Resultados para: "Fish"

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

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

FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23) moving creature--all oviparous animals, both among the finny and the feathery tribes--remarkable for their rapid and prodigious increase. fowl--means every flying thing: The word rendered "whales," includes also sharks, crocodiles, &c.; so that from the countless shoals of small fish to the great sea monsters, from the tiny insect to the king of birds, the waters and the air were suddenly made to swarm with creatures formed to live and sport in their respective elements.

We have here the first part of the sixth day's work. The sea was, the day before, replenished with its fish, and the air with its fowl; and this day were made the beasts of the earth, the cattle, and the creeping things that pertain to the earth. Here, as before, 1. The Lord gave the word; he said, Let the earth bring forth, not as if the earth had any such prolific virtue as to produce these animals, or as if God resigned his creating power to it; but, "Let these creatures now come into being upon the earth, and out of it, in their respective kinds, conformable to the ideas of them in the divine counsels concerning their creation." 2. He also did the work; he made them all after their kind, not only of divers shapes, but of divers natures, manners, food, and fashions - some to be tame about the house, others to be wild in the fields - some living upon grass and herbs, others upon flesh - some harmless, and others ravenous - some bold, and others timorous - some for man's service, and not his sustenance, as the horse - others for his sustenance, and not his service, as the sheep - others for both, as the ox - and some for neither, as the wild beasts. In all this appears the manifold wisdom of the Creator.

We have here the second part of the sixth day's work, the creation of man, which we are, in a special manner, concerned to take notice of, that we may know ourselves. Observe, I. That man was made last of all the creatures, that it might not be suspected that he had been, any way, a helper to God in the creation of the world: that question must be for ever humbling and mortifying to him, Where wast thou, or any of thy kind, when I laid the foundations of the earth? Job 38:4. Yet it was both an honour and a favour to him that he was made last: an honour, for the method of the creation was to advance from that which was less perfect to that which was more so; and a favour, for it was not fit he should be lodged in the palace designed for him till it was completely fitted up and furnished for his reception. Man, as soon as he was made, had the whole visible creation before him, both to contemplate and to take the comfort of. Man was made the same day that the beasts were, because his body was made of the same earth with theirs; and, while he is in the body, he inhabits the same earth with them. God forbid that by indulging the body and the desires of it we should make ourselves like the beasts that perish! II. That man's creation was a more signal and immediate act of divine wisdom and power than that of the other creatures. The narrative of it is introduced with something of solemnity, and a manifest distinction from the rest. Hitherto, it had been said, "Let there be light," and "Let there be a firmament," and "Let the earth, or waters, bring forth" such a thing; but now the word of command is turned into a word of consultation, "Let us make man, for whose sake the rest of the creatures were made: this is a work we must take into our own hands." In the former he speaks as one having authority, in this as one having affection; for his delights were with the sons of men, Pro 8:31. It should seem as if this were the work which he longed to be at; as if he had said, "Having at last settled the preliminaries, let us now apply ourselves to the business, Let us make man." Man was to be a creature different from all that had been hitherto made. Flesh and spirit, heaven and earth, must be put together in him, and he must be allied to both worlds. And therefore God himself not only undertakes to make him, but is pleased so to express himself as if he called a council to consider of the making of him: Let us make man. The three persons of the Trinity, Father, Son, and Holy Ghost, consult about it and concur in it, because man, when he was made, was to be dedicated and devoted to Father, Son and Holy Ghost. Into that great name we are, with good reason, baptized, for to that great name we owe our being. Let him rule man who said, Let us make man. III. That man was made in God's image and after his likeness, two words to express the same thing and making each other the more expressive; image and likeness denote the likest image, the nearest resemblance of any of the visible creatures. Man was not made in the likeness of any creature that went before him, but in the likeness of his Creator; yet still between God and man there is an infinite distance. Christ only is the express image of God's person, as the Son of his Father, having the same nature. It is only some of God's honour that is put upon man, who is God's image only as the shadow in the glass, or the king's impress upon the coin. God's image upon man consists in these three things: - 1. In his nature and constitution, not those of his body (for God has not a body), but those of his soul. This honour indeed God has put upon the body of man, that the Word was made flesh, the Son of God was clothed with a body like ours and will shortly clothe ours with a glory like that of his. And this we may safely say, That he by whom God made the worlds, not only the great world, but man the little world, formed the human body, at the first, according to the platform he designed for himself in the fulness of time. But it is the soul, the great soul, of man, that does especially bear God's image. The soul is a spirit, an intelligent immortal spirit, an influencing active spirit, herein resembling God, the Father of Spirits, and the soul of the world. The spirit of man is the candle of the Lord. The soul of man, considered in its three noble faculties, understanding, will, and active power, is perhaps the brightest clearest looking-glass in nature, wherein to see God. 2. In his place and authority: Let us make man in our image, and let him have dominion. As he has the government of the inferior creatures, he is, as it were, God's representative, or viceroy, upon earth; they are not capable of fearing and serving God, therefore God has appointed them to fear and serve man. Yet his government of himself by the freedom of his will has in it more of God's image than his government of the creatures. 3. In his purity and rectitude. God's image upon man consists in knowledge, righteousness, and true holiness, Eph 4:24; Col 3:10. He was upright, Ecc 7:29. He had an habitual conformity of all his natural powers to the whole will of God. His understanding saw divine things clearly and truly, and there were no errors nor mistakes in his knowledge. His will complied readily and universally with the will of God, without reluctancy or resistance. His affections were all regular, and he had no inordinate appetites or passions. His thoughts were easily brought and fixed to the best subjects, and there was no vanity nor ungovernableness in them. All the inferior powers were subject to the dictates and directions of the superior, without any mutiny or rebellion. Thus holy, thus happy, were our first parents, in having the image of God upon them. And this honour, put upon man at first, is a good reason why we should not speak ill one of another (Jam 3:9), nor do ill one to another (Gen 9:6), and a good reason why we should not debase ourselves to the service of sin, and why we should devote ourselves to God's service. But how art thou fallen, O son of the morning! How is this image of God upon man defaced! How small are the remains of it, and how great the ruins of it! The Lord renew it upon our souls by his sanctifying grace! IV. That man was made male and female, and blessed with the blessing of fruitfulness and increase. God said, Let us make man, and immediately it follows, So God created man; he performed what he resolved. With us saying and doing are two things; but they are not so with God. He created him male and female, Adam and Eve - Adam first, out of earth, and Eve out of his side, ch. 2. It should seem that of the rest of the creatures God made many couples, but of man did not he make one? (Mal 2:15), though he had the residue of the Spirit, whence Christ gathers an argument against divorce, Mat 19:4, Mat 19:5. Our first father, Adam, was confined to one wife; and, if he had put her away, there was no other for him to marry, which plainly intimated that the bond of marriage was not to be dissolved at pleasure. Angels were not made male and female, for they were not to propagate their kind (Luk 20:34-36); but man was made so, that the nature might be propagated and the race continued. Fires and candles, the luminaries of this lower world, because they waste, and go out, have a power to light more; but it is not so with the lights of heaven: stars do not kindle stars. God made but one male and one female, that all the nations of men might know themselves to be made of one blood, descendants from one common stock, and might thereby be induced to love one another. God, having made them capable of transmitting the nature they had received, said to them, Be fruitful, and multiply, and replenish the earth. Here he gave them, 1. A large inheritance: Replenish the earth; it is this that is bestowed upon the children of men. They were made to dwell upon the face of all the earth, Act 17:26. This is the place in which God has set man to be the servant of his providence in the government of the inferior creatures, and, as it were, the intelligence of this orb; to be the receiver of God's bounty, which other creatures live upon, but do not know it; to be likewise the collector of his praises in this lower world, and to pay them into the exchequer above (Psa 145:10); and, lastly, to be a probationer for a better state. 2. A numerous lasting family, to enjoy this inheritance, pronouncing a blessing upon them, in virtue of which their posterity should extend to the utmost corners of the earth and continue to the utmost period of time. Fruitfulness and increase depend upon the blessing of God: Obed-edom had eight sons, for God blessed him, Ch1 26:5. It is owing to this blessing, which God commanded at first, that the race of mankind is still in being, and that as one generation passeth away another cometh. V. That God gave to man, when he had made him, a dominion over the inferior creatures, over the fish of the sea and over the fowl of the air. Though man provides for neither, he has power over both, much more over every living thing that moveth upon the earth, which are more under his care and within his reach. God designed hereby to put an honour upon man, that he might find himself the more strongly obliged to bring honour to his Maker. This dominion is very much diminished and lost by the fall; yet God's providence continues so much of it to the children of men as is necessary to the safety and support of their lives, and God's grace has given to the saints a new and better title to the creature than that which was forfeited by sin; for all is ours if we are Christ's, Co1 3:22.

We have here the third part of the sixth day's work, which was not any new creation, but a gracious provision of food for all flesh, Psa 136:25. He that made man and beast thus took care to preserve both, Psa 36:6. Here is, I. Food provided for man, Gen 1:29. Herbs and fruits must be his meat, including corn and all the products of the earth; these were allowed him, but (it should seem) not flesh, till after the flood, Gen 9:3. And before the earth was deluged, much more before it was cursed for man's sake, its fruits, no doubt, were more pleasing to the taste and more strengthening and nourishing to the body than marrow and fatness, and all the portion of the king's meat, are now. See here, 1. That which should make us humble. As we were made out of the earth, so we are maintained out of it. Once indeed men did eat angels' food, bread from heaven; but they died (Joh 6:49); it was to them but as food out of the earth, Psa 104:14. There is meat that endures to everlasting life; the Lord evermore give us this. 2. That which should make us thankful. The Lord is for the body; from him we receive all the supports and comforts of this life, and to him we must give thanks. He gives us all things richly to enjoy, not only for necessity, but plenty, plenty, dainties, and varieties, for ornament and delight. How much are we indebted! How careful should we be, as we live upon God's bounty, to live to his glory! 3. That which should make us temperate and content with our lot. Though Adam had dominion given him over fish and fowl, yet God confined him, in his food, to herbs and fruits; and he never complained of it. Though afterwards he coveted forbidden fruit, for the sake of the wisdom and knowledge he promised himself from it, yet we never read that he coveted forbidden flesh. If God give us food for our lives, let us not, with murmuring Israel, ask food for our lusts, Psa 78:18; see Dan 1:15. II. Food provided for the beasts, Gen 1:30. Doth God take care for oxen? Yes, certainly, he provides food convenient for them, and not for oxen only, which were used in his sacrifices and man's service, but even the young lions and the young ravens are the care of his providence; they ask and have their meat from God. Let us give to God the glory of his bounty to the inferior creatures, that all are fed, as it were, at his table, every day. He is a great housekeeper, a very rich and bountiful one, that satisfies the desire of every living thing. Let this encourage God's people to cast their care upon him, and not to be solicitous respecting what they shall eat and what they shall drink. He that provided for Adam without his care, and still provides for all the creatures without their care, will not let those that trust him want any good thing, Mat 6:26. He that feeds his birds will not starve his babes.

Here we have, I. An instance of the Creator's care of man and his fatherly concern for his comfort, Gen 2:18. Though God had let him know that he was a subject, by giving him a command, (Gen 2:16, Gen 2:17), yet here he lets him know also, for his encouragement in his obedience, that he was a friend, and a favourite, and one whose satisfaction he was tender of. Observe, 1. How God graciously pitied his solitude: It is not good that man, this man, should be alone. Though there was an upper world of angels and a lower world of brutes, and he between them, yet there being none of the same nature and rank of beings with himself, none that he could converse familiarly with, he might be truly said to be alone. Now he that made him knew both him and what was good for him, better than he did himself, and he said, "It is not good that he should continue thus alone." (1.) It is not for his comfort; for man is a sociable creature. It is a pleasure to him to exchange knowledge and affection with those of his own kind, to inform and to be informed, to love and to be beloved. What God here says of the first man Solomon says of all men (Ecc 4:9, etc.), that two are better than one, and woe to him that is alone. If there were but one man in the world, what a melancholy man must he needs be! Perfect solitude would turn a paradise into a desert, and a palace into a dungeon. Those therefore are foolish who are selfish and would be place alone in the earth. (2.) It is not for the increase and continuance of his kind. God could have made a world of men at first, to replenish the earth, as he replenished heaven with a world of angels: but the place would have been too strait for the designed number of men to live together at once; therefore God saw fit to make up that number by a succession of generations, which, as God had formed man, must be from two, and those male and female; one will be ever one. 2. How God graciously resolved to provide society for him. The result of this reasoning concerning him was this kind resolution, I will make a help-meet for him; a help like him (so some read it), one of the same nature and the same rank of beings; a help near him (so others), one to cohabit with him, and to be always at hand; a help before him (so others), one that he should look upon with pleasure and delight. Note hence, (1.) In our best state in this world we have need of one another's help; for we are members one of another, and the eye cannot say to the hand, I have no need of thee, Co1 12:21. We must therefore be glad to receive help from others, and give help to others, as there is occasion. (2.) It is God only who perfectly knows our wants, and is perfectly able to supply them all, Phi 4:19. In him alone our help is, and from him are all our helpers. (3.) A suitable wife is a help-meet, and is from the Lord. The relation is then likely to be comfortable when meetness directs and determines the choice, and mutual helpfulness is the constant care and endeavour, Co1 7:33, Co1 7:34. (4.) Family-society, if it is agreeable, is a redress sufficient for the grievance of solitude. He that has a good God, a good heart, and a good wife, to converse with, and yet complains he wants conversation, would not have been easy and content in paradise; for Adam himself had no more: yet, even before Eve was created, we do not find that he complained of being alone, knowing that he was not alone, for the Father was with him. Those that are most satisfied in God and his favour are in the best way, and in the best frame, to receive the good things of this life, and shall be sure of them, as far as Infinite Wisdom sees good. II. An instance of the creatures' subjection to man, and his dominion over them (Gen 2:19, Gen 2:20): Every beast of the field and every fowl of the air God brought to Adam, either by the ministry of angels, or by a special instinct, directing them to come to man as their master, teaching the ox betimes to know his owner. Thus God gave man livery and seisin of the fair estate he had granted him, and put him in possession of his dominion over the creatures. God brought them to him, that he might name them, and so might give, 1. A proof of his knowledge, as a creature endued with the faculties both of reason and speech, and so taught more than the beasts of the earth and made wiser than the fowls of the heaven, Job 35:11. And, 2. A proof of his power. It is an act of authority to impose names (Dan 1:7), and of subjection to receive them. The inferior creatures did now, as it were, do homage to their prince at his inauguration, and swear fealty and allegiance to him. If Adam had continued faithful to his God, we may suppose the creatures themselves would so well have known and remembered the names Adam now gave them as to have come at his call, at any time, and answered to their names. God gave names to the day and night, to the firmament, to the earth, and to the sea; and he calleth the stars by their names, to show that he is the supreme Lord of these. But he gave Adam leave to name the beasts and fowls, as their subordinate lord; for, having made him in his own image, he thus put some of his honour upon him. III. An instance of the creatures' insufficiency to be a happiness for man: But (among them all) for Adam there was not found a help meet for him. Some make these to be the words of Adam himself; observing all the creatures come to him by couples to be named, he thus intimates his desire to his Maker: - "Lord, these have all helps meet for them; but what shall I do? Here is never a one for me." It is rather God's judgment upon the review. He brought them all together, to see if there were ever a suitable match for Adam in any of the numerous families of the inferior creatures; but there was none. Observe here, 1. The dignity and excellency of the human nature. On earth there was not its like, nor its peer to be found among all visible creatures; they were all looked over, but it could not be matched among them all. 2. The vanity of this world and the things of it; put them all together, and they will not make a help-meet for man. They will not suit the nature of his soul, nor supply its needs, nor satisfy its just desires, nor run parallel with its never-failing duration. God creates a new thing to be a help-meet for man - not so much the woman as the seed of the woman.

The wickedness of that generation is here again spoken of, either as a foil to Noah's piety - he was just and perfect, when all the earth was corrupt; or as a further justification of God's resolution to destroy the world, which he was now about to communicate to his servant Noah. 1. All kinds of sin was found among them, for it is said (Gen 6:11) that the earth was, (1.) Corrupt before God, that is, in the matters of God's worship; either they had other gods before him, or they worshipped him by images, or they were corrupt and wicked in despite and contempt of God, daring him and defying him to his face. (2.) The earth was also filled with violence and injustice towards men. There was no order nor regular government; no man was safe in the possession of that which he had the most clear and incontestable right to, no, not the most innocent life; there was nothing but murders, rapes, and rapine. Note, Wickedness, as it is the shame of human nature, so it is the ruin of human society. Take away conscience and the fear of God, and men become beasts and devils to one another, like the fishes of the sea, where the greater devour the less. Sin fills the earth with violence, and so turns the world into a wilderness, into a cock-pit. 2. The proof and evidence of it were undeniable; for God looked upon the earth, and was himself an eye-witness of the corruption that was in it, of which before, Gen 6:5. The righteous Judge in all his judgments proceeds upon the infallible certainty of his own omniscience, Psa 33:13. 3. That which most aggravated the matter was the universal spreading of the contagion: All flesh had corrupted his way. It was not some particular nations or cities that were thus wicked but the whole world of mankind were so; there was none that did good, no, not one besides Noah. Note, When wickedness has become general and universal ruin is not far off; while there is a remnant of praying people in a nation, to empty the measure as it fills, judgments may be kept off a great while; but when all hands are at work to pull down the fences by sin, and none stand in the gap to make up the breach, what can be expected but an inundation of wrath?

We have here the choice that Lot made when he parted from Abram. Upon this occasion, one would have expected, 1. That he should have expressed an unwillingness to part from Abram, and that, at least, he should have done it with reluctancy. 2. That he should have been so civil as to have remitted the choice back again to Abram. But we find not any instance of deference or respect to his uncle in the whole management. Abram having offered him the choice, without compliment he accepted it, and made his election. Passion and selfishness make men rude. Now, in the choice which Lot made, we may observe, I. How much he had an eye to the goodness of the land. He beheld all the plan of Jordan, the flat country in which Sodom stood, that it was admirably well watered every where (and perhaps the strife had been about water, which made him particularly fond of that convenience), and so Lot chose all that plain, Gen 13:10, Gen 13:11. That valley, which was like the garden of Eden itself, now yielded him a most pleasant prospect. It was, in his eye, beautiful for situation, the joy of the whole earth; and therefore he doubted not but that it would yield him a comfortable settlement, and that in such a fruitful soil he should certainly thrive, and grow very rich: and this was all he looked at. But what came of it? Why, the next news we hear of him is that he is in the briars among them, he and his carried captive. While he lived among them, he vexed his righteous soul with their conversation, and never had a good day with them, till, at last, God fired the town over his head, and forced him to the mountain for safety who chose the plain for wealth and pleasure. Note, Sensual choices are sinful choices, and seldom speed well. Those who in choosing relations, callings, dwellings, or settlements are guided and governed by the lusts of the flesh, the lusts of the eye, or the pride of life, and consult not the interests of their souls and their religion, cannot expect God's presence with them, nor his blessing upon them, but are commonly disappointed even in that which they principally aimed at, and miss of that which they promised themselves satisfaction in. In all our choices this principle should overrule us, That that is best for us which is best for our souls. II. How little he considered the wickedness of the inhabitants: But the men of Sodom were wicked, Gen 13:13. Note, 1. Though all are sinners, yet some are greater sinners than others. The men of Sodom were sinners of the first magnitude, sinners before the Lord, that is, impudent daring sinners; they were so to a proverb. Hence we read of those that declare their sin as Sodom, they hide it not, Isa 3:9. 2. That some sinners are the worse for living in a good land. So the Sodomites were: for this was the iniquity of Sodom, pride, fulness of bread, and abundance of idleness; and all these were supported by the great plenty their country afforded, Eze 16:49. Thus the prosperity of fools destroys them. 3. That God often gives great plenty to great sinners. Filthy Sodomites dwell in a city, in a fruitful plain, while faithful Abram and his pious family dwell in tents upon the barren mountains. 4. When wickedness has come to the height, ruin is not far off. Abounding sins are sure presages of approaching judgments. Now Lot's coming to dwell among the Sodomites may be considered, (1.) As a great mercy to them, and a likely means of bringing them to repentance; for now they had a prophet among them and a preacher of righteousness, and, if they had hearkened to him, they might have been reformed, and the ruin prevented. Note, God sends preachers, before he sends destroyers; for he is not willing that any should perish. (2.) As a great affliction to Lot, who was not only grieved to see their wickedness (Pe2 2:7, Pe2 2:8), but was molested and persecuted by them, because he would not do as they did. Note, It has often been the vexatious lot of good men to live among wicked neighbours, to sojourn in Mesech (Psa 120:5), and it cannot but be the more grievous, if, as Lot here, they have brought it upon themselves by an unadvised choice.

they took Lot . . . and his goods, and departed--How would the conscience of that young man now upbraid him for his selfish folly and ingratitude in withdrawing from his kind and pious relative! Whenever we go out of the path of duty, we put ourselves away from God's protection, and cannot expect that the choice we make will be for our lasting good.

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

Jacob said, Give me my wife--At the expiry of the stipulated term the marriage festivities were held. But an infamous fraud was practised on Jacob, and on his showing a righteous indignation, the usage of the country was pleaded in excuse. No plea of kindred should ever be allowed to come in opposition to the claim of justice. But this is often overlooked by the selfish mind of man, and fashion or custom rules instead of the will of God. This was what Laban did, as he said, "It must not be so done in our country, to give the younger before the first-born." But, then, if that were the prevailing custom of society at Haran, he should have apprized his nephew of it at an early period in an honorable manner. This, however, is too much the way with the people of the East still. The duty of marrying an elder daughter before a younger, the tricks which parents take to get off an elder daughter that is plain or deformed and in which they are favored by the long bridal veil that entirely conceals her features all the wedding day, and the prolongation for a week of the marriage festivities among the greater sheiks, are accordant with the habits of the people in Arabia and Armenia in the present day.

We have here, I. Jacob's thoughts of home. He faithfully served his time out with Laban, even his second apprenticeship, though he was an old man, had a large family to provide for, and it was high time for him to set up for himself. Though Laban's service was hard, and he had cheated him in the first bargain he had made, yet Jacob honestly performs his engagements. Note, A good man, though he swear to his own hurt, will not change. And though others have deceived us this will not justify us in deceiving them. Our rule is to do as we would be done by, not as we are done by. Jacob's term having expired, he begs leave to be gone, Gen 30:25. Observe, 1. He retained his affection for the land of Canaan, not only because it was the land of his nativity, and his father and mother were there, whom he longed to see, but because it was the land of promise; and, in token of his dependence upon the promise of it, though he sojourn in Haran he can by no means think of settling there. Thus should we be affected towards our heavenly country, looking upon ourselves as strangers here, viewing the heavenly country as our home, and longing to be there, as soon as the days of our service upon earth are numbered and finished. We must not think of taking root here, for this is not our place and country, Heb 13:14. 2. He was desirous to go to Canaan, though he had a great family to take with him, and no provision yet made for them. He had got wives and children with Laban, but nothing else; yet he does not solicit Laban to give him either a portion with his wives or the maintenance of some of his children. No, all his request is, Give me my wives and my children, and send me away, Gen 30:25, Gen 30:26. Note, Those that trust in God, in his providence and promise, though they have great families and small incomes, can cheerfully hope that he who sends mouths will send meat. He who feeds the brood of the ravens will not starve the seed of the righteous. II. Laban's desire of his stay, Gen 30:27. In love to himself, not to Jacob or to his wives or children, Laban endeavours to persuade him to continue his chief shepherd, entreating him, by the regard he bore him, not to leave him: If I have found favour in thy eyes, tarry. Note, Churlish selfish men know how to give good words when it is to serve their own ends. Laban found that his stock had wonderfully increased with Jacob's good management, and he owns it, with very good expressions of respect both to God and Jacob: I have learned by experience that the Lord has blessed me for thy sake. Observe, 1. Laban's learning: I have learned by experience. Note, There is many a profitable good lesson to be learned by experience. We are very unapt scholars if we have not learned by experience the evil of sin, the treachery of our own hearts, the vanity of the world, the goodness of God, the gains of godliness, and the like. 2. Laban's lesson. He owns, (1.) That his prosperity was owing to God's blessing: The Lord has blessed me. Note, worldly men, who choose their portion in this life, are often blessed with an abundance of this world's goods. Common blessings are given plentifully to many that have no title to covenant-blessings. (3.) That Jacob's piety had brought that blessing upon him: The Lord has blessed me, not for my own sake (let not such a man as Laban, that lives without God in the world, think that he shall receive any thing of the Lord, Jam 1:7), but for thy sake. Note, [1.] Good men are blessings to the places where they live, even where they live meanly and obscurely, as Jacob in the field, and Joseph in the prison, Gen 39:23. [2.] God often blesses bad men with outward mercies for the sake of their godly relations, though it is seldom that they have either the wit to see it or the grace to own it, as Laban did here. III. The new bargain they came upon. Laban's craft and covetousness took advantage of Jacob's plainness, honesty, and good-nature; and, perceiving that Jacob began to be won upon by his fair speeches, instead of making him a generous offer and bidding high, as he ought to have done, all things considered, he puts it upon him to make his demands (Gen 30:28): Appoint me thy wages, knowing he would be very modest in them, and would ask less than he could for shame offer. Jacob accordingly makes a proposal to him, in which, 1. He shows what reason he had to insist upon so much, considering, (1.) That Laban was bound in gratitude to do well for him, because he had served him not only faithfully, but very successfully, Gen 30:30. Yet here observe how he speaks, like himself, very modestly. Laban had said, The Lord has blessed me for thy sake; Jacob will not say so, but, The Lord has blessed thee since my coming. Note, Humble saints take more pleasure in doing good than in hearing of it again. (2.) That he himself was bound in duty to take care of his own family: Now, when shall I provide for my own house also? Note, Faith and charity, though they are excellent things, must not take us off from making necessary provisions for our own support, and the support of our families. We must, like Jacob, trust in the Lord and do good, and yet we must, like him, provide for our own houses also; he that does not the latter is worse than an infidel, Ti1 5:8. 2. He is willing to refer himself to the providence of God, which, he knew, extends itself to the smallest things, even the colour of the cattle; and he will be content to have for his wages the sheep and goats of such and such a colour, speckled, spotted, and brown, which should hereafter be brought forth, Gen 30:32, Gen 30:33. This, he thinks, will be a most effectual way both to prevent Laban's cheating him and to secure himself from being suspected of cheating Laban. Some think he chose this colour because in Canaan it was generally most desired and delighted in; their shepherds in Canaan are called Nekohim (Amo 1:1), the word here used for speckled; and Laban was willing to consent to this bargain because he thought if the few he has that were now speckled and spotted were separated from the rest, which by agreement was to be done immediately, the body of the flock which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixed colours, and so he should have Jacob's service for nothing, or next to nothing. According to this bargain, those few that were party-coloured were separated, and put into the hands of Laban's sons, and sent three days' journey off; so great was Laban's jealously lest any of them should mix with the rest of the flock, to the advantage of Jacob. And now a fine bargain Jacob has made for himself! Is this his providing for his own house, to put it upon such an uncertainty? If these cattle bring forth, as usually cattle do, young ones of the same colour with themselves, he must still serve for nothing, and be a drudge and a beggar all the days of his life; but he knows whom he has trusted, and the event showed, (1.) That he took the best way that could be taken with Laban, who otherwise would certainly have been too hard for him. And, (2.) That it was not in vain to rely upon the divine providence, which owns and blesses honest humble diligence. Those that find men whom they deal with unjust and unkind shall not find God so, but, some way or other, he will recompense the injured, and be a good pay-master to those that commit their cause to him.

Laban said . . . I have learned--His selfish uncle was averse to a separation, not from warmth of affection either for Jacob or his daughters, but from the damage his own interests would sustain. He had found, from long observation, that the blessing of heaven rested on Jacob, and that his stock had wonderfully increased under Jacob's management. This was a remarkable testimony that good men are blessings to the places where they reside. Men of the world are often blessed with temporal benefits on account of their pious relatives, though they have not always, like Laban, the wisdom to discern, or the grace to acknowledge it.

In these verses we have, 1. A recital of the names of the twelve patriarchs, as they are called, Act 7:8. Their names are often repeated in scripture, that they may not sound uncouth to us, as other hard names, but that, by their occurring so frequently, they may become familiar to us; and to show how precious God's spiritual Israel are to him, and how much he delights in them. The account which was kept of the number of Jacob's family, when they went down into Egypt; they were in all seventy souls (Exo 1:5). according to the computation we had, Gen 46:27. This was just the number of the nations by which the earth was peopled, according to the account given, Gen. 10. For when the Most High separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel, as Moses observes, Deu 32:8. Notice is here taken of this that their increase in Egypt might appear the more wonderful. Note, It is good for those whose latter end greatly increases often to remember how small their beginning was, Job 8:7. 3. The death of Joseph, Exo 1:6. All that generation by degrees wore off. Perhaps all Jacob's sons died much about the same time; for there was not more than seven years' difference in age between the eldest and the youngest of them, except Benjamin; and, when death comes into a family, sometimes it makes a full end in a little time. When Joseph, the stay of the family, died, the rest went off apace. Note, We must look upon ourselves and our brethren, and all we converse with, as dying and hastening out of the world. This generation passeth away, as that did which went before. 4. The strange increase of Israel in Egypt, Exo 1:7. Here are four words used to express it: They were fruitful, and increased abundantly, like fishes or insects, so that they multiplied; and, being generally healthful and strong, they waxed exceedingly mighty, so that they began almost to outnumber the natives, for the land was in all places filled with them, at least Goshen, their own allotment. Observe, (1.) Though, no doubt, they increased considerably before, yet, it should seem, it was not till after the death of Joseph that it began to be taken notice of as extraordinary. Thus, when they lost the benefit of his protection, God made their numbers their defence, and they became better able than they had been to shift for themselves. If God continue our friends and relations to us while we most need them, and remove them when they can be better spared, let us own that he is wise, and not complain that he is hard upon us. After the death of Christ, our Joseph, his gospel Israel began most remarkably to increase: and his death had an influence upon it; it was like the sowing of a corn of wheat, which, if it die, bringeth forth much fruit, Joh 12:24. (2.) This wonderful increase was the fulfillment of the promise long before made unto the fathers. From the call of Abraham, when God first told him he would make of him a great nation, to the deliverance of his seed out of Egypt, it was 430 years, during the first 215 of which they were increased but to seventy, but, in the latter half, those seventy multiplied to 600,000 fighting men. Note, [1.] Sometimes God's providences may seem for a great while to thwart his promises, and to go counter to them, that his people's faith may be tried, and his own power the more magnified. [2.] Though the performance of God's promises is sometimes slow, yet it is always sure; at the end it shall speak, and not lie, Hab 2:3.

Now that Moses had put off his shoes (for, no doubt, he observed the orders given him, Exo 3:5), and covered his face, God enters upon the particular business that was now to be concerted, which was the bringing of Israel out of Egypt. Now, after forty years of Israel's bondage and Moses's banishment, when we may suppose both he and they began to despair, they of being delivered and he of delivering them, at length, the time has come, even the year of the redeemed. Note, God often comes for the salvation of his people when they have done looking for him. Shall he find faith? Luk 18:8. Here is, I. The notice God takes of the afflictions of Israel (Exo 3:7, Exo 3:9): Seeing I have seen, not only, I have surely seen, but I have strictly observed and considered the matter. Three things God took cognizance of: - 1. Their sorrows, Exo 3:7. It is likely they were not permitted to make a remonstrance of their grievances to Pharaoh, nor to seek relief against their task-masters in any of his courts, nor scarcely durst complain to one another; but God observed their tears. Note, Even the secret sorrows of God's people are known to him. 2. Their cry: I have heard their cry (Exo 3:7), it has come unto me, Exo 3:9. Note, God is not deaf to the cries of his afflicted people. 3. The tyranny of their persecutors: I have seen the oppression, Exo 3:9. Note, As the poorest of the oppressed are not below God's cognizance, so the highest and greatest of their oppressors are not above his check, but he will surely visit for these things. II. The promise God makes of their speedy deliverance and enlargement: I have come down to deliver them, Exo 3:8. 1. It denotes his resolution to deliver them, and that his heart was upon it, so that it should be done speedily and effectually, and by methods out of the common road of providence: when God does something very extraordinary he is said to come down to do it, as Isa 64:1. 2. This deliverance was typical of our redemption by Christ, in which the eternal Word did indeed come down from heaven to deliver us: it was his errand into the world. He promises also their happy settlement in the land of Canaan, that they should exchange bondage for liberty, poverty for plenty, labour for rest, and the precarious condition of tenants at will for the ease and honour of lords proprietors. Note, Whom God by his grace delivers out of a spiritual Egypt he will bring to a heavenly Canaan. III. The commission he gives to Moses in order hereunto, Exo 3:10. He is not only sent as a prophet to Israel, to assure them that they should speedily be delivered (even that would have been a great favour), but he is sent as an ambassador to Pharaoh, to treat with him, or rather as a herald at arms, to demand their discharge, and to denounce war in case of refusal; and he is sent as a prince to Israel, to conduct and command them. Thus is he taken from following the ewes great with young, to a pastoral office much more noble, as David, Psa 78:71. Note, God is the fountain of power, and the powers that be are ordained of him as he pleases. The same hand that now fetched a shepherd out of a desert, to be the planter of a Jewish church, afterwards fetched fishermen from their ships, to be the planters of the Christian church, That the excellency of the power might be of God.

Here is the first of the ten plagues, the turning of the water into blood, which was, 1. A dreadful plague, and very grievous. The very sight of such vast rolling streams of blood, pure blood no doubt, florid and high-colored, could not but strike a horror upon people: much more afflictive were the consequences of it. Nothing more common than water: so wisely has Providence ordered it, and so kindly, that that which is so needful and serviceable to the comfort of human life should be cheap, and almost every where to be had; but now the Egyptians must either drink blood, or die for thirst. Fish was much of their food (Num 11:5), but the changing of the waters was the death of the fish; it was a pestilence in that element (Exo 7:21): The fish died. In the general deluge they escaped, because perhaps they had not then contributed so much to the luxury of man as they have since; but in this particular judgment they perished (Psa 105:29): He slew their fish; and when another destruction of Egypt, long afterwards, is threatened, the disappointment of those that make sluices and ponds for fish is particularly noticed, Isa 19:10. Egypt was a pleasant land, but the noisome stench of dead fish and blood, which by degrees would grow putrid, now rendered it very unpleasant. 2. It was a righteous plague, and justly inflicted upon the Egyptians. For, (1.) Nilus, the river of Egypt, was their idol; they and their land derived so much benefit from it that they served and worshipped it more than the Creator. The true fountain of the Nile being unknown to them, they paid all their devotions to its streams: here therefore God punished them, and turned that into blood which they had turned into a god. Note, That creature which we idolize God justly removes from us, or embitters to us. He makes that a scourge to us which we make a competitor with him. (2.) They had stained the river with the blood of the Hebrews' children, and now God made that river all bloody. Thus he gave them blood to drink, for they were worthy, Rev 16:6. Note, Never any thirsted after blood, but, sooner or later, they had enough of it. 3. It was a significant plague. Egypt had a great dependence upon their river (Zac 14:18), so that in smiting the river they were warned of the destruction of all the productions of their country, till it came at last to their firstborn; and this red river proved a direful omen of the ruin of Pharaoh and all his forces in the Red Sea. This plague of Egypt is alluded to in the prediction of the ruin of the enemies of the New Testament church, Rev 16:3, Rev 16:4. But there the sea, as well as the rivers and fountains of water, is turned into blood; for spiritual judgments reach further, and strike deeper, than temporal judgments do. And, lastly, let me observe in general concerning this plague that one of the first miracles Moses wrought was turning water into blood, but one of the first miracles our Lord Jesus wrought was turning water into wine; for the law was given by Moses, and it was a dispensation of death and terror; but grace and truth, which, like wine, make glad the heart, came by Jesus Christ. Observe, I. Moses is directed to give Pharaoh warning of this plague. "Pharaoh's heart is hardened (Exo 7:14), therefore go and try what this will do to soften it," Exo 7:15. Moses perhaps may not be admitted into Pharaoh's presence-chamber, or the room of state where he used to give audience to ambassadors; and therefore he is directed to meet him by the river's brink, whither God foresaw he would come in the morning, either for the pleasure of a morning's walk or to pay his morning devotions to the river: for thus all people will walk, every one in the name of his god; they will not fail to worship their god every morning. There Moses must be ready to give him a new summons to surrender, and, in case of a refusal, to tell him of the judgment that was coming upon that very river on the banks of which they were now standing. Notice is thus given him of it beforehand, that they might have no colour to say it was a chance, or to attribute it to any other cause, but that it might appear to be done by the power of the God of the Hebrews, and as a punishment upon him for his obstinacy. Moses is expressly ordered to take the rod with him, that Pharaoh might be alarmed at the sight of that rod which had so lately triumphed over the rods of the magicians. Now learn hence, 1. That the judgments of God are all known to himself beforehand. He knows what he will do in wrath as well as in mercy. Every consumption is a consumption determined, Isa 10:23. 2. That men cannot escape the alarms of God's wrath, because they cannot go out of the hearing of their own consciences: he that made their hearts can make his sword to approach them. 3. That God warns before he wounds; for he is long-suffering, not willing that any should perish, but that all should come to repentance. II. Aaron (who carried the mace) is directed to summon the plague by smiting the river with his rod, Exo 7:19, Exo 7:20. It was done in the sight of Pharaoh and his attendants; for God's true miracles were not performed, as Satan's lying wonders were, by those that peeped and muttered: truth seeks no corners. An amazing change was immediately wrought; all the waters, not only in the rivers but in all their ponds, were turned into blood. 1. See here the almighty power of God. Every creature is that to us which he makes it to be, water or blood. 2. See the mutability of all things under the sun, and what changes we may meet with in them. That which is water today may be blood tomorrow; what is always vain may soon become vexatious. A river, at the best, is transient; but divine justice can quickly make it malignant. 3. See what mischievous work sin makes. if the things that have been our comforts prove our crosses, we must thank ourselves: it is sin that turns our waters into blood. III. Pharaoh endeavours to confront the miracle, because he resolves not to humble himself under the plague. He sends for the magicians, and, by God's permission, they ape the miracle with their enchantments (Exo 7:22), and this serves Pharaoh for an excuse not to set his heart to this also (Exo 7:23), and a pitiful excuse it was. Could they have turned the river of blood into water again, this would have been something to the purpose; then they would have proved their power, and Pharaoh would have been obliged to them as his benefactors. But for them, when there was such scarcity of water, to turn more of it into blood, only to show their art, plainly intimates that the design of the devil is only to delude his devotees and amuse them, not to do them any real kindness, but to keep them from doing a real kindness to themselves by repenting and returning to their God. IV. The Egyptians, in the mean time, are seeking for relief against the plague, digging round about the river for water to drink, Exo 7:24. Probably they found some, with much ado, God remembering mercy in the midst of wrath; for he is full of compassion, and would not let the subjects smart too much for the obstinacy of their prince. V. The plague continued seven days (Exo 7:25), and, in all that time, Pharaoh's proud heart would not let him so much as desire Moses to intercede for the removal of it. Thus the hypocrites in heart heap up wrath; they cry not when he binds them (Job 36:13); and then no wonder that his anger is not turned away, but his hand is stretched out still.

Aaron lifted up the rod and smote the waters, &c.--Whether the water was changed into real blood, or only the appearance of it (and Omnipotence could effect the one as easily as the other), this was a severe calamity. How great must have been the disappointment and disgust throughout the land when the river became of a blood red color, of which they had a national abhorrence; their favorite beverage became a nauseous draught, and the fish, which formed so large an article of food, were destroyed. [See on Num 11:5.] The immense scale on which the plague was inflicted is seen by its extending to "the streams," or branches of the Nile--to the "rivers," the canals, the "ponds" and "pools," that which is left after an overflow, the reservoirs, and the many domestic vessels in which the Nile water was kept to filter. And accordingly the sufferings of the people from thirst must have been severe. Nothing could more humble the pride of Egypt than this dishonor brought on their national god.

Here is, I. The great zeal and industry of Moses as a magistrate. 1. Having been employed to redeem Israel out of the house of bondage, herein he is a further type of Christ, that he is employed as a lawgiver and a judge among them. (1.) He was to answer enquiries, to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given them, concerning the sabbath, the man, etc., beside the laws of nature, relating both to piety and equity, Exo 18:15. They came to enquire of God; and happy it was for them that they had such an oracle to consult: we are ready to wish, many a time, that we had some such certain way of knowing God's mind when we are at a loss what to do. Moses was faithful both to him that appointed him and to those that consulted him, and made them know the statutes of God and his laws, Exo 18:16. His business was, not to make laws, but to make known God's laws; his place was but that of a servant. (2.) He was to decide controversies, and determine matters in variance, judging between a man and his fellow, Exo 18:16. And, if the people were as quarrelsome one with another as they were with God, no doubt he had a great many causes brought before him, and the more because their trials put them to no expense, nor was the law costly to them. When a quarrel happened in Egypt, and Moses would have reconciled the contenders, they asked, Who made thee a prince and a judge? But now it was past dispute that God had made him one; and they humbly attend him whom they had then proudly rejected. 2. Such was the business Moses was called to, and it appears that he did it, (1.) With great consideration, which, some think, is intimated in his posture: he sat to judge (Exo 18:13), composed and sedate. (2.) With great condescension to the people, who stood by him, Exo 18:14. He was very easy of access; the meanest Israelite was welcome himself to bring his cause before him. (3.) With great constancy and closeness of application. [1.] Though Jethro, his father-in-law, was with him, which might have given him a good pretence for a vacation (he might have adjourned the court for that day, or at least have shortened it), yet he sat, even the next day after his coming, from morning till evening. Note, Necessary business must always take place of ceremonious attentions. It is too great a compliment to our friends to prefer the enjoyment of their company before our duty to God, which ought to be done, while yet the other is not left undone. [2.] Though Moses was advanced to great honour, yet he did not therefore take his case and throw upon others the burden of care and business; no, he thought his preferment, instead of discharging him from service, made it more obligatory upon him. Those think of themselves above what is meet who think it below them to do good. It is the honour even of angels themselves to be serviceable. [3.] Though the people had been provoking to him, and were ready to stone him (Exo 17:4), yet still he made himself the servant of all. Note, Though others fail in their duty to us, yet we must not therefore neglect ours to them. [4.] Though he was an old man, yet he kept to his business from morning to night, and made it his meat and drink to do it. God had given him great strength both of body and mind, which enabled him to go through a great deal of work with ease and pleasure; and, for the encouragement of others to spend and be spent in the service of God, it proved that after all his labours his natural force was not diminished. Those that wait on the Lord and his service shall renew their strength. II. The great prudence and consideration of Jethro as a friend. 1. He disliked the method that Moses took, and was so free with him as to tell him so, Exo 18:14, Exo 18:17, Exo 18:18. He thought it was too much business for Moses to undertake alone, that it would be a prejudice to his health and too great a fatigue to him, and also that it would make the administration of justice tiresome to the people; and therefore he tells him plainly, It is not good. Note, There may be over-doing even in well-doing, and therefore our zeal must always be governed by discretion, that our good may not be evil spoken of. Wisdom is profitable to direct, that we may neither content ourselves with less than our duty nor over-task ourselves with that which is beyond our strength. 2. He advised him to such a model of government as would better answer the intention, which was, (1.) That he should reserve to himself all applications to God (Exo 18:19): Be thou for them to God-ward; that was an honour in which it was not fit any other should share with him, Num 12:6-8. Also whatever concerned the whole congregation in general must pass through his hand, Exo 18:20. But, (2.) That he should appoint judges in the several tribes and families, who should try causes between man and man, and determine them, which would be done with less noise, and more despatch, than in the general assembly wherein Moses himself presided. Thus they must be governed as a nation by a king as supreme, and inferior magistrates sent and commissioned by him, Pe1 2:13, Pe1 2:14. Thus many hands would make light work, causes would be sooner heard, and the people eased by having justice thus brought to their tent-doors. Yet, (3.) An appeal might lie, if there were just cause for it, from these inferior courts to Moses himself; at least if the judges were themselves at a loss: Every great matter they shall bring unto thee, Exo 18:22. Thus that great man would be the more serviceable by being employed only in great matters. Note, Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors, whom therefore they should not despise. The head has need of the hands and feet, Co1 12:21. Great men should not only study to be useful themselves, but contrive how to make others useful, according as their capacity is. Such is Jethro's advice, by which it appears that though Moses excelled him in prophecy he excelled Moses in politics; yet, 3. He adds two qualifications to his counsel: - (1.) That great care should be taken in the choice of the persons who should be admitted into this trust (Exo 18:21); they must be able men, etc. It was requisite that they should be men of the very best character, [1.] For judgment and resolution - able men, men of good sense, that understood business, and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good judges. [2.] For piety and religion - such as fear God, as believe there is a God above them, whose eye is upon them, to whom they are accountable, and of whose judgment they stand in awe. Conscientious men, that dare not do a base thing, though they could do it ever so secretly and securely. The fear of God is that principle which will best fortify a man against all temptations to injustice, Neh 5:15; Gen 42:18. [3.] For integrity and honesty - men of truth, whose word one may take, and whose fidelity one may rely upon, who would not for a world tell a lie, betray a trust, or act an insidious part. [4.] For noble and generous contempt of worldly wealth - hating covetousness, not only not seeking bribes nor aiming to enrich themselves, but abhorring the thought of it; he is fit to be a magistrate, and he alone, who despiseth the gain of oppressions, and shaketh his hands from the holding of bribes, Isa 33:15. (2.) That he should attend God's direction in the case (Exo 18:23): If thou shalt do this thing, and God command thee so. Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. Note, Advice must be given with a humble submission to the word and providence of God, which must always overrule. Now Moses did not despise this advice because it came from one not acquainted, as he was, with the words of God and the visions of the Almighty; but he hearkened to the voice of his father-in-law, Exo 18:24. When he came to consider the thing, he saw the reasonableness of what his father-in-law proposed and resolved to put it in practice, which he did soon afterwards, when he had received directions from God in the matter. Note, Those are not so wise as they would be thought to be who think themselves too wise to be counselled; for a wise man (one who is truly so) will hear, and will increase learning, and not slight good counsel, though given by an inferior. Moses did not leave the election of the magistrates to the people, who had already done enough to prove themselves unfit for such a trust; but he chose them, and appointed them, some for greater, others for less division, the less probably subordinate to the greater. We have reason to value government as a very great mercy, and to thank God for laws and magistrates, so that we are not like the fishes of the sea, where the greater devour the less. III. Jethro's return to his own land, Exo 18:27. No doubt he took home with him the improvements he had made in the knowledge of God, and communicated them to his neighbours for their instruction. It is supposed that the Kenites (mentioned in Sa1 15:6) were the posterity of Jethro (compare Jdg 1:16), and they are there taken under special protection, for the kindness their ancestor here showed to Israel. The good-will shown to God's people, even in the smallest instances, shall in no wise lose its reward, but shall be recompensed, at furthest, in the resurrection.

Observe here, I. The particular care which the law took of women with child, that no hurt should be done them which might occasion their mis-carrying. The law of nature obliges us to be very tender in that case, lest the tree and fruit be destroyed together, Exo 21:22, Exo 21:23. Women with child, who are thus taken under the special protection of the law of God, if they live in his fear, may still believe themselves under the special protection of the providence of God, and hope that they shall be saved in child-bearing. On this occasion comes in that general law of retaliation which our Saviour refers to, Mat 5:38, An eye for an eye. Now, 1. The execution of this law is not hereby put into the hands of private persons, as if every man might avenge himself, which would introduce universal confusion, and make men like the fishes of the sea. The tradition of the elders seems to have put this corrupt gloss upon it, in opposition to which our Saviour commands us to forgive injuries, and not to meditate revenge, Mat 5:39. 2. God often executes it in the course of his providence, making the punishment, in many cases, to answer to the sin, as Jdg 1:7; Isa 33:1; Hab 2:13; Mat 26:52. 3. Magistrates ought to have an eye to this rule in punishing offenders, and doing right to those that are injured. Consideration must be had of the nature, quality, and degree of the wrong done, that reparation may be made to the party injured, and others deterred from doing the like; either an eye shall go for an eye, or the forfeited eye shall be redeemed by a sum of money. Note, He that does wrong must expect one way or other to receive according to the wrong he has done, Col 3:25. God sometimes brings men's violent dealings upon their own heads (Psa 7:16); and magistrates are in this the ministers of the justice, that they are avengers (Rom 13:4), and they shall not bear the sword in vain. II. The care God took of servants. If their masters maimed them, though it was only striking out a tooth, that should be their discharge, Exo 21:26, Exo 21:27. This was intended, 1. To prevent their being abused; masters would be careful not to offer them any violence, lest they should lose their service. 2. To comfort them if they were abused; the loss of a limb should be the gaining of their liberty, which would do something towards balancing both the pain and disgrace they underwent. Nay, III. Does God take care for oxen? Yes, it appears by the following laws in this chapter that he does, for our sakes, Co1 9:9, Co1 9:10. The Israelites are here directed what to do, 1. In case of hurt done by oxen, or any other brute-creature; for the law, doubtless, was designed to extend to all parallel cases. (1.) As an instance of God's care of the life of man (though forfeited a thousand times into the hands of divine justice), and in token of his detestation of the sin of murder. If an ox killed any man, woman, or child, the ox was to be stoned (Exo 21:28); and, because the greatest honour of the inferior creatures is to be serviceable to man, the criminal is denied that honour: his flesh shall not be eaten. Thus God would keep up in the minds of his people a rooted abhorrence of the sin of murder and every thing that was barbarous. (2.) To make men careful that none of their cattle might do hurt, but that, by all means possible, mischief might be prevented. If the owner of the beast knew that he was mischievous, he must answer for the hurt done, and, according as the circumstances of the case proved him to be more or less accessory, he must either be put to death or ransom his life with a sum of money, Exo 21:29-32. Some of our ancient books make this felony, by the common law of England, and give this reason, "The owner, by suffering his beast to go at liberty when he knew it to be mischievous, shows that he was very willing that hurt should be done." Note, It is not enough for us not to do mischief ourselves, but we must take care that no mischief be done by those whom it is in our power to restrain, whether man or beast. 2. In case of hurt done to oxen, or other cattle. (1.) If they fall into a pit, and perish there, he that opened the pit must make good the loss, Exo 21:33, Exo 21:34. Note, We must take heed not only of doing that which will be hurtful, but of doing that which may be so. It is not enough not to design and devise mischief, but we must contrive to prevent mischief, else we become accessory to our neighbours' damage. Mischief done in malice is the great transgression; but mischief done through negligence, and for want of due care and consideration, is not without fault, but ought to be reflected upon with great regret, according as the degree of the mischief is: especially we must be careful that we do nothing to make ourselves accessory to the sins of others, by laying an occasion of offence in our brother's way, Rom 14:13. (2.) If cattle fight, and one kill another, the owners shall equally share in the loss, Exo 21:35. Only if the beast that had done the harm was known to the owner to have been mischievous he shall answer for the damage, because he ought either to have killed him or kept him up, Exo 21:36. The determinations of these cases carry with them the evidence of their own equity, and give such rules of justice as were then, and are still, in use, for the decision of similar controversies that arise between man and man. But I conjecture that these cases might be specified, rather than others (though some of them seem minute), because they were then cases in fact actually depending before Moses; for in the wilderness where they lay closely encamped, and had their flocks and herds among them, such mischiefs as these last mentioned were likely enough to occur. That which we are taught by these laws is that we should be very careful to do no wrong, either directly or indirectly; and that, if we have done wrong, we must be very willing to make satisfaction, and desirous that nobody may lose by us.

badgers' skins--The badger was an unclean animal, and is not a native of the East--rather some kind of fish, of the leather of which sandals are made in the East. [See on Exo 39:34 and Eze 16:10.] shittim wood--or Shittah (Isa 41:19), the acacia, a shrub which grows plentifully in the deserts of Arabia, yielding a light, strong, and beautiful wood, in long planks.

Here, I. God acquaints Moses with what was doing in the camp while he was absent, Exo 32:7, Exo 32:8. He could have told him sooner, as soon as the first step was taken towards it, and have hastened him down to prevent it; but he suffered it to come to this height, for wise and holy ends, and then sent him down to punish it. Note, It is no reproach to the holiness of God that he suffers sin to be committed, since he knows, not only how to restrain it when he pleases, but how to make it serviceable to the designs of his own glory. Observe what God here says to Moses concerning this sin. 1. That they had corrupted themselves. Sin is the corruption or depravation of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. 2. That they had turned aside out of the way. Sin is a deviation from the way of our duty into a by-path. When they promised to do all that God should command them, they set out as fair as could be; but now they missed their way, and turned aside. 3. That they had turned aside quickly, quickly after the law was given them and they had promised to obey it, quickly after God had done such great things for them and declared his kind intentions to do greater. They soon forgot his works. To fall into sin quickly after we have renewed our covenants with God, or received special mercy from him, is very provoking. 4. He tells him particularly what they had done: They have made a calf, and worshipped it. Note, Those sins which are concealed from our governors are naked and open before God. He sees that which they cannot discover, nor is any of the wickedness in the world hidden from him. We could not bear to see the thousandth part of that provocation which God sees every day and yet keeps silence. 5. He seems to disown them, in saying to Moses, They are thy people whom thou broughtest up out of the land of Egypt; as if he had said, "I will not own any relation to them, or concern for them; let it never be said that they are my people, or that I brought them out of Egypt." Note, Those that corrupt themselves not only shame themselves, but even make God himself ashamed of them and of his kindness to them. 6. He sends him down to them with all speed: Go, get thee down. He must break off even his communion with God to go and do his duty as a magistrate among the people; so must Joshua, Jos 7:10. Every thing is beautiful in its season. II. He expresses his displeasure against Israel for this sin, and the determination of his justice to cut them off, Exo 32:9, Exo 32:10. 1. He gives this people their true character: "It is a stiff-necked people, unapt to come under the yoke of the divine law, and governed as it were by a spirit of contradiction, averse to all good and prone to evil, obstinate against the methods employed for their cure." Note, The righteous God sees, not only what we do, but what we are, not only the actions of our lives, but the dispositions of our spirits, and has an eye to them in all his proceedings. 2. He declares what was their just desert - that his wrath should wax hot against them, so as to consume them at once, and blot out their name from under heaven (Deu 9:14); not only cast them out of covenant, but chase them out of the world. Note, Sin exposes us to the wrath of God; and that wrath, if it be not allayed by divine mercy, will burn us up as stubble. It were just with God to let the law have its course against sinners, and to cut them off immediately in the very act of sin; and, if he should do so, it would be neither loss nor dishonour to him. 3. He holds out inducements to Moses not to intercede for them: Therefore, let me alone. What did Moses, or what could he do, to hinder God from consuming them? When God resolves to abandon a people, and the decree of ruin has gone forth, no intercession can prevent it, Eze 14:14; Jer 15:1. But God would thus express the greatness of his just displeasure against them, after the manner of men, who would have none to intercede for those they resolve to be severe with. Thus also he would put an honour upon prayer, intimating that nothing but the intercession of Moses could save them from ruin, that he might be a type of Christ, by whose mediation alone God would reconcile the world unto himself. That the intercession of Moses might appear the more illustrious, God fairly offers him that, if he would not interpose in this matter, he would make of him a great nation, that either, in process of time, he would raise up a people out of his loins, or that he would immediately, by some means or other, bring another great nation under his government and conduct, so that he should be no loser by their ruin. Had Moses been of a narrow selfish spirit, he would have closed with this offer; but he prefers the salvation of Israel before the advancement of his own family. Here was a man fit to be a governor. III. Moses earnestly intercedes with God on their behalf (Exo 32:11-13): he besought the Lord his God. If God would not be called the God of Israel, yet he hoped he might address him as his own God. What interest we have at the throne of grace we should improve for the church of God, and for our friends. Now Moses is standing in the gap to turn away the wrath of God, Psa 106:23. He wisely took the hint which God gave him when he said, Let me alone, which, though it seemed to forbid his interceding, did really encourage it, by showing what power the prayer of faith has with God. In such a case, God wonders if there be no intercessor, Isa 59:16. Observe, 1. His prayer (Exo 32:12): Turn from thy fierce wrath; not as if he thought God was not justly angry, but he begs that he would not be so greatly angry as to consume them. "Let mercy rejoice against judgment; repent of this evil; change the sentence of destruction into that of correction." 2. His pleas. He fills his mouth with arguments, not to move God, but to express his own faith and to excite his own fervency in prayer. He urges, (1.) God's interest in them, the great things he had already done for them, and the vast expense of favours and miracles he had been at upon them, Exo 32:11. God had said to Moses (Exo 32:7), They are thy people, whom thou broughtest up out of Egypt; but Moses humbly turns them back upon God again: "They are thy people, thou art their Lord and owner; I am but their servant. Thou broughtest them forth out of Egypt; I was but the instrument in thy hand; that was done in order to their deliverance which thou only couldest do." Though their being his people was a reason why he should be angry with them for setting up another god, yet it was a reason why he should not be so angry with them as to consume them. Nothing is more natural than for a father to correct his son, but nothing more unnatural than for a father to slay his son. And as the relation is a good plea ("they are thy people"), so is the experience they had had of his kindness to them: "Thou broughtest them out of Egypt, though they were unworthy, and had there served the gods of the Egyptians, Jos 24:15. If thou didst that for them, notwithstanding their sins in Egypt, wilt thou undo it for their sins of the same nature in the wilderness?" (2.) He pleads the concern of God's glory (Exo 32:12): Wherefore should the Egyptians say, For mischief did he bring them out? Israel is dear to Moses as his kindred, as his charge; but it is the glory of God that he is most concerned for; this lies nearer his heart than any thing else. If Israel could perish without any reproach to God's name, Moses could persuade himself to sit down contented; but he cannot bear to hear God reflected on, and therefore this he insists upon, Lord, what will the Egyptians say? Their eyes, and the eyes of all the neighbouring nations, were now upon Israel; from the wondrous beginnings of that people, they raised their expectations of something great in their latter end; but, if a people so strangely saved should be suddenly ruined, what would the world say of it, especially the Egyptians, who have such an implacable hatred both to Israel and to the God of Israel? They would say, "God was either weak, and could not, or fickle, and would not, complete the salvation he began; he brought them forth to that mountain, not to sacrifice (as was pretended), but to be sacrificed." They will not consider the provocation given by Israel, to justify the proceeding, but will think it cause enough for triumph that God and his people could not agree, but that their God had done that which they (the Egyptians) wished to see done. Note, The glorifying of God's name, as it ought to be our first petition (it is so in the Lord's prayer), so it ought to be our great plea, Psa 79:9 Do not disgrace the throne of thy glory, Jer 14:21; and see Jer 33:8, Jer 33:9. And, if we would with comfort plead this with God as a reason why he should not destroy us, we ought to plead it with ourselves as a reason why we should not offend him: What will the Egyptians say? We ought always to be careful that the name of God and his doctrine be not blasphemed through us. (3.) He pleads God's promise to the patriarchs that he would multiply their seed, and give them the land of Canaan for an inheritance, and this promise confirmed by an oath, an oath by himself, since he could swear by no greater, Exo 32:13. God's promises are to be our pleas in prayer; for what he has promised he is able to perform, and the honour of this truth is engaged for the performance of it. "Lord, if Israel be cut off, what will become of the promise? Shall their unbelief make that of no effect? God forbid." Thus we must take our encouragement in prayer from God only. IV. God graciously abated the rigour of the sentence, and repented of the evil he thought to do (Exo 32:14); though he designed to punish them, yet he would not ruin them. See here, 1. The power of prayer; God suffers himself to be prevailed with by the humble believing importunity of intercessors. 2. The compassion of God towards poor sinners, and how ready he is to forgive. Thus he has given other proofs besides his own oath that he has no pleasure in the death of those that die; for he not only pardons upon the repentance of sinners, but spares and reprieves upon the intercession of others for them.

Here is, 1. A general rule concerning fishes, which were clean and which not. All that had fins and scales they might eat, and only those odd sorts of water-animals that have not were forbidden, Lev 11:9, Lev 11:10. The ancients accounted fish the most delicate food (so far were they from allowing it on fasting-days, or making it an instance of mortification to eat fish); therefore God did not lay much restraint upon his people in them; for he is a Master that allows his servants not only for necessity but for delight. Concerning the prohibited fish it is said, They shall be an abomination to you (Lev 11:10-12), that is, "You shall count them unclean, and not only not eat of them, but keep at a distance from them." Note, Whatever is unclean should be to us an abomination; touch not the unclean thing. But observe, It was to be an abomination only to Jews; the neighbouring nations were under none of these obligations, nor are these things to be an abomination to us Christians. The Jews were honoured with peculiar privileges, and therefore, lest they should be proud of those, Transeunt cum onere - They were likewise laid under peculiar restraints. Thus God's spiritual Israel, as they are dignified above others by the gospel-covenant of adoption and friendship, so they must be mortified more than others by the gospel-commands of self-denial and bearing the cross. 2. Concerning fowls here is no general rule given, but a particular enumeration of those fowls that they must abstain from as unclean, which implies an allowance of all others. The critics here have their hands full to find out what is the true signification of the Hebrew words here used, some of which still remain uncertain, some sorts of fowls being peculiar to some countries. Were the law in force now, we should be concerned to know with certainty what are prohibited by it; and perhaps if we did, and were better acquainted with the nature of the fowls here mentioned, we should admire the knowledge of Adam, in giving them names expressive of their natures, Gen 2:20. But the law being repealed, and the learning in a great measure lost, it is sufficient for us to observe that of the fowls here forbidden, (1.) Some are birds of prey, as the eagle, vulture, etc., and God would have his people to abhor every thing that is barbarous and cruel, and not to live by blood and rapine. Doves that are preyed upon were fit to be food for man and offerings to God; but kites and hawks that prey upon them must be looked upon as an abomination to God and man; for the condition of those that are persecuted for righteousness' sake appears to an eye of faith every way better than that of their persecutors. (2.) Others of them are solitary birds, that abide in dark and desolate places, as the owl and the pelican (Psa 102:6), and the cormorant and raven (Isa 34:11); for God's Israel should not be a melancholy people, nor affect sadness and constant solitude. (3.) Others of them feed upon that which is impure, as the stork on serpents, others of them on worms; and we must not only abstain from all impurity ourselves, but from communion with those that allow themselves in it. (4.) Others of them were used by the Egyptians and other Gentiles in their divinations. Some birds were reckoned fortunate, others ominous; and their soothsayers had great regard to the flights of these birds, all which therefore must be an abomination to God's people, who must not learn the way of the heathen.

These shall ye eat . . . whatsoever hath fins and scales--"The fins and scales are the means by which the excrescences of fish are carried off, the same as in animals by perspiration. I have never known an instance of disease produced by eating such fish; but those that have no fins and scales cause, in hot climates, the most malignant disorders when eaten; in many cases they prove a mortal poison" [WHITLAW].