Resultados para: "Example"

<p>We have here the approbation and conclusion of the whole work of creation. As for God, his work is perfect; and if he begin he will also make an end, in providence and grace, as well as here in creation. Observe,
I. The review God took of his work: He saw every thing that he had made. So he does still; all the works of his hands are under his eye. He that made all sees all; he that made us sees us, Ps. 139:1-16. Omniscience cannot be separated from omnipotence. Known unto God are all his works, Act 15:18. But this was the Eternal Mind&#039;s solemn reflection upon the copies of its own wisdom and the products of its own power. God has hereby set us an example of reviewing our works. Having given us a power of reflection, he expects we should use that power, see our way (Jer 2:23), and think of it, Psa 119:59. When we have finished a day&#039;s work, and are entering upon the rest of the night, we should commune with our own hearts about what we have been doing that day; so likewise when we have finished a week&#039;s work, and are entering upon the sabbath-rest, we should thus prepare to meet our God; and when we are finishing our life&#039;s work, and are entering upon our rest in the grave, that is a time to bring to remembrance, that we may die repenting, and so take leave of it.
II. The complacency God took in his work. When we come to review our works we find, to our shame, that much has been very bad; but, when God reviewed his, all was very good. He did not pronounce it good till he had seen it so, to teach us not to answer a matter before we hear it. The work of creation was a very good work. All that God made was well-made, and there was no flaw nor defect in it. 1. It was good. Good, for it is all agreeable to the mind of the Creator, just as he would have it to be; when the transcript came to be compared with the great original, it was found to be exact, no errata in it, not one misplaced stroke. Good, for it answers the end of its creation, and is fit for the purpose for which it was designed. Good, for it is serviceable to man, whom God had appointed lord of the visible creation. Good, for it is all for God&#039;s glory; there is that in the whole visible creation which is a demonstration of God&#039;s being and perfections, and which tends to beget, in the soul of man, a religious regard to him and veneration of him. 2. It was very good. Of each day&#039;s work (except the second) it was said that it was good, but now, it is very good. For, (1.) Now man was made, who was the chief of the ways of God, who was designed to be the visible image of the Creator&#039;s glory and the mouth of the creation in his praises. (2.) Now all was made; every part was good, but all together very good. The glory and goodness, the beauty and harmony, of God&#039;s works, both of providence and grace, as this of creation, will best appear when they are perfected. When the top-stone is brought forth we shall cry, Grace, grace, unto it, Zac 4:7. Therefore judge nothing before the time.
III. The time when this work was concluded: The evening and the morning were the sixth day; so that in six days God made the world. We are not to think but that God could have made the world in an instant. He said that, Let there be light, and there was light, could have said, &quot;Let there be a world,&quot; and there would have been a world, in a moment, in the twinkling of an eye, as at the resurrection, Co1 15:52. But he did it in six days, that he might show himself a free-agent, doing his own work both in his own way and in his own time, - that his wisdom, power, and goodness, might appear to us, and be meditated upon by us, the more distinctly, - and that he might set us an example of working six days and resting the seventh; it is therefore made the reason of the fourth commandment. So much would the sabbath conduce to the keeping up of religion in the world that God had an eye to it in the timing of his creation. And now, as God reviewed his work, let us review our meditations upon it, and we shall find them very lame and defective, and our praises low and flat; let us therefore stir up ourselves, and all that is within us, to worship him that made the heaven, earth, and sea, and the fountains of waters, according to the tenour of the everlasting gospel, which is preached to every nation, Rev 14:6, Rev 14:7. All his works, in all places of his dominion, do bless him; and, therefore, bless thou the Lord, O my soul!</p>

<p>THE FIRST SABBATH. (Gen 2:2-7)

and he rested on the seventh day--not to repose from exhaustion with labor (see Isa 40:28), but ceased from working, an example equivalent to a command that we also should cease from labor of every kind.</p>

<p>Adam and Eve had many sons and daughters, Gen 5:4. But Cain and Abel seem to have been the two eldest. Some think they were twins, and, as Esau and Jacob, the elder hated and the younger loved. Though God had cast our first parents out of paradise, he did not write them childless; but, to show that he had other blessings in store for them, he preserved to them the benefit of that first blessing of increase. Though they were sinners, nay, though they felt the humiliation and sorrow of penitents, they did not write themselves comfortless, having the promise of a Saviour to support themselves with. We have here,
I. The names of their two sons. 1. Cain signifies possession; for Eve, when she bore him, said with joy, and thankfulness, and great expectation, I have gotten a man from the Lord. Observe, Children are God&#039;s gifts, and he must be acknowledged in the building up of our families. It doubles and sanctifies our comfort in them when we see them coming to us from the hand of God, who will not forsake the works and gifts of his own hand. Though Eve bore him with the sorrows that were the consequence of sin, yet she did not lose the sense of the mercy in her pains. Comforts, though alloyed, are more than we deserve; and therefore our complaints must not drown our thanksgivings. Many suppose that Eve had a conceit that this son was the promised seed, and that therefore she thus triumphed in him, as her words may be read, I have gotten a man, the Lord, God-man. If so, she was wretchedly mistaken, as Samuel, when he said, Surely the Lord&#039;s anointed is before me, Sa1 16:6. When children are born, who can foresee what they will prove? He that was thought to be a man, the Lord, or at least a man from the Lord, and for his service as priest of the family, became an enemy to the Lord. The less we expect from creatures, the more tolerable will disappointments be. 2. Abel signifies vanity. When she thought she had obtained the promised seed in Cain, she was so taken up with that possession that another son was as vanity to her. To those who have an interest in Christ, and make him their all, other things are as nothing at all. It intimates likewise that the longer we live in this world the more we may see of the vanity of it. What, at first, we are fond of, as a possession, afterwards we see cause to be dead to, as a trifle. The name given to this son is put upon the whole race, Psa 39:5. Every man is at his best estate Abel - vanity. Let us labour to see both ourselves and others so. Childhood and youth are vanity.
II. The employments of Cain and Abel. Observe, 1. They both had a calling. Though they were heirs apparent to the world, their birth noble and their possessions large, yet they were not brought up in idleness. God gave their father a calling, even in innocency, and he gave them one. Note, It is the will of God that we should every one of us have something to do in this world. Parents ought to bring up their children to business. &quot;Give them a Bible and a calling (said good Mr. Dod), and God be with them.&quot; 2. Their employments were different, that they might trade and exchange with one another, as there was occasion. The members of the body politic have need one of another, and mutual love is helped by mutual commerce. 3. Their employments belonged to the husbandman&#039;s calling, their father&#039;s profession - a needful calling, for the king himself is served of the field, but a laborious calling, which required constant care and attendance. It is now looked upon as a mean calling; the poor of the land serve for vine-dressers and husbandmen, Jer 52:16. But the calling was far from being a dishonour to them; rather, they were an honour to it. 4. It should seem, by the order of the story, that Abel, though the younger brother, yet entered first into his calling, and probably his example drew in Cain. 5. Abel chose that employment which most befriended contemplation and devotion, for to these a pastoral life has been looked upon as being peculiarly favourable. Moses and David kept sheep, and in their solitudes conversed with God. Note, That calling or condition of life is best for us, and to be chosen by us, which is best for our souls, that which least exposes us to sin and gives us most opportunity of serving and enjoying God.</p>

<p>Here is repeated what was related before of Noah&#039;s entrance into the ark, with his family and creatures that were marked for preservation. Now,
I. It is thus repeated for the honour of Noah, whose faith and obedience herein shone so brightly, by which he obtained a good report, and who herein appeared so great a favourite of Heaven and so great a blessing to this earth.
II. Notice is here taken of the beasts going in each after his kind, according to the phrase used in the history of the creation (Gen 1:21-25), to intimate that just as many kinds as were created at first were saved now, and no more; and that this preservation was as a new creation: a life remarkably protected is, as it were, a new life.
III. Though all enmities and hostilities between the creatures ceased for the present, and ravenous creatures were not only so mild and manageable as that the wolf and the lamb lay down together, but so strangely altered as that the lion did eat straw like an ox (Isa 11:6, Isa 11:7), yet, when this occasion was over, the restraint was taken off, and they were still of the same kind as ever; for the ark did not alter their constitution. Hypocrites in the church, that externally conform to the laws of that ark, may yet be unchanged, and then it will appear, one time or other, what kind they are after.
IV. It is added (and the circumstance deserves our notice), The Lord shut him in, Gen 7:16. As Noah continued his obedience to God, so God continued his care of Noah: and here it appeared to be a very distinguishing care; for the shutting of this door set up a partition wall between him and all the world besides. God shut the door, 1. To secure him, and keep him safe in the ark. The door must be shut very close, lest the waters should break in and sink the ark, and very fast, lest any without should break it down. Thus God made up Noah, as he makes up his jewels, Mal 3:17. 2. To exclude all others, and keep them for ever out. Hitherto the door of the ark stood open, and if any, even during the last seven days, had repented and believed, for aught I know they might have been welcomed into the ark; but now the door was shut, and they were cut off from all hopes of admittance: for God shutteth, and none can open.
V. There is much of our gospel duty and privilege to be seen in Noah&#039;s preservation in the ark. The apostle makes it a type of our baptism, that is, our Christianity, Pe1 3:20, Pe1 3:21. Observe then, 1. It is our great duty, in obedience to the gospel call, by a lively faith in Christ, to come into that way of salvation which God has provided for poor sinners. When Noah came into the ark, he quitted his own house and lands; so must we quit our own righteousness and our worldly possessions, whenever they come into competition with Christ. Noah must, for a while, submit to the confinements and inconveniences of the ark, in order to his preservation for a new world; so those that come into Christ to be saved by him must deny themselves, both in sufferings and services. 2. Those that come into the ark themselves should bring as many as they can in with them, by good instructions, by persuasions, and by a good example. What knowest thou, O man, but thou mayest thus save thy wife (Co1 7:16), as Noah did his? There is room enough in Christ for all comers. 3. Those that by faith come into Christ, the ark, shall by the power of God be shut in, and kept as in a strong-hold by the power of God, Pe1 1:5. God put Adam into paradise, but he did not shut him in, and so he threw himself out; but when he put Noah into the ark he shut him in, and so when he brings a soul to Christ he ensures its salvation: it is not in our own keeping, but in the Mediator&#039;s hand. 4. The door of mercy will shortly be shut against those that now make light of it. Now, knock and it shall be opened; but the time will come when it shall not, Luk 13:25.</p>

<p>Here is, I. Noah&#039;s family and employment. The names of his sons are again mentioned (Gen 9:18, Gen 9:19) as those from whom the whole earth was overspread, by which it appears that Noah, after the flood, had no more children: all the world came from these three. Note, God, when he pleases, can make a little one to become a thousand, and greatly increase the latter end of those whose beginning was small. Such are the power and efficacy of a divine blessing. The business Noah applied himself to was that of a husbandman, Heb. a man of the earth, that is, a man dealing in the earth, that kept ground in his hand, and occupied it. We are all naturally men of the earth, made of it, living on it, and hastening to it: many are sinfully so, addicted to earthly things. Noah was by his calling led to trade in the fruits of the earth. He began to be a husbandman, that is, some time after his departure out of the ark, he returned to his old employment, from which he had been diverted by the building of the ark first, and probably afterwards by the building of a house on dry land for himself and family. For this good while he had been a carpenter, but now he began again to be a husbandman. Observe, Though Noah was a great man and a good man, an old man and a rich man, a man greatly favoured by heaven and honoured on earth, yet he would not live an idle life, nor think the husbandman&#039;s calling below him. Note, Though God by his providence may take us off from our callings for a time, yet when the occasion is over we ought with humility and industry to apply ourselves to them again, and, in the calling wherein we are called, faithfully to abide with God, Co1 7:24.
II. Noah&#039;s sin and shame: He planted a vineyard; and, when he had gathered his vintage, probably he appointed a day of mirth and feasting in his family, and had his sons and their children with him, to rejoice with him in the increase of his house as well as in the increase of his vineyard; and we may suppose he prefaced his feast with a sacrifice to the honour of God. If this was omitted, it was just with God to leave him to himself, that he who did not begin with God might end with the beasts; but we charitably hope that it was not: and perhaps he appointed this feast with a design, at the close of it, to bless his sons, as Isaac, Gen 27:3, Gen 27:4, That I may eat, and that my soul may bless thee. At this feast he drank of the wine; for who planteth a vineyard and eateth not of the fruit of it? But he drank too liberally, more than his head at this age would bear, for he was drunk. We have reason to think he was never drunk before nor after; observe how he came now to be overtaken in this fault. It was his sin, and a great sin, so much the worse for its being so soon after a great deliverance; but God left him to himself, as he did Hezekiah (Ch2 32:31), and has left this miscarriage of his upon record, to teach us, 1. That the fairest copy that ever mere man wrote since the fall had its blots and false strokes. It was said of Noah that he was perfect in his generations (Gen 6:9), but this shows that it is meant of sincerity, not a sinless perfection. 2. That sometimes those who, with watchfulness and resolution, have, by the grace of God, kept their integrity in the midst of temptation, have, through security, and carelessness, and neglect of the grace of God, been surprised into sin, when the hour of temptation has been over. Noah, who had kept sober in drunken company, is now drunk in sober company. Let him that thinks he stands take heed. 3. That we have need to be very careful, when we use God&#039;s good creatures plentifully, lest we use them to excess. Christ&#039;s disciples must take heed lest at any time their hearts be overcharged, Luk 21:34. Now the consequence of Noah&#039;s sin was shame. He was uncovered within his tent, made naked to his shame, as Adam when he had eaten forbidden fruit. Yet Adam sought concealment; Noah is so destitute of thought and reason that he seeks no covering. This was a fruit of the vine that Noah did not think of. Observe here the great evil of the sin of drunkenness. (1.) It discovers men. What infirmities they have, they betray when they are drunk, and what secrets they are entrusted with are then easily got out of them. Drunken porters keep open gates. (2.) It disgraces men, and exposes them to contempt. As it shows them, so it shames them. Men say and do that when drunk which when they are sober they would blush at the thoughts of, Hab 2:15, Hab 2:16.
III. Ham&#039;s impudence and impiety: He saw the nakedness of his father, and told his two brethren, Gen 9:22. To see it accidentally and involuntarily would not have been a crime; but, 1. He pleased himself with the sight, as the Edomites looked upon the day of their brother (Oba 1:12), pleased, and insulting. Perhaps Ham had sometimes been himself drunk, and reproved for it by his good father, whom he was therefore pleased to see thus overcome. Note, It is common for those who walk in false ways themselves to rejoice at the false steps which they sometimes see others make. But charity rejoices not in iniquity, nor can true penitents that are sorry for their own sins rejoice in the sins of others. 2. He told his two brethren without (in the street, as the word is), in a scornful deriding manner, that his father might seem vile unto them. It is very wrong, (1.) To make a jest of sin (Pro 14:9), and to be puffed up with that for which we should rather mourn, Co1 5:2. And, (2.) To publish the faults of any, especially of parents, whom it is our duty to honour. Noah was not only a good man, but had been a good father to him; and this was a most base disingenuous requital to him for his tenderness. Ham is here called the father of Canaan, which intimates that he who was himself a father should have been more respectful to him that was his father.
IV. The pious care of Shem and Japheth to cover their poor father&#039;s shame, Gen 9:23. They not only would not see it themselves, but provided that no one else might see it, herein setting us an example of charity with reference to other men&#039;s sin and shame; we must not only not say, A confederacy, with those that proclaim it, but we must be careful to conceal it, or at least to make the best of it, be doing as we would be done by. 1. There is a mantle of love to be thrown over the faults of all, Pe1 4:8. 2. Besides this, there is a robe of reverence to be thrown over the faults of parents and other superiors.</p>

<p>Two things especially are observable in this account of the posterity of Shem: -
I. The description of Shem, Gen 10:21. We have not only his name, Shem, which signifies a name, but two titles to distinguish him by: -
1. He was the father of all the children of Eber. Eber was his great grandson; but why should he be called the father of all his children, rather than of all Arphaxad&#039;s, or Salah&#039;s, etc.? Probably because Abraham and his seed, God&#039;s covenant-people, not only descended from Heber, but from him were called Hebrews; Gen 14:13, Abram the Hebrew. Paul looked upon it as his privilege that he was a Hebrew of the Hebrews, Phi 3:5. Eber himself, we may suppose, was a man eminent for religion in a time of general apostasy, and a great example of piety to his family; and, the holy tongue being commonly called from him the Hebrew, it is probable that he retained it in his family, in the confusion of Babel, as a special token of God&#039;s favour to him; and from him the professors of religion were called the children of Eber. Now, when the inspired penman would give Shem an honourable title, he calls him the father of the Hebrews. Though when Moses wrote this, they were a poor despised people, bond-slaves in Egypt, yet, being God&#039;s people, it was an honour to a man to be akin to them. As Ham, though he had many sons, is disowned by being called the father of Canaan, on whose seed the curse was entailed (Gen 9:22), so Shem, though he had many sons, is dignified with the title of the father of Eber, on whose seed the blessing was entailed. Note, a family of saints is more truly honourable than a family of nobles, Shem&#039;s holy seed than Ham&#039;s royal seed, Jacob&#039;s twelve patriarchs than Ishmael&#039;s twelve princes, Gen 17:20. Goodness is true greatness.
2. He was the brother of Japheth the elder, by which it appears that, though Shem is commonly put first, he was not Noah&#039;s first-born, but Japheth was older. But why should this also be put as part of Shem&#039;s title and description, that he was the brother of Japheth, since it had been, in effect, said often before? And was he not as much brother to Ham? Probably this was intended to signify the union of the Gentiles with the Jews in the church. The sacred historian had mentioned it as Shem&#039;s honour that he was the father of the Hebrews; but, lest Japheth&#039;s seed should therefore be looked upon as for ever shut out from the church, he here reminds us that he was the brother of Japheth, not in birth only, but in blessing; for Japheth was to dwell in the tents of Shem. Note, (1.) Those are brethren in the best manner that are so by grace, and that meet in the covenant of God and in the communion of saints. (2.) God, in dispensing his grace, does not go by seniority, but the younger sometimes gets the start of the elder in coming into the church; so the last shall be first and the first last.
II. The reason of the name of Peleg (Gen 10:25): Because in his days (that is, about the time of his birth, when his name was given him), was the earth divided among the children of men that were to inhabit it; either when Noah divided it by an orderly distribution of it, as Joshua divided the land of Canaan by lot, or when, upon their refusal to comply with that division, God, in justice, divided them by the confusion of tongues: whichsoever of these was the occasion, pious Heber saw cause to perpetuate the remembrance of it in the name of his son; and justly may our sons be called by the same name, for in our days, in another sense, is the earth, the church, most wretchedly divided.</p>

<p>Here is, I. Abraham&#039;s removal out of his country, out of Ur first and afterwards out of Haran, in compliance with the call of God: So Abram departed; he was not disobedient to the heavenly vision, but did as he was bidden, not conferring with flesh and blood, Gal 1:15, Gal 1:16. His obedience was speedy and without delay, submissive and without dispute; for he went out, not knowing whither he went (Heb 11:8), but knowing whom he followed and under whose direction he went. Thus God called him to his foot, Isa 41:2.
II. His age when he removed: he was seventy-five years old, an age when he should rather have had rest and settlement; but, if God will have him to begin the world again now in his old age, he will submit. Here is an instance of an old convert.
III. The company and cargo that he took with him.
1. He took his wife, and his nephew Lot, with him; not by force and against their wills, but by persuasion. Sarai, his wife, would be sure to go with him; God had joined them together, and nothing should put them asunder. If Abram leave all, to follow God, Sarai will leave all, to follow Abram, though neither of them knew whither. And it was a mercy to Abram to have such a companion in his travels, a help meet for him. Note, It is very comfortable when husband and wife agree to go together in the way to heaven. Lot also, his kinsman, was influenced by Abram&#039;s good example, who was perhaps his guardian after the death of his father, and he was willing to go along with him too. Note, Those that go to Canaan need not go alone, for, though few find the strait gate, blessed be God, some do; and it is our wisdom to go with those with whom God is (Zac 8:23), wherever they go.
2. They took all their effects with them - all their substance and movable goods, that they had gathered. For, (1.) With themselves they would give up their all, to be at God&#039;s disposal, would keep back no part of the price, but venture all in one bottom, knowing it was a good bottom. (2.) They would furnish themselves with that which was requisite, both for the service of God and the supply of their family, in the country whither they were going. To have thrown away his substance, because God had promised to bless him, would have been to tempt God, not to trust him. (3.) They would not be under any temptation to return; therefore they leave not a hoof behind, lest that should make them mindful of the country from which they came out.
3. They took with them the souls that they had gotten, that is, (1.) The servants they had bought, which were part of their substance, but are called souls, to remind masters that their poor servants have souls, precious souls, which they ought to take care of and provide food convenient for. (2.) The proselytes they had made, and persuaded to attend the worship of the true God, and to go with them to Canaan: the souls which (as one of the rabbin expresses it) they had gathered under the wings of the divine Majesty. Note, Those who serve and follow God themselves should do all they can to bring others to serve and follow him too. These souls they are said to have gained. We must reckon ourselves true gainers if we can but win souls to Christ.
IV. Here is their happy arrival at their journey&#039;s end: They went forth to go into the land of Canaan; so they did before (Gen 11:31), and then took up short, but now they held on their way, and, by the good hand of their God upon them, to the land of Canaan they came, where by a fresh revelation they were told that this was the land God promised to show them. They were not discouraged by the difficulties they met with in their way, nor diverted by the delights they met with, but pressed forward. Note, 1. Those that set out for heaven must persevere to the end, still reaching forth to those things that are before. 2. That which we undertake in obedience to God&#039;s command, and a humble attendance upon his providence, will certainly succeed, and end with comfort at last.</p>

<p>One would have expected that Abram having had such an extraordinary call to Canaan some great event should have followed upon his arrival there, that he would have been introduced with all possible marks of honour and respect, and that the kings of Canaan should immediately have surrendered their crowns to him, and done him homage. But no; he comes not with observation, little notice is taken of him, for still God will have him to live by faith, and to look upon Canaan, even when he was in it, as a land of promise; therefore observe here,
I. How little comfort he had in the land he came to; for, 1. He had it not to himself: The Canaanite was then in the land. He found the country peopled and possessed by Canaanites, who were likely to be but bad neighbours and worse landlords; and, for aught that appears, he could not have ground to pitch his tent on but by their permission. Thus the accursed Canaanites seemed to be in better circumstances than blessed Abram. Note, The children of this world have commonly more of it than God&#039;s children. 2. He had not a settlement in it. He passed through the land, Gen 12:6. He removed to a mountain, Gen 12:8. He journeyed, going on still, Gen 12:9. Observe here, (1.) Sometimes it is the lot of good men to be unsettled, and obliged often to remove their habitation. Holy David had his wanderings, his flittings, Psa 56:8. (2.) Our removes in this world are often into various conditions. Abram sojourned, first in a plain (Gen 12:6), then in a mountain, Gen 12:8. God has set the one over-against the other. (3.) All good people must look upon themselves as strangers and sojourners in this world, and by faith sit loose to it as a strange country. So Abram did, Heb 11:8-14. (4.) While we are here in this present state, we must be journeying, and going on still from strength to strength, as having not yet attained.
II. How much comfort he had in the God he followed; when he could have little satisfaction in converse with the Canaanites whom he found there, he had abundance of pleasure in communion with that God who brought him thither, and did not leave him. Communion with God is kept up by the word and by prayer, and by these, according to the methods of that dispensation, Abram&#039;s communion with God was kept up in the land of his pilgrimage.
1. God appeared to Abram, probably in a vision, and spoke to him good words and comfortable words: Unto thy seed will I give this land. Note, (1.) No place nor condition of life can shut us out from the comfort of God&#039;s gracious visits. Abram is a sojourner, unsettled among Canaanites; and yet here also he meets with him that lives and sees him. Enemies may part us and our tents, us and our altars, but not us and our God. Nay, (2.) With respect to those that faithfully follow God in a way of duty, though he lead them from their friends, he will himself make up that loss by his gracious appearances to them. (3.) God&#039;s promises are sure and satisfying to all those who conscientiously observe and obey his precepts; and those who, in compliance with God&#039;s call, leave or lose any thing that is dear to them, shall be sure of something else abundantly better in lieu of it. Abram had left the land of his nativity: &quot;Well,&quot; says God, &quot;I will give thee this land,&quot; Mat 19:29. (4.) God reveals himself and his favours to his people by degrees; before he had promised to show him this land, now to give it to him: as grace is growing, so is comfort. (5.) It is comfortable to have land of God&#039;s giving, not by providence only, but by promise. (6.) Mercies to the children are mercies to the parents. &quot;I will give it, not to thee, but to thy seed;&quot; it is a grant in reversion to his seed, which yet, it should seem, Abram understood also as a grant to himself of a better land in reversion, of which this was a type; for he looked for a heavenly country, Heb 11:16.
2. Abram attended on God in his instituted ordinances. He built an altar unto the Lord who appeared to him, and called on the name of the Lord, Gen 12:7, Gen 12:8. Now consider this, (1.) As done upon a special occasion. When God appeared to him, then and there he built an altar, with an eye to the God who appeared to him. Thus he returned God&#039;s visit, and kept up his correspondence with heaven, as one that resolved it should not fail on his side; thus he acknowledged, with thankfulness, God&#039;s kindness to him in making him that gracious visit and promise; and thus he testified his confidence in and dependence upon the word which God had spoken. Note, An active believer can heartily bless God for a promise the performance of which he does not yet see, and build an altar to the honour of God who appears to him, though he does not yet appear for him. (2.) As his constant practice, whithersoever he removed. As soon as Abram had got to Canaan, though he was but a stranger and sojourner there, yet he set up, and kept up, the worship of God in his family; and wherever he had a tent God had an altar, and that an altar sanctified by prayer. For he not only minded the ceremonial part of religion, the offering of sacrifice, but made conscience of the natural duty of seeking to his God, and calling on his name, that spiritual sacrifice with which God is well pleased. He preached concerning the name of the Lord, that is, he instructed his family and neighbours in the knowledge of the true God and his holy religion. The souls he had gotten in Haran, being discipled, must be further taught. Note, Those that would approve themselves the children of faithful Abram, and would inherit the blessing of Abram, must make conscience of keeping up the solemn worship of God, particularly in their families, according to the example of Abram. The way of family worship is a good old way, is no novel invention, but the ancient usage of all the saints. Abram was very rich and had a numerous family, was now unsettled and in the midst of enemies, and yet, wherever he pitched his tent, he built an altar. Wherever we go, let us not fail to take our religion along with us.</p>

<p>We have here the assurance given to Abram of a numerous offspring which should descend from him, in which observe,
I. Abram&#039;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. &quot;But to me,&quot; he complains, &quot;thou hast given none;&quot; 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 &quot;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,&quot; so the Septuagint, &quot;I leave the world, and leave no child behind me.&quot; 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. &quot;Now, Lord,&quot; says Abram, &quot;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.&quot; 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: &quot;Lord, what wilt thou give me? All is nothing to me, if I have not a son.&quot; 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. &quot;This, and the other, I have; but what will all this avail me, if I go Christless?&quot; 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&#039;s time. Note, True believers sometimes find it hard to reconcile God&#039;s promises and his providences, when they seem to disagree.
II. God&#039;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, &quot;This shall not, and this shall;&quot; and whatever men devise and design, in settling their estates, God&#039;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&#039;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&#039;s firm belief of the promise God now made him, and God&#039;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&#039;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.</p>

<p>We have here Abraham&#039;s obedience to the law of circumcision. He himself and all his family were circumcised, so receiving the token of the covenant and distinguishing themselves from other families, that had no part nor lot in the matter. 1. It was an implicit obedience: He did as God had said to him, and did not ask why or wherefore. God&#039;s will was not only a law to him, but a reason; he did it because God told him. 2. It was a speedy obedience: In the self-same day, Gen 17:23, Gen 17:26. Sincere obedience is not dilatory, Psa 119:60. While the command is yet sounding in our ears, and the sense of duty is fresh, it is good to apply ourselves to it immediately, lest we deceive ourselves by putting it off to a more convenient season. 3. It was a universal obedience: He did not circumcise his family and excuse himself, but set them an example; nor did he take the comfort of the seal of the covenant to himself only, but desired that all his might share with him in it. This is a good example to masters of families; they and their houses must serve the Lord. Though God&#039;s covenant was not established with Ishmael, yet he was circumcised; for children of believing parents, as such, have a right to the privileges of the visible church, and the seals of the covenant, whatever they may prove afterwards. Ishmael is blessed, and therefore circumcised. 4. Abraham did this though much might be objected against it. Though circumcision was painful, - though to grown men it was shameful, - though, while they were sore and unfit for action, their enemies might take advantage against them, as Simeon and Levi did against the Shechemites, - though Abraham was ninety-nine years old, and had been justified and accepted of God long since, - though so strange a thing done religiously might be turned to his reproach by the Canaanite and the Perizzite that dwelt then in the land, - yet God&#039;s command was sufficient to answer these and a thousand such objection: what God requires we must do, not conferring with flesh and blood.</p>

<p>The messengers from heaven had now despatched one part of their business, which was an errand of grace to Abraham and Sarah, and which they delivered first; but now they have before them work of another nature. Sodom is to be destroyed, and they must do it, Gen 19:13. Note, As with the Lord there is mercy, so he is the God to whom vengeance belongs. Pursuant to their commission, we here find, 1. That they looked towards Sodom (Gen 18:16); they set their faces against it in wrath, as God is said to look unto the host of the Egyptians, Exo 14:24. Note, Though God has long seemed to connive at sinners, from which they have inferred that the Lord does not see, does not regard, yet, when the day of his wrath comes, he will look towards them. 2. That they went towards Sodom (Gen 18:22), and accordingly we find two of them at Sodom, Gen 19:1. Whether the third was the Lord, before whom Abraham yet stood, and to whom he drew near (Gen 18:23), as most think, or whether the third left them before they came to Sodom, and the Lord before whom Abraham stood was the shechinah, or that appearance of the divine glory which Abraham had formerly seen and conversed with, is uncertain. However, we have here,
I. The honour Abraham did to his guests: He went with them to bring them on the way, as one that was loth to part with such good company, and was desirous to pay his utmost respects to them. This is a piece of civility proper to be shown to our friends; but it must be done as the apostle directs (Jo3 1:6), after a godly sort.
II. The honour they did to him; for those that honour God he will honour. God communicated to Abraham his purpose to destroy Sodom, and not only so, but entered into a free conference with him about it. Having taken him, more closely than before, into covenant with himself (ch. 17), he here admits him into more intimate communion with himself than ever, as the man of his counsel. Observe here,
1. God&#039;s friendly thoughts concerning Abraham, Gen 18:17-19, where we have his resolution to make known to Abraham his purpose concerning Sodom, with the reasons of it. If Abraham had not brought them on their way, perhaps he would not have been thus favoured; but he that loves to walk with wise men shall be wise, Pro 13:20. See how God is pleased to argue with himself: Shall I hide from Abraham (or, as some read it, Am I concealing from Abraham) that thing which I do? &quot;Can I go about such a thing, and not tell Abraham?&quot; Thus does God, in his counsels, express himself, after the manner of men, with deliberation. But why must Abraham be of the cabinet-council? The Jews suggest that because God had granted the land of Canaan to Abraham and his seed therefore he would not destroy those cities which were a part of that land, without his knowledge and consent. But God here gives two other reasons: -
(1.) Abraham must know, for he is a friend and a favourite, and one that God has a particular kindness for and great things in store for. He is to become a great nation; and not only so, but in the Messiah, who is to come from his loins, All nations of the earth shall be blessed. Note, The secret of the Lord is with those that fear him, Psa 25:14; Pro 3:32. Those who by faith live a life of communion with God cannot but know more of his mind than other people, though not with a prophetical, yet with a prudential practical knowledge. They have a better insight than others into what is present (Hos 14:9; Psa 107:43), and a better foresight of what is to come, at least so much as suffices for their guidance and for their comfort.
(2.) Abraham must know, for he will teach his household: I know Abraham very well, that he will command his children and his household after him, Gen 18:19. Consider this, [1.] As a very bright part of Abraham&#039;s character and example. He not only prayed with his family, but he taught them as a man of knowledge, nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. Observe, First, God having made the covenant with him and his seed, and his household being circumcised pursuant to that, he was very careful to teach and rule them well. Those that expect family blessings must make conscience of family duty. If our children be the Lord&#039;s, they must be nursed for him; if they wear his livery, they must be trained up in his work. Secondly, Abraham took care not only of his children, but of his household; his servants were catechized servants. Masters of families should instruct and inspect the manners of all under their roof. The poorest servants have precious souls that must be looked after. Thirdly, Abraham made it his care and business to promote practical religion in his family. He did not fill their heads with matters of nice speculation, or doubtful disputation; but he taught them to keep the way of the Lord, and to do judgment and justice, that is, to be serious and devout in the worship of God and to be honest in their dealings with all men. Fourthly, Abraham, herein, had an eye to posterity, and was in care not only that his household with him, but that his household after him, should keep the way of the Lord, that religion might flourish in his family when he was in his grave. Fifthly, His doing this was the fulfilling of the conditions of the promises which God had made him. Those only can expect the benefit of the promises that make conscience of their duty. [2.] As the reason why God would make known to him his purpose concerning Sodom, because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge. Note, To him that hath shall be given, Mat 13:12; Mat 25:29. Those that make a good use of their knowledge shall know more.
2. God&#039;s friendly talk with Abraham, in which he makes known to him purpose concerning Sodom, and allows him a liberty of application to him about the matter. (1.) He tells him of the evidence there was against Sodom: The cry of Sodom is great, Gen 18:20. Note, Some sins, and the sins of some sinners, cry aloud to heaven for vengeance. The iniquity of Sodom was crying iniquity, that is, it was so very provoking that it even urged God to punish. (2.) The enquiry he would make upon this evidence: I will go down now and see, Gen 18:21. Not as if there were any thing concerning which God is in doubt, or in the dark; but he is pleased thus to express himself after the manner of men, [1.] To show the incontestable equity of all his judicial proceedings. Men are apt to suggest that his way is not equal; but let them know that his judgments are the result of an eternal counsel, and are never rash or sudden resolves. He never punishes upon report, or common fame, or the information of others, but upon his own certain and infallible knowledge. [2.] To give example to magistrates, and those in authority, with the utmost care and diligence to enquire into the merits of a cause, before they give judgment upon it. [3.] Perhaps the decree is here spoken of as not yet peremptory, that room and encouragement might be given to Abraham to make intercession for them. Thus God looked if there were any to intercede, Isa 59:16.</p>

<p>I will go down . . . and see--language used after the manner of men. These cities were to be made examples to all future ages of God&#039;s severity; and therefore ample proof given that the judgment was neither rash nor excessive (Eze 18:23; Jer 18:7).</p>

<p>This also is written for our admonition. Our Saviour refers to it (Luk 17:32), Remember Lot&#039;s wife. As by the example of Sodom the wicked are warned to turn from their wickedness, so by the example of Lot&#039;s wife the righteous are warned not to turn from their righteousness. See Eze 3:18, Eze 3:20. We have here,
I. The sin of Lot&#039;s wife: She looked back from behind him. This seemed a small thing, but we are sure, by the punishment of it, that it was a great sin, and exceedingly sinful. 1. She disobeyed an express command, and so sinned after the similitude of Adam&#039;s transgression, which ruined us all. 2. Unbelief was at the bottom of it; she questioned whether Sodom would be destroyed, and thought she might still have been safe in it. 3. She looked back upon her neighbours whom she had left behind with more concern than was fit, now that their day of grace was over, and divine justice was glorifying itself in their ruin. See Isa 66:24. 4. Probably she hankered after her house and goods in Sodom, and was loth to leave them. Christ intimates this to be her sin (Luk 17:31, Luk 17:32); she too much regarded her stuff. 5. Her looking back evinced an inclination to go back; and therefore our Saviour uses it as a warning against apostasy from our Christian profession. We have all renounced the world and the flesh, and have set our faces heaven-ward; we are in the plain, upon our probation; and it is at our peril if we return into the interests we profess to have abandoned. Drawing back is to perdition, and looking back is towards it. Let us therefore fear, Heb 4:1.
II. The punishment of Lot&#039;s wife for this sin. She was struck dead in the place; yet her body did not fall down, but stood fixed and erect like a pillar, or monument, not liable to waste nor decay, as human bodies exposed to the air are, but metamorphosed into a metallic substance which would last perpetually. Come, behold the goodness and severity of God (Rom 11:22), towards Lot, who went forward, goodness; towards his wife, who looked back, severity. Though she was nearly related to a righteous man, though better than her neighbours, and though a monument of distinguishing mercy in her deliverance out of Sodom, yet God did not connive at her disobedience; for great privileges will not secure us from the wrath of God if we do not carefully and faithfully improve them. This pillar of salt should season us. Since it is such a dangerous thing to look back, let us always press forward, Phi 3:13, Phi 3:14.</p>

<p>Abraham&#039;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&#039;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&#039;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&#039;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&#039;s servant, must lay out themselves with the utmost wisdom and care to serve their master&#039;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&#039; 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&#039;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&#039;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&#039;s providence extends itself to the smallest occurrences and admirably serves its own purposes by them. Our times are in God&#039;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&#039;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&#039;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&#039;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&#039;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&#039;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&#039;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&#039;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&#039;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&#039;s faithful ones, how destitute soever they may be of worldly comforts, shall never be left destitute of God&#039;s mercy and truth; for God&#039;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&#039;s mercy and truth.</p>

<p>Isaac and Rebekah are, at length, happily brought together. Observe,
I. Isaac was well employed when he met Rebekah: He went out to meditate, or pray, in the field, at the even-tide, Gen 24:62, Gen 24:63. Some think he expected the return of his servants about this time, and went out on purpose to meet them. But, it should seem, he went out on another errand, to take the advantage of a silent evening and a solitary field for meditation and prayer, those divine exercises by which we converse with God and our own hearts. Note, 1. Holy souls love retirement. It will do us good to be often left alone, walking alone and sitting alone; and, if we have the art of improving solitude, we shall find we are never less alone than when alone. 2. Meditation and prayer ought to be both our business and our delight when we are alone; while we have a God, a Christ, and a heaven, to acquaint ourselves with, and to secure our interest in, we need not want matter either for meditation or prayer, which, if they go together, will mutually befriend each other. 3. Our walks in the field are then truly pleasant when in them we apply ourselves to meditation and prayer. We there have a free and open prospect of the heavens above us and the earth around us, and the host and riches of both, by the view of which we should be led to the contemplation of the Maker and owner of all. 4. The exercises of devotion should be the refreshment and entertainment of the evening, to relieve us from the fatigue occasioned by the care and business of the day, and to prepare us for the repose and sleep of the night. 5. Merciful providences are then doubly comfortable when they find us well employed and in the way of our duty. Some think Isaac was now praying for good success in this affair that was depending, and meditating upon that which was proper to encourage his hope in God concerning it; and now, when he sets himself, as it were, upon his watch-tower, to see what God would answer him, as the prophet (Hab 2:1), he sees the camels coming. Sometimes God sends in the mercy prayed for immediately, Act 12:12.
II. Rebekah behaved herself very becomingly, when she met Isaac: understanding who he was, she alighted off her camel (Gen 24:64), andtook a veil, and covered herself (Gen 24:65), in token of humility, modesty, and subjection. She did not reproach Isaac for not coming himself to fetch her, or, at least, to meet her a day&#039;s journey or two, did not complain of the tediousness of her journey, or the difficulty of leaving her relations, to come into a strange place; but, having seen Providence going before her in the affair, she accommodates herself with cheerfulness to her new relation. Those that by faith are espoused to Christ, and would be presented as chaste virgins to him, must, in conformity to his example, humble themselves, as Rebekah, who alighted when she saw Isaac on foot, and must put themselves into subjection to him who is their head (Eph 5:24), as Rebekah, signifying it by the veil she put on, Co1 11:10.
III. They were brought together (probably after some further acquaintance), to their mutual comfort, Gen 24:67. Observe here, 1. What an affectionate son he was to his mother: it was about three years since her death, and yet he was not, till now, comforted concerning it; the wound which that affliction gave to his tender spirit bled so long, and was never healed till God brought him into this new relation. Thus crosses and comforts are balances to each other (Ecc 7:14), and help to keep the scale even. 2. What an affectionate husband he was to his wife. Note, Those that have approved themselves well in one relation, it may be hoped, will do so in another: She became his wife, and he loved her; there was all the reason in the world why he should, for so ought men to love their wives even an themselves. The duty of the relation is then done, and the comfort of the relation is then enjoyed, when mutual love governs; for there the Lord commands the blessing.</p>

<p>Here, I. God tried Isaac by his providence. Isaac had been trained up in a believing dependence upon the divine grant of the land of Canaan to him and his heirs; yet now there is a famine in the land, Gen 26:1. What shall he think of the promise when the promised land will not find him bread? Is such a grant worth accepting, upon such terms, and after so long a time? Yes, Isaac will still cleave to the covenant; and the less valuable Canaan in itself seems to be the better he is taught to value it, 1. As a token of God&#039;s everlasting kindness to him; and, 2. As a type of heaven&#039;s everlasting blessedness. Note, The intrinsic worth of God&#039;s promises cannot be lessened in a believer&#039;s eye by any cross providences.
II. He directed him under this trial by his word. Isaac finds himself straitened by the scarcity of provisions. Somewhere he must go for supply; it should seem, he set out for Egypt, whither his father went in the like strait, but he takes Gerar in his way, full of thoughts, no doubt, which way he had best steer his course, till God graciously appeared to him, and determined him, abundantly to his satisfaction. 1. God bade him stay where he was, and not go down into Egypt: Sojourn in this land, Gen 26:2, Gen 26:3. There was a famine in Jacob&#039;s days, and God bade him go down into Egypt (Gen 46:3, Gen 46:4), a famine in Isaac&#039;s days, and God bade him not to go down, a famine in Abraham&#039;s days, and God left him to his liberty, directing him neither way. This variety in the divine procedure (considering that Egypt was always a place of trial and exercise to God&#039;s people) some ground upon the different characters of these three patriarchs. Abraham was a man of very high attainments, and intimate communion with God; and to him all places and conditions were alike. Isaac was a very good man, but not cut out for hardship; therefore he is forbidden to go to Egypt. Jacob was inured to difficulties, strong and patient; and therefore he must go down into Egypt, that the trial of his faith might be to praise, and honour, and glory. Thus God proportions his people&#039;s trials to their strength. 2. He promised to be with him, and bless him, Gen 26:3. As we may go any where with comfort when God&#039;s blessing goes with us, so we may stay any where contentedly if that blessing rest upon us. 3. He renewed the covenant with him, which had so often been made with Abraham, repeating and ratifying the promises of the land of Canaan, a numerous issue, and the Messiah, Gen 26:3, Gen 26:4. Note, Those that must live by faith have need often to review, and repeat to themselves, the promises they are to live upon, especially when they are called to any instance of suffering or self-denial. 4. He recommended to him the good example of his father&#039;s obedience, as that which had preserved the entail of the covenant in his family (Gen 26:5): &quot;Abraham obeyed my voice; do thou do so too, and the promise shall be sure to thee.&quot; Abraham&#039;s obedience is here celebrated, to his honour; for by it he obtained a good report both with God and men. A great variety of words is here used to express the divine will, to which Abraham was obedient (my voice, my charge, my commandments, my statutes, and my laws), which may intimate that Abraham&#039;s obedience was universal; he obeyed the original laws of nature, the revealed laws of divine worship, particularly that of circumcision, and all the extraordinary precepts God gave him, as that of quitting his country, and that (which some think is more especially referred to) of the offering up of his son, which Isaac himself had reason enough to remember. Note, Those only shall have the benefit and comfort of God&#039;s covenant with their godly parents that tread in the steps of their obedience.</p>

<p>Here is, I. The malice Esau bore to Jacob upon account of the blessing which he had obtained, Gen 27:41. Thus he went in the way of Cain, who slew his brother because he had gained that acceptance with God of which he had rendered himself unworthy. Esau&#039;s hatred of Jacob was, 1. A causeless hatred. He hated him for no other reason but because his father blessed him and God loved him. Note, The happiness of saints is the envy of sinners. Whom Heaven blesses, hell curses. 2. It was a cruel hatred. Nothing less would satisfy him than to slay his brother. It is the blood of the saints that persecutors thirst after: I will slay my brother. How could he say that word without horror? How could he call him brother, and yet vow his death? Note, The rage of persecutors will not be tied up by any bonds, no, not the strongest and most sacred. 3. It was a politic hatred. He expected his father would soon die, and then titles must be tried and interests contested between the brothers, which would give him a fair opportunity for revenge. He thinks it not enough to live by his sword himself (Gen 27:40), unless his brother die by it. He is loth to grieve his father while he lives, and therefore puts off the intended murder till his death, not caring how much he then grieved his surviving mother. Note, (1.) Those are bad children to whom their good parents are a burden, and who, upon any account, long for the days of mourning for them. (2.) Bad men are long held in by external restraints from doing the mischief they would do, and so their wicked purposes come to nought. (3.) Those who think to defeat God&#039;s purposes will undoubtedly be disappointed themselves. Esau aimed to prevent Jacob, or his seed, from having the dominion, by taking away his life before he was married; but who can disannul what God has spoken? Men may fret at God&#039;s counsels, but cannot change them.
II. The method Rebekah took to prevent the mischief.
1. She gave Jacob warning of his danger, and advised him to withdraw for a while, and shift for his own safety. She tells him what she heard of Esau&#039;s design, that he comforted himself with the hope of an opportunity to kill his brother, Gen 27:42. Would one think that such a bloody barbarous thought as this could be a comfort to a man? If Esau could have kept his design to himself his mother would not have suspected it; but men&#039;s impudence in sin is often their infatuation; and they cannot accomplish their wickedness because their rage is too violent to be concealed, and a bird of the air carries the voice. Observe here, (1.) What Rebekah feared - lest she should be deprived of them both in one day (Gen 27:45), deprived, not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God, would by sacrificed to justice, which she herself must acquiesce in, and not obstruct: or, if not so, yet thenceforward she would be deprived of all joy and comfort in him. Those that are lost to virtue are in a manner lost to all their friends. With what pleasure can a child be looked upon that can be looked upon as no other than a child of the devil? (2.) What Rebekah hoped - that, if Jacob for a while kept out of sight, the affront which his brother resented so fiercely would by degrees go out of mind. The strength of passions is weakened and taken off by the distances both of time and place. She promised herself that his brother&#039;s anger would turn away. Note, Yielding pacifies great offences; and even those that have a good cause, and God on their side, must yet use this with other prudent expedients for their own preservation.
2. She impressed Isaac with an apprehension of the necessity of Jacob&#039;s going among her relations upon another account, which was to take a wife, Gen 27:46. She would not tell him of Esau&#039;s wicked design against the life of Jacob, lest it should trouble him; but prudently took another way to gain her point. Isaac saw as uneasy as he was to Esau&#039;s being unequally yoked with Hittites; and therefore, with a very good colour of reason, she moves to have Jacob married to one that was better principled. Note, One miscarriage should serve as a warning to prevent another; those are careless indeed that stumble twice at the same stone. Yet Rebekah seems to have expressed herself somewhat too warmly in the matter, when she said, What good will my life do me if Jacob marry a Canaanite? Thanks be to God, all our comfort is not lodged in one hand; we may do the work of life, and enjoy the comforts of life, though every thing do not fall out to our mind, and though our relations be not in all respects agreeable to us. Perhaps Rebekah spoke with this concern because she saw it necessary, for the quickening of Isaac, to give speedy orders in this matter. Observe, Though Jacob was himself very towardly, and well fixed in his religion, yet he had need to be put out of the way of temptation. Even he was in danger both of following the bad example of his brother and of being drawn into a snare by it. We must not presume too far upon the wisdom and resolution, no, not of those children that are most hopeful and promising; but care must be taken to keep them out of harm&#039;s way.</p>

<p>This passage concerning Esau comes in in the midst of Jacob&#039;s story, either, 1. To show the influence of a good example. Esau, though the greater man, now begins to think Jacob the better man, and disdains not to take him for his pattern in this particular instance of marrying with a daughter of Abraham. The elder children should give to the younger an example of tractableness and obedience; it is bad if they do not: but it is some alleviation if they take the example of it from them, as Esau here did from Jacob. Or, 2. To show the folly of an after-wit. Esau did well, but he did it when it was too late, He saw that the daughters of Canaan pleased not his father, and he might have seen that long ago if he had consulted his father&#039;s judgment as much as he did his palate. And how did he now mend the matter? Why, truly, so as to make bad worse. (1.) He married a daughter of Ishmael, the son of the bond-woman, who was cast out, and was not to inherit with Isaac and his seed, thus joining with a family which God had rejected, and seeking to strengthen his own pretensions by the aid of another pretender. (2.) He took a third wife, while, for aught that appears, his other two were neither dead nor divorced. (3.) He did it only to please his father, not to please God. Now that Jacob was sent into a far country Esau would be all in all at home, and he hoped so to humour his father as to prevail with him to make a new will, and entail the promise upon him, revoking the settlement lately made upon Jacob. And thus, [1.] He was wise when it was too late, like Israel that would venture when the decree had gone forth against them (Num 14:40), and the foolish virgins, Mat 25:11. [2.] He rested in a partial reformation, and thought, by pleasing his parents in one thing, to atone for all his other miscarriages. It is not said that when he saw how obedient Jacob was, and how willing to please his parents, he repented of his malicious design against him: no, it appeared afterwards that he persisted in that, and retained his malice. Note, Carnal hearts are apt to think themselves as good as they should be, because perhaps, in some one particular instance, they are not so bad as they have been. Thus Micah retains his idols, but thinks himself happy in having a Levite to be his priest, Jdg 17:13.</p>

<p>Bilhah . . . Zilpah--Following the example of Sarah with regard to Hagar, an example which is not seldom imitated still, she adopted the children of her maid. Leah took the same course. A bitter and intense rivalry existed between them, all the more from their close relationship as sisters; and although they occupied separate apartments, with their families, as is the uniform custom where a plurality of wives obtains, and the husband and father spends a day with each in regular succession, that did not allay their mutual jealousies. The evil lies in the system, which being a violation of God&#039;s original ordinance, cannot yield happiness.</p>

<p>See in these verses,
I. The power of provocation. Jacob&#039;s natural temper was mild and calm, and grace had improved it; he was a smooth man, and a plain man; and yet Laban&#039;s unreasonable carriage towards him put him into a heat that transported him into a heat that transported him into some vehemence, Gen 31:36, Gen 31:37. His chiding with Laban, though it may admit of some excuse, was not justifiable, nor is it written for our imitation. Grievous words stir up anger, and commonly do but make bad worse. It is a very great affront to one that bears an honest mind to be charged with dishonesty, and yet even this we must learn to bear with patience, committing our cause to God.
II. The comfort of a good conscience. This was Jacob&#039;s rejoicing, that when Laban accused him his own conscience acquitted him, and witnessed for him that he had been in all things willing and careful to live honestly, Heb 13:18. Note, Those that in any employment have dealt faithfully, if they cannot obtain the credit of it with men, yet shall have the comfort of it in their own bosoms.
III. The character of a good servant, and particularly of a faithful shepherd. Jacob had approved himself such a one, Gen 31:38-40. 1. He was very careful, so that, through his oversight or neglect, the ewes did not cast their young. His piety also procured a blessing upon his master&#039;s effects that were under his hands. Note, Servants should take no less care of what they are entrusted with for their masters than if they were entitled to it as their own. 2. He was very honest, and took none of that for his own eating which was not allowed him. He contented himself with mean fare, and coveted not to feast upon the rams of the flock. Note, Servants must not be dainty in their food, nor covet what is forbidden them, but in that, and other instances, show all good fidelity. 3. He was very laborious, Gen 31:40. He stuck to his business, all weathers; and bore both heat and cold with invincible patience. Note, Men of business, that intend to make something of it, must resolve to endure hardness. Jacob is here an example to ministers; they also are shepherds, of whom it is required that hey be true to their trust and willing to take pains.
IV. The character of a hard master. Laban had been such a one to Jacob. Those are bad masters, 1. Who exact from their servants that which is unjust, by obliging them to make good that which is not damaged by any default of theirs. This Laban did, Gen 31:39. Nay, if there has been a neglect, yet it is unjust to punish above the proportion of the fault. That may be an inconsiderable damage to the master which would go near to ruin a poor servant. 2. Those also are bad masters who deny to their servants that which is just and equal. This Laban did, Gen 31:41. It was unreasonable for him to make Jacob serve fro his daughters, when he had in reversion so great an estate secured to him by the promise of God himself; as it was also to give him his daughters without portions, when it was in the power of his hands to do well for them. Thus he robbed the poor because he was poor, as he did also by changing his wages.
V. The care of providence for the protection of injured innocence, Gen 31:42. God took cognizance of the wrong done to Jacob, and repaid him whom Laban would otherwise have sent empty away, and rebuked Laban, who otherwise would have swallowed him up. Note, God is the patron of the oppressed; and those who are wronged and yet not ruined, cast down and yet not destroyed, must acknowledge him in their preservation and give him the glory of it. Observe, 1. Jacob speaks of god as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for the father&#039;s sake. 2. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and had gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread</p>

<p>Our rule is to call upon God in the time of trouble; we have here an example to this rule, and the success encourages us to follow this example. It was now a time of Jacob&#039;s trouble, but he shall be saved out of it; and here we have him praying for that salvation, Jer 30:7. In his distress he sought the Lord, and he heard him. Note, Times of fear should be times of prayer; whatever frightens us should drive us to our knees, to our God. Jacob had lately seen his guard of angels, but, in this distress, he applied to God, not to them; he knew they were his fellow-servants, Rev 22:9. Nor did he consult Laban&#039;s teraphim; it was enough for him that he had a God to go to. To him he addresses himself with all possible solemnity, so running for safety into the name of the Lord, as a strong tower, Pro 18:10. This prayer is the more remarkable because it won him the honour of being an Israel, a prince with God, and the father of the praying remnant, who are hence called the seed of Jacob, to whom he never said, Seek you me in vain. Now it is worth while to enquire what there was extraordinary in this prayer, that it should gain the petitioner all this honour.
I. The request itself is one, and very express: Deliver me from the hand of my brother, Gen 32:11. Though there was no human probability on his side, yet he believed the power of God could rescue him as a lamb out of the bloody jaws of the loin. Note, 1. We have leave to be particular in our addresses to God, to mention the particular straits and difficulties we are in; for the God with whom we have to do is one we may be free with: we have liberty of speech (parresia) at the throne of grace. 2. When our brethren aim to be our destroyers, it is our comfort that we have a Father to whom we may apply as our deliverer.
II. The pleas are many, and very powerful; never was cause better ordered, Job 23:4. He offers up his request with great faith, fervency, and humility. How earnestly does he beg! Deliver me, I pray thee, Gen 32:11. His fear made him importunate. With what holy logic does he argue! With what divine eloquence does he plead! Here is a noble copy to write after.
1. He addresses himself to God as the God of his fathers, Gen 32:9. Such was the humble self-denying sense he had of his own unworthiness that he did not call God his own God, but a God in covenant with his ancestors: O God of my father Abraham, and God of my father Isaac; and this he could the better plead because the covenant, by divine designation, was entailed upon him. Note, God&#039;s covenant with our fathers may be a comfort to us when were are in distress. It has often been so to the Lord&#039;s people, Psa 22:4, Psa 22:5. Being born in God&#039;s house, we are taken under his special protection.
2. He produces his warrant: Thou saidst unto me, Return unto thy country. He did not rashly leave his place with Laban, nor undertake this journey out of a fickle humour, or a foolish fondness for his native country, but in obedience to God&#039;s command. Note, (1.) We may be in the way of our duty, and yet may meet with trouble and distress in that way. As prosperity will not prove us in the right, so cross events will not prove us in the wrong; we may be going whither God calls us, and yet may think our way hedged up with thorns. (2.) We may comfortably trust God with our safety, while we carefully keep to our duty. If God be our guide, he will be our guard.
3. He humbly acknowledges his own unworthiness to receive any favour from God (Gen 32:10): I am not worthy; it is an unusual plea. Some would think he should have pleaded that what was now in danger was his own, against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. Note, Self-denial and self-abasement well become us in all our addresses to the throne of grace. Christ never commended any of his petitioners so much as him who said, Lord, I am not worthy (Mat 8:8), and her who said, Truth, Lord, yet the dogs eat of the crumbs which fall from their master&#039;s table, Mat 15:27. Now observe here, (1.) How magnificently and honourably he speaks of the mercies of God to him. We have here, mercies, in the plural number, and inexhaustible spring, and innumerable streams; mercies and truth, that is, past mercies given according to the promise, and further mercies secured by the promise. Note, What is laid up in God&#039;s truth, as well as what is laid out in God&#039;s mercies, is the matter both of the comforts and the praises of active believers. Nay, observe, it is all the mercies, and all the truth; the manner of expression is copious, and intimates that his heart was full of God&#039;s goodness. (2.) How meanly and humbly he speaks of himself, disclaiming all thought of his own merit: &quot;I am not worthy of the least of all thy mercies, much less am I worthy of so great a favour as this I am now suing for.&quot; Jacob was a considerable man, and, upon many accounts, very deserving, and, in treating with Laban, had justly insisted on his merits, but not before God. I am less than all thy mercies; so the word is. Note, The best and greatest of men are utterly unworthy of the least favour from God, and just be ready to own it upon all occasions. It was the excellent Mr. Herbert&#039;s motto, Less than the least of all God&#039;s mercies. Those are best prepared for the greatest mercies that see themselves unworthy of the least.
4. He thankfully owns God&#039;s goodness to him in his banishment, and how much it had outdone his expectations: &quot;With my staff I passed over this Jordan, poor and desolate, like a forlorn and despised pilgrim;&quot; he had no guides, no companions, no attendants, no conveniences for travel, but his staff only, nothing else to stay himself upon; &quot;and now I have become two bands, now I am surrounded with a numerous and comfortable retinue of children and servants:&quot; though it was his distress that had now obliged him to divide his family into two bands, yet he makes use of that for the magnifying of the mercy of his increase. Note, (1.) The increase of our families is then comfortable indeed to us when we see God&#039;s mercies, and his truth, in it. (2.) Those whose latter end greatly increases ought, with humility and thankfulness, to remember how small their beginning was. Jacob pleads, &quot;Lord, thou didst keep me when I went out with only my staff, and had but one life to lose; wilt thou not keep me now that so many are embarked with me?&quot;
5. He urges the extremity of the peril he was in: Lord, deliver me from Esau, for I fear him, Gen 32:11. The people of God have not been shy of telling God their fears; for they know he takes cognizance of them, and considers them. The fear that quickens prayer is itself pleadable. It was not a robber, but a murderer, that he was afraid of; nor was it his own life only that lay at stake, but the mothers&#039; and the children&#039;s, that had left their native soil to go along with him. Note, Natural affection may furnish us with allowable acceptable pleas in prayer.
6. He insists especially upon the promise God had made him (Gen 32:9): Thou saidst, I will deal well with thee, and again, in the close (Gen 32:12): Thou saidst, I will surely do thee good. Note, (1.) The best we can say to God in prayer is what he has said to us. God&#039;s promises, as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. &quot;Lord, thou saidst thus and thus; and wilt thou not be as good as thy word, the word upon which thou had caused me to hope?&quot; Psa 119:49. (2.) The most general promises are applicable to particular cases. &quot;Thou saidst, I will do thee good; Lord, do me good in this matter.&quot; He pleads also a particular promise, that of the multiplying of hes seed. &quot;Lord, what will become of that promise, if they be all cut off?&quot; Note, [1.] There are promises to the families of good people, which are improvable in prayer for family-mercies, ordinary and extraordinary, Gen 17:7; Psa 112:2; Psa 102:28. [2.] The world&#039;s threatenings should drive us to God&#039;s promises.</p>

<p>Jacob said, O God of my father Abraham--In this great emergency, he had recourse to prayer. This is the first recorded example of prayer in the Bible. It is short, earnest, and bearing directly on the occasion. The appeal is made to God, as standing in a covenant relation to his family, just as we ought to put our hopes of acceptance with God in Christ. It pleads the special promise made to him of a safe return; and after a most humble and affecting confession of unworthiness, it breathes an earnest desire for deliverance from the impending danger. It was the prayer of a kind husband, an affectionate father, a firm believer in the promises.</p>

<p>Here, I. Jacob discovered Esau&#039;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&#039;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.</p>

<p>Here, 1. Hamor and Shechem gave consent themselves to be circumcised, Gen 34:18, Gen 34:19. To this perhaps they were moved, not only by the strong desire they had to bring about this match, but by what they might have heard of the sacred and honourable intentions of this sign, in the family of Abraham, which, it is probable, they had some confused notions of, and of the promises confirmed by it, which made them the more desirous to incorporate with the family of Jacob, Zac 8:23. Note, Many who know little of religion, yet know so much of it as makes them willing to join themselves with those that are religious. Again, If a man would take upon him a form of religion to gain a good wife, much more should we embrace the power of it to gain the favour of a good God, even circumcise our hearts to love him, and, as Shechem here, not defer to do the thing. 2. They gained the consent of the men of their city, Jacob&#039;s sons requiring that they also should be circumcised. (1.) They themselves had great influences upon them by their command and example. Note, Religion would greatly prevail if those in authority, who, like Shechem, are more honourable than their neighbours, would appear forward and zealous for it. (2.) They urged an argument which was very cogent (Gen 34:23), Shall not their cattle and their substance be ours? They observed that Jacob&#039;s sons were industrious thriving people, and promised themselves and their neighbours advantage by an alliance with them; it would improve ground and trade, and bring money into their country. Now, [1.] It was bad enough to marry upon this principle: yet we see covetousness the greatest matchmaker in the world, and nothing designed so much, with many, as the laying of house to house, and field to field, without regard had to any other consideration. [2.] It was worse to be circumcised upon this principle. The Shechemites will embrace the religion of Jacob&#039;s family only in hopes of interesting themselves thereby in the riches of that family. Thus there are many with whom gain is godliness, and who are more governed and influenced by their secular interest than by any principle of their religion.</p>

<p>Sons of Jacob . . . born to him in Padan-aram--It is a common practice of the sacred historian to say of a company or body of men that which, though true of the majority, may not be applicable to every individual. (See Mat 19:28; Joh 20:24; Heb 11:13). Here is an example, for Benjamin was born in Canaan [Gen 35:16-18].</p>