Resultados para: "Beth"

I. Here is Abram's return out of Egypt, Gen 13:1. He came himself and brought all his with him back again to Canaan. Note, Though there may be occasion to go sometimes into places of temptation, yet we must hasten out of them as soon as possible. See Rut 1:6. II. His wealth: He was very rich, Rut 1:2. He was very heavy, so the Hebrew word signifies; for riches are a burden, and those that will be rich do but load themselves with thick clay, Hab 2:6. There is a burden of care in getting them, fear in keeping them, temptation in using them, guilt in abusing them, sorrow in losing them, and a burden of account, at last, to be given up concerning them. Great possessions do but make men heavy and unwieldy. Abram was not only rich in faith and good works, and in the promises, but he was rich in cattle, and in silver and gold. Note, 1. God, in his providence, sometimes makes good men rich men, and teaches them how to abound, as well as how to suffer want. 2. The riches of good men are the fruits of God's blessing. God has said to Abram, I will bless thee; and that blessing made him rich without sorrow, Pro 10:22. 3. True piety will very well consist with great prosperity. Though it is hard for a rich man to get to heaven, yet it is not impossible, Mar 10:23, Mar 10:24. Abram was very rich and yet very religious. Nay, as piety is a friend to outward prosperity (Ti1 4:8), so outward prosperity, if well-managed, is an ornament to piety, and furnishes an opportunity of doing so much the more good. III. His removal to Beth-el, Gen 13:3, Gen 13:4. Thither he went, not only because there he had formerly had his tent, and he was willing to go among his old acquaintance, but because there he had formerly had his altar: and, though the altar was gone (probably he himself having taken it down, when he left the place, lest it should be polluted by the idolatrous Canaanites), yet he came to the place of the altar, either to revive the remembrance of the sweet communion he had had with God in that place, or perhaps to pay the vows he had there made to God when he undertook his journey into Egypt. Long afterwards God sent Jacob to this same place on that errand (Gen 35:1), Go up to Bethel, where thou vowedst the vow. We have need to be reminded, and should take all occasions to remind ourselves, of our solemn vows; and perhaps the place where they were made may help to bring them afresh to mind, and it may therefore do us good to visit it. IV. His devotion there. His altar was gone, so that he could not offer sacrifice; but he called on the name of the Lord, as he had done, Gen 12:8. Note, 1. All God's people are praying people. You may as soon find a living man without breath as a living Christian without prayer. 2. Those that would approve themselves upright with their God must be constant and persevering in the services of religion. Abram did not leave his religion behind him in Egypt, as many do in their travels. 3. When we cannot do what we would we must make conscience of doing what we can in the acts of devotion. When we want an altar, let us not be wanting in prayer, but, wherever we are, call on the name of the Lord.

went on his journeys--His progress would be by slow marches and frequent encampments as Abram had to regulate his movements by the prospect of water and pasturage. unto the place . . . between Beth-el and Hai--"a conspicuous hill--its topmost summit resting on the rocky slopes below, and distinguished by its olive groves--offering a natural base for the altar and a fitting shade for the tent of the patriarch" [STANLEY].

We have here Jacob upon his journey towards Syria, in a very desolate condition, like one that was sent to seek his fortune; but we find that, though he was alone, yet he was not alone, for the Father was with him, Joh 16:32. If what is here recorded happened (as it should seem it did) the first night, he had made a long day's journey from Beersheba to Bethel, above forty miles. Providence brought him to a convenient place, probably shaded with trees, to rest himself in that night; and there he had, I. A hard lodging (Gen 28:11), the stones for his pillows, and the heavens for his canopy and curtains. As the usage then was, perhaps this was not so bad as it seems how to us; but we should think, 1. He lay very cold, the cold ground for his bed, and, which one would suppose made the matter worse, a cold stone for his pillow, and in the cold air. 2. Very uneasy. If his bones were sore with his day's journey, his night's rest would but make them sorer. 3. Very much exposed. He forgot that he was fleeing for his life; or had his brother, in his rage, pursued, or sent a murderer after him, here he lay ready to be sacrificed, and destitute of shelter and defence. We cannot think it was by reason of his poverty that he was so ill accommodated, but, (1.) It was owing to the plainness and simplicity of those times, when men did not take so much state, and consult their ease so much, as in these later times of softness and effeminacy. (2.) Jacob had been particularly used to hardships, as a plain man dwelling in tents; and, designing now to go to service, he was the more willing to inure himself to them; and, as it proved, it was well, Gen 31:40. (3.) His comfort in the divine blessing, and his confidence in the divine protection, made him easy, even when he lay thus exposed; being sure that his God made him to dwell in safety, he could lie down and sleep upon a stone. II. In his hard lodging he had a pleasant dream. Any Israelite indeed would be willing to take up with Jacob's pillow, provided he might but have Jacob's dream. Then, and there, he heard the words of God, and saw the visions of the Almighty. It was the best night's sleep he ever had in his life. Note, God's time to visit his people with his comforts is when they are most destitute of other comforts, and other comforters; when afflictions in the way of duty (as these were) do abound, then shall consolations so much the more abound. Now observe here, 1. The encouraging vision Jacob saw, Gen 28:12. He saw a ladder which reached from earth to heaven, the angels ascending and descending upon it, and God himself at the head of it. Now this represents the two things that are very comfortable to good people at all times, and in all conditions: - (1.) The providence of God, by which there is a constant correspondence kept up between heaven and earth. The counsels of heaven are executed on earth, and the actions and affairs of this earth are all known in heaven are executed on earth, and the actions and affairs of this earth are all known in heaven and judged there. Providence does its work gradually, and by steps. Angels are employed as ministering spirits, to serve all the purposes and designs of Providence, and the wisdom of God is at the upper end of the ladder, directing all the motions of second causes to the glory of the first Cause. The angels are active spirits, continually ascending and descending; they rest not, day nor night, from service, according to the posts assigned them. They ascend, to give account of what they have done, and to receive orders; and then descend, to execute the orders they have received. Thus we should always abound in the work of the Lord, that we may do it as the angels do it, Psa 103:20, Psa 103:21. This vision gave very seasonable comfort to Jacob, letting him know that he had both a good guide and a good guard, in his going out and coming in, - that, though he was made to wander from his father's house, yet still he was the care of a kind Providence, and the charge of the holy angels. This is comfort enough, though we should not admit the notion which some have, that the tutelar angels of Canaan were ascending, having guarded Jacob out of their land, and the angels of Syria descending to take him into their custody. Jacob was now the type and representative of the whole church, with the guardianship of which the angels are entrusted. (2.) The mediation of Christ. He is this ladder, the foot on earth in his human nature, the top in heaven in his divine nature: or the former in his humiliation, the latter in his exaltation. All the intercourse between heaven and earth, since the fall, is by this ladder. Christ is the way; all God's favours come to us, and all our services go to him, by Christ. If God dwell with us, and we with him, it is by Christ. We have no way of getting to heaven, but by this ladder; if we climb up any other way we are thieves and robbers. To this vision our Saviour alludes when he speaks of the angels of God ascending and descending upon the son of man (Joh 1:51); for the kind offices the angels do us, and the benefits we receive by their ministration, are all owing to Christ, who has reconciled things on earth and things in heaven (Col 1:20), and made them all meet in himself, Eph 1:10. 2. The encouraging words Jacob heard. God now brought him into the wilderness, and spoke comfortably to him, spoke from the head of the ladder; for all the glad tidings we receive from heaven come through Jesus Christ. (1.) The former promises made to his father were repeated and ratified to him, Gen 28:13, Gen 28:14. In general, God intimated to him that he would be the same to him that he had been to Abraham and Isaac. Those that tread in the steps of their godly parents are interested in their covenant and entitled to their privileges. Particularly, [1.] The land of Canaan is settled upon him, the land whereon thou liest; as if by his lying so contentedly upon the bare ground he had taken livery and seisin of the whole land. [2.] It is promised him that his posterity should multiply exceedingly as the dust of the earth - that, though he seemed now to be plucked off as a withered branch, yet he should become a flourishing tree, that should send out his boughs unto the sea. These were the blessings with which his father had blessed him (Gen 28:3, Gen 28:4), and God here said Amen to them, that he might have strong consolation. [3.] It is added that the Messiah should come from his loins, in whom all the families of the earth should be blessed. Christ is the great blessing of the world. All that are blessed, whatever family they are of, are blessed in him, and none of any family are excluded from blessedness in him, but those that exclude themselves. (2.) Fresh promises were made him, accommodated to his present condition, Gen 28:15. [1.] Jacob was apprehensive of danger from his brother Esau; but God promises to keep him. Note, Those are safe whom god protects, whoever pursues them. [2.] He had now a long journey before him, had to travel alone, in an unknown road, to an unknown country; but, behold, I am with thee, says God. Note, Wherever we are, we are safe, and may be easy, if we have God's favourable presence with us. [3.] He knew not, but God foresaw, what hardships he should meet with in his uncle's service, and therefore promises to preserve him in all places. Note, God knows how to give his people graces and comforts accommodated to the events that shall be, as well as to those that are. [4.] He was now going as an exile into a place far distant, but God promises him to bring him back again to this land. Note, He that preserves his people's going out will also take care of their coming in, Psa 121:8. [5.] He seemed to be forsaken of all his friends, but God here gives him this assurance, I will not leave thee. Note, Whom God loves he never leaves. This promise is sure to all the seed, Heb 13:5. [6.] Providences seemed to contradict the promises; he is therefore assured of the performance of them in their season: All shall be done that I have spoken to thee of. Note, Saying and doing are not two things with God, whatever they are with us.

God manifested himself and his favour to Jacob when he was asleep and purely passive; for the spirit, like the wind, blows when and where he listeth, and God's grace, like the dew, tarrieth not for the sons of men, Mic 5:7. But Jacob applied himself to the improvement of the visit God had made him when he was awake; and we may well think he awaked, as the prophet did (Jer 31:26), and behold his sleep was sweet to him. Here is much of Jacob's devotion on this occasion. I. He expressed a great surprise at the tokens he had of God's special presence with him in that place: Surely the Lord is in this place and I knew it not, Gen 28:16. Note, 1. God's manifestations of himself to his people carry their own evidence along with them. God can give undeniable demonstrations of his presence, such as give abundant satisfaction to the souls of the faithful that God is with them of a truth, satisfaction not communicable to others, but convincing to themselves. 2. We sometimes meet with God where we little thought of meeting with him. He is where we did not think he had been, is found where we asked not for him. No place excludes divine visits (Gen 16:13, here also); wherever we are, in the city or in the desert, in the house or in the field, in the shop or in the street, we may keep up our intercourse with Heaven if it be not our own fault. II. It struck an awe upon him (Gen 28:17): He was afraid; so far was he from being puffed up, and exalted above measure, with the abundance of the revelations (Co2 12:7), that he was afraid. Note, The more we see of God the more cause we see for holy trembling and blushing before him. Those to whom God is pleased to manifest himself are thereby laid, and kept, very low in their own eyes, and see cause to fear even the Lord and his goodness, Hos 3:5. He said, How dreadful is this place! that is, "The appearance of God in this place is never to be thought of, but with a holy awe and reverence. I shall have a respect for this place, and remember it by this token, as long as I live:" not that he thought the place itself any nearer the divine visions than other places; but what he saw there at this time was, as it were, the house of God, the residence of the divine Majesty, and the gate of heaven, that is, the general rendezvous of the inhabitants of the upper world, as the meetings of a city were in their gates; or the angels ascending and descending were like travellers passing and re-passing through the gates of a city. Note, 1. God is in a special manner present where his grace is revealed and where his covenants are published and sealed, as of old by the ministry of angels, so now by instituted ordinances, Mat 28:20. 2. Where God meets us with his special presence we ought to meet him with the most humble reverence, remembering his justice and holiness, and our own meanness and vileness. III. He took care to preserve the memorial of it two ways: 1. He set up the stone for a pillar (Gen 28:18); not as if he thought the visions of his head were any way owing to the stone on which it lay, but thus he would mark the place against he came back, and erect a lasting monument of God's favour to him, and because he had not time now to build an altar here, as Abraham did in the places where God appeared to him, Gen 12:7. He therefore poured oil on the top of this stone, which probably was the ceremony then used in dedicating their altars, as an earnest of his building an altar when he should have conveniences for it, as afterwards he did, in gratitude to God for this vision, Gen 35:7. Note, Grants of mercy call for returns of duty, and the sweet communion we have with God ought ever to be remembered. 2. He gave a new name to the place, Gen 28:19. It had been called Luz, an almond-tree; but he will have it henceforward called Beth-el, the house of God. This gracious appearance of God to him put a greater honour upon it, and made it more remarkable, than all the almond-trees that flourished there. This is that Beth-el where, long after, it is said, God found Jacob, and there (in what he said to him) he spoke with us, Hos 12:4. In process of time, this Beth-el, the house of God, became Beth-aven, a house of vanity and iniquity, when Jeroboam set up one of his calves there. IV. He made a solemn vow upon this occasion, Gen 28:20-22. By religious vows we give glory to God, own our dependence upon him, and lay a bond upon our own souls to engage and quicken our obedience to him. Jacob was now in fear and distress; and it is seasonable to make vows in times of trouble, or when we are in pursuit of any special mercy, Jon 1:16; Psa 66:13, Psa 66:14; Sa1 1:11; Num 21:1-3. Jacob had now had a gracious visit from heaven. God had renewed his covenant with him, and the covenant is mutual. When God ratifies his promises to us, it is proper for us to repeat our promises to him. Now in this vow observe, 1. Jacob's faith. God had said (Gen 28:15), I am with thee, and will keep thee. Jacob takes hold of this, and infers, "Seeing God will be with me, and will keep me, as he hath said, and (which is implied in that promise) will provide comfortably for me, - and seeing he has promised to bring me again to this land, that is, to the house of my father, whom I hope to find alive at my return in peace" (so unlike was he to Esau who longed for the days of mourning for his father), - "I depend upon it." Note, God's promises are to be the guide and measure of our desires and expectations. 2. Jacob's modesty and great moderation in his desires. He will cheerfully content himself with bread to eat, and raiment to put on; and, though God's promise had now made him heir to a very great estate, yet he indents not for soft clothing and dainty meat. Agur's wish is his, Feed me with food convenient for me; and see Ti1 6:8. Nature is content with a little, and grace with less. Those that have most have, in effect, no more for themselves than food and raiment; of the overplus they have only either the keeping or the giving, not the enjoyment: if God give us more, we are bound to be thankful, and to use it for him; if he give us but this, we are bound to be content, and cheerfully to enjoy him in it. 3. Jacob's piety, and his regard to God, which appear here, (1.) In what he desired, that God would be with him and keep him. Note, We need desire no more to make us easy and happy, wherever we are, than to have God's presence with us and to be under his protection. It is comfortable, in a journey, to have a guide in an unknown way, a guard in a dangerous way, to be well carried, well provided for, and to have good company in any way; and those that have God with them have all this in the best manner. (2.) In what he designed. His resolution is, [1.] In general, to cleave to the Lord, as his God in covenant: Then shall the Lord be my God. Not as if he would disown him and cast him off if he should want food and raiment; no, though he slay us, we must cleave to him; but "then I will rejoice in him as my God; then I will more strongly engage myself to abide with him." Note, Every mercy we receive from God should be improved as an additional obligation upon us to walk closely with him as our God. [2.] In particular, that he would perform some special acts of devotion, in token of his gratitude. First, "This pillar shall keep possession here till I come back in peace, and then it shall be God's house," that is, "an altar shall be erected here to the honour of God." Secondly, "The house of god shall not be unfurnished, nor his altar without a sacrifice: Of all that thou shalt give me I will surely give the tenth unto thee, to be spent either upon God's altars or upon his poor," both which are his receivers in the world. Probably it was according to some general instructions received from heaven that Abraham and Jacob offered the tenth of their acquisitions to God. Note, 1. God must be honoured with our estates, and must have his dues out of them. When we receive more than ordinary mercy from God we should study to give some signal instances of gratitude to him. 2. The tenth is a very fit proportion to be devoted to God and employed for him, though, as circumstances vary, it may be more or less, as God prospers us, Co1 16:2; Co2 9:7.

Jacob set up a stone, etc.--The mere setting up of the stone might have been as a future memorial to mark the spot; and this practice is still common in the East, in memory of a religious vow or engagement. But the pouring oil upon it was a consecration. Accordingly he gave it a new name, Beth-el, "the house of God" (Hos 12:4); and it will not appear a thing forced or unnatural to call a stone a house, when one considers the common practice in warm countries of sitting in the open air by or on a stone, as are those of this place, "broad sheets of bare rock, some of them standing like the cromlechs of Druidical monuments" [STANLEY].

JACOB'S VOW. (Gen 28:20-22) Jacob vowed a vow--His words are not to be considered as implying a doubt, far less as stating the condition or terms on which he would dedicate himself to God. Let "if" be changed into "since," and the language will appear a proper expression of Jacob's faith--an evidence of his having truly embraced the promise. How edifying often to meditate on Jacob at Beth-el. Next: Genesis Chapter 29

All the stages Israel's march to Canaan are distinctly noticed, but no particular journal is kept of Jacob's expedition further than Beth-el; no, he had no more such happy nights as he had at Beth-el, no more such visions of the Almighty. That was intended for a feast; he must not expect it to be his daily bread. But, 1. We are here told how cheerfully he proceeded in his journey after the sweet communion he had with God at Beth-el: Then Jacob lifted up his feet; so the margin reads it, Gen 29:1. Then he went on with cheerfulness and alacrity, not burdened with his cares, nor cramped with his fears, being assured of God's gracious presence with him. Note, After the visions we have had of God, and the vows we have made to him in solemn ordinances, we should run the way of his commandments with enlarged hearts, Heb 12:1. 2. How happily he arrived at his journey's end. Providence brought him to the very field where his uncle's flocks were to be watered, and there he met with Rachel, who was to be his wife. Observe, (1.) The divine Providence is to be acknowledged in all the little circumstances which concur to make a journey, or other undertaking, comfortable and successful. If, when we are at a loss, we meet seasonably with those that can direct us - if we meet with a disaster, and those are at hand that will help us - we must not say that it was by chance, nor that fortune therein favoured us, but that it was by Providence, and that God therein favoured us. Our ways are ways of pleasantness, if we continually acknowledge God in them. (2.) Those that have flocks must look well to them, and be diligent to know their state, Pro 27:23. What is here said of the constant care of the shepherds concerning their sheep (Gen 29:2, Gen 29:3, Gen 29:7, Gen 29:8) may serve to illustrate the tender concern which our Lord Jesus, the great Shepherd of the sheep, has for his flock, the church; for he is the good Shepherd, that knows his sheep, and is known of them, Joh 10:14. The stone at the well's mouth, which is so often mentioned here, was either to secure their property in it (for water was scarce, it was not there usus communis aquarum - for every one's use), or it was to save the well from receiving damage from the heat of the sun, or from any spiteful hand, or to prevent the lambs of the flock from being drowned in it. (3.) Separate interests should not take us from joint and mutual help; when all the shepherds came together with their flocks, then, like loving neighbours, at watering-time, they watered their flocks together. (4.) It becomes us to speak civilly and respectfully to strangers. Though Jacob was no courtier, but a plain man, dwelling in tents, and a stranger to compliment, yet he addresses himself very obligingly to the people he met with, and calls them his brethren, Gen 29:4. The law of kindness in the tongue has a commanding power, Pro 31:26. Some think he calls them brethren because they were of the same trade, shepherds like him. Though he was now upon his preferment, he was not ashamed of his occupation. (5.) Those that show respect have usually respect shown to them. As Jacob was civil to these strangers, so he found them civil to him. When he undertook to teach them how to despatch their business (Gen 29:7), they did not bid him meddle with his own concerns and let them alone; but, though he was a stranger, they gave him the reason of their delay, Gen 29:8. Those that are neighbourly and friendly shall have neighbourly and friendly usage.

Jacob is here taking up a resolution immediately to quit his uncle's service, to take what he had and go back to Canaan. This resolution he took up upon a just provocation, by divine direction, and with the advice and consent of his wives. I. Upon a just provocation; for Laban and his sons had become very cross and ill-natured towards him, so that he could not stay among them with safety or satisfaction. 1. Laban's sons showed their ill-will in what they said, Gen 31:1. It should seem they said it in Jacob's hearing, with a design to vex him. The last chapter began with Rachel's envying Leah; this begins with Laban's sons envying Jacob. Observe, (1.) How greatly they magnify Jacob's prosperity: He has gotten all this glory. And what was this glory that they made so much ado about? It was a parcel of brown sheep and speckled goats (and perhaps the fine colours made them seem more glorious), and some camels and asses, and such like trading; and this was all this glory. Note, Riches are glorious things in the eyes of carnal people, while to all those that are conversant with heavenly things they have no glory in comparison with the glory which excelleth. Men's over-valuing worldly wealth is that fundamental error which is the root of covetousness, envy, and all evil. (2.) How basely they reflect upon Jacob's fidelity, as if what he had he had not gotten honestly: Jacob has taken away all that was our father's. Not all, surely. What had become of those cattle which were committed to the custody of Laban's sons, and sent three days' journey off? Gen 30:35, Gen 30:36. They mean all that was committed to him; but, speaking invidiously, they express themselves thus generally. Note, [1.] Those that are ever so careful to keep a good conscience cannot always be sure of a good name. [2.] This is one of the vanities and vexations which attend outward prosperity, that it makes a man to be envied of his neighbors (Ecc 4:4), and who can stand before envy? Pro 27:4. Whom Heaven blesses hell curses, and all its children on earth. 2. Laban himself said little, but his countenance was not towards Jacob as it used to be; and Jacob could not but take notice of it, Gen 31:2, Gen 31:5. He was but a churl at the best, but now he was more churlish than formerly. Note, Envy is a sin that often appears in the countenance; hence we read of an evil eye, Pro 23:6. Sour looks may do a great deal towards the ruin of peace and love in a family, and the making of those uneasy of whose comfort we ought to be tender. Laban's angry countenance lost him the greatest blessing his family ever had, and justly. II. By divine direction and under the convoy of a promise: The Lord said unto Jacob, Return, and I will be with thee, Gen 31:3. Though Jacob had met with very hard usage here, yet he would not quit his place till God bade him. He came thither by orders from Heaven, and there he would stay till he was ordered back. Note, It is our duty to set ourselves, and it will be our comfort to see ourselves, under God's guidance, both in our going out and in our coming in. The direction he had from Heaven is more fully related in the account he gives of it to his wives (Gen 31:10-13), where he tells them of a dream he had about the cattle, and the wonderful increase of those of his colour; and how the angel of God, in that dream (for I suppose the dream spoken of Gen 31:10 and that Gen 31:11 to be the same), took notice of the workings of his fancy in his sleep, and instructed him, so that it was not by chance, or by his own policy, that he obtained that great advantage; but, 1. by the providence of God, who had taken notice of the hardships Laban had put upon him, and took this way to recompense him: "For I have seen all the Laban doeth unto thee, and herein I have an eye to that." Note, There is more of equity in the distributions of the divine providence than we are aware of, and by them the injured are recompensed really, though perhaps insensibly. Nor was it only by the justice of providence that Jacob was thus enriched, but, 2. In performance of the promise intimated in what is said Gen 31:13, I am the God of Beth-el, This was the place where the covenant was renewed with him. Note, Worldly prosperity and success are doubly sweet and comfortable when we see them flowing, not from common providence, but from covenant-love, to perform the mercy promised - when we have them from God as the God of Beth-el, from those promises of the life which now is that belong to godliness. Jacob, even when he had this hopeful prospect of growing rich with Laban, must think of returning. When the world begins to smile upon us we must remember it is not our home. Now arise (Gen 31:13) and return, (1.) To thy devotions in Canaan, the solemnities of which had perhaps been much intermitted while he was with Laban. The times of this servitude God had winked at; but now, "Return to the place where thou anointedst the pillar and vowedst the vow. Now that thou beginnest to grow rich it is time to think of an altar and sacrifices again." (2.) To thy comforts in Canaan: Return to the land of thy kindred. He was here among his near kindred; but those only he must look upon as his kindred in the best sense, the kindred he must live and die with, to whom pertained the covenant. Note, The heirs of Canaan must never reckon themselves at home till they come thither, however they may seem to take root here. III. With the knowledge and consent of his wives. Observe, 1. He sent for Rachel and Leah to him to the field (Gen 31:4), that he might confer with them more privately, or because one would not come to the other's apartment and he would willingly talk with them together, or because he had work to do in the field which he would not leave. Note, Husbands that love their wives will communicate their purposes and intentions to them. Where there is a mutual affection there will be a mutual confidence. And the prudence of the wife should engage the heart of her husband to trust in her, Pro 31:11. Jacob told his wives, (1.) How faithfully he had served their father, Gen 31:6. Note, If others do not do their duty to us, yet we shall have the comfort of having done ours to them. (2.) How unfaithfully their father had dealt with him Gen 31:7. He would never keep to any bargain that he made with him, but, after the first year, still as he saw Providence favour Jacob with the colour agreed on, every half year of the remaining five he changed it for some other colour, which made it ten times; as if he thought not only to deceive Jacob, but the divine Providence, which manifestly smiled upon him. Note, Those that deal honestly are not always honestly dealt with. (3.) How God had owned him notwithstanding. He had protected him from Laban's ill-will: God suffered him not to hurt me. Note, Those that keep close to God shall be kept safely by him. He had also provided plentifully for him, notwithstanding Laban's design to ruin him: God has taken away the cattle of your father, and given them to me, Gen 31:9. Thus the righteous God paid Jacob for his hard service out of Laban's estate; as afterwards he paid the seed of Jacob for their serving the Egyptians, with their spoils. Note, God is not unrighteous to forget his people's work and labour of love, though men be so, Heb 6:10. Providence has ways of making those honest in the event that are not so in their design. Note, further, The wealth of the sinner is laid up for the just, Pro 13:22. (4.) He told them of the command God had given him, in a dream, to return to his own country (Gen 31:13), that they might not suspect his resolution to arise from inconstancy, or any disaffection to their country or family, but might see it to proceed from a principle of obedience to his God, and dependence on him. 2. His wives cheerfully consented to his resolution. They also brought forward their grievances, complaining that their father had been not only unkind, but unjust, to them (Gen 31:14-16), that he looked upon them as strangers, and was without natural affection towards them; and, whereas Jacob had looked upon the wealth which God had transferred from Laban to him as his wages, they looked upon it as their portions; so that, both ways, God forced Laban to pay his debts, both to his servant and to his daughters. So then it seemed, (1.) They were weary of their own people and their father's house, and could easily forget them. Note, This good use we should make of the unkind usage we meet with from the world, we should sit the more loose to it, and be willing to leave it and desirous to be at home. (2.) They were willing to go along with their husband, and put themselves with him under the divine direction: Whatsoever God hath said unto thee do. Note, Those wives that ar their husband's meet helps will never be their hindrances in doing that to which God calls them.

Here, I. God reminds Jacob of his vow at Beth-el, and sends him thither to perform it, Gen 35:1. Jacob had said in the day of his distress, If I come again in peace, this stone shall be God's house, Gen 28:22. God had performed his part of the bargain, and had given Jacob more than bread to eat and raiment to put on - he had got an estate, and had become two bands; but, it should seem, he had forgotten his vow, or at least had too long deferred the performance of it. Seven or eight years it was now since he came to Canaan; he had purchased ground there, and had built an altar in remembrance of God's last appearance to him when he called him Israel (Gen 33:19, Gen 33:20); but still Beth-el is forgotten. Note, Time is apt to wear out the sense of mercies and the impressions made upon us by them; it should not be so, but so it is. God had exercised Jacob with a very sore affliction in his family (ch. 34), to see if this would bring his vow to his remembrance, and put him upon the performance of it, but it had not this effect; therefore God comes himself and puts him in mind of it: Arise, go to Beth-el. Note, 1. As many as God loves he will remind of neglected duties, one way or other, by conscience or by providences. 2. When we have vowed a vow to God, it is best not to defer the payment of it (Ecc 5:4), yet better late than never. God bade him go to Beth-el and dwell there, that is, not only go himself, but take his family with him, that they might join with him in his devotions. Note, In Beth-el, the house of God, we should desire to dwell, Psa 27:4. That should be our home, not our inn. God reminds him not expressly of his vow, but of the occasion of it: When thou fleddest from the face of Esau. Note, The remembrance of former afflictions should bring to mind the workings of our souls under them, Psa 66:13, Psa 66:14. II. Jacob commands his household to prepare for this solemnity; not only for the journey and remove, but for the religious services that were to be performed, Gen 35:2, Gen 35:3. Note, 1. Before solemn ordinances, there must be solemn preparation. Wash you, make you clean, and then come, and let us reason together, Isa 1:16-18. 2. Masters of families should use their authority for the promoting of religion in their families. Not only we, but our houses also, should serve the Lord, Jos 24:15. Observe the commands he gives his household, like Abraham, Gen 18:19. (1.) They must put away the strange gods. Strange gods in Jacob's family! Strange things indeed! Could such a family, that was taught the good knowledge of the Lord, admit them? Could such a master, to whom God had appeared twice, and oftener, connive at them? Doubtless this was his infirmity. Note, Those that are good themselves cannot always have those about them so good as they should be. In those families where there is a face of religion, and an altar to God, yet many times there is much amiss, and more strange gods than one would suspect. In Jacob's family, Rachel had her ִֶַ, which, it is to be feared, she secretly made some superstitious use of. The captives of Shechem brought their gods along with them, and perhaps Jacob's sons took some with the plunder. However they came by them, now they must put them away. (2.) They must be clean, and change their garments; they must observe a due decorum, and make the best appearance they could. Simeon and Levi had their hands full of blood, it concerned them particularly to wash, and to put off their garments that were so stained. These were but ceremonies, signifying the purification and change of the heart. What are clean clothes, and new clothes, without a clean heart, and a new heart? Dr. Lightfoot, by their being clean, or washing themselves, understands Jacob's admission of the proselytes of Shechem and Syria into his religion by baptism, because circumcision had become odious. 3. They must go with him to Bethel, Gen 35:3. Note, Masters of families, when they go up to the house of God, should bring their families with them. III. His family surrendered all they had that was idolatrous or superstitious, Gen 35:4. Perhaps, if Jacob had called for them sooner, they would sooner have parted with them, being convicted by their own consciences of the vanity of them. Note, Sometimes attempts for reformation succeed better than one could have expected, and people are not so obstinate against them as we feared. Jacob's servants, and even the retainers of his family, gave him all the strange gods, and the ear-rings they wore, either as charms or to the honour of their gods; they parted with all. Note, Reformation is not sincere if it be not universal. We hope they parted with them cheerfully, and without reluctance, as Ephraim did, when he said, What have I to do any more with idols? (Hos 14:8), or that people that said to their idols, Get you hence, Isa 30:22. Jacob took care to bury their images, we may suppose in some place unknown to them, that they might not afterwards find them and return to them. Note, We must be wholly separated from our sins, as we are from those that are dead and buried out of our sight, cast them to the moles and the bats, Isa 2:20. IV. He removes without molestation from Shechem to Bethel, Gen 35:5. The terror of God was upon the cities. Though the Canaanites were much exasperated against the sons of Jacob for their barbarous usage of the Shechemites, yet they were so restrained by a divine power that they could not take this fair opportunity, which now offered itself, when they were upon their march, to avenge their neighbours' quarrel. Note, The way of duty is the way of safety. While there was sin in Jacob's house, he was afraid of his neighbours; but now that the strange gods were put away, and they were all going together to Bethel, his neighbours were afraid of him. When we are about God's work, we are under special protection. God is with us, while we are with him; and, if he be for us, who can be against us? See Exo 34:24, No man shall desire thy land, when thou goest up to appear before the Lord. God governs the world more by secret terrors on men's minds than we are aware of.

Jacob and his retinue having safely arrived at Bethel, we are here told what passed there. I. There he built an altar (Gen 35:7), and no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. With these sacrifices he joined praises for former mercies, particularly that which the sight of the place brought afresh to his remembrance; and he added prayers for the continuance of God's favour to him and his family. And he called the place (that is, the altar) El-beth-el, the God of Bethel. As, when he made a thankful acknowledgment of the honour God had lately done him in calling him Israel, he worshipped God by the name of El-elohe Israel; so, now that he was making a grateful recognition of God's former favour to him at Bethel, he worships God by the name of El-beth-el, the God of Bethel, because there God appeared to him. Note, The comfort which the saints have in holy ordinances is not so much from Bethel, the house of God, as from El-beth-el, the God of the house. The ordinances are but empty things if we do not meet with God in them. II. There he buried Deborah, Rebekah's nurse, Gen 35:8. We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself (it is likely, often) to visit his father Isaac at Hebron. Rebekah probably was dead, but her old nurse (of whom mention is made Gen 24:59) survived her, and Jacob took her to his family, to be a companion to his wives, her country-women, and an instructor to his children; while they were at Bethel, she died, and died lamented, so much lamented that the oak under which she was buried was called Allon-bachuth, the oak of weeping. Note, 1. Old servants in a family, that have in their time been faithful and useful, ought to be respected. Honour was done to this nurse, at her death, by Jacob's family, though she was not related to them, and though she was aged. Former services, in such a case, must be remembered. 2. We do not know where death may meet us; perhaps at Beth-el, the house of God. Therefore let us be always ready. 3. Family-afflictions may come even when family-reformation and religion are on foot. Therefore rejoice with trembling. III. There God appeared to him (Gen 35:9), to own his altar, to answer to the name by which he had called him, The God of Bethel (Gen 35:7), and to comfort him under his affliction, Gen 35:8. Note, God will appear to those in a way of grace that attend on him in a way of duty. Here, 1. He confirmed the change of his name, Gen 35:10. It was done before by the angel that wrestled with him (Gen 32:28), and here it was ratified by the divine Majesty, or Shechinah, that appeared to him. There it was to encourage him against the fear of Esau, here against the fear of the Canaanites. Who can be too hard for Israel, a prince with God? It is below those who are thus dignified to droop and despond. 2. He renewed and ratified the covenant with him, by the name El-shaddai. I am God Almighty, God all-sufficient (Gen 35:11), able to make good the promise in due time, and to support thee and provide for thee in the mean time. Two things are promised him which we have met with often before: - (1.) That he should be the father of a great nation, great in honour and power - a company of nations shall be of thee (every tribe of Israel was a nation, and all the twelve a company of nations), great in honour and power - kings shall come out of thy loins. (2.) That he should be the master of a good land (Gen 35:12), described by the grantees, Abraham and Isaac, to whom it was promised, not by the occupants, the Canaanites in whose possession it now was. The land that was given to Abraham and Isaac is here entailed on Jacob and his seed. He shall not have children without an estate, which is often the case of the poor, nor an estate without children, which is often the grief of the rich; but both. These two promises had a spiritual signification, of which we may suppose Jacob himself had some notion, though not so clear and distinct as we now have; for, without doubt, Christ is the promised seed, and heaven is the promised land; the former is the foundation, and the latter the top-stone, of all God's favours. 3. He then went up from him, or from over him, in some visible display of glory, which had hovered over him while he talked with him, Gen 35:13. Note, The sweetest communions the saints have with God in this world are short and transient, and soon have an end. Our vision of God in heaven will be everlasting; there we shall be ever with the Lord; it is not so here. IV. There Jacob erected a memorial of this, Gen 35:14. 1. He set up a pillar. When he was going to Padan-aram, he set up for a pillar that stone on which he had laid his head. This was agreeable enough to his low condition and his hasty flight; but now he took time to erect one more stately, more distinguishable and durable, probably placing that stone in it. In token of his intending it for a sacred memorial of his communion with God, he poured oil and the other ingredients of a drink-offering upon it. His vow was, This stone shall be God's house, that is, shall be set up for his honour, as houses to the praise of their builders; and here he performs it, transferring it to God by anointing it. 2. He confirmed the name he had formerly given to the place (Gen 35:15), Beth-el, the house of God. Yet this very place afterwards lost the honour of its name, and became Beth-aven, a house of iniquity; for here it was that Jeroboam set up one of his calves. It is impossible for the best man to entail upon a place so much as the profession and form of religion.

So Jacob came to Luz . . . that is, Beth-el--It is probable that this place was unoccupied ground when Jacob first went to it; and that after that period [CALVIN], the Canaanites built a town, to which they gave the name of Luz [Gen 28:19], from the profusion of almond trees that grew around. The name of Beth-el, which would, of course, be confined to Jacob and his family, did not supersede the original one, till long after. It is now identified with the modern Beitin and lies on the western slope of the mountain on which Abraham built his altar (Gen 12:8).

We have here the story of the death of Rachel, the beloved wife of Jacob. 1. She fell in travail by the way, not able to reach to Bethlehem, the next town, though they were near it; so suddenly does pain sometimes come upon a woman in travail, which she cannot escape, or put off. We may suppose Jacob had soon a tent up, convenient enough for her reception. 2. Her pains were violent. She had hard labour, harder than usual: this was the effect of sin, Gen 3:16. Note, Human life begins with sorrow, and the roses of its joy are surrounded with thorns. 3. The midwife encouraged her, Gen 35:17. No doubt she had her midwife with her, ready at hand, yet that would not secure her. Rachel had said, when she bore Joseph, God shall add another son, which now the midwife remembers, and tells her her words were made good. Yet this did not avail to keep up her spirits; unless God command away fear, no one else can. He only says as one having authority, Fear not. We are apt, in extreme perils, to comfort ourselves and our friends with the hopes of a temporal deliverance, in which we may be disappointed; we had better found our comforts on that which cannot fail us, the hope of eternal life. 4. Her travail was to the life of the child, but to her own death. Note, Though the pains and perils of childbearing were introduced by sin, yet they have sometimes been fatal to very holy women, who, though not saved in childbearing, are saved through it with an everlasting salvation. Rachel had passionately said, Give me children, or else I die; and now that she had children (for this was her second) she died. Her dying is here called the departing of her soul. Note, The death of the body is but the departure of the soul to the world of spirits. 5. Her dying lips called her new-born son Ben-oni, The son of my sorrow. And many a son, not born in such hard labour, yet proves the son of his parent's sorrow, and the heaviness of her that bore him. Children are enough the sorrow of their poor mothers in the breeding, bearing, and nursing of them; they should therefore, when they grow up, study to be their joy, and so, if possible, to make them some amends. But Jacob, because he would not renew the sorrowful remembrance of the mother's death every time he called his son by his name, changed his name, and called him Benjamin, The son of my right hand; that is, "very dear to me, set on my right hand for a blessing, the support of my age, like the staff in my right hand." 6. Jacob buried her near the place where she died. As she died in child-bed, it was convenient to bury her quickly; and therefore he did not bring her to the burying-place of his family. If the soul be at rest after death, it matters little where the body lies. In the place where the tree falls, there let it be. No mention is made of the mourning that was at her death, because that might easily be taken for granted. Jacob, no doubt, was a true mourner. Note, Great afflictions sometimes befal us immediately after great comforts. Lest Jacob should be lifted up with the visions of the Almighty with which he was honoured, this was sent as a thorn in the flesh to humble him. Those that enjoy the favours peculiar to the children of God must yet expect the troubles that are common to the children of men. Deborah, who, had she lived, would have been a comfort to Rachel in her extremity, died but a little before. Note, When death comes into a family, it often strikes double. God by it speaks once, yea, twice. The Jewish writers say, "The death of Deborah and Rachel was to expiate the murder of the Shechemites, occasioned by Dinah, a daughter of the family." 7. Jacob set up a pillar upon her grave, so that it was known, long after, to be Rachel's sepulchre (Sa1 10:2), and Providence so ordered it that this place afterwards fell in the lot of Benjamin. Jacob set up a pillar in remembrance of his joys (Gen 35:14), and here he sets up one in remembrance of his sorrows; for, as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both: the church, long afterwards, owned that what God said to Jacob at Bethel, both by his word and by his rod, he intended for their instruction (Hos 12:4), There he spoke with us.

BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27) And they journeyed from Beth-el--There can be no doubt that much enjoyment was experienced at Beth-el, and that in the religious observances solemnized, as well as in the vivid recollections of the glorious vision seen there, the affections of the patriarch were powerfully animated and that he left the place a better and more devoted servant of God. When the solemnities were over, Jacob, with his family, pursued a route directly southward, and they reached Ephrath, when they were plunged into mourning by the death of Rachel, who sank in childbirth, leaving a posthumous son [Gen 35:18]. A very affecting death, considering how ardently the mind of Rachel had been set on offspring (compare Gen 30:1).

Zaphnath-paaneah--variously interpreted, "revealer of secrets"; "saviour of the land"; and from the hieroglyphics, "a wise man fleeing from pollution"--that is, adultery. gave him to wife Asenath, the daughter of--His naturalization was completed by this alliance with a family of high distinction. On being founded by an Arab colony, Poti-pherah, like Jethro, priest of Midian, might be a worshipper of the true God; and thus Joseph, a pious man, will be freed from the charge of marrying an idolatress for worldly ends. On--called Aven (Eze 30:17) and also Beth-shemesh (Jer 43:13). In looking at this profusion of honors heaped suddenly upon Joseph, it cannot be doubted that he would humbly yet thankfully acknowledge the hand of a special Providence in conducting him through all his checkered course to almost royal power; and we, who know more than Joseph did, cannot only see that his advancement was subservient to the most important purposes relative to the Church of God, but learn the great lesson that a Providence directs the minutest events of human life.

God Almighty appeared unto me at Luz--The object of Jacob, in thus reverting to the memorable vision at Beth-el [Gen 28:10-15] --one of the great landmarks in his history--was to point out the splendid promises in reserve for his posterity--to engage Joseph's interest and preserve his continued connection with the people of God, rather than with the Egyptians.

I. We have here a genealogy, not an endless one, such as the apostle condemns (Ti1 1:4), for it ends in those two great patriots Moses and Aaron, and comes in here to show that they were Israelites, bone of their bone and flesh of their flesh whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and lawgiver, of the people of Israel, and whose genealogy also, like this, was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Gen. 46. Dr. Lightfoot thinks that Reuben, Simeon, and Levi, are thus dignified here by themselves for this reason, because they were left under marks of infamy by their dying father, Reuben for his incest and Simeon and Levi for their murder of the Shechemites; and therefore Moses would put this particular honour upon them, to magnify God's mercy in their repentance and remission, as a pattern to those that should afterwards believe: the two former seem rather to be mentioned only for the sake of a third, which was Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church. Thus was the tribe of Levi distinguished betimes. Observe here, 1. That Kohath, from whom Moses and Aaron, and all the priests, derived their pedigree, was a younger son of Levi, Exo 6:16. Note, The grants of God's favours do not go by seniority of age and priority of birth, but the divine sovereignty often prefers the younger before the elder, so crossing hands. 2. That the ages of Levi, Kohath, and Amram, the father, grandfather, and great grandfather, of Moses, are here recorded; they all lived to a great age, Levi to 137, Kohath to 133, and Amram to 137. Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life (Psa 90:10); for now that God's Israel was multiplied and had become a great nation, and divine revelation was by the hand of Moses committed to writing and no longer trusted to tradition, the two great reasons for the long lives of the patriarchs had ceased, and therefore henceforward fewer years must serve men. 3. That Aaron married Elisheba (the same name with that of the wife of Zecharias, Elizabeth, as Miriam is the same with Mary), daughter of Amminadab, one of the chief of the fathers of the tribe of Judah; for the tribes of Levi and Judah often intermarried, Exo 6:23. 4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt (Exo 6:20); and it appears by Num 26:59 that it must be taken strictly for his father's own sister, at least by the half blood. This marriage was afterwards forbidden as incestuous (Lev 18:12), which might be looked upon as a blot upon his family, though before that law; yet Moses does not conceal it, for he sought not his own praise, but wrote with a sincere regard to truth, whether it smiled or frowned upon him. 5. He concludes it with a particular mark of honour on the persons he is writing of, though he himself was one of them, Exo 6:26, Exo 6:27. These are that Moses and Aaron whom God pitched upon to be his plenipotentiaries in this treaty. These were those to whom God spoke (Exo 6:26), and who spoke to Pharaoh on Israel's behalf, Exo 6:27. Note, Communion with God and serviceableness to his church are things that, above any other, put true honour upon men. Those are great indeed with whom God converses and whom he employs on his service. Such were that Moses and Aaron; and something of this honour have all his saints, who are made to our God kings and priests. II. In the close of the chapter Moses returns to his narrative, from which he had broken off somewhat abruptly (Exo 6:13), and repeats, 1. The charge God had given him to deliver his message to Pharaoh (Exo 6:29): Speak all that I say unto thee, as a faithful ambassador. Note, Those that go on God's errand must not shun to declare the whole counsel of God. 2. His objection against it, Exo 6:30. Note, Those that have at any time spoken unadvisedly with their lips ought often to reflect upon it with regret, as Moses seems to do here.

Moses and Aaron here receive of the Lord what they were afterwards to deliver to the people concerning the ordinance of the passover, to which is prefixed an order for a new style to be observed in their months (Exo 12:1, Exo 12:2): This shall be to you the beginning of months. They had hitherto begun their year from the middle of September, but henceforward they were to begin it from the middle of March, at least in all their ecclesiastical computations. Note, It is good to begin the day, and begin the year, and especially to begin our lives, with God. This new calculation began the year with the spring, which reneweth the face of the earth, and was used as a figure of the coming of Christ, Sol 2:11, Sol 2:12. We may suppose that, while Moses was bringing the ten plagues upon the Egyptians, he was directing the Israelites to prepare for their departure at an hour's warning. Probably he had be degrees brought them near together from their dispersions, for their are here called the congregation of Israel (Exo 12:3), and to them as a congregation orders are here sent. Their amazement and hurry, it is easy to suppose, were great; yet now they must apply themselves to the observance of a sacred rite, to the honour of God. Note, When our heads are fullest of care, and our hands of business, yet we must not forget our religion, nor suffer ourselves to be indisposed for acts of devotion. I. God appointed that on the night wherein they were to go out of Egypt they should, in each of their families, kill a lamb, or that two or three families, if they were small, should join for a lamb. The lamb was to be got ready four days before and that afternoon they were to kill it (Exo 12:6) as a sacrifice; not strictly, for it was not offered upon the altar, but as a religious ceremony, acknowledging God's goodness to them, not only in preserving them from, but in delivering them by, the plagues inflicted on the Egyptians. See the antiquity of family-religion; and see the convenience of the joining of small families together for religious worship, that it may be made the more solemn. II. The lamb so slain they were to eat, roasted (we may suppose, in its several quarters), with unleavened bread and bitter herbs, because they were to eat it in haste (Exo 12:11), and to leave none of it until the morning; for God would have them to depend upon him for their daily bread, and not to take thought for the morrow. He that led them would feed them. III. Before they ate the flesh of the lamb, they were to sprinkle the blood upon the doorposts, Exo 12:7. By this their houses were to be distinguished from the houses of the Egyptians, and so their first-born secured from the sword of the destroying angel, Exo 12:12, Exo 12:13. Dreadful work was to be made this night in Egypt; all the first-born both of man and beast were to be slain, and judgment executed upon the gods of Egypt. Moses does not mention the fulfillment, in this chapter, yet he speaks of it Num 33:4. It is very probable that the idols which the Egyptians worshipped were destroyed, those of metal melted, those of wood consumed, and those of stone broken to pieces, whence Jethro infers (Exo 18:11), The Lord is greater than all gods. The same angel that destroyed their first-born demolished their idols, which were no less dear to them. For the protection of Israel from this plague they were ordered to sprinkle the blood of the lamb upon the door-posts, their doing which would be accepted as an instance of their faith in the divine warnings and their obedience to the divine precepts. Note, 1. If in times of common calamity God will secure his own people, and set a mark upon them; they shall be hidden either in heaven or under heaven, preserved either from the stroke of judgments or at least from the sting of them. 2. The blood of sprinkling is the saint's security in times of common calamity; it is this that marks them for God, pacifies conscience, and gives them boldness of access to the throne of grace, and so becomes a wall of protection round them and a wall of partition between them and the children of this world. IV. This was to be annually observed as a feast of the Lord in their generations, to which the feast of unleavened bread was annexed, during which, for seven days, they were to eat no bread but what was unleavened, in remembrance of their being confined to such bread, of necessity, for many days after they came out of Egypt, Exo 12:14-20. The appointment is inculcated for their better direction, and that they might not mistake concerning it, and to awaken those who perhaps in Egypt had grown generally very stupid and careless in the matters of religion to a diligent observance of the institution. Now, without doubt, there was much of the gospel in this ordinance; it is often referred to in the New Testament, and, in it, to us is the gospel preached, and not to them only, who could not stedfastly look to the end of these things, Heb 4:2; Co2 3:13. 1. The paschal lamb was typical. Christ is our Passover, Co1 5:7. (1.) It was to be a lamb; and Christ is the Lamb of God (Joh 1:29), often in the Revelation called the Lamb, meek and innocent as a lamb, dumb before the shearers, before the butchers. (2.) It was to be a male of the first year (Exo 12:5), in its prime; Christ offered up himself in the midst of his days, not in infancy with the babes of Bethlehem. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. (3.) It was to be without blemish (Exo 12:5), denoting the purity of the Lord Jesus, a Lamb without spot, Pe1 1:19. The judge that condemned him (as if his trial were only like the scrutiny that was made concerning the sacrifices, whether they were without blemish or no) pronounced him innocent. (4.) It was to be set apart four days before (Exo 12:3, Exo 12:6), denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It is very observable that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. (5.) It was to be slain, and roasted with fire (Exo 12:6-9), denoting the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. The wrath of God is as fire, and Christ was made a curse for us. (6.) It was to be killed by the whole congregation between the two evenings, that is, between three o'clock and six. Christ suffered in the end of the world (Heb 9:26), by the hand of the Jews, the whole multitude of them (Luk 23:18), and for the good of all his spiritual Israel. (7.) Not a bone of it must be broken (Exo 12:46), which is expressly said to be fulfilled in Christ (Joh 19:33, Joh 19:36), denoting the unbroken strength of the Lord Jesus. 2. The sprinkling of the blood was typical. (1.) It was not enough that the blood of the lamb was shed, but it must be sprinkled, denoting the application of the merits of Christ's death to our souls; we must receive the atonement, Rom 5:11. (2.) It was to be sprinkled with a bunch of hyssop (Exo 12:22) dipped in the basin. The everlasting covenant, like the basin, in the conservatory of this blood, the benefits and privileges purchased by it are laid up for us there; faith is the bunch of hyssop by which we apply the promises to ourselves and the benefits of the blood of Christ laid up in them. (3.) It was to be sprinkled upon the door-posts, denoting the open profession we are to make of faith in Christ, and obedience to him, as those that are not ashamed to own our dependence upon him. The mark of the beast may be received on the forehead or in the right hand, but the seal of the Lamb is always in the forehead, Rev 7:3. There is a back-way to hell, but no back-way to heaven; no, the only way to this is a high-way, Isa 35:8. (4.) It was to be sprinkled upon the lintel and the sideposts, but not upon the threshold (Exo 12:7), which cautions us to take heed of trampling under foot the blood of the covenant, Heb 10:29. It is precious blood, and must be precious to us. (5.) The blood, thus sprinkled, was a means of the preservation of the Israelites from the destroying angel, who had nothing to do where the blood was. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell, Rom 8:1. 3. The solemnly eating of the lamb was typical of our gospel-duty to Christ. (1.) The paschal lamb was killed, not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight and satisfaction in him, as we have in eating and drinking when we are hungry or thirsty: see Joh 6:53-55. (2.) It was to be all eaten; those that by faith feed upon Christ must feed upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. Is Christ divided? Those hat gather much of Christ will have nothing over. (3.) It was to be eaten immediately, not deferred till morning, Exo 12:10. Today Christ is offered, and is to be accepted while it is called today, before we sleep the sleep of death. (4.) It was to be eaten with bitter herbs (Exo 12:8), in remembrance of the bitterness of their bondage in Egypt. We must feed upon Christ with sorrow and brokenness of heart, in remembrance of sin; this will give an admirable relish to the paschal lamb. Christ will be sweet to us if sin be bitter. (5.) It was to be eaten in a departing posture (Exo 12:11); when we feed upon Christ by faith we must absolutely forsake the rule and dominion of sin, shake off Pharaoh's yoke; and we must sit loose to the world, and every thing in it, forsake all for Christ, and reckon it no bad bargain, Heb 13:13, Heb 13:14. 4. The feast of unleavened bread was typical of the Christian life, Co1 5:7, Co1 5:8. Having received Christ Jesus the Lord, (1.) We must keep a feast in holy joy, continually delighting ourselves in Christ Jesus; no manner of work must be done (Exo 12:16), no care admitted or indulged, inconsistent with, or prejudicial to, this holy joy: if true believers have not a continual feast, it is their own fault. (2.) It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. The law was very strict as to the passover, and the Jews were so in their usages, that no leaven should be found in their houses, Exo 12:19. All the old leaven of sin must be put far from us, with the utmost caution and abhorrence, if we would keep the feast of a holy life to the honour of Christ. (3.) It was by an ordinance for ever (Exo 12:17); as long as we live, we must continue feeding upon Christ and rejoicing in him, always making thankful mention of the great things he has done for us.

Now, at length, comes that memorable day, that terrible day of the Lord, that day of judgment, in which Israel heard the voice of the Lord God speaking to them out of the midst of the fire, and lived, Deu 4:33. Never was there such a sermon preached, before nor since, as this which was here preached to the church in the wilderness. For, I. The preacher was God himself (Exo 19:18): The Lord descended in fire, and (Exo 19:20), The Lord came down upon mount Sinai. The shechinah, or glory of the Lord, appeared in the sight of all the people; he shone forth from mount Paran with ten thousands of his saints (Deu 33:2), that is, attended, as the divine Majesty always is, by a multitude of the holy angels, who were both to grace the solemnity and to assist at it. Hence the law is said to be given by the disposition of angels, Act 7:53. II. The pulpit (or throne rather) was mount Sinai, hung with a thick cloud (Exo 19:16), covered with smoke (Exo 19:18), and made to quake greatly. Now it was that the earth trembled at the presence of the Lord, and the mountains skipped like rams (Psa 114:4, Psa 114:7), that Sinai itself, though rough and rocky, melted from before the Lord God of Israel, Jdg 5:5. Now it was that the mountains saw him, and trembled (Hab 3:10), and were witnesses against a hard-hearted unmoved people, whom nothing would influence. III. The congregation was called together by the sound of a trumpet, exceedingly loud (Exo 19:16), and waxing louder and louder, Exo 19:19. This was done by the ministry of the angels, and we read of trumpets sounded by angels, Rev 8:6. It was the sound of the trumpet that made all the people tremble, as those who knew their own guilt, and who had reason to expect that the sound of this trumpet was to them the alarm of war. IV. Moses brought the hearers to the place of meeting, Exo 19:17. He that had led them out of the bondage of Egypt now led them to receive the law from God's mouth. Public persons are indeed public blessings when they lay out themselves in their places to promote the public worship of God. Moses, at the head of an assembly worshipping God, was as truly great as Moses at the head of an army in the field. V. The introductions to the service were thunders and lightnings, Exo 19:16. These were designed to strike an awe upon the people, and to raise and engage their attention. Were they asleep? The thunders would awaken them. Were they looking another way? The lightnings would engage them to turn their faces towards him that spoke to them. Thunder and lightning have natural causes, but the scripture directs us in a particular manner to take notice of the power of God, and his terror, in them. Thunder is the voice of God, and lightning the fire of God, proper to engage the senses of sight and hearing, those senses by which we receive so much of our information. VI. Moses is God's minister, who is spoken to, to command silence, and keep the congregation in order: Moses spoke, Exo 19:19. Some think it was now that he said, I exceedingly fear and quake (Heb 12:21); but God stilled his fear by his distinguishing favour to him, in calling him up to the top of the mount (Exo 19:20), by which also he tried his faith and courage. No sooner had Moses got up a little way towards the top of the mount than he was sent down again to keep the people from breaking through to gaze, Exo 19:21. Even the priests or princes, the heads of the houses of their fathers, who officiated for their respective families, and therefore are said to come near to the Lord at other times, must now keep their distance, and conduct themselves with a great deal of caution. Moses pleads that they needed not to have any further orders given them, effectual care being taken already to prevent any intrusions, Exo 19:23. But God, who knew their wilfulness and presumption, and what was now in the hearts of some of them, hastens him down with this in charge, that neither the priests nor the people should offer to force the lines that were set, to come up unto the Lord, but Moses and Aaron on, the men whom God delighted to honour. Observe, 1. What it was that God forbade them - breaking through to gaze; enough was provided to awaken their consciences, but they were not allowed to gratify their vain curiosity. They might see, but not gaze. Some of them, probably, were desirous to see some similitude, that they might know how to make an image of God, which he took care to prevent, for they saw no manner of similitude, Deu 4:5. Note, In divine things we must not covet to know more than God would have us know; and he has allowed us as much as is good for us. A desire of forbidden knowledge was the ruin of our first parents. Those that would be wise above what is written, and intrude into those things which they have not seen, need this admonition, that they break not through to gaze. 2. Under what penalty it was forbidden: Lest the Lord break forth upon them (Exo 19:22-24), and many of them perish. Note, (1.) The restraints and warnings of the divine law are all intended for our good, and to keep us out of that danger into which we should otherwise, by our own folly, run ourselves. (2.) It is at our peril if we break the bounds that God has set us, and intrude upon that which he has not allowed us; the Bethshemites and Uzzah paid dearly for their presumption. And, even when we are called to approach God, we must remember that he is in heaven and we upon earth, and therefore it behoves us to exercise reverence and godly fear.