implies an happiness eminent, like as an high hill, as well as an happiness permanent.

{that was separated} (Deut. 33:16.) When he was sold from his brethren into Egypt, and exalted to such an height above them, by his high and great authority in Egypt.

V. 27. {Benjamin shall ravine} These words some understand of the city of Jerusalem, situated in the tribe of Benjamin; where was the temple, and the altar, that like a wolf devoured the sacrifices; but it is a prophecy of men, not of stones, or fire; and of that tribe was Saul the king, who was a great warrior, and made a prey of many people, 1 Sam. chap. 11, and chap. 14, and Saul the convert, who before his conversion ravined like a wolf upon the flock of Christ, Acts 9:1–2, Gal. 1:13, but the prophecy is rather to be understood of the whole tribe, which was greedy of the prey, rather of persons than of goods, and therefore had the heart to encounter with the other tribes, when they were about sixteen to one, for the Benjamites were but twenty-six thousand seven hundred, and the rest were no fewer than four hundred thousand, Judg. 20, verses 15–17.

{in the morning he shall devour the prey} That may be meant of the persons of his enemies, devoured with the sword, 2 Sam. 2:26. This prophecy, some apply to the victory and prey of Saul, Esther, Mordecai who were of this tribe.

{and at night he shall divide the spoil} As the wolf watches his opportunity for prey, early in the morning, and late in the evening; so will the tribe of Benjamin watch upon all advantages to spoil his enemy: He begins in the morning, which notes his forwardness, to war; and holding out until the evening, notes his constancy in battle until he conquer; for dividing of the spoil, is a consequent of victory. In likening Benjamin to a wolf, Jacob may mean him no disgrace, for God likens himself to a leopard, and a bear, as well as to a lion, Hos. 13:7–8, in regard of his wrath and rage when he takes vengeance on his enemies; or if he mean it of Benjamin in an ill sense, to signify a merciless disposition, and an unsatiable greediness after spoil, (as it is probable he did) it is an argument that his affections were overruled by the Spirit of God; for Benjamin, as the son of his old age, was most dearly and tenderly beloved of him, of whom he would have spoken better, if he had spoken of himself, as his natural and indulgent father.

V. 28. {All these are the twelve Tribes of Israel} That is, of these twelve sons of Jacob, descended and were denominated the twelve tribes of Israel: they are usually numbered twelve, though there were thirteen, reckoning two tribes descended from Joseph which came of him; so that though sometime a tribe be omitted (as Simeon in the benediction of Moses, Deut. 33, and Dan in the sealing of the tribes, Rev. 7, whereof see the reason, annotation on ver. 17 of this chapter) yet the number of twelve is still made up, for where others are omitted, Levi is taken in; otherwise Levi is commonly left out. And the reason is, because they are reckoned according to their distinct portions in the land of Canaan, which the Levites had not. See annotation on Deut. 10:9. And for their order, sometimes they are brought in according to their birth, as Gen. 29:32, etc., and chap. 30, from the sixth verse forward, without any respect to their mothers, whether wives, or handmaids; sometimes they are mentioned according to the seniority, or acceptation of their mothers; as first the sons of Leah, then the sons of Rachel, after them the sons of Bilhah Rachel’s handmaid, and last of all the sons of Zilpah Leah’s handmaid; so are they ranked, Gen. 35:23, etc. Sometimes they are brought in according to the order of birth, partly of dignity, so Judah is named first, Rev. 7:5, partly according to their lot in the land of Canaan, and for that reason is Zebulun placed before Issachar, in this chapter, though Issachar were the elder brother by the same father and mother, Gen. 13:18, 20, sometimes they are ranked so, as we cannot give a reason of their order, as in the benediction of Jacob here, and of Moses, Deut. 33, where they both spoke as they were moved by the Holy Ghost; but for the most part, Reuben is named first, not always, as not in Num. 2:3, Rev. 7. Whence the Papists’ argument drawn for Peter’s great preeminence from a nominal precedence is convinced to be vain; for Reuben did not excel, but lost the birthright, for Judah had the preeminence of the scepter, and the priesthood Levi had; and the birthright was given to Joseph, neither can they say that Peter was always named first, for James was named before him, Gal. 2:9.

{and blessed them} That is, having called them all together, and spoken to them in particular, he dismissed them with a general benediction, praying for them all; and though that which he spoke of Reuben, Simeon, and Levi, seems liker a curse than a blessing, yet if he said no more than has been noted, his whole speech might be called by the name of blessing, the denomination being made according to the greater and better part; and it seems they had their blessing with the rest, for they had their portion of the land of Canaan as well as their brethren, and their names were set in the precious stones of the breastplate of Aaron as well as the rest, Exod. 28:21, and of their tribes are as many sealed as of the rest, Rev. 7:5, 7, and that severe reprehension of them by their devout and dying father, might work upon them to repentance, and thereby make them more capable of their portion with the rest, and so it was a blessing to them; and like unto a potion, though bitter in taste, yet of wholesome and healthful operation. See on verse 7.

{every one according to his blessing he blessed them} That is, the blessings are set down, as they were particularly applied to every tribe, according to their several references to his twelve sons.

V. 29. {gathered unto my people} That is his soul to the society of the saints above, viz. the spirits of just men made perfect, as Heb. 12:23. See annotation on chap. 25:8, who are the people of his spiritual kindred, and his body to lodge with the bodies of those to whom he had alliance by the flesh; thus he accounts himself a pilgrim here. See chap. 47:9, and those his people, who are gone to the rest and peace of a better world, to which he now apprehends himself ready to pass; for his holy life makes him not doubt of an happy death, whereof he can both think, and speak, with cheerfulness and comfort. See on chap. 25:8.

{bury me with my fathers} See annotation on chap. 47:30.

V. 30. {In the cave, &c.} He repeats many particulars of his burial place, to make his sons the more mindful of the land of Canaan; and in particular to furnish Joseph with more matter of excuse to Pharaoh when he should make report of his request; that he might be entertained without offense; and withal, having been absent thence by the space of seventy years, and having no written evidence to show (for they were not in use at that time) he sets down the matter the more exactly, that his right to the burial place might be the better cleared, if any other should lay claim to it, or question, or doubt of his interest in it.

V. 33. {he gathered up his feet into the Bed} Which (haply) hung down before as he sat at the bedside; and so he composed himself quietly and deliberately for the sleep of death, having enjoyed the use of memory and speech unto the last, and so in the one hundred and forty-seventh of his age, and the year of the world, 2256, he yielded up the ghost. A life and death worthy our most serious thoughts, for mark the perfect of man, and behold the upright, (says David) for the end of that man is peace, Psalm 37:37, and though as perfect and upright as man may be, his peace may be put off till towards his end; few men had more crosses in their lives, none more comfort at their death than Jacob; if it be our lot to follow him in affliction, let us hold on our piety and patience, as he did, and we shall be sure of peace at the last, a lasting peace that never shall have end.

CHAPTER L.

Verse 1. {And Joseph fell upon his fathers face} All the brethren of Joseph it is like (unless Simeon and Levi through offense at their father’s reproof and imprecation, were more disposed to anger than grief) showed themselves mournful for the death of Jacob; but, Joseph as in other commendable endowments, so in this, exceeded them all: every word of the text expresses a sad weight of sorrow, whereby we may observe him a better son to his father, as before, and after this, a better brother to his brethren than they were to him; Religion does not reject natural affection, but rule and govern it, sometimes intending, sometimes abating the force of it, that it may be proportionable to the cause and the person; and here we see in Joseph the combination, of piety and charity in an eminent degree. None of all the sons of Jacob more devout towards God, or more kind to his kindred, whether in direct or collateral lines; if then parents would have their children to be good children to themselves, let them by prayer, precept, and example, do what they can to make them good children to God. See Deut. 6:7–8, Eph. 6:4.

{wept upon him} Some men account weeping an argument of womanish weakness, but we find that men of an excellent spirit have been noted for their weeping, as David, 1 Sam. 20:4, 2 Sam. 3:32, and chap. 12:22, and 13:16, and 18:33, the man of God, 2 Kings 8:13, Hezekiah, 2 Kings 20:3, Nehemiah 1:4, yea, Christ himself, who was never known to laugh, is recorded twice to have wept, once over dead Lazarus, John 11:3, another time over the foreseen desolation of Jerusalem, Luke 19:41, and Joseph is recorded to have wept seven times; the first time we read of, is Gen. 42:24, the second Gen. 43:30, the third, chap. 45:2, the fourth, chap. 46, verse 29, the fifth, in this verse, the sixth, verse 10, and the seventh, verse 17 of this chapter. Jacob mourned much for Joseph when he thought he was dead, chap. 37, verse 34, now Joseph repays those tender tears; and notwithstanding his courtly dignity, his natural piety seriously laments the loss of the arch-patriarch, his father: and this affection of sorrow, and this expression of tears is lawful, if it neither be produced from distrust, nor proceed to excess; yea the want of it is a fault, Isa. 57:1. See Acts 8:2.

{and kissed him} Though many things were in use with the patriarchs, which after were put into precept in the Levitical law, that which made men unclean by touching of the dead, Num. 19:11, was none of them; yet some take it that the touch of the dead was not forbidden, but if a man did touch, he was ceremonially unclean seven days, and was to purify himself by precept in a ceremonial manner there prescribed, ver. 12, which if he did not perform, he was an offender, but not by touching simply, of which there was none express prohibition. Howsoever it were then, now there was none, and Joseph expressed his dear affection to his dead father, yet on the earth, and not long after to be laid within it, broke no part of his due obedience to his heavenly Father. Here we see that though there be great difference betwixt a living and a dead body, and that difference cause a perpetual separation of the dead from the living (how kind soever they have been in communion of life, yet filial affection in a good son towards a good father dies not when he dies, but survives, and shows itself by offices of love afterward, and there are the like workings of good will in other relations, both of kindred and of friendship, which sometimes are manifested by the lips, when they are closed to kiss, as well as they are opened to profess a dearness of respect: so was it with Joseph towards Jacob in this place; wherein there might be (and some say there was) somewhat of ceremony, as a funeral usage in former times; Which has descended to later ages, and is used in some places among Christians to this day, though not always with such sincerity, as in this act of Joseph, for sometimes it is done with so much hypocrisy, between such as have been unequally yoked, (as where personal liking is not reciprocal) that they have kissed those when they are dead, whom they could have found in their hearts to have killed, while they were alive.

V. 2. {his servants the Physicians} The word for servants, in the original, is ghnabadim, which is used of serving God, Deut. 6:13, Isa. 19:23, Psalm 2:11, and of man, Gen. 25:23, 1 Sam. 4:9, 1 Kings 12:7, and of the tilling of the earth the same word is used, as if it were a serving of the earth, 2 Sam. 9:10. And the word rendered physicians, is Raphaim, of Rapha, which properly signifies to heal or cure, literally the body, metaphorically the mind; the word Rephaim, or Raphaim, as Nephilim, Anachim, Emim, Zuzim, and Zamzummim, are commonly conceived to be giants; but Jacob Boulduc takes pains to prove them to have been eminent men for religion and holiness of life, lib. 1, cap. 3, cap. 10, and cap. 19, of his book of the Church before the Law; but here doubtless the word is to be taken, not in a religious, but in a civil, or physical, or medicinal sense; where we see the phrase of physic, and the approbation of physicians, is very ancient; and it was gross ignorance, of the Romans, who when they came from Greece to Rome, to banish them by the counsel of Cato, as sent by the subtle Greeks to torture the Romans, Morn. de verit. Relig. c. 8, page 101. And yet some ignorant physicians, there might be, who might be as like to kill as to cure, for the knowledge of physic at the first, (as it falls out in other professions) was but little, else should not men have been deified for so small a matter, as the skill of drawing of a tooth, and of loosening the body by a purgation, as Aesculapius was, Cicer. lib. 3, de Nat. Deor. page 248. Nor would Menecrates have taken so much upon him, for the curing of his patients, as to assume unto himself the title of Jupiter, Aelian. Var. Hist. l. 12, c. 51. But though physicians, how excellent soever, be not to be esteemed gods, yet their calling is honorable, and of their calling have been very excellent men, as Luke, who was one of the four evangelists, called by Paul, the beloved Physician, Col. 4:14, who though he began in the flesh, ended in the spirit, contrary to those carnal and unconstant Galatians, Gal. 3:3, and was constant to his holy companion Paul, when all others forsook him, 2 Tim. 4:10–11. And though the physician’s calling be so honorable, yet might they without disparagement be servants to Joseph, because he was so great a man, that throughout the whole kingdom of Egypt, none might lift up an hand or a foot without him, Gen. 41:44.

{embalmed} That is, bespiced, or sweetened the dead body, that it might not be of an offensive smell to such as came near it. The Egyptians, because they wanted convenient and seasonable burial places, by reason of the inundation of Nilus, and would not burn their dead bodies (because they thought fire a wild beast, as the Persians did not burn the dead, because they esteemed fire to be a god) betook themselves to the art of embalming; and therein have been so good proficients, that they have kept some dead bodies thousands of years, which from Egypt are transported into other parts of the world, to be used for a medicine. And hence the Jews brought their custom of embalming, which they used in the burial of kings and great men, as of Asa, 2 Chron. 16:14, and of Christ, for which they made use of myrrh and aloes, John 19:39. Myrrh (so called from the Hebrew word Mor) is a gum issuing out of a tree, in taste bitter, but in smell very sweet; and therefore the graces of Christ and his church are compared to it, Cant. 1:13. This was a principal ingredient into the precious ointment of the high priest, Psalm 133:2, which with other spices, was made into a curious confection by the apothecary, Exod. 30:25. Aloes (so named of the Hebrew word, ahalim, or ahaloth) is a sweet wood, whereof perfumes were made, with these, other sweet odoriferous ingredients were compounded, and the more for that the body was to be carried a great way to the burial, and because the Egyptians were curious this way, as Herodot. shows, lib. 2, and their curiosity now and then proceeded to a ridiculous vanity, for sometimes they furnished tables with meat, and set them before the dead, as if they were to take their meals like living men; and they used to keep their parents’ bodies at home, and sometimes to pawn them, and he that did not redeem such a pawn, was held infamous. By this embalming, the godly which survived, might be admonished of such a corruption of nature by sin, as makes the body of the most holy saint, subject to an ill and unsavory scent; only Christ was embalmed without necessity, for his body was secured from corruption, Psalm 16:10, Acts 2:31, and 13:35, though haply they that bestowed that cost and pains upon it, did not think so of it: the Papists will not permit him that peculiar privilege, but as they make the saints partners with Christ, in other his prerogatives, so do they in this; for they tell us of Fr. Xaverius, one of the first ten that set up the society of the Jesuits, that his dead body, after fifteen months, was found covered with lime, and that it was not only untouched, or untainted, but that it breathed out a very sweet smell to them that came near it. So Bellarm. de notis Eccl. c. 14, tom. 2, page 1174, and of their Saint Catherine, he says he saw her body at Bononia entire, and uncorrupt, though she died above an hundred years before his time; and he says the same of the body of their Saint Clare, though she had been dead about three hundred years before; Bellar. de Relict. sanct. lib. 2, cap. 3, tom. 2, page 935. Lastly, religious persons hereby meant to remember themselves of the resurrection of the body, and the preservation of it eternal afterwards.

V. 3. {Threescore and ten days} The time of mourning for the dead, among the Hebrews, was thirty days, Num. 20:29, Deut. 21:13, and 34:8, and the Egyptians mourning seventy days, may seem to outsorrow them in time, but for degree of grief, doubtless the Israelites exceeded them; But in this mourning, it is likely there was a meeting of the Egyptians’ and Israelites’ custom together; the Israelites agreed with the Egyptians, in the long and curious ceremony of embalming for forty days, which were days of sadness, because they were spent in applications to the dead; and the Egyptians agreed with the Hebrews in their thirty days of mourning, according to the places forementioned. There is afterward mention made of a mourning, by the space of seven days, ver. 10, those were solemnized in Canaan, somewhere near the burial, but whether next before, or next after it, is uncertain; these were spent in more serious sorrow, the greater number were rather ceremonies of mourning, and consisted much in forbearance of white and glorious apparel, of delicacy in dressing and trimming the body and the hair.

V. 4. {Joseph spake unto the house of Pharaoh} That so great a favorite, and so honorable a person as Joseph was, should need mediators to the king, or that he should use them without need, may seem not to consist with his preeminence, or prudence; yet there might be many reasons for it; it might be his modesty, to be beholding to some courtiers to mediate for him with the king, who haply had done the like office for them; and by making them mediators, he took occasion to give them full information, and satisfaction touching his motion, and to engage them to speak for it, who otherwise would be forward enough to frame exceptions against it, and to traduce him for it, as if he meant to desert the king, or disdain his kingdom, as not good enough for the interment of his dead father, which had kept him while he was alive: And he might have cause to fear offense the rather, if (as it may befall the best and worthiest men, by the fickleness of the king’s favor, or the falsehood of supplanting courtiers) his authority and acceptation was any whit weakened, the times of necessity, which caused his advancement, being now expired. Or it may be the ceremony of mourning, required his residence about the dead corpse. Or last of all perhaps it was against the ceremony of the court, for a man in a mourning habit to appear in the presence of the king, as Est. 4:13. For such reasons as these (and it may be there were others, which Joseph’s wisdom might keep to himself, or communicate unto the servants of Pharaoh) might he at this time make use of such intercessors, to make known and present his request to Pharaoh.

V. 5. {Made me swear} Chap. 27:31. That he may seem to disdain the burial of the dead among the Egyptians, he pleads the obligation of an oath from his dying father; that so, if any exception should arise, it might die with him; for men are not so apt to cavil at the dead, as at their survivors, nor at what is pleaded by necessity, as what is in our liberty to do, or to leave undone; soonest of all that is offensive, which is done out of conscience to God, and fidelity to the dead, whereof the light and instinct of nature, makes men piously and affectionately apprehensive, though they want the institution of the true religion.

{which he digged} Or, bought. For a word which is a descendant of the same root, is put for buying, Deut. 2:6, Hos. 3:2. So they that think it hard to say, that Jacob dug the burial place, which was prepared by his grandfather Abraham, suppose it to be more like that Jacob might buy it, not in regard he was in the loins of his grandfather when he bought it, (for so he might as well be said to dig it, as to buy it) but because his title might be questioned, and his possession disturbed, and so he might be compelled to pay for that again, which his grandfather had purchased before. But it is most probable, that the burial place, which Abraham bought, was so spacious, that he and his son, and grandchildren, might dig themselves several cells, or repositories for their dead bodies in it, as they conceived they might have occasion to make use of them; and it was the manner of many in former times, so much to mind their mortality, as to build sepulchers for their dead bodies, as well as to build houses for living habitations, 2 Chron. 16:14, Isa. 22:16, Matt. 27:60.

{bury me} The bodies of the dead have, in divers ages and countries, been diversely disposed of; some have been embalmed and not buried, as has been noted of the manner of the Egyptians; some buried without embalming, as the ordinary people everywhere; some embalmed and buried, and of them some had the aromatic spices incorporated into their bodies; and some had their dead bodies laid upon them, and so were buried; for some, sweet odors were burned at their burial, 2 Chron. 16:14, and chap. 21:19, and sometimes the bodies themselves were burned, 1 Sam. 31:12. And this among the Jews; among the Romans, burning was taken up by Sylla, that others might not do by him, as he did by Marius, whose relics he removed from their burial place, and scattered them abroad, Cic. lib. 2, de leg. pages 340–341, Plin. Nat. Hist. lib. 7, cap. 54, and some people wrapped their dead in skins, and hanged them up upon trees; so did the Colchi. Aelian. Var. Hist. lib. 4, cap. 1. Yet burial, as it is most ancient, so it is most ordinary; so that to want it is complained of as a calamity, by God’s people, Psalm 79:3, and threatened, as a judgment on the wicked, in general, Jer. 7:33, and on Jehoiakim in particular, of whom the Lord says, He shall be buried with the burial of an ass, Jer. 22:19, that is not buried at all, but cast out of the gates to the common dunghill, where dogs and fowls may devour his body, as the body of an ass. Doubt. But is not burning better than burying? Answer. In some respects it is, for so, neither men nor devils can abuse the body of the dead; but in some, burial is better: First, because it is more answerable to God’s decree and doom concerning man; Gen. 3:19. Secondly, because it is a sowing of the body in the earth, with expectation of the resurrection of the dead, as of the sown corn; to which the apostle compares it, 1 Cor. 15:36, 42–43, and in these respects, it is not fit that any creatures, who are not raised from the dead, should be solemnly buried; which was practiced by Poliarchus, who used with great solemnity to bury his dead dogs, and cocks, which he took delight in, and to set up pillars, and write epitaphs upon their graves, which is noted, as a luxurious vanity by Aelian, Var. Hist. lib. 8, cap. 4.

V. 6. {as he made thee swear} The very infidels would have oaths performed.

V. 7. {all the servants} A very great number of them: for all, is sometimes used for many, as Matt. 3:5, as many is put sometimes for all, as Rom. 5:19, By one mans disobedience, many were made sinners, that is, all. It is not usual for court grace to hold out so long as Joseph’s did, especially to one of another nation; but being the favorite of God, he made him the favorite of great men; and such was his prudence and sweetness of disposition, that he kept the height of honor without hate or envy.

V. 8. {only their little ones, and their flocks, and their herds} The little ones could not look to themselves, much less to their flocks and herds, therefore some great ones were to be left, to take the charge and care of both.

V. 9. {a very great company} Some for defense and enforcement, in case they should be assaulted by the Canaanites in the way, or their way stopped, or the burial place denied; and for Jacob’s more constant and honorable memorial, for as he honored God in his life, so he is honored at his death; for them that honour me (says God) I will honour, 1 Sam. 2:33.

V. 10. {threshing floor of Atad} The place is so called from the multitude of brambles or thistles, for Atad signifies a bramble, or thistle; in aftertimes it was called Bethagla, that is, the house of the wain, or circuit, (as many expound it) for the first part it is Beth, a house, and for the rest, some conceive it is derived from galal, which signifies (among other acceptions) to lead or compass about; as those that mourned for Jacob, went about to bring him to his burial place, or compassed his corpse or grave, about with great solemnity.

{beyond Jordan} If they went the next way from Egypt, to the burial place (the cave of Machpelah before Mamre) that was in respect of Egypt on this side Jordan; and then their mourning at Atad or Bethagla, was well towards fifty miles beyond the sepulcher; if so, they buried the corpse afterward, and then there were so many miles of lost labor in coming back to do it, for which no good reason can be rendered. It may be more probable that they went about, though not for fear of the Canaanites (for the Egyptians at that time were more formidable to the Canaanites, than the Canaanites to them) nor that they mystically went that way, by which the Israelites afterwards were to pass from Egypt into Canaan, yet for more commodious passage for so great a company, which could not conveniently travel in a narrow way, they fetched a compass about; which occasioned them to pass the river Jordan, before they could come to Atad or Machpelah, which were beyond Jordan, not only in respect of Moses his abode when he wrote this story, but in respect of the local situation in the order of their journey. Some learned Hebricians make a great difference betwixt begneber, and megneber, the former they will have to signify on this side, the latter beyond; but they make not good their observations by any fit instances, nor will their exposition sort with the situation of places, according to the exact topography of this journey.

{great and very sore lamentation} The Egyptians made very great shows of much mourning; see the annotation on verse 3. They mourned by themselves, and Joseph and his company by themselves; and howsoever the mourning of the Egyptians were full of vanity and superstition, yet that of Joseph (it is like) was grave, religious, and sincere, with such discourse, as so holy an example might minister unto them.

V. 13. {field of} The most ancient burial, even of the best believers, and most religious persons, was in the field, for that purpose Abraham bought this field of the children of Heth, chap. 23, vv. 17–19. And Moses was buried in a valley, though the particular place of his sepulcher be unknown, Deut. 34:6. And so were kings also buried, some in their fields, 2 Chron. 26:23, and some in gardens, 2 Kings 21:18. And so was our Savior buried, John 19:41. The heathens in their burials observed a double caution; the one that the dead should not be buried in cities; which was forbidden by the emperor Adrian, upon a penalty of forty crowns upon them that did it, and upon the magistrate that suffered it, Cael. Rhodig. Antiq. Lect. lib. 17, c. 19. The other, out of cities burial places should not be made in fruitful, but in barren ground, ib. c. 20. So Plat. in his second book of Laws, among the laws of Lycurgus, one was that burial places should be in the ground near to churches, and round about them, that youth accustomed to the sight of graves, might be the more hardened against the apprehension of death, Plutarch in the life of Lycurgus, page 58. Among Christians, the places of interment are used with much difference; some bury in places remote from the communion of men, some in churches, and churchyards; At the first, burial in the church was allowed only to the patron or incumbent; after, such as were of eminency for holiness, or estate, were admitted to it, as by especial privilege; now it is so common, that it becomes very incommodious to human society; besides, many are so tainted with superstition in it (though they be not Papists, who most abound with that vanity) that if their friends, children, or other kindred die of the pestilence, they think they are not buried like Christians, unless they be laid where others are, who did not die of a contagious disease. Doubt. But is it not better ordinarily to bury in churches and churchyards, than elsewhere? Answer. First, in respect of the dead, it is all one whether he be drowned, or burnt, or buried; and if buried, all one where the grave is made for him. Secondly, in respect of the living, it is noisome and unwholesome to bury there, whither the living have often occasion to make their recourse, especially in pestilential times, and most of all if the graves be not dug very deep. Thirdly, though we put no religion in places, in the time of the gospel, yet it is not comely for religious persons to make the house of God a Golgotha. Doubt. But is it not lawful for any to be buried there? Answer. Yes, for the bodies of the saints, having been living temples of the Holy Ghost, 1 Cor. 6:19, are better than the material temples of wood and stone. But yet they that survive (if a living dog be better than a dead lion, Eccles. 9:4) are more to be respected than the bodies of the dead; especially in this local ceremony which does them neither good nor hurt; and so it were simply better that none at all should be buried in churches, than that it should be so common as now it is.

{of Machpelah} See annotation on chap. 23:9, and chap. 49:30.

V. 16. {sent a messenger} Hebr. they gave charge, or advertisement to Joseph, without any express mention of a messenger, or messengers; yet such were used; two, say some Hebrews, and they name them, Dan and Naphtali, who were brought up together with Joseph, and sociably employed in attendance on Jacob’s flocks, chap. 37:2. Others take it to be rather Benjamin, who was most gracious with Joseph; both are uncertain: all that may be safely affirmed in this matter is, that some one was employed in the message, who was no stranger, and such a one as was worthy of such trust.

{thy father did} It is not like their father knew it, (so charitable was Joseph to his brethren, so chary of his good father’s contentment) for if he had known, he would have given some touch of it in his speech to his sons, chap. 49, as well as he did of the faults of Reuben, Simeon, and Levi; and if he had known it, Jacob knew Joseph to be so good, that he would need no such message, to do his brethren no hurt; it is probable then, that their guilt making them afraid, they feigned somewhat in their father’s name, that might deliver them from their brother’s displeasure.

V. 17. {so shall ye say unto Joseph} To make their peace with Joseph, whose goodness was suspected by their guilt, they plead for pacification and pardon, by many arguments; First, by the desire of his most honored, and dead father, whose request to Joseph had the power of a command, which he might have charged upon him with an oath, as verse 5. Secondly, the relation of brethren, who under that title were to be tenderly dealt withal, though (when time was) they did not deal with him accordingly. Thirdly, as penitents, they confess a fault, and crave pardon, and as unworthy to be called Jacob’s sons, they call him Joseph’s father, wherein also they insinuate his paternal tenderness to Joseph, loving him more than all his other children, Gen. 37:3. Fourthly, they add to these motives of charity, a motive of piety, which is, their agreement and consent in the service of God; Forgive the trespass of the servants of the God of thy father; by which phrase, the God of thy father, they seem to imply, that as Joseph loved his father for God’s sake and his own, so they would have him love God for his father’s sake; and by pleading thus, they mean that serving one God, they should be at one among themselves.

{wept} As pitying their perplexity, and grieving that they made doubt of his good will towards them, of whom they had so good proof, before his father’s departure out of this life. See on ver. 1.

V. 18. {fell down} Here again they confirm the prediction of Joseph’s dream, chap. 37, ver. 7, etc.

V. 19. {Am I in the place of God} Or (as some Hebricians render the words) am not I under God? First, of the former reading; They had called themselves God’s servants, ver. 17, and presently they fall down before him, ver. 18, and call themselves his servants, as if they put him in God’s stead, by fearing him more than God: for it seems they feared his revenge, more than God’s vengeance. This might make him think worse of their homage done unto him, than at other times before, and give him occasion to ask this question, Am I in the place of God? That is, in God’s stead to revenge myself, or take vengeance into mine hands, which belongs to him? See Deut. 32:25, Rom. 12:19, Heb. 10:30. Or, may I take upon me to turn that to your hurt, which God has ordered and disposed for your good, as if I were a god as well as he? The former exposition has best coherence with the words that went before, and the latter with those that follow after; and either may be true. Secondly, the other reading, am I not under God? may bear this sense; If God who is rich in mercy does abundantly pardon the penitent, why should I, who am under him, and in subordination to him, be obdurate against my relenting brethren?

V. 20. {but God meant it unto good} You plotted, but being but men could not perform; but God, whose will is his deed, really made good his gracious purpose towards you. God’s goodness overmasters the malignity of men, turning their evil into good, and making a medicine of a poison. See Psalm 119:17. In this acknowledgment Joseph takes off the thanks and praise of their preservation from himself, and gives it to God. See Gen. 45:5, Acts 3:12–13.

{much people} The Egyptians, and other people, who in the famine were furnished with corn, out of the store which Joseph’s providence had laid up in the years of plenty.

V. 21. {nourish you} By their plot Joseph was like to perish, or famish in a pit; but he, when he had them in his power, was so far from returning them like for like, that he recompensed their wrongs with beneficence, doing good for evil, (which our Savior requires of Christians, Matt. 5:44) overcoming evil with good, as the apostle prescribes, Rom. 12:21.

V. 22. {fathers house} That is, his household, or family, called the house, by a figure, which puts the thing containing for the thing contained.

V. 23. {of the third generation} In the original they are called sons of the third, that is, grandchildren to Ephraim in the fourth, and to Joseph in the fifth degree; so Ephraim (though younger than Manasseh) exceeded him two descents; for Joshua was the seventh from Ephraim inclusively, 1 Chron. 7:26–27, but Zelophehad (who was contemporary with Joshua, and died in the wilderness) was but the fifth from Manasseh inclusively, Num. 27:1, and so Jacob’s prophecy of Ephraim’s more numerous posterity, chap. 48:19, took effect betime, even while Joseph lived.

{the children also of Machir} Or, the sons of Machir: (for the word in Hebrew is of the masculine gender) whereby some understand only Gilead, by an enallage of number, the plural number for the singular; as Gen. 46:7, 23, Matt. 27:44, Luke 23:25. Yet we find in the genealogy of Manasseh, that Machir had two wives, and though by the one he had but one son, who was named Gilead, by the other he had two sons, Peresh, and Sheresh, 1 Chron. 7:16, but these of the second marriage haply were not born in Joseph’s time, for he lived but fifty-three years after his father Jacob.

{were brought up upon Josephs knees} The words according to the original are, they were born on Josephs knees, a phrase most properly used of the female sex, Gen. 30:3, as that of coming from between the feet, Deut. 28:57, yet as this latter is sometimes figuratively applied to men, as Gen. 49:10, so may the former be, in that loving fathers delight to see their newborn babes, children, or grandchildren, and to show such kindness to them, as may well be expressed by laying on the knees, or setting on the lap.

V. 24. {surely visit} He speaks this by the spirit of prophecy, to exhort his brethren to have full trust in God’s promises for their deliverance, and to stir up their memories and meditations of them, by bringing of his bones to take possession for him, though dead before.

V. 25. {took an oath} As his father took an oath of him, ver. 5, so did he of his brethren and kinsmen, though not for his burial, yet for the bringing of his bones into the promised land, upon their deliverance from the Egyptian tyranny, which was not to begin until Joseph’s person were out of sight, and his good deeds out of mind, Exod. 1:8. This deliverance was accomplished about one hundred and fifty years after his death, which fell out in the year of the world, 2523 or 2524. Paraeus in Chronol. Tab. next before his questions, and in cap. 50, on Gen. v. 25, others compute otherwise, the reason of which difference arises partly from the diverse account of the birth of Abraham; which some refer to the seventieth year of Terah, some to the one hundred and thirty; and partly for that some place Cainan in the genealogy, and allow thirty years to his age, whom others omit.

{of the children of Israel} It is not said, of his brethren, because they might all of them be dead before the Israelites’ departure out of Egypt, and it is like were so; for all of them (but Benjamin) being elder than Joseph, it is not probable that they, or any of them, outlived him one hundred and forty years; of Levi we find that he lived one hundred thirty-seven years, Exod. 6:16, the Scripture being silent of the age and time of the rest; therefore it is most like that this oath concerning the translation of Joseph’s bones, was so often renewed and taken again, or at least remembered and reported by the parents and their children, that it might be surely performed by that generation, in whose time their deliverance was brought to pass.

{ye shall carry up} After God has visited you in mercy, you shall depart hence, and take possession of the promised land; in the meantime he desired not his body to be carried out of Egypt, as his father’s was, for the Egyptians would have taken it ill from him, though from his father they did not: besides, it was some comfort to his surviving kindred, that he was (though but in his body, and at last, but in his bones) remaining with them; whereby his memorial was had in more honor with the Egyptians; and the Israelites might expect the more favor from them, while Joseph their brother was remembered among them.

{my bones from hence} From Egypt, which was accordingly done, Exod. 13:19, and the place whither they were brought, was the land of Canaan, promised to Abraham, Isaac, and Jacob, as is said in this place, ver. 24, and they were not carried thither, or kept here, for relics to be worshipped, but to be buried, as Josh. 24:32. Nor were they brought to Canaan, as by way of restitution, because Joseph was sold thence; for that had been but as if he that had stolen a bag of gold, should restore the empty bag, when the gold is gone; besides, he was sold from Dothan, Gen. 37:17, etc., and the remainders of him were buried at Shechem, Josh. 24:32. Nor did he desire to be removed into the land of Canaan, because (as some Jews have conceived) there will be a readier resurrection from that soil, than from any other, for that is but a vain fancy, which Joseph’s wisdom could not imagine; But to testify his assured belief that God would make good his promise for the Israelites’ deliverance from Egypt, and their settlement in the land of Canaan; and his love to his progenitors, with whom he desired communion both living and dead; and to stir up the memories and meditations of his brethren and kindred, concerning the promises that God had made to their progenitors for the possession of the land of Canaan.

V. 26. {An hundred and ten years old} Whereof fourscore years passed in an honorable principality in Egypt; for he was advanced in the thirtieth year of his age, Gen. 41:46, and about nine years after he received his father in Egypt, and presented him before Pharaoh, after the seven plentiful years, and two of the years of famine were expired. See Gen. 45:13, and 47:1, after which time he held on his dignity and authority seventy-one years; which added to the thirty, and the nine years forementioned, make up the just number of an hundred and ten years.

{embalmed him} See on verse 2.

{in a coffin} Chest, or ark; for the word aron, here used, is the same which is used for the ark of the testimony or covenant, Deut. 31:9, yet though they agreed in name, they differed much in their fabric, both for matter and figure; and were placed at a distance one from the other; for the ark of the testimony was kept in the Holy of Holies of the tabernacle, where no other ark or coffin was admitted: so there were two arks when the temple was built; that of the covenant, and another which had an hole in the top of it, to receive the oblations for the repair of the temple, which was placed near the altar on the right side, at the entrance into the house of the Lord, 2 Kings 12:9–10.

AN APPENDIX TO THE HISTORY OF THE BURIAL OF JACOB AND JOSEPH, CLEARING THE DOUBTS OF STEPHEN’S SPEECH, ACTS 7:16, CONCERNING THE BURIAL OF JACOB AND THE FATHERS IN SICHEM, IN THE LAND OF CANAAN.

There is none, that frequently, and with an attentive mind is conversant in the holy Scripture, but upon his reading the history of this fiftieth chapter of Genesis, will transmit his thoughts, as far as to the speech of Stephen, Acts 17, verses 15–16, and he that reads that passage will reciprocate them back again to this story, and it may be also to the 23 chapter, verses 16–20, and the 33 chapter, and 18 verse of this book; and to the 24 of Josh. verse 32, and therefore it is not out of place, nor out of season, here to search for a solution of that difficulty, which, while it is doubtful in the Acts, casts back a shadow of obscurity upon those places of the Old Testament, which will not vanish until that text break out with some more brightness of illustration, than from so short an exposition as a marginal note can be expected, and such a one is that which is upon Acts 7:16 forementioned; for when that was made (and the same may be said of some others) the printer had no purpose to publish a commentary on the text alone, but to affix the exposition of it to the margin of the Bible, otherwise they (who have made brief notes) as they were well able, so would they have been very willing to have made large annotations; though in such variety of agents as have contributed their pains to this work, it may be some (according to the divers inclinations and bent of their genius) labored for Laconical brevity, that they might say much in few words, while others gave more way to an Asiatical length, lest they should be so short, as not (by an ordinary reader) to be understood.

Now for the more clear and full discussion of the doubts in the speech of Stephen, it will be convenient briefly to set down, first, the words of Stephen, which are, Acts 7:15–16, So Jacob went down into Egypt; he and our fathers, and were carryed over into Sichem, and laid in the Sepulchre which Abram bought for a sum of money, of the sons of Emor, the father of Sechem.

And secondly, the original stories of the Old Testament, whence they are taken, and whereto they refer; as first, that in Gen. 23:16–20. Abraham weighed to Ephron the silver which he had named, in the audience of the sons of Heth, four hundred shekels of silver, currant money with the Merchant. And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure unto Abraham for a possession, in the presence of the children of Heth. And the field and the cave that is therein, were made sure unto Abraham for a possession of a burying place, by the sons of Heth, verses 16–18, 20.

Secondly, that in Gen. 50:13 — his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a burying place, of Ephron the Hittite before Mamre.

Thirdly, that of Joshua, chap. 24, verse 32, And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Sechem, in a parcel of ground which Jacob bought of the sons of Hamor, the father of Sechem, for an hundred pieces of silver; and it became the inheritance of the children of Joseph.

To which we may add (and it will help to solve the doubt) that passage out of the gospel of John, chap. 4:5, Then cometh he to a city of Samaria, which is called Sychar, neer to the parcel of ground that Jacob gave to his son Joseph.

Out of which we will first gather up what is without controversy; secondly we will set down the several doubts which arise out of the seeming contradiction of one text to another; thirdly, we will endeavor the resolution of them, so as may be with most security to the credit, and authority to the Scripture.

First, it is clear, that the field, and burying place which Abraham bought, Gen. 23, from verse 16 to ver. 20, and chap. 50:13, is not the same which Jacob bought, Gen. 33:18–19, and Josh. 24:32. For they were diverse in respect of name, situation, or place, of use, of price, and of persons.

1. For the name; that of Abraham was called the field of Machpelah; that of Jacob had no such name, but was called a parcel of ground which he bought of the sons of Hamor, Josh. 24:32, which he gave unto his son Joseph, John 4:5, and which became the inheritance of the children of Joseph, Josh. 24:32.

2. For situation, the field of Abraham was before, or over against Mamre, or Hebron, in the tribe of Judah; that of Jacob was near the city Sichem, or (as it was corruptly called in our Savior’s time) Sichar, John 4:5, a city of Samaria, in the tribe of Ephraim, distant from Hebron about 22 miles, accounting for a mile, as much in length as takes up an hour in ordinary travel.

3. For price; that of Abraham cost four hundred shekels of silver, Gen. 23:16, that of Jacob cost but an hundred pieces of silver, Josh. 24:32, Heb. an hundred lambs, or an hundred silverlings, stamped or marked with the representation of a lamb.

4. For use, the field of Abraham was bought for a burying place at first, and there Abraham and Sarah his wife, Isaac and Rebekah his wife were buried, there (says Jacob) I buried Leah, Gen. 49:31, and there Jacob bespoke his own burial place, verse 29, so chap. 50, verse 5, and there was he buried, Gen. 50:13, but the field of Jacob was bought for another purpose, and was first used, not for a burial place for man, but for an altar for God, Gen. 33:20, although afterwards the bones of Joseph were buried there, and it is probable also, the remainders of the other patriarchs.

Fifthly, and lastly, they differed in persons, both buyers and sellers; for Abraham bought his field of Ephron the Hittite, Gen. 23:17. Jacob bought his field of the sons of Hamor, Josh. 24:32, Acts 7:16.

Secondly, it is manifest that these two purchases, being so distinct in themselves, seem to be confounded in the speech of Stephen.

Thirdly, it is evident, that though that were granted, and therewithal that Stephen erred, that yet it cannot impeach the truth and authority of Saint Luke’s relation; for a true historian may write that which is not true, in the name of another; and there may be an historical truth, where a moral truth is wanting; as where Moses writes that Jacob says, I am Esau thy first born, Gen. 27:19, 24, and Ezra, Jeremiah, or Hezekiah, or whoever was the penman of the first book of Kings, wrote an historical truth, chap. 13:18, where we read, that the old prophet said to the young, that an angel had spoken to him, to bring him back to take something at his house, though in him that spoke it, it was a moral lie. See on chap. 46:27.

Fourthly, that is also clear, if Stephen (making a speech on the sudden) did mistake, and misreport somewhat of the stories of the Old Testament, that cannot prejudice either the truth of Scripture, or the holiness of Stephen, or that assistance which he had from the Holy Ghost, though it be phrased [he was filled with the Holy Ghost:] for that does not import a perpetual, and infallible guidance of the Spirit in all particulars, as has been observed in annotation on chap. 46:27.

Secondly, these propositions premised, the doubts to be discussed are partly general, partly particular.

First, the general doubt is, how it can be said, that Jacob, and the fathers (whom Stephen calls our fathers) were carried into Sichem, and there buried, Acts 7:16, since we read only of the burial of Joseph’s bones in that place, Josh. 24:62.

Secondly, for particulars, the doubts are two; First of Abraham, how the fathers can be said to be laid in the sepulcher which Abraham bought of Hamor, when Abraham bought his burying place of Ephron, Gen. 23:16, and Jacob purchased the field of Hamor, Josh. 24:32.

Secondly, of Hamor, concerning whom there are three scruples.

First, whether he were the father, or the son of Sichem.

Secondly, whether the father of Ephron were called Hamor.

Thirdly, why Hamor is said to be the father of Sechem, rather than of any other of his sons.

Thirdly, for resolution of the doubts; To the first (how it may be said that Jacob and the fathers were buried in Shechem, when we read only of Joseph’s bones that they were brought thither, Josh. 24:32) it may be said, First, that the affirming of Joseph, is no denial of the rest; Secondly, though it be not mentioned in the Scripture, it might be revealed to Stephen; as the name of Jannes and Jambres, the enchanters of Egypt, though we find them not in the book of Exodus, nor in any other of the Old Testament, St. Paul knew and wrote their names, 2 Tim. 3:8, and Jude knew of the prophecy of Enoch, whereof there was no mention in the Old Testament, Jude verse 14. Thirdly, it is very probable, that what Joseph required concerning his bones, was done by the rest in conformity to his example.

But the greatest doubt is concerning Jacob; who was certainly buried in the sepulcher of Abraham; as the rest were not. Whereto the answer is divers.

First, some say, that they were buried in Sechem, but were removed to Machpelah by the Shechemites, as not enduring them to lie in their soil, out of a malignant remembrance of that which was done by Simeon and Levi, against their people and city; but it is not probable, that they that liked them so little, would honor them so much, as to bring them so far to an honorable burying place.

Secondly, others conceive the words may be distributively taken; for, as there be two sorts of persons spoken of, and two places of burial, the one, that is, Jacob, might be buried in Abraham’s burial place, the rest at Shechem; but the words seem rather to be spoken of one burial place than of two.

Thirdly, some hold there is no necessity of either of these answers, for though Jacob and the rest be joined together in a state of mortality, Acts 7:15, yet the 16 ver. of their burial may be confined to them, as the next antecedent, in Sychem our fathers; without taking him into their number, though he, and none but he, of those that died in Egypt, were buried in the sepulcher of Abraham.

To the second doubt (how the fathers can be said to be laid in the sepulcher which Abraham bought) divers answers are given:

First, some conceive there is some misprision in the transcribers of the Scripture, who mistook the name of Abraham for Jacob; but that is not like to be true, nor safe to admit; not the first, because all, or most copies have it so; nor is it safe to admit; not the second, for if the original, wherewith so many copies are concurrent, should be corrupted, it would extenuate the authority of the holy text.

Secondly, others rather think (and it is more like, and less dangerous) that Stephen mistook the name of Abraham for Jacob. Against which answer, if it be said, that his adversaries, if he had been so mistaken, would have taken him with it, and reproached him for it; the reply may be, that their rage against him was so great, that they took no notice of his error in a matter of no great moment; or if they did, it might be omitted in Saint Luke’s narration.

Thirdly, some conceive they avoid the inconveniences last mentioned, by saying, that Abraham is not here to be taken in the nominative case, but in the genitive, understanding Jacob the grandchild of Abraham; for the word son, or grandchild, may as well be understood, as the word brother, 2 Sam. 21:19, where Elhanan is said to slay Goliath the Gittite, that is, the brother of Goliath, as the word is supplied, 1 Chron. 20:5, or as the word sister, 2 Sam. 21:8, where it is said, he took the five sons of Michal, that is, the sister of Michal, for she had no children, 2 Sam. 6:23, or as the word mother, Mark 15:40, as is noted afterwards; all which words, mother, brother and sister, are omitted by a figure called ellipsis, or eclipse, which is clearer in the Greek by the article of the genitive case, than in the Hebrew which has no such distinction by various terminations of cases, as the Greek tongue has. Others say, the name Abraham may be taken in the nominative case. And indeed the name of the parents or progenitors, is sometimes put for the posterity, as the name of Israel or Jacob is put for his offspring, many degrees of descent distant from him: and the name of David is put for the Messiah the descendant of David, Jer. 30:9, Ezek. 34:23. And Joseph is put for his two sons Ephraim and Manasseh, Gen. 48:15, and so David is named where Rehoboam is meant, 1 Kings 12:16, and Abijah the son of Rehoboam, is called Rehoboam, in the report of the war betwixt Jeroboam and him, when Rehoboam was dead, as will appear by comparing 2 Chron. 13:3, with 1 Kings 15:6. Now by such an exposition, though Stephen’s speech (if that were his meaning) might be freed from error, yet if he were not understood in such a sense (which is not obvious to an ordinary apprehension, and hardly light upon without study) he might by the hearers be thought to falsify, in putting one name for another; therefore some endeavor to remove the doubt by that which follows.

In the third doubt, which is concerning Hamor: where were three scruples: First, whether he were father or son to Shechem. According to the Vulgar Latin, and the Geneva, it is the son of Shechem; others say, the father of Shechem; the original says neither, but tou Sychem, that is, of Sechem, which in respect of grammar, may be either; but the original story, Josh. 24:32, (whence the word must be supplied) says, the father of Shechem: the like construction we have, Matt. 1:16, and 10:2–3, and Luke 24:10, where we read Mary of James, which is made up by addition of a word, Mary the mother of James, Mark 15:40. The second, whether the father of Ephron were called Hamor, so some say, that Zohar Ephron’s father, with whom Abraham bargained for the field of Machpelah, chap. 23:17, was called Hamor; and so they think the difficulty of this place is best cleared, making the burial place to be that of Abraham’s, not that of Jacob’s purchase: But this is yet too short to reach home to the removal of the doubt; for though it be true, that it is not strange in Scripture for one man to have divers names, yet it does not appear to be so in this case, nor that this Hamor had a son called Shechem, as that Hamor, of whom Jacob bought his portion of ground, had; where we are to answer to the third scruple, which is, Why Shechem only of Hamor’s sons is mentioned, when others, and not he, made the sale of the ground which Jacob bought? Answer. Shechem was amongst Hamor’s sons of chief note and account; for it is said, he was more honourable then all the house of his fathers, Gen. 34:19, and since he is named, the rest not mentioned, and it is most probable that he had most to do in this business, and that the rest consented to his transaction.

The sum of all is, That whatsoever contradiction may seem to be betwixt the report of Stephen, and the story of the Old Testament, Luke relating only what Stephen said, is a true historian, though Stephen were not. Secondly, that by the second answer to the second doubt, a sudden slip of memory in Stephen may be confessed without inconvenience, or avoided by the third answer. And if (as some say) the father of Ephron had two names, and Hamor was one of them (which some learned men think the readiest way to resolve the doubt) that may sway the resolution for Abraham’s purchase, as the third answer to the second doubt does for Jacob’s.