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In these verses we have the work of creation in its epitome and in its embryo. I. In its epitome, Gen 1:1, where we find, to our comfort, the first article of our creed, that God the Father Almighty is the Maker of heaven and earth, and as such we believe in him. 1. Observe, in this verse, four things: - (1.) The effect produced - the heaven and the earth, that is, the world, including the whole frame and furniture of the universe, the world and all things therein, Act 17:24. The world is a great house, consisting of upper and lower stories, the structure stately and magnificent, uniform and convenient, and every room well and wisely furnished. It is the visible part of the creation that Moses here designs to account for; therefore he mentions not the creation of angels. But as the earth has not only its surface adorned with grass and flowers, but also its bowels enriched with metals and precious stones (which partake more of its solid nature and more valuable, though the creation of them is not mentioned here), so the heavens are not only beautified to our eye with glorious lamps which garnish its outside, of whose creation we here read, but they are within replenished with glorious beings, out of our sight, more celestial, and more surpassing them in worth and excellency than the gold or sapphires surpass the lilies of the field. In the visible world it is easy to observe, [1.] Great variety, several sorts of beings vastly differing in their nature and constitution from each other. Lord, how manifold are thy works, and all good! [2.] Great beauty. The azure sky and verdant earth are charming to the eye of the curious spectator, much more the ornaments of both. How transcendent then must the beauty of the Creator be! [3.] Great exactness and accuracy. To those that, with the help of microscopes, narrowly look into the works of nature, they appear far more fine than any of the works of art. [4.] Great power. It is not a lump of dead and inactive matter, but there is virtue, more or less, in every creature: the earth itself has a magnetic power. [5.] Great order, a mutual dependence of beings, an exact harmony of motions, and an admirable chain and connection of causes. [6.] Great mystery. There are phenomena in nature which cannot be solved, secrets which cannot be fathomed nor accounted for. But from what we see of heaven and earth we may easily enough infer the eternal power and Godhead of the great Creator, and may furnish ourselves with abundant matter for his praises. And let our make and place, as men, remind us of our duty as Christians, which is always to keep heaven in our eye and the earth under our feet. (2.) The author and cause of this great work - God. The Hebrew word is Elohim, which bespeaks, [1.] The power of God the Creator. El signifies the strong God; and what less than almighty strength could bring all things out of nothing? [2.] The plurality of persons in the Godhead, Father, Son, and Holy Ghost. This plural name of God, in Hebrew, which speaks of him as many though he is one, was to the Gentiles perhaps a savour of death unto death, hardening them in their idolatry; but it is to us a savour of life unto life, confirming our faith in the doctrine of the Trinity, which, though but darkly intimated in the Old Testament, is clearly revealed in the New. The Son of God, the eternal Word and Wisdom of the Father, was with him when he made the world (Pro 8:30), nay, we are often told that the world was made by him, and nothing made without him, Joh 1:3, Joh 1:10; Eph 3:9; Col 1:16; Heb 1:2. O what high thoughts should this form in our minds of that great God whom we draw nigh to in religious worship, and that great Mediator in whose name we draw nigh! (3.) The manner in which this work was effected: God created it, that is, made it out of nothing. There was not any pre-existent matter out of which the world was produced. The fish and fowl were indeed produced out of the waters and the beasts and man out of the earth; but that earth and those waters were made out of nothing. By the ordinary power of nature, it is impossible that any thing should be made out of nothing; no artificer can work, unless he has something to work on. But by the almighty power of God it is not only possible that something should be made of nothing (the God of nature is not subject to the laws of nature), but in the creation it is impossible it should be otherwise, for nothing is more injurious to the honour of the Eternal Mind than the supposition of eternal matter. Thus the excellency of the power is of God and all the glory is to him. (4.) When this work was produced: In the beginning, that is, in the beginning of time, when that clock was first set a going: time began with the production of those beings that are measured by time. Before the beginning of time there was none but that Infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity? And he did make it in the beginning of time, according to his eternal counsels before all time. The Jewish Rabbies have a saying, that there were seven things which God created before the world, by which they only mean to express the excellency of these things: - The law, repentance, paradise, hell, the throne of glory, the house of the sanctuary, and the name of the Messiah. But to us it is enough to say, In the beginning was the Word, Joh 1:1. 2. Let us learn hence, (1.) That atheism is folly, and atheists are the greatest fools in nature; for they see there is a world that could not make itself, and yet they will not own there is a God that made it. Doubtless, they are without excuse, but the god of this world has blinded their minds. (2.) That God is sovereign Lord of all by an incontestable right. If he is the Creator, no doubt he is the owner and possessor of heaven and earth. (3.) That with God all things are possible, and therefore happy are the people that have him for their God, and whose help and hope stand in his name, Psa 121:2; Psa 124:8. (4.) That the God we serve is worthy of, and yet is exalted far above, all blessing and praise, Neh 9:5, Neh 9:6. If he made the world, he needs not our services, nor can be benefited by them (Act 17:24, Act 17:25), and yet he justly requires them, and deserves our praise, Rev 4:11. If all is of him, all must be to him. II. Here is the work of creation in its embryo, Gen 1:2, where we have an account of the first matter and the first mover. 1. A chaos was the first matter. It is here called the earth (though the earth, properly taken, was not made till the third day Gen 1:10), because it did most resemble that which afterwards was called earth, mere earth, destitute of its ornaments, such a heavy unwieldy mass was it; it is also called the deep, both for its vastness and because the waters which were afterwards separated from the earth were now mixed with it. This immense mass of matter was it out of which all bodies, even the firmament and visible heavens themselves, were afterwards produced by the power of the Eternal Word. The Creator could have made his work perfect at first, but by this gradual proceeding he would show what is, ordinarily, the method of his providence and grace. Observe the description of this chaos. (1.) There was nothing in it desirable to be seen, for it was without form and void. Toho and Bohu, confusion and emptiness; so these words are rendered, Isa 34:11. It was shapeless, it was useless, it was without inhabitants, without ornaments, the shadow or rough draught of things to come, and not the image of the things, Heb 10:1. The earth is almost reduced to the same condition again by the sin of man, under which the creation groans. See Jer 4:23, I beheld the earth, and lo it was without form, and void. To those who have their hearts in heaven this lower world, in comparison with that upper, still appears to be nothing but confusion and emptiness. There is no true beauty to be seen, no satisfying fulness to be enjoyed, in this earth, but in God only. (2.) If there had been any thing desirable to be seen, yet there was no light to see it by; for darkness, thick darkness, was upon the face of the deep. God did not create this darkness (as he is said to create the darkness of affliction, Isa 45:7), for it was only the want of light, which yet could not be said to be wanted till something was made that might be seen by it; nor needs the want of it be much complained of, when there was nothing to be seen but confusion and emptiness. If the work of grace in the soul is a new creation, this chaos represents the state of an unregenerate graceless soul: there is disorder, confusion, and every evil work; it is empty of all good, for it is without God; it is dark, it is darkness itself. This is our condition by nature, till almighty grace effects a blessed change. 2. The Spirit of God was the first mover: He moved upon the face of the waters. When we consider the earth without form and void, methinks it is like the valley full of dead and dry bones. Can these live? Can this confused mass of matter be formed into a beautiful world? Yes, if a spirit of life from God enter into it, Eze 37:9. Now there is hope concerning this thing; for the Spirit of God begins to work, and, if he work, who or what shall hinder? God is said to make the world by his Spirit, Psa 33:6; Job 26:13; and by the same mighty worker the new creation is effected. He moved upon the face of the deep, as Elijah stretched himself upon the dead child, - as the hen gathers her chickens under her wings, and hovers over them, to warm and cherish them, Mat 23:37, - as the eagle stirs up her nest, and flutters over her young (it is the same world that is here used), Deu 32:11. Learn hence, That God is not only the author of all being, but the fountain of life and spring of motion. Dead matter would be for ever dead if he did not quicken it. And this makes it credible to us that God should raise the dead. That power which brought such a world as this out of confusion, emptiness, and darkness, at the beginning of time, can, at the end of time, bring our vile bodies out of the grave, though it is a land of darkness as darkness itself, and without any order (Job 10:22), and can make them glorious bodies.

Here the sacred writer supplies a few more particulars about the first pair. formed--had FORMED MAN OUT OF THE DUST OF THE GROUND. Science has proved that the substance of his flesh, sinews, and bones, consists of the very same elements as the soil which forms the crust of the earth and the limestone that lies embedded in its bowels. But from that mean material what an admirable structure has been reared in the human body (Psa 139:14). the breath of life--literally, of lives, not only animal but spiritual life. If the body is so admirable, how much more the soul with all its varied faculties. breathed into his nostrils the breath of life--not that the Creator literally performed this act, but respiration being the medium and sign of life, this phrase is used to show that man's life originated in a different way from his body--being implanted directly by God (Ecc 12:7), and hence in the new creation of the soul Christ breathed on His disciples (Joh 20:22).

Here is, I. The date of this great event; this is carefully recorded, for the greater certainty of the story. 1. It was in the 600th year of Noah's life, which, by computation, appears to be 1656 years from the creation. The years of the old world are reckoned, not by the reigns of the giants, but the lives of the patriarchs; saints are of more account with God than princes. The righteous shall be had in everlasting remembrance. Noah was now a very old man, even as men's years went then. Note, (1.) The longer we live in this world the more we see of the miseries and calamities of it; it is therefore spoken of as the privilege of those that die young that their eyes shall not see the evil which is coming, Kg2 22:20. (2.) Sometimes God exercises his old servants with extraordinary trials of obedience patience. The oldest of Christ's soldiers must not promise themselves a discharge from their warfare till death discharge them. Still they must gird on their harness, and not boast as though they had put it off. As the year of the deluge is recorded, so, 2. We are told that it was in the second month, the seventeenth day of the month, which is reckoned to be about the beginning of November; so that Noah had had a harvest just before, from which to victual his ark. II. The second causes that concurred to this deluge. Observe, 1. In the self-same day that Noah was fixed in the ark, the inundation began. Note, (1.) Desolating judgments come not till God has provided for the security of his own people; see Gen 19:22, I can do nothing till thou be come thither: and we find (Rev 7:3) that the winds are held till the servants of God are sealed. (2.) When good men are removed judgments are not far off; for they are taken away from the evil to come, Isa 57:1. When they are called into the chambers, hidden in the grave, hidden in heaven, then God is coming out of his place to punish, Isa 26:20, Isa 26:21. 2. See what was done on that day, that fatal day to the world of the ungodly. (1.) The fountains of the great deep were broken up. Perhaps there needed no new creation of waters; what were already made to be, in the common course of providence, blessings to the earth, were now, by an extraordinary act of divine power, made the ruin of it. God has laid up the deep in storehouses (Psa 33:7), and now he broke up those stores. As our bodies have in themselves those humours which, when God pleases, become the seeds and springs of mortal diseases, so the earth had in it bowels those waters which, at God's command, sprang up and flooded it. God had, in the creation, set bars and doors to the waters of the sea, that they might not return to cover the earth (Psa 104:9; Job 38:9-11); and now he only removed those ancient land-marks, mounds, and fences, and the waters of the sea returned to cover the earth, as they had done at first, Gen 1:9. Note, All the creatures are ready to fight against sinful man, and any of them is able to be the instrument of his ruin, if God do but take off the restraints by which they are held in during the day of God's patience. (2.) The windows of heaven were opened, and the waters which were above the firmament were poured out upon the world; those treasures which God has reserved against the time of trouble, the day of battle and war, Job 38:22, Job 38:33. The rain, which ordinarily descends in drops, then came down in streams, or spouts, as they call them in the Indies, where clouds have been often known to burst, as they express it there, when the rain descends in a much more violent torrent than we have ever seen in the greatest shower. We read (Job 26:8) that God binds up the waters in his thick clouds, and the cloud is not rent under them; but now the bond was loosed, the cloud was rent, and such rains descended as were never known before nor since, in such abundance and of such continuance: the thick cloud was not, as ordinarily it is, wearied with waterings (Job 37:11), that is, soon spent and exhausted; but still the clouds returned after the rain, and the divine power brought in fresh recruits. It rained, without intermission or abatement, forty days and forty nights (Gen 7:12), and that upon the whole earth at once, not, as sometimes, upon one city and not upon another. God made the world in six days, but he was forty days in destroying it; for he is slow to anger: but, though the destruction came slowly and gradually, yet it came effectually. 3. Now learn from this, (1.) That all the creatures are at God's disposal, and that he makes what use he pleases of them, whether for correction, or for his land, or for mercy, as Elihu speaks of the rain, Job 37:12, Job 37:13. (2.) That God often makes that which should be for our welfare to become a trap, Psa 69:22. That which usually is a comfort and benefit to us becomes, when God pleases, a scourge and a plague to us. Nothing is more needful nor useful than water, both the springs of the earth and the showers of heaven; and yet now nothing was more hurtful, nothing more destructive: every creature is to us what God makes it. (3.) That it is impossible to escape the righteous judgments of God when they come against sinners with commission; for God can arm both heaven and earth against them; see Job 20:27. God can surround men with the messengers of his wrath, so that, if they look upwards, it is with horror and amazement, if they look to the earth, behold, trouble and darkness, Isa 8:21, Isa 8:22. Who then is able to stand before God, when he is angry? (4.) In this destruction of the old world by water God gave a specimen of the final destruction of the world that now is by fire. We find the apostle setting the one of these over against the other, Pe2 3:6, Pe2 3:7. As there are waters under the earth, so Aetna, Vesuvius, and other volcanoes, proclaim to the world that there are subterraneous fires too; and fire often falls from heaven, many desolations are made by lightning; so that, when the time predetermined comes, between these two fires the earth and all the works therein shall be burnt up, as the flood was brought upon the old world out of the fountains of the great deep and through the windows of heaven.

Articles of agreement among men are usually sealed, that the covenants may be the more solemn, and the performances of the covenants the more sure, to mutual satisfaction. God therefore, being willing more abundantly to show to the heirs of promise the immutability of his councils, has confirmed his covenant by a seal (Heb 6:17), which makes the foundations we build on stand sure, Ti2 2:19. The seal of this covenant of nature was natural enough; it was the rainbow, which, it is likely, was seen in the clouds before, when second causes concurred, but was never a seal of the covenant till now that it was made so by a divine institution. Now, concerning this seal of the covenant, observe, 1. This seal is affixed with repeated assurances of the truth of that promise of which it was designed to be the ratification: I do set my bow in the cloud (Gen 9:23); it shall be seen in the cloud (Gen 9:14), that the eye may affect the heart and confirm the faith; and it shall be the token of the covenant (Gen 9:12, Gen 9:13), and I will remember my covenant, that the waters shall no more become a flood, Gen 9:15. Nay, as if the Eternal Mind needed a memorandum, I will look upon it, that I may remember the everlasting covenant, Gen 9:16. Thus here is line upon line, that we might have sure and strong consolation who have laid hold of this hope. 2. The rainbow appears when the clouds are most disposed to wet, and returns after the rain; when we have most reason to fear the rain prevailing, then God shows this seal of the promise that it shall not prevail. Thus God obviates our fears with such encouragements as are both suitable and seasonable. 3. The thicker the cloud the brighter the bow in the cloud. Thus, as threatening afflictions abound, encouraging consolations much more abound, Co2 1:5. 4. The rainbow appears when one part of the sky is clear, which intimates mercy remembered in the midst of wrath; and the clouds are hemmed as it were with the rainbow, that they may not overspread the heavens, for the bow is coloured rain or the edges of a cloud gilded. 5. The rainbow is the reflection of the beams of the sun, which intimates that all the glory and significancy of the seals of the covenant are derived from Christ the Sun of righteousness, who is also described with a rainbow about his throne (Rev 4:3), and a rainbow upon his head (Rev 10:1), which intimates, not only his majesty, but his mediatorship. 6. The rainbow has fiery colours in it, to signify that though God will not again drown the world, yet, when the mystery of God shall be finished, the world shall be consumed by fire. 7. A bow bespeaks terror, but this bow has neither string nor arrow, as the bow ordained against the persecutors has (Psa 7:12, Psa 7:13), and a bow alone will do little execution. It is a bow, but it is directed upwards, not towards the earth; for the seals of the covenant were intended to comfort, not to terrify. 8. As God looks upon the bow, that he may remember the covenant, so should we, that we also may be ever mindful of the covenant, with faith and thankfulness.

We have here the assurance given to Abram of a numerous offspring which should descend from him, in which observe, I. Abram's repeated complaint, Gen 15:2, Gen 15:3. This was that which gave occasion to this promise. The great affliction that sat heavy upon Abram was the want of a child; and the complaint of this he here pours out before the Lord, and shows before him his trouble, Psa 142:2. Note, Though we must never complain of God, yet we have leave to complain to him, and to be large and particular in the statement of our grievances; and it is some ease to a burdened spirit to open its case to a faithful and compassionate friend: such a friend God is, whose ear is always open. Now his complaint is four-fold: - 1. That he had no child (Gen 15:3): Behold, to me thou hast given no seed; not only no son, but no seed; if he had had a daughter, from her the promised Messiah might have come, who was to be the seed of the woman; but he had neither son nor daughter. He seems to lay an emphasis on that, to me. His neighbours were full of children, his servants had children born in his house. "But to me," he complains, "thou hast given none;" and yet God had told him he should be a favourite above all. Note, Those that are written childless must see God writing them so. Again, God often withholds those temporal comforts from his own children which he gives plentifully to others that are strangers to him. 2. That he was never likely to have any, intimated in that I go, or "I am going, childless, going into years, going down the hill apace; nay, I am going out of the world, going the way of all the earth. I die childless," so the Septuagint, "I leave the world, and leave no child behind me." 3. That his servants were for the present and were likely to be to him instead of sons. While he lived, the steward of his house was Eliezer of Damascus; to him he committed the care of his family and estate, who might be faithful, but only as a servant, not as a son. When he died, one born in his house would be his heir, and would bear rule over all that for which he had laboured, Ecc 2:18, Ecc 2:19, Ecc 2:21. God had already told him that he would make of him a great nation (Gen 12:2), and his seed as the dust of the earth (Gen 13:16); but he had left him in doubt whether it should be his seed begotten or his seed adopted, by a son of his loins or only a son of his house. "Now, Lord," says Abram, "if it be only an adopted son it must be one of my servants, which will reflect disgrace upon the promised seed, that is to descend from him." Note, While promised mercies are delayed our unbelief and impatience are apt to conclude them denied. 4. That the want of a son was so great a trouble to him that it took away the comfort of all his enjoyments: "Lord, what wilt thou give me? All is nothing to me, if I have not a son." Now, If we suppose that Abram looked no further than a temporal comfort, this complaint was culpable. God had, by his providence, given him some good things, and more by his promise; and yet Abram makes no account of them, because he has not a son. It did very ill become the father of the faithful to say, What wilt thou give me, seeing I go childless, immediately after God had said, I am thy shield, and thy exceedingly great reward. Note, Those do not rightly value the advantages of their covenant-relation to God and interest in him who do not think them sufficient whatever. But, (2.) If we suppose that Abram, herein, had a eye to the promised seed, the importunity of his desire was very commendable: all was nothing to him, if he had not the earnest of that great blessing, and an assurance of his relation to the Messiah, of which God had already encouraged him to maintain the expectation. He has wealth, and victory, and honour; but, while he is kept in the dark about the main matter, it is all nothing to him. Note, Till we have some comfortable evidence of our interest in Christ and the new covenant, we should not rest satisfied with any thing else. "This, and the other, I have; but what will all this avail me, if I go Christless?" Yet thus far the complaint was culpable, that there was some diffidence of the promise at the bottom of it, and a weariness of waiting God's time. Note, True believers sometimes find it hard to reconcile God's promises and his providences, when they seem to disagree. II. God's gracious answer to this complaint. To the first part of the complaint (Gen 15:2) God gave no immediate answer, because there was something of fretfulness in it; but, when he renews his address somewhat more calmly (Gen 15:3), God answered him graciously. Note, If we continue instant in prayer, and yet pray with a humble submission to the divine will, we shall not seek in vain. 1. God gave him an express promise of a son, Gen 15:4. This that is born in thy house shall not be thy heir, as thou fearest, but one that shall come forth out of thy own bowels shall be thy heir. Note, (1.) God makes heirs; he says, "This shall not, and this shall;" and whatever men devise and design, in settling their estates, God's counsel shall stand. (2.) God is often better to us than our own fears, and gives the mercy we had long despaired of. 2. To affect him the more with this promise, he took him out, and showed him the stars (this vision being early in the morning, before day), and then tells him, So shall thy seed be, Gen 15:5. (1.) So numerous; the stars seem innumerable to a common eye: Abram feared he should have no child at all, but God assured him that the descendants from his loins should be so many as not to be numbered. (2.) So illustrious, resembling the stars in splendour; for to them pertained the glory, Rom 9:4. Abram's seed, according to his flesh, were like the dust of the earth (Gen 13:16), but his spiritual seed are like the stars of heaven, not only numerous, but glorious, and very precious. III. Abram's firm belief of the promise God now made him, and God's favourable acceptance of his faith, Gen 15:6. 1. He believed in the Lord, that is, he believed the truth of that promise which God had now made him, resting upon the irresistible power and the inviolable faithfulness of him that made it. Hath he spoken, and shall he not make it good? Note, Those who would have the comfort of the promises must mix faith with the promises. See how the apostle magnifies this faith of Abram, and makes it a standing example, Rom 4:19-21. He was not weak in faith; he staggered not at the promise; he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us! Some think that his believing in the Lord respected, not only the Lord promising, but the Lord promised, the Lord Jesus, the Mediator of the new covenant. He believed in him, that is, received and embraced the divine revelation concerning him, and rejoiced to see his day, though at so great a distance, Joh 8:56. 2. God counted it to him for righteousness; that is, upon the score of this he was accepted of God, and, as the rest of the patriarchs, by faith he obtained witness that he was righteous, Heb 11:4. This is urged in the New Testament to prove that we are justified by faith without the works of the law (Rom 4:3; Gal 3:6); for Abram was so justified while he was yet uncircumcised. If Abram, that was so rich in good works was not justified by them, but by his faith, much less can we, that are so poor in them. This faith, which was imputed to Abram for righteousness, had lately struggled with unbelief (Gen 15:2), and, coming off a conqueror, it was thus crowned, thus honoured. Note, A fiducial practical acceptance of, and dependence upon, God's promise of grace and glory, in and through Christ, is that which, according to the tenour of the new covenant, gives us a right to all the blessings contained in that promise. All believers are justified as Abram was, and it was his faith that was counted to him for righteousness.

The appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of; and therefore more resembles that great visit which, in the fullness of time, the Son of God was to make to the world, when the Word would be flesh, and appear as one of us. Observe here, I. How Abraham expected strangers, and how richly his expectations were answered (Gen 18:1): He sat in the tent-door, in the heat of the day; not so much to repose or divert himself as to seek an opportunity of doing good, by giving entertainment to strangers and travellers, there being perhaps no inns to accommodate them. Note, 1. We are likely to have the most comfort of those good works to which we are most free and forward. 2. God graciously visits those in whom he has first raised the expectation of him, and manifests himself to those that wait for him. When Abraham was thus sitting, he saw three men coming towards him. These three men were three spiritual heavenly beings, now assuming human bodies, that they might be visible to Abraham, and conversable with him. Some think that they were all created angels, others that one of them was the Son of God, the angel of the covenant, whom Abraham distinguished from the rest (Gen 18:3), and who is called Jehovah, Gen 18:13. The apostle improves this for the encouragement of hospitality, Heb 13:2. Those that have been forward to entertain strangers have entertained angels, to their unspeakable honour and satisfaction. Where, upon a prudent and impartial judgment, we see no cause to suspect ill, charity teaches us to hope well and to show kindness accordingly. It is better to feed five drones, or wasps, than to starve one bee. II. How Abraham entertained those strangers, and how kindly his entertainment was accepted. The Holy Ghost takes particular notice of the very free and affectionate welcome Abraham gave to the strangers. 1. He was very complaisant and respectful to them. Forgetting his age and gravity, he ran to meet them in the most obliging manner, and with all due courtesy bowed himself towards the ground, though as yet he knew nothing of them but that they appeared graceful respectable men. Note, Religion does not destroy, but improve, good manners, and teaches us to honour all men. Decent civility is a great ornament to piety. 2. He was very earnest and importunate for their stay, and took it as a great favour, Gen 18:3, Gen 18:4. Note, (1.) It becomes those whom God has blessed with plenty to be liberal and open-hearted in their entertainments, according to their ability, and (not in compliment, but cordially) to bid their friends welcome. We should take a pleasure in showing kindness to any; for both God and man love a cheerful giver. Who would eat the bread of him that has an evil eye? Pro 23:6, Pro 23:7. (2.) Those that would have communion with God must earnestly desire it and pray for it. God is a guest worth entertaining. 3. His entertainment, though it was very free, was yet plain and homely, and there was nothing in it of the gaiety and niceness of our times. His dining-room was an arbour under a tree; no rich table-linen, no side-board set with plate. His feast was a joint or two of veal, and some cakes baked on the hearth, and both hastily dressed up. Here were no dainties, no varieties, no forced-meats, no sweet-meats, but good, plain, wholesome food, though Abraham was very rich and his guests were very honourable. Note, We ought not to be curious in our diet. Let us be thankful for food convenient, though it be homely and common; and not be desirous of dainties, for they are deceitful meat to those that love them and set their hearts upon them. 4. He and his wife were both of them very attentive and busy, in accommodating their guests with the best they had. Sarah herself is cook and baker; Abraham runs to fetch the calf, brings out the milk and butter, and thinks it not below him to wait at table, that he might show how heartily welcome his guests were. Note, (1.) Those that have real merit need not take state upon them, nor are their prudent condescensions any disparagement to them. (2.) Hearty friendship will stoop to any thing but sin. Christ himself has taught us to wash one another's feet, in humble love. Those that thus abase themselves shall be exalted. Here Abraham's faith showed itself in good works; and so must ours, else it is dead, Jam 2:21, Jam 2:26. The father of the faithful was famous for charity, and generosity, and good house-keeping; and we must learn of him to do good and to communicate. Job did not eat his morsel alone, Job 31:17.

lift up his eyes . . . and, lo, three men--Travellers in that quarter start at sunrise and continue till midday when they look out for some resting-place. he ran to meet them--When the visitor is an ordinary person, the host merely rises; but if of superior rank, the custom is to advance a little towards the stranger, and after a very low bow, turn and lead him to the tent, putting an arm round his waist, or tapping him on the shoulder as they go, to assure him of welcome.

These angels, it is likely, were two of the three that had just before been with Abraham, the two created angels that were sent to execute God's purpose concerning Sodom. Observe here, 1. There was but one good man in Sodom, and these heavenly messengers soon found him out. Wherever we are, we should enquire out those of the place that live in the fear of God, and should choose to associate ourselves with them. Mat 10:11, Enquire who is worthy, and there abide. Those of the same country, when they are in a foreign country, love to be together. 2. Lot sufficiently distinguished himself from the rest of his neighbours, at this time, which plainly set a mark upon him. He that did not act like the rest must not fare like the rest. (1.) Lot sat in the gate of Sodom at even. When the rest, it is likely, were tippling and drinking, he sat alone, waiting for an opportunity to do good. (2.) He was extremely respectful to men whose mien and aspect were sober and serious, though they did not come in state. He bowed himself to the ground, when he met them, as if, upon the first view, he discerned something divine in them. (3.) He was hospitable, and very free and generous in his invitations and entertainments. He courted these strangers to his house, and to the best accommodations he had, and gave them all the evidences that he could of his sincerity; for, [1.] When the angels, to try whether he was hearty in the invitation, declined the acceptance of it, at first (which is the common usage of modesty, and no reproach at all to truth and honesty), their refusal did not make him more importunate; for he pressed upon them greatly (Gen 19:3), partly because he would be no means have them to expose themselves to the inconveniences and perils of lodging in the street of Sodom, and partly because he was desirous of their company and converse. He had not seen two such honest faces in Sodom this great while. Note, Those that live in bad places should know how to value the society of those that are wise and good, and earnestly desire it. [2.] When the angels accepted his invitation, he treated them nobly; he made a feast for them, and thought it well-bestowed on such guests. Note, Good people should be (with prudence) generous people.

We have here Abraham's obedience to this severe command. Being tried, he offered up Isaac, Heb 11:17. Observe, I. The difficulties which he broke through in this act of obedience. Much might have been objected against it; as, 1. It seemed directly against an antecedent law of God, which forbids murder, under a severe penalty, Gen 9:5, Gen 9:6. Now can the unchangeable God contradict himself? He that hates robbery for burnt-offering (Isa 61:8) cannot delight in murder for it. 2. How would it consist with natural affection to his own son? It would be not only murder, but the worst of murders. Cannot Abraham be obedient but he must be unnatural? If God insist upon a human sacrifice, is there none but Isaac to be the offering, and none but Abraham to be the offerer? Must the father of the faithful be the monster of all fathers? 3. God gave him no reason for it. When Ishmael was to be cast out, a just cause was assigned, which satisfied Abraham; but here Isaac must die, and Abraham must kill him, and neither the one nor the other must know why or wherefore. If Isaac had been to die a martyr for the truth, or his life had been the ransom of some other life more precious, it would have been another matter; of if he had died as a criminal, a rebel against God or his parents, as in the case of the idolater (Deu 13:8, Deu 13:9), or the stubborn son (Deu 21:18, Deu 21:19), it might have passed as a sacrifice to justice. But the case is not so: he is dutiful, obedient, hopeful, son. "Lord, what profit is there in his blood?" 4. How would this consist with the promise? Was it not said that in Isaac shall thy seed be called? But what comes of that seed, if this pregnant bud be broken off so soon? 5. How should he ever look Sarah in the face again? With what face can he return to her and his family with the blood of Isaac sprinkled on his garments and staining all his raiment? "Surely a bloody husband hast thou been to me" would Sarah say (as Exo 4:25, Exo 4:26), and it would be likely to alienate her affections for ever both from him and from his God. 6. What would the Egyptians say, and the Canaanites and the Perizzites who dwelt then in the land? It would be an eternal reproach to Abraham, and to his altars. "Welcome nature, if this be grace." These and many similar objection might have been made; but he was infallibly assured that it was indeed a command of God and not a delusion, and this was sufficient to answer them all. Note, God's commands must not be disputed, but obeyed; we must not consult with flesh and blood about them (Gal 1:15, Gal 1:16), but with a gracious obstinacy persist in our obedience to them. II. The several steps of obedience, all which help to magnify it, and to show that he was guided by prudence, and governed by faith, in the whole transaction. 1. He rises early, Gen 22:3. Probably the command was given in the visions of the night, and early the next morning he set himself about the execution of it - did not delay, did not demur, did not take time to deliberate; for the command was peremptory, and would not admit a debate. Note, Those that do the will of God heartily will do it speedily; while we delay, time is lost and the heart hardened. 2. He gets things ready for a sacrifice, and, as if he himself had been a Gibeonite, it should seem, with his own hands he cleaves the wood for the burnt-offering, that it might not be to seek when the sacrifice was to be offered. Spiritual sacrifices must thus be prepared for. 3. It is very probable that he said nothing about it to Sarah. This is a journey which she must know nothing of, lest she prevent it. There is so much in our own hearts to hinder our progress in duty that we have need, as much as may be, to keep out of the way of other hindrances. 4. He carefully looked about him, to discover the place appointed for this sacrifice, to which God had promised by some sign to direct him. Probably the direction was given by an appearance of the divine glory in the place, some pillar of fire reaching from heaven to earth, visible at a distance, and to which he pointed when he said (Gen 22:5), "We will go yonder, where you see the light, and worship." 5. He left his servants at some distance off (Gen 22:5), lest they should interpose, and create him some disturbance in his strange oblation; for Isaac was, no doubt, the darling of the whole family. Thus, when Christ was entering upon his agony in the garden, he took only three of his disciples with him, and left the rest at the garden door. Note, It is our wisdom and duty, when we are going to worship God, to lay aside all those thoughts and cares which may divert us from the service, leave them at the bottom of the hill, that we may attend on the Lord without distraction. 6. He obliged Isaac to carry the wood (both to try his obedience in a smaller matter first, and that he might typify Christ, who carried his own cross, Joh 19:17), while he himself, though he knew what he did, with a steady and undaunted resolution carried the fatal knife and fire, Gen 22:6. Note, Those that through grace are resolved upon the substance of any service or suffering for God must overlook the little circumstances which make it doubly difficult to flesh and blood. 7. Without any ruffle or disorder, he talks it over with Isaac, as if it had been but a common sacrifice that he was going to offer, Gen 22:7, Gen 22:8. (1.) It was a very affecting question that Isaac asked him, as they were going together: My father, said Isaac; it was a melting word, which, one would think, would strike deeper into the breast of Abraham than his knife could into the breast of Isaac. He might have said, or thought, at least, "Call me not thy father who am now to be thy murderer; can a father be so barbarous, so perfectly lost to all the tenderness of a father?" Yet he keeps his temper, and keeps his countenance, to admiration; he calmly waits for his son's question, and this is it: Behold the fire and the wood, but where is the lamb? See how expert Isaac was in the law and custom of sacrifices. This it is to be well-catechised: this is, [1.] A trying question to Abraham. How could he endure to think that Isaac was himself the lamb? So it is, but Abraham, as yet, dares not tell him so. Where God knows the faith to be armour of proof, he will laugh at the trial of the innocent, Job 9:23. [2.] It is a teaching question to us all, that, when we are going to worship God, we should seriously consider whether we have every thing ready, especially the lamb for a burnt-offering. Behold, the fire is ready, the Spirit's assistance and God's acceptance; the wood is ready, the instituted ordinances designed to kindle our affections (which indeed, without the Spirit, are but like wood without fire, but the Spirit works by them); all things are now ready, but where is the lamb? Where is the heart? Is that ready to be offered up to God, to ascend to him as a burnt-offering? (2.) It was a very prudent answer which Abraham gave him: My son, God will provide himself a lamb. This was the language, either, [1.] Of his obedience. "We must offer the lamb which God has appointed now to be offered;" thus giving him this general rule of submission to the divine will, to prepare him for the application of it to himself very quickly. Or, [2.] Of his faith. Whether he meant it so or not, this proved to be the meaning of it; a sacrifice was provided instead of Isaac. Thus, First, Christ, the great sacrifice of atonement, was of God's providing; when none in heaven or earth could have found a lamb for that burnt-offering, God himself found the ransom, Psa 89:20. Secondly, All our sacrifices of acknowledgment are of God's providing too. It is he that prepares the heart, Psa 10:17. The broken and contrite spirit is a sacrifice of God (Psa 51:17), of his providing. 8. With the same resolution and composedness of mind, after many thoughts of heart, he applies himself to the completing of this sacrifice, Gen 22:9, Gen 22:10. He goes on with a holy wilfulness, after many a weary step, and with a heavy heart he arrives at length at the fatal place, builds the altar (an altar of earth, we may suppose, the saddest that ever he built, and he had built many a one), lays the wood in order for his Isaac's funeral pile, and now tells him the amazing news: "Isaac, thou art the lamb which God has provided." Isaac, for aught that appears, is as willing as Abraham; we do not find that he raised any objection against it, that he petitioned for his life, that he attempted to make his escape, much less that he struggled with his aged father, or made any resistance: Abraham does it, God will have it done, and Isaac has learnt to submit to both, Abraham no doubt comforting him with the same hopes with which he himself by faith was comforted. Yet it is necessary that a sacrifice be bound. The great sacrifice, which in the fullness of time was to be offered up, must be bound, and therefore so must Isaac. But with what heart could tender Abraham tie those guiltless hands, which perhaps had often been lifted up to ask his blessing, and stretched out to embrace him, and were now the more straitly bound with the cords of love and duty! However, it must be done. Having bound him, he lays him upon the altar, and his hand upon the head of his sacrifice; and now, we may suppose, with floods of tears, he gives, and takes, the final farewell of a parting kiss: perhaps he takes another for Sarah from her dying son. This being done, he resolutely forgets the bowels of a father, and puts on the awful gravity of a sacrificer. With a fixed heart, and an eye lifted up to heaven, he takes the knife, and stretches out his hand to give a fatal cut to Isaac's throat. Be astonished, O heavens! at this; and wonder, O earth! Here is an act of faith and obedience, which deserves to be a spectacle to God, angels, and men. Abraham's darling, Sarah's laughter, the church's hope, the heir of promise, lies ready to bleed and die by his own father's hand, who never shrinks at the doing of it. Now this obedience of Abraham in offering up Isaac is a lively representation, (1.) Of the love of God to us, in delivering up his only-begotten Son to suffer and die for us, as a sacrifice. It pleased the Lord himself to bruise him. See Isa 53:10; Zac 13:7. Abraham was obliged, both in duty and gratitude, to part with Isaac, and parted with him to a friend; but God was under no obligations to us, for we were enemies. (2.) Of our duty to God, in return for that love. We must tread in the steps of this faith of Abraham. God, by his word, calls us to part with all for Christ, - all our sins, though they have been as a right hand, or a right eye, or an Isaac - all those things that are competitors and rivals with Christ for the sovereignty of the heart (Luk 14:26); and we must cheerfully let them all go. God, by his providence, which is truly the voice of God, calls us to part with an Isaac sometimes, and we must do it with a cheerful resignation and submission to his holy will, Sa1 3:18.

Here is, I. The humble request which Abraham made to his neighbours, the Hittites, for a burying-place among them, Gen 23:3, Gen 23:4. It was strange he had this to do now; but we are to impute it rather to God's providence than to his improvidence, as appears Act 7:5, where it is said, God gave him no inheritance in Canaan. It were well if all those who take care to provide burying-places for their bodies after death were as careful to provide a resting-place for their souls. Observe here, 1. The convenient diversion which this affair gave, for the present, to Abraham's grief: He stood up from before his dead. Those that find themselves in danger of over-grieving for their dead relations, and are entering into that temptation, must take heed of poring upon their loss and sitting alone and melancholy. There must be a time of standing up from before their dead, and ceasing to mourn. For, thanks be to God, our happiness is not bound up in the life of any creature. Care of the funeral may, as here, be improved to divert grief for the death at first, when it is most in danger of tyrannizing. Weeping must not hinder sowing. 2. The argument he used with the children of Heth, which was this: "I am a stranger and a sojourner with you, therefore I am unprovided, and must become a humble suitor to you for a burying-place." This was one occasion which Abraham took to confess that he was a stranger and a pilgrim upon earth; he was not ashamed to own it thus publicly, Heb 11:13. Note, The death of our relations should effectually remind us that we are not at home in this world. When they are gone, say, "We are going." 3. His uneasiness till this affair was settled, intimated in that word, that I may bury my dead out of my sight. Note, Death will make those unpleasant to our sight who while they lived were the desire of our eyes. The countenance that was fresh and lively becomes pale and ghastly, and fit to be removed into the land of darkness. While she was in his sight, it renewed his grief, which he would prevent. II. The generous offer which the children of Heth made to him, Gen 23:5, Gen 23:6. They compliment him, 1. With a title of respect: Thou art a prince of God among us, so the word is; not only great, but good. He called himself a stranger and a sojourner; they call him a great prince; for those that humble themselves shall be exalted. God had promised to make Abraham's name great. 2. With a tender of the best of their burying-places. Note, Even the light of nature teaches us to be civil and respectful towards all, though they be strangers and sojourners. The noble generosity of these Canaanites shames and condemns the closeness, and selfishness, and ill-humour, of many that call themselves Israelites. Observe, These Canaanites would be glad to mingle their dust with Abraham's and to have their last end like his. III. The particular proposal which Abraham made to them, Gen 23:7-9. He returns them his thanks for their kind offer with all possible decency and respect; though a great man, an old man, and now a mourner, yet he stands up, and bows himself humbly before them, Gen 23:7. Note, Religion teaches good manners; and those abuse it that place it in rudeness and clownishness. He then pitches upon the place he thinks most convenient, namely, the cave of Machpelah, which probably lay near him, and had not yet been used for a burying-place. The present owner was Ephron. Abraham cannot pretend to any interest in him, but he desires that they would improve theirs with him to get the purchase of that cave, and the field in which it was. Note, A moderate desire to obtain that which is convenient for us, by fair and honest means, is not such a coveting of that which is our neighbour's as is forbidden in the tenth commandment. IV. The present which Ephron made to Abraham of his field: The field give I thee, Gen 23:10, Gen 23:11. Abraham thought he must be entreated to sell it; but, upon the first mention of it, without entreaty, Ephron freely gives it. Some men have more generosity than they are thought to have. Abraham, no doubt, had taken all occasions to oblige his neighbours, and do them any service that lay in his power; and now they return his kindness: for he that watereth shall be watered also himself. Note, If those that profess religion adorn their profession by eminent civility and serviceableness to all, they shall find it will rebound to their own comfort and advantage, as well as to the glory of God. V. Abraham's modest and sincere refusal of Ephron's kind offer, Gen 23:12, Gen 23:13. Abundance of thanks he returns him for it (Gen 23:12), makes his obeisance to him before the people of the land, that they might respect Ephron the more for the respect they saw Abraham give him (Sa1 15:30), but resolves to give him money for the field, even the full value of it. It was not in pride that Abraham refused the gift, or because he scorned to be beholden to Ephron; but, 1. In justice. Abraham was rich in silver and gold (Gen 13:2) and was able to pay for the field, and therefore would not take advantage of Ephron's generosity. Note, Honesty, as well as honour, forbids us to sponge upon our neighbours and to impose upon those that are free. Job reflected upon it with comfort, when he was poor, that he had not eaten the fruits of his land without money, Job 31:39. 2. In prudence. He would pay for it lest Ephron, when this good humour was over, should upbraid him with it, and say, I have made Abraham rich (Gen 14:23), or lest the next heir should question Abraham's title (because that grant was made without any consideration), and claim back the field. Thus David afterwards refused Araunah's offer, Sa2 24:24. We know not what affronts we may hereafter receive from those that are now most kind and generous. VI. The price of the land fixed by Ephron but not insisted on: The land is worth four hundred shekels of silver (about fifty pounds of our money), but what is that between me and thee? Gen 23:14, Gen 23:15. He would rather oblige his friend than have so much money in his pocket. Herein Ephron discovers, 1. A great contempt of worldly wealth. "What is that between me and thee? It is a small matter, not worth speaking of." Many a one would have said, "It is a deal of money; it will go far in a child's portion." But Ephron says, "What is that?" Note, It is an excellent thing for people to have low and mean thoughts of all the wealth of this world; it is that which is not, and in the abundance of which a man's life does not consist, Luk 12:15. 2. Great courtesy, and obligingness to his friend and neighbour. Ephron was not jealous of Abraham as a resident foreigner, nor envious at him as a man likely to thrive and grow rich. He bore him no ill-will for his singularity in religion, but was much kinder to him than most people now-a-days are to their own brothers: What is that between me and thee? Note, No little thing should occasion demurs and differences between true friends. When we are tempted to be hot in resenting affronts, high in demanding our rights, or hard in denying a kindness, we should answer the temptation with this question: "What is that between me and my friend?"

Observe here, I. The art and assurance with which Jacob managed this intrigue. Who would have thought that this plain man could have played his part so well in a design of this nature? His mother having put him in the way of it, and encouraged him in it, he dexterously applied himself to those methods which he had never accustomed himself to, but had always conceived an abhorrence of. Note, Lying is soon learnt. The psalmist speaks of those who, as soon as they are born, speak lies, Psa 58:3; Jer 9:5. I wonder how honest Jacob could so readily turn his tongue to say (Gen 27:19), I am Esau thy first-born; nor do I see how the endeavour of some to bring him off with that equivocation, I am made thy first-born, namely by purchase, does him any service; for when his father asked him (Gen 27:24), Art thou my very son Esau? he said, I am. How could he say, I have done as thou badest me, when he had received no command from his father, but was doing as his mother bade him? How could he say, Eat of my venison, when he knew it came, not from the field, but from the fold? But especially I wonder how he could have the assurance to father it upon God, and to use his name in the cheat (Gen 27:20): The Lord thy God brought it to me. Is this Jacob? Is this Israel indeed, without guile? It is certainly written, not for our imitation, but for our admonition. Let him that thinks he stands take heed lest he fall. Good men have sometimes failed in the exercise of those graces for which they have been most eminent. II. The success of this management. Jacob with some difficulty gained his point, and obtained the blessing. 1. Isaac was at first dissatisfied, and would have discovered the fraud if he could have trusted his own ears; for the voice was Jacob's voice, Gen 27:22. Providence has ordered a strange variety of voices as well as faces, which is also of use to prevent our being imposed upon; and the voice is a thing not easily disguised nor counterfeited. This may be alluded to to illustrate the character of a hypocrite. His voice is Jacob's voice, but his hands are Esau's. He speaks the language of a saint, but does the works of a sinner; but the judgement will be, as here, by the hands. 2. At length he yielded to the power of the cheat, because the hands were hairy (Gen 27:23), not considering how easy it was to counterfeit that circumstance; and now Jacob carries it on dexterously, sets his venison before his father, and waits at table very officiously, till dinner is done, and the blessing comes to be pronounced in the close of this solemn feast. That which in some small degree extenuates the crime of Rebekah and Jacob is that the fraud was intended, not so much to hasten the fulfilling, as to prevent the thwarting, of the oracle of God: the blessing was just going to be put upon the wrong head, and they thought it was time to bestir themselves. Now let us see how Isaac gave Jacob his blessing, Gen 27:26-29. (1.) He embraced him, in token of a particular affection to him. Those that are blessed of God are kissed with the kisses of his mouth, and they do, by love and loyalty, kiss the Son, Psa 2:12. (2.) He praised him. He smelt the smell of his raiment, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed, that is, like that of the most fragrant flowers and spices. It appeared that God had blessed him, and therefore Isaac would bless him. (3.) He prayed for him, and therein prophesied concerning him. It is the duty of parents to pray for their children, and to bless them in the name of the Lord. And thus, as well as by their baptism, to do what they can to preserve and perpetuate the entail of the covenant in their families. But this was an extraordinary blessing; and Providence so ordered it that Isaac should bestow it upon Jacob ignorantly and by mistake, that it might appear he was beholden to God for it, and not to Isaac. Three things Jacob is here blessed with: - [1.] Plenty (Gen 27:28), heaven and earth concurring to make him rich. [2.] Power (Gen 27:29), particularly dominion over his brethren, namely, Esau and his posterity. [3.] Prevalency with God, and a great interest in Heaven: "Cursed by every one that curseth thee and blessed be he that blesseth thee. Let God be a friend to all thy friends, and an enemy to all they enemies." More is certainly comprised in this blessing than appears prima facie - at first sight. It must amount to an entail of the promise of the Messiah, and of the church; this was, in the patriarchal dialect, the blessing: something spiritual, doubtless, is included in it. First, That from him should come the Messiah, who should have a sovereign dominion on earth. It was that top-branch of his family which people should serve and nations bow down to. See Num 24:19, Out of Jacob shall come he that shall have dominion, the star and sceptre, Gen 27:17. Jacob's dominion over Esau was to be only typical of this, Gen 49:10. Secondly, That from him should come the church, which should be particularly owned and favoured by Heaven. It was part of the blessing of Abraham, when he was first called to be the father of the faithful (Gen 12:3), I will bless those that bless thee; therefore, when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, Gen 28:4. Balaam explains this too, Num 24:9. Note, It is the best and most desirable blessing to stand in relation to Christ and his church, and to be interested in Christ's power and the church's favours.

Here, I. Jacob discovered Esau's approach, Gen 33:1. Some think that his lifting up his eyes denotes his cheerfulness and confidence, in opposition to a dejected countenance; having by prayer committed his case to God, he went on his way, and his countenance was no more sad, Sa1 1:18. Note, Those that have cast their care upon God may look before them with satisfaction and composure of mind, cheerfully expecting the issue, whatever it may be; come what will, nothing can come amiss to him whose heart is fixed, trusting in God. Jacob sets himself upon his watch-tower to see what answer God will give to his prayers, Hab 2:1. II. He put his family into the best order he could to receive him, whether he should come as a friend or as an enemy, consulting their decency if he came as a friend and their safety if he came as an enemy, Gen 33:1, Gen 33:2. Observe what a different figure these two brothers made. Esau is attended with a guard of 400 men, and looks big; Jacob is followed by a cumbersome train of women and children that are his care, and he looks tender and solicitous for their safety; and yet Jacob had the birthright, and was to have the dominion, and was every way the better man. Note, It is no disparagement to very great and good men to give a personal attendance to their families, and to their family affairs. Jacob, at the head of his household, set a better example than Esau at the head of his regiment. III. At their meeting, the expressions of kindness were interchanged in the best manner that could be between them. 1. Jacob bowed to Esau, Gen 33:3. Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother, knowing and remembering perhaps that when Abel was preferred in God's acceptance before his elder brother Cain, yet God undertook for him to Cain that he should not be wanting in the duty and respect owing by a younger brother. Unto thee shall be his desire, and thou shalt rule over him, Gen 4:7. Note, (1.) The way to recover peace where it has been broken is to do our duty, and pay our respects, upon all occasions, as if it had never been broken. It is the remembering and repeating of matters that separates friends and perpetuates the separation. (2.) A humble submissive carriage goes a great way towards the turning away of wrath. Many preserve themselves by humbling themselves: the bullet flies over him that stoops. 2. Esau embraced Jacob (Gen 33:4): He ran to meet him, not in passion, but in love; and, as one heartily reconciled to him, he received him with all the endearments imaginable, embraced him, fell on his neck, and kissed him. Some think that when Esau came out to meet Jacob it was with no bad design, but that he brought his 400 men only for state, that he might pay so much the greater respect to his returning brother. It is certain that Jacob understood the report of his messengers otherwise, Gen 32:5, Gen 32:6. Jacob was a man of prudence and fortitude, and we cannot suppose him to admit of a groundless fear to such a degree as he did this, nor that the Spirit of God would stir him up to pray such a prayer as he did for deliverance from a merely imaginary danger: and, if there was not some wonderful change wrought upon the spirit of Esau at this time, I see not how wrestling Jacob could be said to obtain such power with men as to denominate him a prince. Note, (1.) God had the hearts of all men in his hands, and can turn them when and how he pleases, by a secret, silent, but resistless power. He can, of a sudden, convert enemies into friends, as he did two Sauls, one by restraining grace (Sa1 26:21, Sa1 26:25), the other by renewing grace, Act 9:21, Act 9:22. (2.) It is not in vain to trust in God, and to call upon him in the day of trouble; those that do so often find the issue much better than they expected. 3. They both wept. Jacob wept for joy, to be thus kindly received by his brother whom he had feared; and Esau perhaps wept for grief and shame, to think of the bad design he had conceived against his brother, which he found himself strangely and unaccountably prevented from executing.

he bowed himself . . . seven times--The manner of doing this is by looking towards a superior and bowing with the upper part of the body brought parallel to the ground, then advancing a few steps and bowing again, and repeating his obeisance till, at the seventh time, the suppliant stands in the immediate presence of his superior. The members of his family did the same. This was a token of profound respect, and, though very marked, it would appear natural; for Esau being the elder brother, was, according to the custom of the East, entitled to respectful treatment from his younger brother. His attendants would be struck by it, and according to Eastern habits, would magnify it in the hearing of their master.

Here, I. Joseph relates the prophetical dreams he had, Gen 37:6, Gen 37:7, Gen 37:9, Gen 37:10. Though he was now very young (about seventeen years old), yet he was pious and devout, and well-inclined, and this fitted him for God's gracious discoveries of himself to him. Joseph had a great deal of trouble before him, and therefore God gave him betimes this prospect of his advancement, to support and comfort him under the long and grievous troubles with which he was to be exercised. Thus Christ had a joy set before him, and so have Christians. Note, God has ways of preparing his people beforehand for the trials which they cannot foresee, but which he has an eye to in the comforts with which he furnishes them. His dreams were, 1. That his brethren's sheaves all bowed to his, intimating upon what occasion they should be brought to do homage to him, namely, in seeking to him for corn; their empty sheaves should bow to his full one. 2. That the sun, and moon, and eleven stars, did obeisance to him, Gen 37:9. Joseph was more of a prophet than a politician, else he would have kept this to himself, when he could not but know that his brethren did already hate him and that this would but the more exasperate them. But, if he told it in his simplicity, yet God directed it for the mortification of his brethren. Observe, Joseph dreamed of his preferment, but he did not dream of his imprisonment. Thus many young people, when they are setting out in the world, think of nothing but prosperity and pleasure, and never dream of trouble. II. His brethren take it very ill, and are more and more enraged against him (Gen 37:8): Shalt thou indeed reign over us? See here, 1. How truly they interpreted his dream, that he should reign over them. Those become the expositors of his dream who were enemies to the accomplishment of it, as in Gideon's story (Jdg 7:13, Jdg 7:14); they perceived that he spoke of them, Mat 21:45. The event exactly answered to this interpretation, Gen 42:6, etc. 2. How scornfully they resented it: "Shalt thou, who are but one, reign over us, who are many? Thou, who are the youngest, over us who are older?" Note, The reign and dominion of Jesus Christ, our Joseph, have been, and are, despised and striven against by a carnal and unbelieving world, who cannot endure to think that this man should reign over them. The dominion also of the upright, in the morning of the resurrection, is thought of with the utmost disdain. III. His father gives him a gentle rebuke for it, yet observes the saying, Gen 37:10, Gen 37:11. Probably he checked him for it, to lessen the offence which his brethren would be apt to take at it; yet he took notice of it more than he seemed to do: he insinuated that it was but an idle dream, because his mother was brought in, who had been dead some time since; whereas the sun, moon, and eleven stars, signify no more than the whole family that should have a dependence upon him, and be glad to be beholden to him. Note, The faith of God's people in God's promises is often sorely shaken by their misunderstanding the promises and then suggesting the improbabilities that attend the performance; but God is doing his own work, and will do it, whether we understand him aright or no. Jacob, like Mary (Luk 2:51), kept these things in his heart, and no doubt remembered them long afterwards, when the event answered to the prediction.

Joseph's master took him, and put him into the prison--the roundhouse, from the form of its construction, usually attached to the dwelling of such an officer as Potiphar. It was partly a subterranean dungeon (Gen 41:14), though the brick-built walls rose considerably above the surface of the ground, and were surmounted by a vaulted roof somewhat in the form of an inverted bowl. Into such a dungeon Potiphar, in the first ebullition of rage, threw Joseph and ordered him to be subjected further to as great harshness of treatment (Psa 105:18) as he dared; for the power of masters over their slaves was very properly restrained by law, and the murder of a slave was a capital crime. a place where the king's prisoners were bound--Though prisons seem to have been an inseparable appendage of the palaces, this was not a common jail--it was the receptacle of state criminals; and, therefore, it may be presumed that more than ordinary strictness and vigilance were exercised over the prisoners. In general, however, the Egyptian, like other Oriental prisons, were used solely for the purposes of detention. Accused persons were cast into them until the charges against them could be investigated; and though the jailer was responsible for the appearance of those placed under his custody, yet, provided they were produced when called, he was never interrogated as to the way in which he had kept them.

Here is, 1. The verifying of Joseph's interpretation of the dreams, on the very day prefixed. The chief butler and baker were both advanced, one to his office, the other to the gallows, and both at the three days' end. Note, Very great changes, both for the better and for the worse, often happen in a very little time, so sudden are the revolutions of the wheel of nature. The occasion of giving judgement severally upon their case was the solemnizing of Pharaoh's birthday, on which, all his servants being obliged by custom to attend him, these two came to be enquired after, and the cause of their commitment looked into. The solemnizing of the birthday of princes has been an ancient piece of respect done them; and if it be not abused, as Jeroboam's was (Hos 7:5), and Herod's (Mar 6:21), is a usage innocent enough: and we may all profitably take notice of our birthdays, with thankfulness for the mercies of our birth, sorrow for the sinfulness of it, and an expectation of the day of our death as better than the day of our birth. On Pharaoh's birthday he lifted up the head of these two prisoners, that is, arraigned and tried them (when Naboth was tried he was set on high among the people, Kg1 21:9), and he restored the chief butler, and hanged the chief baker. If the butler was innocent and the baker guilty, we must own the equity of Providence in clearing up the innocency of the innocent, and making the sin of the guilty to find him out. If both were either equally innocent or equally guilty, it is an instance of the arbitrariness of such great princes as pride themselves in that power which Nebuchadnezzar set up for (Dan 5:19, whom he would he slew, and whom he would he kept alive), forgetting that there is a higher than they, to whom they are accountable. 2. The disappointing of Joseph's expectation from the chief butler: He remembered not Joseph, but forgot him, Gen 40:23. (1.) See here an instance of base ingratitude; Joseph had deserved well at his hands, had ministered to him, sympathized with him, helped him to a favourable interpretation of his dream, had recommended himself to him as an extraordinary person upon all accounts; and yet he forgot him. We must not think it strange if in this world we have hatred shown us for our love, and slights for our respects. (2.) See how apt those that are themselves at ease are to forget others in distress. Perhaps it is in allusion to this story that the prophet speaks of those that drink wine in bowls, and are not grieved for the affliction of Joseph, Amo 6:6. Let us learn hence to cease from man. Joseph perhaps depended too much upon his interest in the chief butler, and promised himself too much from him; he learned by his disappointment to trust in God only. We cannot expect too little from man nor too much from God. Some observe the resemblance between Joseph and Christ in this story. Joseph's fellow-sufferers were like the two thieves that were crucified with Christ - the one saved, the other condemned. (It is Dr. Lightfoot's remark, from Mr. Broughton.) One of these, when Joseph said to him, Remember me when it shall be well with thee, forget him; but one of those, when he said to Christ, Remember me when thou comest into thy kingdom, was not forgotten. We justly blame the chief butler's ingratitude to Joseph, yet we conduct ourselves much more disingenuously towards the Lord Jesus. Joseph had but foretold the chief butler's enlargement, but Christ wrought out ours, mediated with the King of kings for us; yet we forget him, though often reminded of him, though we have promised never to forget him: thus ill do we requite him, like foolish people and unwise.

Here is, I. The good advice that Joseph gave to Pharaoh, which was, 1. That in the years of plenty he should lay up for the years of famine, buy up corn when it was cheap, that he might both enrich himself and supply the country when it would be dear and scarce. Note, Fair warning should always be followed with good counsel. Therefore the prudent man foresees the evil, that he may hide himself. God has in his word told us of a day of trial and exigence before us, when we shall need all the grace we can get, and all little enough, "Now, therefore, provide accordingly." Note, further, Times of gathering must be diligently improved, because there will come a time of spending. Let us go to the ant, and learn of her this wisdom, Pro 6:6-8. 2. Because that which is everybody's work commonly proves nobody's work, he advises Pharaoh to appoint officers who should make it their business, and to select some one person to preside in the affair, Gen 41:33. Probably, if Joseph had not advised this, it would not have been done; Pharaoh's counsellors could no more improve the dream than his magicians interpret it; therefore it is said of him (Psa 105:22) that he taught the senators wisdom. Hence we may justly infer with Solomon (Ecc 4:13), Better is a poor and a wise child than an old and foolish king. II. The great honour that Pharaoh did to Joseph. 1. He gave him an honourable testimony: He is a man in whom the Spirit of God is; and this puts a great excellency upon any man; such men ought to be valued, Gen 41:38. He is a nonsuch for prudence: There is none so discreet and wise as thou art, Gen 41:39. Now he is abundantly recompensed for the disgrace that had been done him; and his righteousness is as the morning light, Psa 37:6. 2. He put him into an honourable office; not only employed him to buy up corn, but made him prime-minister of state, comptroller of the household - Thou shalt be over my house, chief justice of the kingdom - according to thy word shall all my people be ruled, or armed, as some read it, and then it bespeaks him general of the forces. Him commission was very ample: I have set thee over all the land of Egypt (Gen 41:41); without thee shall no man life up his hand or foot (Gen 41:44); all the affairs of the kingdom must pass through his hand. Nay (Gen 41:40), only in the throne will I be greater than thou. Note, It is the wisdom of princes to prefer those, and the happiness of people to have those preferred, to places of power and trust, in whom the Spirit of God is. It is probable that there were those about the court who opposed Joseph's preferment, which occasioned Pharaoh so often to repeat the grant, and with that solemn sanction (Gen 41:44), I am Pharaoh. When the proposal was made that there should be a corn-master-general nominated, it is said (Gen 41:37), Pharaoh's servants were all pleased with the proposal, each hoping for the place; but when Pharaoh said to them, "Joseph shall be the man," we do not read that they made him any answer, being uneasy at it, and acquiescing only because they could not help it. Joseph had enemies, no doubt, archers that shot at him, and hated him (Gen 49:23), as Daniel, Dan 6:4. 3. He put upon him all the marks of honour imaginable, to recommend him to the esteem and respect of the people as the king's favourite, and one whom he delighted to honour. (1.) He gave him his own ring, as a ratification of his commission, and in token of peculiar favour; or it was like delivering him the great seal. (2.) He put fine clothes upon him, instead of his prison garments. For those that are in kings' palaces must wear soft clothing; he that, in the morning, was dragging his fetters of iron, before night was adorned with a chain of gold. (3.) He made him ride in the second chariot to his own, and ordered all to do homage to him: "Bow the knee, as to Pharaoh himself." (4.) He gave him a new name, to show his authority over him, and yet such a name as bespoke the value he had for him, Zaphnathpaaneah - A revealer of secrets. (5.) He married him honourably to a prince's daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph was, [1.] An abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of Providence, and an encouragement to all good people to trust in a good God. [2.] It was typical of the exaltation of Christ, that great revealer of secrets (Joh 1:18), or, as some translate Joseph's new name, the Saviour of the world. The brightest glories of the upper world are put upon him, the highest trust is lodged in his hand, and all power is given to him both in heaven and earth. He is gatherer, keeper, and disposer, of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of minsters is to cry before him, "Bow the knee; kiss the Son."

Though Jacob's sons were all married, and had families of their own, yet, it should seem, they were still incorporated in one society, under the conduct and presidency of their father Jacob. We have here, I. The orders he gave them to go and buy corn in Egypt, Gen 42:1, Gen 42:2. Observe, 1. The famine was grievous in the land of Canaan. It is observable that all the three patriarches, to whom Canaan was the land of promise, met with famine in that land, which was not only to try their faith, whether they could trust God though he should slay them, though he should starve them, but to teach them to seek the better country, that is, the heavenly, Heb 11:14-16. We have need of something to wean us from this world, and make us long for a better. 2. Still, when there was famine in Canaan, there was corn in Egypt. Thus Providence orders it, that one place should be a succour and supply to another; for we are all brethren. The Egyptians, the seed of accursed Ham, have plenty, when God's blessed Israel want: Thus God, in dispensing common favours, often crosses hands. Yet observe, The plenty Egypt now had was owing, under God, to Joseph's prudence and care: if his brethren had not sold him into Egypt, but respected him according to his merits, who knows but he might have done the same thing for Jacob's family which now he had done for Pharaoh, and the Egyptians might then have come to them to buy corn? but those who drive away from among them wise and good men know not what they do. 3. Jacob saw that there was corn in Egypt; he saw the corn that his neighbours had bought there and brought home. It is a spur to exertion to see where supplies are to be had, and to see others supplied. Shall others get food for their souls, and shall we starve while it is to be had? 4. He reproved his sons for delaying to provide corn for their families. Why do you look one upon another? Note, When we are in trouble and want, it is folly for us to stand looking upon one another, that is, to stand desponding and despairing, as if there were no hope, no help, - to stand disputing either which shall have the honour of going first or which shall have the safety of coming last, - to stand deliberating and debating what we shall do, and doing nothing, - to stand dreaming under a spirit of slumber, as if we had nothing to do, and to stand delaying, as if we had time at command. Let it never be said, "We left that to be done tomorrow which we could a well have done today." 5. He quickened them to go to Egypt: Get you down thither. Masters of families must not only pray for daily bread for their families, and food convenient, but must lay out themselves with care and industry to provide it. II. Their obedience to these orders, Gen 42:3. They went down to buy corn; they did not send their servants, but very prudently went themselves, to lay out their own money. Let none think themselves too great nor too good to take pains. Masters of families should see with their own eyes, and take heed of leaving too much to servants. Only Benjamin went not with them, for he was his father's darling. To Egypt they came, among others, and, having a considerable cargo of corn to buy, they were brought before Joseph himself, who probably expected they would come; and, according to the laws of courtesy, they bowed down themselves before him, Gen 42:6. Now their empty sheaves did obeisance to his full one. Compare this with Isa 60:14 and Rev 3:9.

Joseph was the governor--in the zenith of his power and influence. he it was that sold--that is, directed the sales; for it is impossible that he could give attendance in every place. It is probable, however, that he may have personally superintended the storehouses near the border of Canaan, both because that was the most exposed part of the country and because he must have anticipated the arrival of some messengers from his father's house. Joseph's brethren came, and bowed down themselves before him--His prophetic dreams [Gen 37:5-11] were in the course of being fulfilled, and the atrocious barbarity of his brethren had been the means of bringing about the very issue they had planned to prevent (Isa 60:14; Rev 3:9, last clause).

Here is, I. The great respect that Joseph's brethren paid to him. When they brought him the present, they bowed themselves before him (Gen 43:26); and again, when they gave him an account of their father's health, they made obeisance, and called him, Thy servant our father, Gen 43:28. Thus were Joseph's dreams fulfilled more and more: and even the father, by the sons, bowed before him, according to the dream, Gen 37:10. Probably Jacob had directed them, if they had occasion to speak of him to the man, the lord of the land, to call him his servant. II. The great kindness that Joseph showed to them, while they little thought it was a brotherly kindness. Here is, 1. His kind enquiry concerning Jacob: Is he yet alive? - a very fit question to be asked concerning any, especially concerning old people; for we are dying daily: it is strange that we are yet alive. Jacob had said many years before, I will go to the grave to my son; but he is yet alive: we must not die when we will. 2. The kind notice he took of Benjamin, his own brother. (1.) He put up a prayer for him: God be gracious unto thee, my son, Gen 43:29. Joseph's favour, though he was the lord of the land, would do him little good, unless God were gracious to him. Many seek the ruler's favour, but Joseph directs him to seek the favour of the ruler of rulers. (2.) He shed some tears for him, Gen 43:30. His natural affection to his brother, his joy to see him, his concern at seeing him and the rest of them in distress for bread, and the remembrance of his own griefs since he last saw him, produced a great agitation in him, which perhaps was the more uneasy because he endeavoured to stifle and suppress it; but he was forced to retire into his closet, there to give vent to his feeling by tears. Note, [1.] Tears of tenderness and affection are no disparagement at all, even to great and wise men. [2.] Gracious weepers should not proclaim their tears. My soul shall weep in secret, says the prophet, Jer 13:17. Peter went out and wept bitterly. See Mat 26:75. 3. His kind entertainment of them all. When his weeping had subsided so that he could refrain himself, he sat down to dinner with them, treated them nobly, and yet contrived every thing to amuse them. (1.) He ordered three tables to be spread, one for his brethren, another for the Egyptians that dined with him (for so different were their customs that they did not care to eat together), another for himself, who durst not own himself a Hebrew, and yet would not sit with the Egyptians. See here an instance, [1.] Of hospitality and good house-keeping, which are very commendable, according as the ability is. [2.] Of compliance with people's humours, even whimsical ones, as bishop Patrick calls this of the Egyptians not eating with the Hebrews. Though Joseph was the lord of the land, and orders were given that all people should obey him, yet he would not force the Egyptians to eat with the Hebrews, against their minds, but let them enjoy their humours. Spirits truly generous hate to impose. [3.] Of the early distance between Jews and Gentiles; one table would not hold them. (2.) He placed his brethren according to their seniority (Gen 43:33), as if he could certainly divine. Some think they placed themselves so, according to their custom; but, if so, I see not why such particular notice is taken of it, especially as a thing they marvelled at. (3.) He gave them a very plentiful entertainment, sent messes to them from his own table, Gen 43:34. This was the more generous in him, and the more obliging to them, because of the present scarcity of provisions. In a day of famine, it is enough to be fed; but here they were feasted. Perhaps they had not had such a good dinner for many months. It is said, They drank and were merry; their cares and fears were now over, and they ate their bread with joy, concluding they were now upon good terms with the man, the lord of the land. If God accept our works, our present, we have reason to be cheerful. Yet when we sit, as they here did, to eat with a ruler, we should consider what is before us, and not indulge our appetite, nor be desirous of dainties, Pro 23:1-3. Joseph gave them to understand that Benjamin was his favourite; for his mess was five times as much as any of theirs, not as if he would have him eat so much more than the rest, for then he must eat more than would do him good (and it is no act of friendship, but rather an injury and unkindness, to press any either to eat or drink to excess), but thus he would testify his particular respect for him, that he might try whether his brethren would envy Benjamin his larger messes, as formerly they had envied himself his finer coat. And it must be our rule, in such cases, to be content with what we have, and not to grieve at what others have.

Joseph heaps further kindnesses upon his brethren, fills their sacks, returns their money, and sends them away full of gladness; but he also exercises them with further trials. Our God thus humbles those whom he loves and loads with benefits. Joseph ordered his steward to put a fine silver cup which he had (and which, it is likely, was used at his table when they dined with him) into Benjamin's sack's mouth, that it might seem as if he had stolen it from the table, and put it here himself, after his corn was delivered to him. If Benjamin had stolen it, it had been the basest piece of dishonesty and ingratitude that could be and if Joseph, by ordering it to be there, had designed really to take advantage against him, it had been in him most horrid cruelty and oppression; but it proved, in the issue, that there was no harm done, nor any designed, on either side. Observe, I. How the pretended criminals were pursued and arrested, on suspicion of having stolen a silver cup. The steward charged them with ingratitude - rewarding evil for good; and with folly, in taking away a cup of daily use, and which therefore would soon be missed, and diligent search made for it; for so it may be read: Is not this it in which my lord drinketh (as having a particular fondness for it), and for which he would search thoroughly? Gen 44:5. Or, "By which, leaving it carelessly at your table, he would make trial whether you were honest men or no." II. How they pleaded for themselves. They solemnly protested their innocence, and detestation of so base a thing (Gen 44:7), urged it as an instance of their honesty that they had brought their money back (Gen 44:8), and offered to submit to the severest punishment if they should be found guilty, Gen 44:9, Gen 44:10. III. How the theft was fastened upon Benjamin. In his sack the cup was found to whom Joseph had been particularly kind. Benjamin, no doubt, was ready to deny, upon oath, the taking of the cup, and we may suppose him as little liable to suspicion as any of them; but it is in vain to confront such notorious evidence: the cup is found in his custody; they dare not arraign Joseph's justice, nor so much as suggest that perhaps he that had put their money in their sacks' mouths had put the cup there; but they throw themselves upon Joseph's mercy. And, IV. Here is their humble submission, Gen 44:16. 1. They acknowledge the righteousness of God: God hath found out the iniquity of thy servants, perhaps referring to the injury they had formerly done to Joseph, for which they thought God was now reckoning with them. Note, Even in those afflictions wherein we apprehend ourselves wronged by men yet we must own that God is righteous, and finds out our iniquity. 2. They surrender themselves prisoners to Joseph: We are my lord's servants. Now Joseph's dreams were accomplished to the utmost. Their bowing so often, and doing homage, might be looked upon but as a compliment, and no more than what other strangers did; but the construction they themselves, in their pride, had put upon his dreams was, Shalt though have dominion over us? (Gen 37:8), and in this sense it is now at length fulfilled,; they own themselves his vassals. Since they did invidiously so understand it, so it shall be fulfilled in them. V. Joseph, with an air of justice, gives sentence that Benjamin only should be kept in bondage, and the rest should be dismissed; for why should any suffer but the guilty? Perhaps Joseph intended hereby to try Benjamin's temper, whether he could bear such a hardship as this with the calmness and composure of mind that became a wise and good man: in short, whether he was indeed his own brother, in spirit as well as blood; for Joseph himself had been falsely accused, and had suffered hard things in consequence, and yet kept possession of his own soul. However, it is plain he intended hereby to try the affection of his brethren to Benjamin and to their father. If they had gone away contentedly, and left Benjamin in bonds, no doubt Joseph would soon have released and promoted him, and sent notice to Jacob, and would have left the rest of his brethren justly to suffer for their hard-heartedness; but they proved to be better to Benjamin than he feared. Note, We cannot judge what men are by what they have been formerly, nor what they will do by what they have done: age and experience may make men wiser and better. Those that had sold Joseph would not now abandon Benjamin. The worst may mend in time.