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the earth was without form and void--or in "confusion and emptiness," as the words are rendered in Isa 34:11. This globe, at some undescribed period, having been convulsed and broken up, was a dark and watery waste for ages perhaps, till out of this chaotic state, the present fabric of the world was made to arise. the Spirit of God moved--literally, continued brooding over it, as a fowl does, when hatching eggs. The immediate agency of the Spirit, by working on the dead and discordant elements, combined, arranged, and ripened them into a state adapted for being the scene of a new creation. The account of this new creation properly begins at the end of this second verse; and the details of the process are described in the natural way an onlooker would have done, who beheld the changes that successively took place.

We have here a further account of the first day's work, in which observe, 1. That the first of all visible beings which God created was light; not that by it he himself might see to work (for the darkness and light are both alike to him), but that by it we might see his works and his glory in them, and might work our works while it is day. The works of Satan and his servants are works of darkness; but he that doeth truth, and doeth good, cometh to the light, and coveteth it, that his deeds may be made manifest, Joh 3:21. Light is the great beauty and blessing of the universe. Like the first-born, it does, of all visible beings, most resemble its great Parent in purity and power, brightness and beneficence; it is of great affinity with a spirit, and is next to it; though by it we see other things, and are sure that it is, yet we know not its nature, nor can describe what it is, or by what way the light is parted, Job 38:19, Job 38:24. By the sight of it let us be led to, and assisted in, the believing contemplation of him who is light, infinite and eternal light (Jo1 1:5), and the Father of lights (Jam 1:17), and who dwells in inaccessible light, Ti1 6:16. In the new creation, the first thing wrought in the soul is light: the blessed Spirit captives the will and affections by enlightening the understanding, so coming into the heart by the door, like the good shepherd whose own the sheep are, while sin and Satan, like thieves and robbers, climb up some other way. Those that by sin were darkness by grace become light in the world. 2. That the light was made by the word of God's power. He said, Let there be light; he willed and appointed it, and it was done immediately: there was light, such a copy as exactly answered the original idea in the Eternal Mind. O the power of the word of God! He spoke, and it was done, done really, effectually, and for perpetuity, not in show only, and to serve a present turn, for he commanded, and it stood fast: with him it was dictum, factum - a word, and a world. The world of God (that is, his will and the good pleasure of it) is quick and powerful. Christ is the Word, the essential eternal Word, and by him the light was produced, for in him was light, and he is the true light, the light of the world, Joh 1:9; Joh 9:5. The divine light which shines in sanctified souls is wrought by the power of God, the power of his word and of the Spirit of wisdom and revelation, opening the understanding, scattering the mists of ignorance and mistake, and giving the knowledge of the glory of God in the face of Christ, as at first, God commanded the light to shine out of darkness, Co2 4:6. Darkness would have been perpetually upon the face of fallen man if the Son of God had not come, and given us an understanding, Jo1 5:20. 3. That the light which God willed, when it was produced, he approved of: God saw the light that it was good. It was exactly as he designed it, and it was fit to answer the end for which he designed it. It was useful and profitable; the world, which now is a palace, would have been a dungeon without it. It was amiable and pleasant. Truly the light is sweet (Ecc 11:7); it rejoiceth the heart, Pro 15:30. What God commands he will approve and graciously accept; he will be well pleased with the work of his own hands. That is good indeed which is so in the sight of God, for he sees not as man sees. If the light is good, how good is he that is the fountain of light, from whom we receive it, and to whom we owe all praise for it and all the services we do by it! 4. That God divided the light from the darkness, so put them asunder as that they could never be joined together, or reconciled; for what fellowship has light with darkness? Co2 6:14. And yet he divided time between them, the day for light and the night for darkness, in a constant and regular succession to each other. Though the darkness was now scattered by the light, yet it was not condemned to a perpetual banishment, but takes its turn with the light, and has its place, because it has its use; for, as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night, and draw the curtains about us, that we may sleep the better. See Job 7:2. God has thus divided time between light and darkness, because he would daily remind us that this is a world of mixtures and changes. In heaven there is perfect and perpetual light, and no darkness at all; in hell, utter darkness, and no gleam of light. In that world between these two there is a great gulf fixed; but, in this world, they are counterchanged, and we pass daily from one to another, that we may learn to expect the like vicissitudes in the providence of God, peace and trouble, joy and sorrow, and may set the one over-against the other, accommodating ourselves to both as we do to the light and darkness, bidding both welcome, and making the best of both. 5. That God divided them from each other by distinguishing names: He called the light day, and the darkness he called night. He gave them names, as the Lord of both; for the day is his, the night also is his, Psa 74:16. He is the Lord of time, and will be so, till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. Let us acknowledge God in the constant succession of day and night, and consecrate both to his honour, by working for him every day and resting in him every night, and meditating in his law day and night. 6. That this was the first day's work, and a good day's work it was. The evening and the morning were the first day. The darkness of the evening was before the light of the morning, that it might serve for a foil to it, to set it off, and make it shine the brighter. This was not only the first day of the world, but the first day of the week. I observe it to the honour of that day, because the new world began on the first day of the week likewise, in the resurrection of Christ, as the light of the world, early in the morning. In him the day-spring from on high has visited the world; and happy are we, for ever happy, if that day-star arise in our hearts.

THE FIRST DAY. (Gen 1:3-5) God said--This phrase, which occurs so repeatedly in the account means: willed, decreed, appointed; and the determining will of God was followed in every instance by an immediate result. Whether the sun was created at the same time with, or long before, the earth, the dense accumulation of fogs and vapors which enveloped the chaos had covered the globe with a settled gloom. But by the command of God, light was rendered visible; the thick murky clouds were dispersed, broken, or rarefied, and light diffused over the expanse of waters. The effect is described in the name "day," which in Hebrew signifies "warmth," "heat"; while the name "night" signifies a "rolling up," as night wraps all things in a shady mantle.

The third day's work is related in these verses - the forming of the sea and the dry land, and the making of the earth fruitful. Hitherto the power of the Creator had been exerted and employed about the upper part of the visible word; the light of heaven was kindled, and the firmament of heaven fixed: but now he descends to this lower world, the earth, which was designed for the children of men, designed both for their habitation and for their maintenance; and here we have an account of the fitting of it for both, and building of their house and the spreading of their table. Observe, I. How the earth was prepared to be a habitation for man, by the gathering of the waters together, and the making of the dry land to appear. Thus, instead of the confusion which there was (Gen 1:2) when earth and water were mixed in one great mass, behold, now, there is order, by such a separation as rendered them both useful. God said, Let it be so, and it was so; no sooner said than done. 1. The waters which had covered the earth were ordered to retire, and to gather into one place, namely, those hollows which were fitted and appointed for their reception and rest. The waters, thus cleared, thus collected, and thus lodged, in their proper place, he called seas. Though they are many, in distant regions, and washing several shores, yet, either above ground or under ground, they have communication with each other, and so they are one, and the common receptacle of waters, into which all the rivers flow, Ecc 1:7. Waters and seas often, in scripture, signify troubles and afflictions, Psa 42:7; Psa 69:2, Psa 69:14, Psa 69:15. God's own people are not exempted from these in this world; but it is their comfort that they are only waters under the heaven (there are none in heaven), and that they are all in the place that God has appointed them and within the bounds that he has set for them. How the waters were gathered together at first, and how they are still bound and limited by the same Almighty had that first confined them, are elegantly described, Psa 104:6-9, and are there mentioned as matter of praise. Those that go down to the sea in ships ought to acknowledge daily the wisdom, power, and goodness, of the Creator, in making the great waters serviceable to man for trade and commerce; and those that tarry at home must own themselves indebted to him that keeps the sea with bars and doors in its decreed place, and stays its proud waves, Job 38:10, Job 38:11. 2. The dry land was made to appear, and emerge out of the waters, and was called earth, and given to the children of men. The earth, it seems, was in being before; but it was of no use, because it was under water. Thus many of God's gifts are received in vain, because they are buried; make them to appear, and they become serviceable. We who, to this day, enjoy the benefit of the dry land (though, since this, it was once deluged, and dried again) must own ourselves tenants to, and dependents upon, that God whose hands formed the dry land, Psa 95:5; Jon 1:9. II. How the earth was furnished for the maintenance and support of man, Gen 1:11, Gen 1:12. Present provision was now made, by the immediate products of the upstart earth, which, in obedience to God's command, was no sooner made than it became fruitful, and brought forth grass for the cattle and herb for the service of man. Provision was likewise made for time to come, by the perpetuating of the several kinds of vegetables, which are numerous, various, and all curious, and every one having its seed in itself after its kind, that, during the continuance of man upon the earth, food might be fetched out of the earth for his use and benefit. Lord, what is man, that he is thus visited and regarded - that such care should be taken, and such provision made, for the support and preservation of those guilty and obnoxious lives which have been a thousand times forfeited! Observe here, 1. That not only the earth is the Lord's, but the fulness thereof, and he is the rightful owner and sovereign disposer, not only of it, but of all its furniture. The earth was emptiness (Gen 1:2), but now, by a word's speaking, it has become full of God's riches, and his they are still - his corn and his wine, his wool and his flax, Hos 2:9. Though the use of them is allowed to us, the property still remains in him, and to his service and honour they must be used. 2. That common providence is a continued creation, and in it our Father worketh hitherto. The earth still remains under the efficacy of this command, to bring forth grass, and herbs, and its annual products; and though, being according to the common course of nature, these are not standing miracles, yet they are standing instances of the unwearied power and unexhausted goodness of the world's great Maker and Master. 3. That though God, ordinarily, makes use of the agency of second causes, according to their nature, yet he neither needs them nor is tied to them; for, though the precious fruits of the earth are usually brought forth by the influences of the sun and moon (Deu 33:14), yet here we find the earth bearing a great abundance of fruit, probable ripe fruit, before the sun and moon were made. 4. That it is good to provide things necessary before we have occasion to use them: before the beasts and man were made, here were grass and herbs prepared for them. God thus dealt wisely and graciously with man; let not man then be foolish and unwise for himself. 5. That God must have the glory of all the benefit we receive from the products of the earth, either for food or physic. It is he that hears the heavens when they hear the earth, Hos 2:21, Hos 2:22. And if we have, through grace, an interest in him who is the fountain, when the streams are dried up and the fig-tree doth not blossom we may rejoice in him.

THIRD DAY. (Gen 1:9-13) let the waters under the heaven be gathered together unto one place--The world was to be rendered a terraqueous globe, and this was effected by a volcanic convulsion on its surface, the upheaving of some parts, the sinking of others, and the formation of vast hollows, into which the waters impetuously rushed, as is graphically described (Psa 104:6-9) [HITCHCOCK]. Thus a large part of the earth was left "dry land," and thus were formed oceans, seas, lakes, and rivers which, though each having its own bed, or channel, are all connected with the sea (Job 38:10; Ecc 1:7).

Each day, hitherto, has produced very noble and excellent beings, which we can never sufficiently admire; but we do not read of the creation of any living creature till the fifth day, of which these verses give us an account. The work of creation not only proceeded gradually from one thing to another, but rose and advanced gradually from that which was less excellent to that which was more so, teaching us to press towards perfection and endeavour that our last works may be our best works. It was on the fifth day that the fish and fowl were created, and both out of the waters. Though there is one kind of flesh of fishes, and another of birds, yet they were made together, and both out of the waters; for the power of the first Cause can produce very different effects from the same second causes. Observe, 1. The making of the fish and fowl, at first, Gen 1:20, Gen 1:21. God commanded them to be produced. He said, Let the waters bring forth abundantly; not as if the waters had any productive power of their own, but, "Let them be brought into being, the fish in the waters and the fowl out of them." This command he himself executed: God created great whales, etc. Insects, which perhaps are as various and as numerous as any species of animals, and their structure as curious, were part of this day's work, some of them being allied to the fish and others to the fowl. Mr. Boyle (I remember) says he admires the Creator's wisdom and power as much in an ant as in an elephant. Notice is here taken of the various sorts of fish and fowl, each after their kind, and of the great numbers of both that were produced, for the waters brought forth abundantly; and particular mention if made of great whales, the largest of fishes, whose bulk and strength, exceeding that of any other animal, are remarkable proofs of the power and greatness of the Creator. The express notice here taken of the whale, above all the rest, seems sufficient to determine what animal is meant by the Leviathan, Job 41:1. The curious formation of the bodies of animals, their different sizes, shapes, and natures, with the admirable powers of the sensitive life with which they are endued, when duly considered, serve, not only to silence and shame the objections of atheists and infidels, but to raise high thoughts and high praises of God in pious and devout souls, Psa 104:25, etc. 2. The blessing of them, in order to their continuance. Life is a wasting thing. Its strength is not the strength of stones. It is a candle that will burn out, if it be not first blown out; and therefore the wise Creator not only made the individuals, but provided for the propagation of the several kinds; God blessed them, saying, Be fruitful and multiply, Gen 1:22. God will bless his own works, and not forsake them; and what he does shall be for a perpetuity, Ecc 3:14. The power of God's providence preserves all things, as at first his creating power produced them. Fruitfulness is the effect of God's blessing and must be ascribed to it; the multiplying of the fish and fowl, from year to year, is still the fruit of this blessing. Well, let us give to God the glory of the continuance of these creatures to this day for the benefit of man. See Job 12:7, Job 12:9. It is a pity that fishing and fowling, recreations innocent in themselves, should ever be abused to divert any from God and their duty, while they are capable of being improved to lead us to the contemplation of the wisdom, power, and goodness, of him that made all these things, and to engage us to stand in awe of him, as the fish and fowl do of us.

Man consisting of body and soul, a body made out of the earth and a rational immortal soul the breath of heaven, we have, in these verses, the provision that was made for the happiness of both; he that made him took care to make him happy, if he could but have kept himself so and known when he was well off. That part of man by which he is allied to the world of sense was made happy; for he was put in the paradise of God: that part by which he is allied to the world of spirits was well provided for; for he was taken into covenant with God. Lord, what is man that he should be thus dignified - man that is a worm! Here we have, I. A description of the garden of Eden, which was intended for the mansion and demesne of this great lord, the palace of this prince. The inspired penman, in this history, writing for the Jews first, and calculating his narratives for the infant state of the church, describes things by their outward sensible appearances, and leaves us, by further discoveries of the divine light, to be led into the understanding of the mysteries couched under them. Spiritual things were strong meat, which they could not yet bear; but he writes to them as unto carnal, Co1 3:1. Therefore he does not so much insist upon the happiness of Adam's mind as upon that of his outward state. The Mosaic history, as well as the Mosaic law, has rather the patterns of heavenly things than the heavenly things themselves, Heb 9:23. Observe, 1. The place appointed for Adam's residence was a garden; not an ivory house nor a palace overlaid with gold, but a garden, furnished and adorned by nature, not by art. What little reason have men to be proud of stately and magnificent buildings, when it was the happiness of man in innocency that he needed none! As clothes came in with sin, so did houses. The heaven was the roof of Adam's house, and never was any roof so curiously ceiled and painted. The earth was his floor, and never was any floor so richly inlaid. The shadow of the trees was his retirement; under them were his dining-rooms, his lodging-rooms, and never were any rooms so finely hung as these: Solomon's, in all their glory, were not arrayed like them. The better we can accommodate ourselves to plain things, and the less we indulge ourselves with those artificial delights which have been invented to gratify men's pride and luxury, the nearer we approach to a state of innocency. Nature is content with a little and that which is most natural, grace with less, but lust with nothing. 2. The contrivance and furniture of this garden were the immediate work of God's wisdom and power. The Lord God planted this garden, that is, he had planted it - upon the third day, when the fruits of the earth were made. We may well suppose to have been the most accomplished place for pleasure and delight that ever the sun saw, when the all-sufficient God himself designed it to be the present happiness of his beloved creature, man, in innocency, and a type and a figure of the happiness of the chosen remnant in glory. No delights can be agreeable nor satisfying to a soul but those that God himself has provided and appointed for it; no true paradise, but of God's planting. The light of our own fires, and the sparks of our own kindling, will soon leave us in the dark, Isa 50:11. The whole earth was now a paradise compared with what it is since the fall and since the flood; the finest gardens in the world are a wilderness compared with what the whole face of the ground was before it was cursed for man's sake: yet that was not enough; God planted a garden for Adam. God's chosen ones shall have distinguishing favours shown them. 3. The situation of this garden was extremely sweet. It was in Eden, which signifies delight and pleasure. The place is here particularly pointed out by such marks and bounds as were sufficient, I suppose, when Moses wrote, to specify the place to those who knew that country; but now, it seems, the curious cannot satisfy themselves concerning it. Let it be our care to make sure a place in the heavenly paradise, and then we need not perplex ourselves with a search after the place of the earthly paradise. It is certain that, wherever it was, it had all desirable conveniences, and (which never any house nor garden on earth was) without any convenience. Beautiful for situation, the joy and the glory of the whole earth, was this garden: doubtless it was earth in its highest perfection. 4. The trees with which this garden was planted. (1.) It had all the best and choicest trees in common with the rest of the ground. It was beautiful and adorned with every tree that, for its height or breadth, its make or colour, its leaf or flower, was pleasant to the sight and charmed the eye; it was replenished and enriched with every tree that yielded fruit grateful to the taste and useful to the body, and so good for food. God, as a tender Father, consulted not only Adam's profit, but his pleasure; for there is a pleasure consistent with innocency, nay, there is a true and transcendent pleasure in innocency. God delights in the prosperity of his servants, and would have them easy; it is owing to themselves if they be uneasy. When Providence puts us into an Eden of plenty and pleasure, we ought to serve him with joyfulness and gladness of heart, in the abundance of the good things he gives us. But, (2.) It had two extraordinary trees peculiar to itself; on earth there were not their like. [1.] There was the tree of life in the midst of the garden, which was not so much a memorandum to him of the fountain and author of his life, nor perhaps any natural means to preserve or prolong life; but it was chiefly intended to be a sign and seal to Adam, assuring him of the continuance of life and happiness, even to immortality and everlasting bliss, through the grace and favour of his Maker, upon condition of his perseverance in this state of innocency and obedience. Of this he might eat and live. Christ is now to us the tree of life (Rev 2:7; Rev 22:2), and the bread of life, Joh 6:48, Joh 6:53. [2.] There was the tree of the knowledge of good and evil, so called, not because it had any virtue in it to beget or increase useful knowledge (surely then it would not have been forbidden), but, First, Because there was an express positive revelation of the will of God concerning this tree, so that by it he might know moral good and evil. What is good? It is good not to eat of this tree. What is evil? It is evil to eat of this tree. The distinction between all other moral good and evil was written in the heart of man by nature; but this, which resulted from a positive law, was written upon this tree. Secondly, Because, in the event, it proved to give Adam an experimental knowledge of good by the loss of it and of evil by the sense of it. As the covenant of grace has in it, not only Believe and be saved, but also, Believe not and be damned (Mar 16:16), so the covenant of innocency had in it, not only "Do this and live," which was sealed and confirmed by the tree of life, but, "Fail and die," which Adam was assured of by this other tree: "Touch it at your peril;" so that, in these two trees, God set before him good and evil, the blessing and the curse, Deu 30:19. These two trees were as two sacraments. 5. The rivers with which this garden was watered, Gen 2:10-14. These four rivers (or one river branched into four streams) contributed much both to the pleasantness and the fruitfulness of this garden. The land of Sodom is said to be well watered every where, as the garden of the Lord, Gen 13:10. Observe, That which God plants he will take care to keep watered. The trees of righteousness are set by the rivers, Psa 1:3. In the heavenly paradise there is a river infinitely surpassing these; for it is a river of the water of life, not coming out of Eden, as this, but proceeding out of the throne of God and of the Lamb (Rev 22:1), a river that makes glad the city of our God, Psa 46:4. Hiddekel and Euphrates are rivers of Babylon, which we read of elsewhere. By these the captive Jews sat down and wept, when they remembered Sion (Psa 137:1); but methinks they had much more reason to weep (and so have we) at the remembrance of Eden. Adam's paradise was their prison; such wretched work has sin made. Of the land of Havilah it is said (Gen 2:12), The gold of that land is good, and there is bdellium and the onyx-stone: surely this is mentioned that the wealth of which the land of Havilah boasted might be as foil to that which was the glory of the land of Eden. Havilah had gold, and spices, and precious stones; but Eden had that which was infinitely better, the tree of life, and communion with God. So we may say of the Africans and Indians: "They have the gold, but we have the gospel. The gold of their land is good, but the riches of ours are infinitely better." II. The placing of man in this paradise of delight, Gen 2:15, where observe, 1. How God put him in possession of it: The Lord God took the man, and put him into the garden of Eden; so Gen 2:8, Gen 2:15. Note here, (1.) Man was made out of paradise; for, after God had formed him, he put him into the garden: he was made of common clay, not of paradise-dust. He lived out of Eden before he lived in it, that he might see that all the comforts of his paradise-state were owing to God's free grace. He could not plead a tenant-right to the garden, for he was not born upon the premises, nor had any thing but what he received; all boasting was hereby for ever excluded. (2.) The same God that was the author of his being was the author of his bliss; the same hand that made him a living soul planted the tree of life for him, and settled him by it. He that made us is alone able to make us happy; he that is the former of our bodies and the Father of our spirits, he, and none but he, can effectually provide for the felicity of both. (3.) It adds much to the comfort of any condition if we have plainly seen God going before us and putting us into it. If we have not forced providence, but followed it, and taken the hints of direction it has given us, we may hope to find a paradise where otherwise we could not have expected it. See Psa 47:4. 2. How God appointed him business and employment. He put him there, not like Leviathan into the waters, to play therein, but to dress the garden and to keep it. Paradise itself was not a place of exemption from work. Note, here, (1.) We were none of us sent into the world to be idle. He that made us these souls and bodies has given us something to work with; and he that gave us this earth for our habitation has made us something to work on. If a high extraction, or a great estate, or a large dominion, or perfect innocency, or a genius for pure contemplation, or a small family, could have given a man a writ of ease, Adam would not have been set to work; but he that gave us being has given us business, to serve him and our generation, and to work out our salvation: if we do not mind our business, we are unworthy of our being and maintenance. (2.) Secular employments will vary well consist with a state of innocency and a life of communion with God. The sons and heirs of heaven, while they are here in this world, have something to do about this earth, which must have its share of their time and thoughts; and, if they do it with an eye to God, they are as truly serving him in it as when they are upon their knees. (3.) The husbandman's calling is an ancient and honourable calling; it was needful even in paradise. The garden of Eden, though it needed not to be weeded (for thorns and thistles were not yet a nuisance), yet must be dressed and kept. Nature, even in its primitive state, left room for the improvements of art and industry. It was a calling fit for a state of innocency, making provision for life, not for lust, and giving man an opportunity of admiring the Creator and acknowledging his providence: while his hands were about his trees, his heart might be with his God. (4.) There is a true pleasure in the business which God calls us to, and employs us in. Adam's work was so far from being an allay that it was an addition to the pleasures of paradise; he could not have been happy if he had been idle: it is still a law, He that will not work has no right to eat, Th2 3:10; Pro 27:23. III. The command which God gave to man in innocency, and the covenant he then took him into. Hitherto we have seen God as man's powerful Creator and his bountiful Benefactor; now he appears as his Ruler and Lawgiver. God put him into the garden of Eden, not to live there as he might list, but to be under government. As we are not allowed to be idle in this world, and to do nothing, so we are not allowed to be wilful, and do what we please. When God had given man a dominion over the creatures, he would let him know that still he himself was under the government of his Creator.

Observe here, I. God's authority over man, as a creature that had reason and freedom of will. The Lord God commanded the man, who stood now as a public person, the father and representative of all mankind, to receive law, as he had lately received a nature, for himself and all his. God commanded all the creatures, according to their capacity; the settled course of nature is a law, Psa 148:6; Psa 104:9. The brute-creatures have their respective instincts; but man was made capable of performing reasonable service, and therefore received, not only the command of a Creator, but the command of a Prince and Master. Though Adam was a very great man, a very good man, and a very happy man, yet the Lord God commanded him; and the command was no disparagement to his greatness, no reproach to his goodness, nor any diminution at all to his happiness. Let us acknowledge God's right to rule us, and our own obligations to be ruled by him; and never allow any will of our own in contradiction to, or competition with, the holy will of God. II. The particular act of this authority, in prescribing to him what he should do, and upon what terms he should stand with his Creator. Here is, 1. A confirmation of his present happiness to him, in that grant, Of every tree in the garden thou mayest freely eat. This was not only an allowance of liberty to him, in taking the delicious fruits of paradise, as a recompence for his care and pains in dressing and keeping it (Co1 9:7, Co1 9:10), but it was, withal, an assurance of life to him, immortal life, upon his obedience. For the tree of life being put in the midst of the garden (Gen 2:9), as the heart and soul of it, doubtless God had an eye to that especially in this grant; and therefore when, upon his revolt, this grant is recalled, no notice is taken of any tree of the garden as prohibited to him, except the tree of life (Gen 3:22), of which it is there said he might have eaten and lived for ever, that is, never died, nor ever lost his happiness. "Continue holy as thou art, in conformity to thy Creator's will, and thou shalt continue happy as thou art in the enjoyment of thy Creator's favour, either in this paradise or in a better." Thus, upon condition of perfect personal and perpetual obedience, Adam was sure of paradise to himself and his heirs for ever. 2. A trial of his obedience, upon pain of the forfeiture of all his happiness: "But of the other tree which stood very near the tree of life (for they are both said to be in the midst of the garden), and which was called the tree of knowledge, in the day thou eatest thereof, thou shalt surely die;" as if he had said, "Know, Adam, that thou art now upon thy good behaviour, thou art put into paradise upon trial; be observant, be obedient, and thou art made for ever; otherwise thou wilt be as miserable as now thou art happy." Here, (1.) Adam is threatened with death in case of disobedience: Dying thou shalt die, denoting a sure and dreadful sentence, as, in the former part of this covenant, eating thou shalt eat, denotes a free and full grant. Observe [1.] Even Adam, in innocency, was awed with a threatening; fear is one of the handles of the soul, by which it is taken hold of and held. If he then needed this hedge, much more do we now. [2.] The penalty threatened is death: Thou shalt die, that is, "Thou shalt be debarred from the tree of life, and all the good that is signified by it, all the happiness thou hast, either in possession or prospect; and thou shalt become liable to death, and all the miseries that preface it and attend it." [3.] This was threatened as the immediate consequence of sin: In the day thou eatest, thou shalt die, that is, "Thou shalt become mortal and capable of dying; the grant of immortality shall be recalled, and that defence shall depart from thee. Thou shalt become obnoxious to death, like a condemned malefactor that is dead in the law" (only, because Adam was to be the root of mankind, he was reprieved); "nay, the harbingers and forerunners of death shall immediately seize thee, and thy life, thenceforward, shall be a dying life: and this, surely; it is a settled rule, the soul that sinneth, it shall die." (2.) Adam is tried with a positive law, not to eat of the fruit of the tree of knowledge. Now it was very proper to make trial of his obedience by such a command as this, [1.] Because the reason of it is fetched purely from the will of the Law-maker. Adam had in his nature an aversion to that which was evil in itself, and therefore he is tried in a thing which was evil only because it was forbidden; and, being in a small thing, it was the more fit to prove his obedience by. [2.] Because the restraint of it is laid upon the desires of the flesh and of the mind, which, in the corrupt nature of man, are the two great fountains of sin. This prohibition checked both his appetite towards sensitive delights and his ambitions of curious knowledge, that his body might be ruled by his soul and his soul by his God. Thus easy, thus happy, was man in a state of innocency, having all that heart could wish to make him so. How good was God to him! How many favours did he load him with! How easy were the laws he gave him! How kind the covenant he made with him! Yet man, being in honour, understood not his own interest, but soon became as the beasts that perish.

Sentence being passed upon the offenders, we have here execution, in part, done upon them immediately. Observe here, I. How they were justly disgraced and shamed before God and the holy angels, by the ironical upbraiding of them with the issue of their enterprise: "Behold, the man has become as one of us, to know good and evil! A goodly god he makes! Does he not? See what he has got, what preferments, what advantages, by eating forbidden fruit!" This was said to awaken and humble them, and to bring them to a sense of their sin and folly, and to repentance for it, that, seeing themselves thus wretchedly deceived by following the devil's counsel, they might henceforth pursue the happiness God should offer in the way he should prescribe. God thus fills their faces with shame, that they may seek his name, Psa 83:16. He puts them to this confusion, in order to their conversion. True penitents will thus upbraid themselves: "What fruit have I now by sin? Rom 6:21. Have I gained what I foolishly promised myself in a sinful way? No, no, it never proved what it pretended to, but the contrary." II. How they were justly discarded, and shut out of paradise, which was a part of the sentence implied in that, Thou shalt eat the herb of the field. Here we have, 1. The reason God gave why he shut man out of paradise; not only because he had put forth his hand, and taken of the tree of knowledge, which was his sin, but lest he should again put forth his hand, and take also of the tree of life (now forbidden him by the divine sentence, as before the tree of knowledge was forbidden by the law), and should dare to eat of that tree, and so profane a divine sacrament and defy a divine sentence, and yet flatter himself with a conceit that thereby he should live forever. Observe, (1.) There is a foolish proneness in those that have rendered themselves unworthy of the substance of Christian privileges to catch at the signs and shadows of them. Many that like not the terms of the covenant, yet, for their reputation's sake, are fond of the seals of it. (2.) It is not only justice, but kindness, to such, to be denied them; for, by usurping that to which they have no title, they affront God and make their sin the more heinous, and by building their hopes upon a wrong foundation they render their conversion the more difficult and their ruin the more deplorable. 2. The method God took, in giving him this bill of divorce, and expelling and excluding him from this garden of pleasure. He turned him out, and kept him out. (1.) He turned him out, from the garden to the common. This is twice mentioned: He sent him forth (Gen 3:23), and then he drove him out, Gen 3:24. God bade him go out, told him that that was no place for him, he should no longer occupy and enjoy that garden; but he liked the place too well to be willing to part with it, and therefore God drove him out, made him go out, whether he would or no. This signified the exclusion of him, and all his guilty race, from that communion with God which was the bliss and glory of paradise. The tokens of God's favour to him and his delight in the sons of men, which he had in his innocent estate, were now suspended; the communications of his grace were withheld, and Adam became weak, and like other men, as Samson when the Spirit of the Lord had departed from him. His acquaintance with God was lessened and lost, and that correspondence which had been settled between man and his Maker was interrupted and broken off. He was driven out, as one unworthy of this honour and incapable of this service. Thus he and all mankind, by the fall, forfeited and lost communion with God. But whither did he send him when he turned him out of Eden? He might justly have chased him out of the world (Job 18:18), but he only chased him out of the garden. He might justly have cast him down to hell, as he did the angels that sinned when he shut them out from the heavenly paradise, Pe2 2:4. But man was only sent to till the ground out of which he was taken. He was sent to a place of toil, not to a place of torment. He was sent to the ground, not to the grave, - to the work-house, not to the dungeon, not to the prison-house, - to hold the plough, not to drag the chain. His tilling the ground would be recompensed by his eating of its fruits; and his converse with the earth whence he was taken was improvable to good purposes, to keep him humble, and to remind him of his latter end. Observe, then, that though our first parents were excluded from the privileges of their state of innocency, yet they were not abandoned to despair, God's thoughts of love designing them for a second state of probation upon new terms. (2.) He kept him out, and forbade him all hopes of a re-entry; for he placed at the east of the garden of Eden a detachment of cherubim, God's hosts, armed with a dreadful and irresistible power, represented by flaming swords which turned every way, on that side the garden which lay next to the place whither Adam was sent, to keep the way that led to the tree of life, so that he could neither steal nor force an entry; for who can make a pass against an angel on his guard or gain a pass made good by such force? Now this intimated to Adam, [1.] That God was displeased with him. Though he had mercy in store for him, yet at present he was angry with him, was turned to be his enemy and fought against him, for here was a sword drawn (Num 22:23); and he was to him a consuming fire, for it was a flaming sword. [2.] That the angels were at war with him; no peace with the heavenly hosts, while he was in rebellion against their Lord and ours. [3.] That the way to the tree of life was shut up, namely, that way which, at first, he was put into, the way of spotless innocency. It is not said that the cherubim were set to keep him and his for ever from the tree of life (thanks be to God, there is a paradise set before us, and a tree of life in the midst of it, which we rejoice in the hopes of); but they were set to keep that way of the tree of life which hitherto they had been in; that is, it was henceforward in vain for him and his to expect righteousness, life, and happiness, by virtue of the first covenant, for it was irreparably broken, and could never be pleaded, nor any benefit taken by it. The command of that covenant being broken, the curse of it is in full force; it leaves no room for repentance, but we are all undone if we be judged by that covenant. God revealed this to Adam, not to drive him to despair, but to oblige and quicken him to look for life and happiness in the promised seed, by whom the flaming sword is removed. God and his angels are reconciled to us, and a new and living way into the holiest is consecrated and laid open for us.

If thou doest well, shalt thou not be accepted?--A better rendering is, "Shalt thou not have the excellency"? which is the true sense of the words referring to the high privileges and authority belonging to the first-born in patriarchal times. sin lieth at the door--sin, that is, a sin offering--a common meaning of the word in Scripture (as in Hos 4:8; Co2 5:21; Heb 9:28). The purport of the divine rebuke to Cain was this, "Why art thou angry, as if unjustly treated? If thou doest well (that is, wert innocent and sinless) a thank offering would have been accepted as a token of thy dependence as a creature. But as thou doest not well (that is, art a sinner), a sin offering is necessary, by bringing which thou wouldest have met with acceptance and retained the honors of thy birthright." This language implies that previous instructions had been given as to the mode of worship; Abel offered through faith (Heb 11:4). unto thee shall be his desire--The high distinction conferred by priority of birth is described (Gen 27:29); and it was Cain's conviction, that this honor had been withdrawn from him, by the rejection of his sacrifice, and conferred on his younger brother--hence the secret flame of jealousy, which kindled into a settled hatred and fell revenge.

God saw it . . . repented . . . grieved--God cannot change (Mal 3:6; Jam 1:17); but, by language suited to our nature and experience, He is described as about to alter His visible procedure towards mankind--from being merciful and long-suffering, He was about to show Himself a God of judgment; and, as that impious race had filled up the measure of their iniquities, He was about to introduce a terrible display of His justice (Ecc 8:11).

Here it appears indeed that Noah found grace in the eyes of the Lord. God's favour to him was plainly intimated in what he said of him, Gen 6:8-10, where his name is mentioned five times in five lines, when once might have served to make the sense clear, as if the Holy Ghost took a pleasure in perpetuating his memory; but it appears much more in what he says to him in these verses - the informations and instructions here given him. I. God here makes Noah the man of his counsel, communicating to him his purpose to destroy this wicked world by water. As, afterwards, he told Abraham his resolution concerning Sodom (Gen 18:17, Shall I hide from Abraham?) so here "Shall I hide from Noah the thing that I do, seeing that he shall become a great nation?" Note, The secret of the Lord is with those that fear him (Psa 25:14); it was with his servants the prophets (Amo 3:7), by a spirit of revelation, informing them particularly of his purposes; it is with all believers by a spirit of wisdom and faith, enabling them to understand and apply the general declarations of the written word, and the warnings there given. Now, 1. God told Noah, in general, that he would destroy the world (Gen 6:13): The end of all flesh has come before me; I will destroy them; that is, the ruin of this wicked world is decreed and determined; it has come, that is, it will come surely, and come quickly. Noah, it is likely, in preaching to his neighbours, had warned them, in general, of the wrath of God that they would bring upon themselves by their wickedness, and now God seconds his endeavours by a particular denunciation of wrath, that Noah might try whether this would work upon them. Hence observe, (1.) That God confirmeth the words of his messengers, Isa 44:26. (2.) That to him that has, and uses what he has for the good of others, more shall be given, more full instructions. 2. He told him, particularly, that he would destroy the world by a flood of waters: And behold, I, even I, do bring a flood of waters upon the earth, Gen 6:17. God could have destroyed all mankind by the sword of an angel, a flaming sword turning every way, as he destroyed all the first-born of the Egyptians and the camp of the Assyrians; and then there needed no more than to set a mark upon Noah and his family for their preservation. But God chose to do it by a flood of waters, which should drown the world. The reasons, we may be sure, were wise and just, though to us unknown. God has many arrows in his quiver, and he may use which he please: as he chooses the rod with which he will correct his children, so he chooses the sword with which he will cut off his enemies. Observe the manner of expression: "I, even I, do bring a flood; I that am infinite in power, and therefore can do it, infinite in justice, and therefore will do it." (1.) It intimates the certainty of the judgment: I, even I, will do it. That cannot but be done effectually which God himself undertakes the doing of. See Job 11:10. (2.) It intimates the tendency of it to God's glory and the honour of his justice. Thus he will be magnified and exalted in the earth, and all the world shall be made to know that he is the God to whom vengeance belongs; methinks the expression here is somewhat like that, Isa 1:24, Ah, I will ease me of mine adversaries. II. God here makes Noah the man of his covenant, another Hebrew periphrasis of a friend (Gen 6:18): But with thee will I establish my covenant. 1. The covenant of providence, that the course of nature shall be continued to the end of time, notwithstanding the interruption which the flood would give to it. This promise was immediately made to Noah and his sons, Gen 9:8, etc. They were as trustees for all this part of the creation, and a great honour was thereby put upon him and his. 2. The covenant of grace, that God would be to him a God and that out of his seed God would take to himself a people. Note, (1.) When God makes a covenant, he establishes it, he makes it sure, he makes it good; his are everlasting covenants. (2.) The covenant of grace has in it the recompence of singular services, and the fountain and foundation of all distinguishing favours; we need desire no more, either to make up our losses for God or to make up a happiness for us in God, than to have his covenant established with us. III. God here makes Noah a monument of sparing mercy, by putting him in a way to secure himself in the approaching deluge, that he might not perish with the rest of the world: I will destroy them, says God, with the earth, Gen 6:13. "But make thee an ark; I will take care to preserve thee alive." Note, Singular piety shall be recompensed with distinguishing salvations, which are in a special manner obliging. This will add much to the honour and happiness of glorified saints, that they shall be saved when the greatest part of the world is left to perish. Now, 1. God directs Noah to make an ark, Gen 6:14-15. This ark was like the hulk of a ship, fitted not to sail upon the waters (there was no occasion for that, when there should be no shore to sail to), but to float upon the waters, waiting for their fall. God could have secured Noah by the ministration of angels, without putting him to any care, or pains, or trouble, himself; but he chose to employ him in making that which was to be the means of his preservation, both for the trial of his faith and obedience and to teach us that none shall be saved by Christ but those only that work out their salvation. We cannot do it without God, and he will not without us. Both the providence of God, and the grace of God, own and crown the endeavours of the obedient and diligent. God gave him very particular instructions concerning this building, which could not but be admirably well fitted for the purpose when Infinite Wisdom itself was the architect. (1.) It must be made of gopher-wood. Noah, doubtless, knew what sort of wood that was, though we now do not, whether cedar, or cypress, or what other. (2.) He must make it three stories high within. (3.) He must divide it into cabins, with partitions, places fitted for the several sorts of creatures, so as to lose no room. (4.) Exact dimensions were given him, that he might make it proportionable, and might have room enough in it to answer the intention and no more. Note, Those that work for God must take their measures from him and carefully observe them. Note, further, It is fit that he who appoints us our habitation should fix the bounds and limits of it. (5.) He must pitch it within and without - without, to shed off the rain, and to prevent the water from soaking in - within, to take away the bad smell of the beasts when kept close. Observe, God does not bid him paint it, but pitch it. If God gives us habitations that are safe, and warm, and wholesome, we are bound to be thankful, though they are not magnificent or nice. (6.) He must make a little window towards the top, to let in light, and (some think) that through that window he might behold the desolations to be made in the earth. (7.) He must make a door in the side of it, by which to go in and out. 2. God promises Noah that he and his shall be preserved alive in the ark (Gen 6:18): Thou shalt come into the ark. Note, What we do in obedience to God, we ourselves are likely to have the comfort and benefit of. If thou be wise, thou shalt be wise for thyself. Nor was he himself only saved in the ark, but his wife, and his sons, and his sons' wives. Observe, (1.) The care of good parents; they are solicitous not only for their own salvation, but for the salvation of their families, and especially their children. (2.) The happiness of those children that have godly parents. Their parents' piety often procures them temporal salvation, as here; and it furthers them in the way to eternal salvation, if they improve the benefit of it. IV. God here makes Noah a great blessing to the world, and herein makes him an eminent type of the Messiah, though not the Messiah himself, as his parents expected, Gen 5:29. 1. God made him a preacher to the men of that generation. As a watchman, he received the word from God's mouth, that he might give them warning, Eze 3:17. Thus, while the long-suffering of God waited, by his Spirit in Noah, he preached to the old world, who, when Peter wrote, were spirits in prison (Pe1 3:18-20), and herein he was a type of Christ, who, in a land and age wherein all flesh had corrupted their way, went about preaching repentance and warning men of a deluge of wrath coming. 2. God made him a saviour to the inferior creatures, to keep the several kinds of them from perishing and being lost in the deluge, Gen 6:19-21. This was a great honour put upon him, that not only in him the race of mankind should be kept up, and that from him should proceed a new world, the church, the soul of the world, and Messiah, the head of that church, but that he should be instrumental to preserve the inferior creatures, and so mankind should in him acquire a new title to them and their service. (1.) He was to provide shelter for them, that they might not be drowned. Two of every sort, male and female, he must take with him into the ark; and lest he should make any difficulty of gathering them together, and getting them in, God promises (Gen 6:20) that they shall of their own accord come to him. He that makes the ox to know his owner and his crib then made him know his preserver and his ark. (2.) He was to provide sustenance for them, that they might not be starved, Gen 6:21. He must victual his ship according to the number of his crew, that great family which he had now the charge of, and according to the time appointed for his confinement. Herein also he was a type of Christ, to whom it is owing that the world stands, by whom all things consist, and who preserves mankind from being totally cut off and ruined by sin; in him the holy seed is saved alive, and the creation rescued from the vanity under which it groans. Noah saved those whom he was to rule, so does Christ, Heb 5:9.

Here is Noah's ready obedience to the commands that God gave him. Observe, 1. He went into the ark, upon notice that the flood would come after seven days, though probably as yet there appeared no visible sign of its approach, no cloud arising that threatened it, nothing done towards it, but all continued serene and clear; for, as he prepared the ark by faith in the warning given that the flood would come, so he went into it by faith in this warning that it would come quickly, though he did not see that the second causes had yet begun to work. In every step he took, he walked by faith, and not by sense. During these seven days, it is likely, he was settling himself and his family in the ark, and distributing the creatures into their several apartments. This was the conclusion of that visible sermon which he had long been preaching to his careless neighbours, and which, one would think, might have awakened them; but, not obtaining that desired end, it left their blood upon their own heads. 2. He took all his family along with him, his wife, to be his companion and comfort (though it should seem that, after this, he had no children by her), his sons, and his sons' wives, that by them not only his family, but the world of mankind, might be built up. Observe, Though men were to be reduced to so small a number, and it would be very desirable to have the world speedily repeopled, yet Noah's sons were each of them to have but one wife, which strengthens the argument against having many wives; for from the beginning of this new world it was not so: as, at first, God made, so now he kept alive, but one woman for one man. See Mat 19:4, Mat 19:8. 3. The brute creatures readily went in with him. The same hand that at first brought them to Adam to be named now brought them to Noah to be preserved. The ox now knew his owner, and the ass his protector's crib, nay, even the wildest creatures flocked to it; but man had become more brutish than the brutes themselves, and did not know, did not consider, Isa 1:3.

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.

the isles of the Gentiles--a phrase by which the Hebrews described all countries which were accessible by sea (Isa 11:11; Isa 20:6; Jer 25:22). Such in relation to them were the countries of Europe, the peninsula of Lesser Asia, and the region lying on the east of the Euxine. Accordingly, it was in these quarters the early descendants of Japheth had their settlements.

Here is, I. The covenant ratified (Gen 15:17); the sign which Abram desired was given, at length, when the sun had gone down, so that it was dark; for that was a dark dispensation. 1. The smoking furnace signified the affliction of his seed in Egypt. They were there in the iron furnace (Deu 4:20), the furnace of affliction (Isa 48:10), labouring in the very fire. They were there in the smoke, their eyes darkened, that they could not see to the end of their troubles, and themselves at a loss to conceive what God would do with them. Clouds and darkness were round about them. 2. The burning lamp denotes comfort in this affliction; and this God showed to Abram, at the same time that he showed him the smoking furnace. (1.) Light denotes deliverance out of the furnace; their salvation was as a lamp that burneth, Isa 62:1. When God came down to deliver them, he appeared in a bush that burned, and was not consumed, Exo 3:2. (2.) The lamp denotes direction in the smoke. God's word was their lamp: this word to Abram was so, it was a light shining in a dark place. Perhaps this burning lamp prefigured the pillar of cloud and fire, which led them out of Egypt, in which God was. (3.) The burning lamp denotes the destruction of their enemies who kept them so long in the furnace. See Zac 12:6. The same cloud that enlightened the Israelites troubled and burned the Egyptians. 3. The passing of these between the pieces was the confirming of the covenant God now made with him, that he might have strong consolation, being fully persuaded that what God promised he would certainly perform. It is probable that the furnace and lamp, which passed between the pieces, burnt and consumed them, and so completed the sacrifice, and testified God's acceptance of it, as of Gideon's (Jdg 6:21), Manoah's (Jdg 13:19, Jdg 13:20), and Solomon's, Ch2 7:1. So it intimates, (1.) That God's covenants with man are made by sacrifice (Psa 50:5), by Christ, the great sacrifice: no agreement without atonement. (2.) God's acceptance of our spiritual sacrifices is a token for good and an earnest of further favours. See Jdg 13:23. And by this we may know that he accepts our sacrifices if he kindle in our souls a holy fire of pious and devout affections in them. II. The covenant repeated and explained: In that same day, that day never to be forgotten, the Lord made a covenant with Abram, that is, gave a promise to Abram, saying, Unto thy seed have I given this land, Gen 15:18. Here is, 1. A rehearsal of the grant. He had said before, To thy seed will I give this land, Gen 12:7; Gen 13:15. But here he says, I have given it; that is, (1.) I have given the promise of it, the charter is sealed and delivered, and cannot be disannulled. Note, God's promises are God's gifts, and are so to be accounted. (2.) The possession is as sure, in due time, as if it were now actually delivered to them. What God has promised is as sure as if it were already done; hence, it is said, He that believes hath everlasting life (Joh 3:36), for he shall as surely go to heaven as if he were there already. 2. A recital of the particulars granted, such as is usual in the grants of lands. He specifies the boundaries of the land intended hereby to be granted, Gen 15:18. And then, for the greater certainty, as is usual in such cases, he mentions in whose tenure and occupation these lands now were. Ten several nations, or tribes, are here spoken of (Gen 15:19-21) that must be cast our, to make room for the seed of Abram. They were not possessed of all these countries when God brought them into Canaan. The bounds are fixed much narrower, Num 34:2, Num 34:3, etc. But, (1.) In David's time, and Solomon's, their jurisdiction extended to the utmost of these limits, Ch2 9:26. (2.) It was their own fault that they were not sooner and longer in possession of all these territories. They forfeited their right by their sins, and by their own sloth and cowardice kept themselves out of possession. (3.) The land granted is here described in its utmost extent because it was to be a type of the heavenly inheritance, where there is room enough: in our father's house are many mansions. The present occupants are named, because their number, and strength, and long prescription, should be no hindrance to the accomplishment of this promise in its season, and to magnify God's love to Abram and his seed, in giving to that one nation the possessions of many nations, so precious were they in his sight, and so honourable, Isa 43:4.

Sarai . . . gave her to . . . Abram to be his wife--"Wife" is here used to describe an inferior, though not degrading, relation, in countries where polygamy prevails. In the case of these female slaves, who are the personal property of his lady, being purchased before her marriage or given as a special present to her, no one can become the husband's secondary wife without her mistress consent or permission. This usage seems to have prevailed in patriarchal times; and Hagar, Sarai's slave, of whom she had the entire right of disposing, was given by her mistress' spontaneous offer, to be the secondary wife of Abram, in the hope of obtaining the long-looked-for heir. It was a wrong step--indicating a want of simple reliance on God--and Sarai was the first to reap the bitter fruits of her device.

Here is, I. The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations; for she also shall be a mother of nations, and kings of people shall be of her, Gen 17:16. Note, 1. God reveals the purposes of his good-will to his people by degrees. God had told Abraham long before that he should have a son, but never till now that he should have a son by Sarai. 2. The blessing of the Lord makes fruitful, and adds no sorrow with it, no such sorrow as was in Hagar's case. "I will bless her with the blessing of fruitfulness, and then thou shalt have a son of her." 3. Civil government and order are a great blessing to the church. It is promised, not only that people, but kings of people, should be of her; not a headless rout, but a well-modelled well-governed society. II. The ratification of this promise was the change of Sarai's name into Sarah (Gen 17:15), the same letter being added to her name that was to Abraham's, and for the same reasons. Sarai signifies my princess, as if her honour were confined to one family only. Sarah signifies a princess - namely, of multitudes, or signifying that from her should come the Messiah the prince, even the prince of the kings of the earth. III. Abraham's joyful, thankful, entertainment of this gracious promise, Gen 17:17. Upon this occasion he expressed, 1. Great humility: He fell on his face. Note, The more honours and favours God confers upon us the lower we should be in our own eyes, and the more reverent and submissive before God. 2. Great joy: He laughed. It was a laughter of delight, not of distrust. Note, Even the promises of a holy God, as well as his performances, are the joys of holy souls; there is the joy of faith as well as the joy of fruition. Now it was that Abraham rejoiced to see Christ's day. Now he saw it and was glad (Joh 8:56); for, as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac. 3. Great admiration: Shall a child be born to him that is a hundred years old? He does not here speak of it as at all doubtful (for we are sure that he staggered not at the promise, Rom 4:20), but as very wonderful and that which could not be effected but by the almighty power of God, and as very kind, and a favour which was the more affecting and obliging for this, that it was extremely surprising, Psa 126:1, Psa 126:2. IV. Abraham's prayer for Ishmael: O that Ishmael might live before thee! Gen 17:18. This he speaks, not as desiring that Ishmael might be preferred before the son he should have by Sarah; but, dreading lest he should be abandoned and forsaken of God, he puts up this petition on his behalf. Now that God is talking with him he thinks he has a very fair opportunity to speak a good word for Ishmael, and he will not let it slip. Note, 1. Though we ought not to prescribe to God, yet he gives us leave, in prayer, to be humbly free with him, and particular in making known our requests, Phi 4:6. Whatever is the matter of our care and fear should be spread before God in prayer. 2. It is the duty of parents to pray for their children, for all their children, as Job, who offered burnt offerings according to the number of them all, Job 1:5. Abraham would not have it thought that, when God promised him a son by Sarah, which he so much desired, then his son by Hagar was forgotten; no, still he bears him upon his heart, and shows a concern for him. The prospect of further favours must not make us unmindful of former favours. 3. The great thing we should desire of God for our children is that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. Spiritual blessings are the best blessings, and those for which we should be most earnest with God, both for ourselves and others. Those live well that live before God. V. God's answer to his prayer; and it is an answer of peace. Abraham could not say that he sought God's face in vain. 1. Common blessings are secured to Ishmael (Gen 17:20): As for Ishmael, whom thou art in so much care about, I have heard thee; he shall find favour for thy sake; I have blessed him, that is, I have many blessings in store for him. (1.) His posterity shall be numerous: I will multiply him exceedingly, more than his neighbours. This is the fruit of the blessing, as that, Gen 1:28. (2.) They shall be considerable: Twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins and the covenant was not lodged in his family. Note, Great plenty of outward good things is often given to those children of godly parents who are born after the flesh, for their parents' sake. 2. Covenant blessings are reserved for Isaac, and appropriated to him, Gen 17:19, Gen 17:21. If Abraham, in his prayer for Ishmael, meant that he would have the covenant made with him, and the promised seed to come from him, then God did not answer him in the letter, but in that which was equivalent, nay, which was every way better. (1.) God repeats to him the promise of a son by Sarah: She shall bear thee a son indeed. Note, Even true believers need to have God's promises doubled and repeated to them, that they may have strong consolation, Heb 6:18. Again, Children of the promise are children indeed. (2.) He names that child - calls him Isaac, laughter, because Abraham rejoiced in spirit when this son was promised him. Note, If God's promises be our joy, his mercies promised shall in due time be our exceeding joy. Christ will be laughter to those that look for him; those that now rejoice in hope shall shortly rejoice in having that which they hope for: this is laughter that is not mad. (3.) He entails the covenant upon that child: I will establish my covenant with him. Note, God takes whom he pleases into covenant with himself, according to the good pleasure of his will. See Rom 9:8, Rom 9:18. Thus was the covenant settled between God and Abraham, with its several limitations and remainders, and then the conference ended: God left off talking with him, and the vision disappeared, God went up from Abraham. Note, Our communion with God here is broken and interrupted; in heaven it will be a continual and everlasting feast.

ABRAHAM'S INTERCESSION. (Gen 18:23-33) Abraham drew near, and said, &c.--The scene described is full of interest and instruction--showing in an unmistakable manner the efficacy of prayer and intercession. (See also Pro 15:8; Jam 5:16). Abraham reasoned justly as to the rectitude of the divine procedure (Rom 3:5-6), and many guilty cities and nations have been spared on account of God's people (Mat 5:13; Mat 24:22).

turn in, I pray you . . . tarry all night--offer of the same generous hospitalities as described in Gen 18:2-8, and which are still spontaneously practised in the small towns. And they said, Nay; but we will abide in the street all night--Where there are no inns and no acquaintance, it is not uncommon for travellers to sleep in the street wrapped up in their cloaks.

Here is, I. The great trouble and distress that Lot was brought into after his deliverance, Gen 19:30. 1. He was frightened out of Zoar, durst not dwell there; probably because he was conscious to himself that it was a refuge of his own choosing and that herein he had foolishly prescribed to God, and therefore he could not but distrust his safety in it; or because he found it as wicked as Sodom, and therefore concluded it could not long survive it; or perhaps he observed the rise and increase of those waters which after the conflagration, perhaps from Jordan, began to overflow the plain, and which, mixing with the ruins, by degrees made the Dead Sea; in those waters he concluded Zoar must needs perish (though it had escaped the fire) because it stood upon the same flat. Note, Settlements and shelters of our own choosing, and in which we do not follow God, commonly prove uneasy to us. 2. He was forced to betake himself to the mountain, and to take up with a cave for his habitation there. Methinks it was strange that he did not return to Abraham, and put himself under his protection, to whom he had once and again owed his safety: but the truth is there are some good men that are not wise enough to know what is best for themselves. Observe, (1.) He was now glad to go to the mountain, the place which God had appointed for his shelter. Note, It is well if disappointment in our way drive us at last to God's way. (2.) He that, awhile ago, could not find room enough for himself and his stock in the whole land, but must jostle with Abraham, and get as far from him as he could, is now confined to a hole in a hill, where he has scarcely room to turn himself, and there he is solitary and trembling. Note, It is just with God to reduce those to poverty and restraint who have abused their liberty and plenty. See also in Lot what those bring themselves to, at last, that forsake the communion of saints for secular advantages; they will be beaten with their own rod. II. The great sin that Lot and his daughters were guilty of, when they were in this desolate place. It is a sad story. 1. His daughters laid a very wicked plot to bring him to sin; and theirs was, doubtless, the greater guilt. They contrived, under pretence of cheering up the spirits of their father in his present condition, to make him drunk, and then to lie with him, Gen 19:31, Gen 19:32. (1.) Some think that their pretence was plausible. Their father had no sons, they had no husbands, nor knew they were to have any of the holy seed, or, if they had children by others, their father's name would not be preserved in them. Some think that they had the Messiah in their eye, who, they hoped, might descend form their father; for he came from Terah's elder son, who separated from the rest of Shem's posterity as well as Abraham, and was now signally delivered out of Sodom. Their mother, and the rest of the family, were gone; they might not marry with the cursed Canaanites; and therefore they supposed that the end they aimed at and the extremity they were brought to, would excuse the irregularity. Thus the learned Monsieur Allix. Note, Good intentions are often abused to patronize bad actions. But, (2.) Whatever their pretence was, it is certain that their project was very wicked and vile, and an impudent affront to the very light and law of nature. Note, [1.] The sight of God's most tremendous judgments upon sinners will not of itself, without the grace of God, restrain evil hearts from evil practices: one would wonder how the fire of lust could possibly kindle upon those, who had so lately been the eye-witnesses of Sodom's flames. [2.] Solitude has its temptations as well as company, and particularly to uncleanness. When Joseph was alone with his mistress he was in danger, Gen 39:11. Relations that dwell together, especially if solitary, have need carefully to watch even against the least evil thought of this kind, lest Satan get an advantage. 2. Lot himself, by his own folly and unwariness, was wretchedly overcome, and suffered himself so far to be imposed upon by his own children as, two nights together, to be drunk, and to commit incest, Gen 19:33, etc. Lord, what is man! What are the best of men, when God leaves them to themselves! See here, (1.) The peril of security. Lot, who not only kept himself sober and chaste in Sodom, but was a constant mourner for the wickedness of the place and a witness against it, was yet, in the mountain, where he was alone, and as he thought quite out of the way of temptation, shamefully overtaken. Let him therefore that thinks he stands, stands high and stands firm, take heed lest he fall. No mountain, on this side the holy hill above, can set us out of the reach of Satan's fiery darts. (2.) The peril of drunkenness. It is not only a great sin itself, but it is the inlet of many sins; it may prove the inlet of the worst and mast unnatural sins, which may b a perpetual wound and dishonour. Excellently does Mr. Herbert describe it, He that is drunken may his mother kill Big with his sister - A man may do that without reluctance, when he is drunk, which, when he is sober, he could not think of without horror. (3.) The peril of temptation from our dearest relations and friends, whom we love, and esteem, and expect kindness from. Lot, whose temperance and chastity were impregnable against the batteries of foreign force, was surprised into sin and shame by the base treachery of his own daughters: we must dread a snare wherever we are, and be always upon our guard. 3. In the close we have an account of the birth of the two sons, or grandsons (call them which you will), of Lot, Moab and Ammon, the fathers of two nations, neighbours to Israel, and which we often read of in the Old Testament; both together are called the children of Lot, Psa 83:8. Note, Though prosperous births may attend incestuous conceptions, yet they are so far from justifying them that they rather perpetuate the reproach of them and entail infamy upon posterity; yet the tribe of Judah, of which our Lord sprang, descended from such a birth, and Ruth, a Moabitess, has a name in his genealogy, Mat 1:3, Mat 1:5. Lastly, Observe that, after this, we never read any more of Lot, nor what became of him: no doubt he repented of his sin, and was pardoned; but from the silence of the scripture concerning him henceforward we may learn that drunkenness, as it makes men forgetful, so it makes them forgotten; and many a name, which otherwise might have been remembered with respect, is buried by it in contempt and oblivion.

And Abraham reproved Abimelech because of a well--Wells were of great importance to a pastoral chief and on the successful operation of sinking a new one, the owner was solemnly informed in person. If, however, they were allowed to get out of repair, the restorer acquired a right to them. In unoccupied lands the possession of wells gave a right of property in the land, and dread of this had caused the offense for which Abraham reproved Abimelech. Some describe four, others five, wells in Beer-sheba.

Abraham's servant now begins to make a figure in this story; and, though he is not named, yet much is here recorded to his honour, and for an example to all servants, who shall be honoured if, by faithfully serving God and their masters, they adorn the doctrine of Christ (compare Pro 27:18 with Tit 2:10); for there is no respect of persons with God, Col 3:24, Col 3:25. A good servant that makes conscience of the duty of his place, and does it in the fear of God, though he make not a figure in the world nor have praise of men, yet shall be owned and accepted of God and have praise of him. Observe here, I. How faithful Abraham's servant approved himself to his master. Having received his charge, he with all expedition set out on his journey, with an equipage suitable to the object of his negotiation (Gen 24:10), and he had all the goods of his master, that is, a schedule or particular account of them, in his hand, to show to those with whom he was to treat; for, from first to last, he consulted his master's honour. Isaac being a type of Christ, some make this fetching of a wife for him to signify the espousing of the church by the agency of his servants the ministers. The church is the bride, the Lamb's wife, Rev 21:9. Christ is the bridegroom, and ministers are the friends of the bridegroom (Joh 3:29), whose work it is to persuade souls to consent to him, Co2 11:2. The spouse of Christ must not be of the Canaanites, but of his own kindred, born again from above. Ministers, like Abraham's servant, must lay out themselves with the utmost wisdom and care to serve their master's interest herein. II. How devoutly he acknowledged God in this affair, like one of that happy household which Abraham had commanded to keep the way of the Lord, etc., Gen 18:19. He arrived early in the evening (after many days' journeying) at the place of his destination, and reposed himself by a well of water, to consider how he might manage his business for the best. And, 1. He acknowledges God by a particular prayer (Gen 24:12-14), wherein, (1.) He petitions for prosperity and good success in this affair: Send me good speed, this day. Note, We have leave to be particular in recommending our affairs to the conduct and care of the divine Providence. Those that would have good speed must pray for it. This day, in this affair; thus we must, in all our ways, acknowledge God, Pro 3:6. And, if we thus look up to God in every undertaking which we are in care about, we shall have the comfort of having done our duty, whatever the issue be. (2.) He pleads God's covenant with his master Abraham: O God of my master Abraham, show kindness to him. Note, As the children of good parents, so the servants of good masters, have peculiar encouragement in the prayers they offer to God for prosperity and success. (3.) He proposes a sign (Gen 24:14), not by it to limit God, nor with a design to proceed no further if he were not gratified in it; but it is a prayer, [1.] That God would provide a good wife for his young master, and this was a good prayer. He knew that a prudent wife is from the Lord (Pro 19:14), and therefore that for this he will be enquired of. He desires that his master's wife might be humble and industrious woman, bred up to care and labour, and willing to put her hand to any work that was to be done; and that she might be of a courteous disposition, and charitable to strangers. When he came to seek a wife for his master, he did not go to the playhouse or the park, and pray that he might meet one there, but to the well of water, expecting to find one there well employed. [2.] That he would please to make his way, in this matter, plain and clear before him, by the concurrence of minute circumstances in his favour. Note, First, It is the comfort, as well as the belief, of a good man, that God's providence extends itself to the smallest occurrences and admirably serves its own purposes by them. Our times are in God's hand; not only events themselves, but the times of them. Secondly, It is our wisdom, in all our affairs, to follow Providence, and folly to force it. Thirdly, It is very desirable, and that which we may lawfully pray for, while in the general we set God's will before us as our rule, that he will, by hints of providence, direct us in the way of our duty, and give us indications what his mind it. Thus he guides his people with his eye (Psa 32:8), and leads them in a plain path, Psa 27:11. 2. God owns him by a particular providence. He decreed the thing, and it was established to him, Job 22:28. According to his faith, so was it unto him. The answer to this prayer was, (1.) Speedy - before he had made an end of speaking (Gen 24:15), as it is written (Isa 65:24), While they are yet speaking, I will hear. Though we are backward to pray, God is forward to hear prayer. (2.) Satisfactory: the first that came to draw water was, and did, in every thing, according to his own heart. [1.] She was so well qualified that in all respects she answered the characters he wished for in the woman that was to be his master's wife, handsome and healthful, humble and industrious, very courteous and obliging to a stranger, and having all the marks of a good disposition. When she came to the well (Gen 24:16), she went down and filled her pitcher, and came up to go home with it. She did not stand to gaze upon the strange man and his camels, but minded her business, and would not have been diverted from it but by an opportunity of doing good. She did not curiously nor confidently enter into discourse with him, but modestly answered him, with all the decorum that became her sex. What a degenerate age do we live in, in which appear all the instances of pride, luxury, and laziness, the reverse of Rebekah's character, whose daughters few are! Those instances of goodness which were then in honour are now in contempt. [2.] Providence so ordered it that she did that which exactly answered to his sign, and was wonderfully the counterpart of his proposal: she not only gave him drink, but, which was more than could have been expected, she offered her services to give his camels drink, which was the very sign he proposed. Note, First, God, in his providence, does sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people, even in little things, that he may show the extent of his care, and may encourage them at all times to seek to him and trust in him; yet we must take heed of being over-bold in prescribing to God, lest the event should weaken our faith rather than strengthen it. Secondly, It is good to take all opportunities of showing a humble, courteous, charitable, disposition, because, some time or other, it may turn more to our honour and benefit than we think of; some hereby have entertained angels, and Rebekah hereby, quite beyond her expectation at this time, was brought into the line of Christ and the covenant. Thirdly, There may be a great deal of obliging kindness in that which costs but little: our Saviour has promised a reward for a cup of cold water, Mat 10:42. Fourthly, The concurrence of providences and their minute circumstances, for the furtherance of our success in any business, ought to be particularly observed, with wonder and thankfulness, to the glory of God: The man wondered, Gen 24:21. We have been wanting to ourselves, both in duty and in comfort, by neglecting to observe Providence. [3.] Upon enquiry he found, to his great satisfaction, that she was a near relation to his master, and that the family she was of was considerable, and able to give him entertainment, Gen 24:23-25. Note, Providence sometimes wonderfully directs those that by faith and prayer seek direction from heaven in the choice of suitable yoke-fellows: happy marriages those are likely to be that are made in the fear of God; and these, we are sure, are made in heaven. 3. He acknowledges God in a particular thanksgiving. He first paid his respects to Rebekah, in gratitude for her civility (Gen 24:22), obliging her with such ornaments and attire as a maid, especially a bride, cannot forget (Jer 2:32), which yet, we should think, ill suited the pitcher of water; but the ear-rings and bracelets she sometimes wore did not make her think herself above the labours of a virtuous woman (Pro 31:13), who works willingly with her hands; nor the services of a child, who, while under age, differs nothing from a servant, Gal 4:1. Having done this, he turns his wonder (Gen 24:21) into worshipping: Blessed be the Lord God of my master Abraham, Gen 24:26, Gen 24:27. Observe here, (1.) He had prayed for good speed (Gen 24:12), and now that he had sped well he gives thanks. Note, What we win by prayer we must wear with praise; for mercies in answer to prayer lay us under particular obligations. (2.) He had as yet but a comfortable prospect of mercy, and was not certain what the issue might prove; yet he gives thanks. Note, When God's favours are coming towards us we must meet them with our praises. (3.) He blesses God for success when he was negotiating for his master. Note, We should be thankful for our friend's mercies as for our own. (4.) He gives thanks that, being in the way, at a loss what course to steer, the Lord had led him. Note, In doubtful cases, it is very comfortable to see God leading us, as he led Israel in the wilderness by the pillar of cloud and fire. (5.) He thinks himself very happy, and owns God in it, that he was led to the house of his master's brethren, those of them that had come out of Ur of the Chaldees, though they had not come to Canaan, but remained in Haran. They were not idolaters, but worshippers of the true God, and inclinable to the religion of Abraham's family. Note, God is to be acknowledged in providing suitable yoke-fellows, especially such as are agreeable in religion. (6.) He acknowledges that God, herein, had not left his master destitute of his mercy and truth. God had promised to build up Abraham's family, yet it seemed destitute of the benefit of that promise; but now Providence is working towards the accomplishing of it. Note, [1.] God's faithful ones, how destitute soever they may be of worldly comforts, shall never be left destitute of God's mercy and truth; for God's mercy is an inexhaustible fountain, and his truth an inviolable foundation. [2.] It adds much to the comfort of any blessing to see in it the continuance of God's mercy and truth.