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blessed and sanctified the seventh day--a peculiar distinction put upon it above the other six days, and showing it was devoted to sacred purposes. The institution of the Sabbath is as old as creation, giving rise to that weekly division of time which prevailed in the earliest ages. It is a wise and beneficent law, affording that regular interval of rest which the physical nature of man and the animals employed in his service requires, and the neglect of which brings both to premature decay. Moreover, it secures an appointed season for religious worship, and if it was necessary in a state of primeval innocence, how much more so now, when mankind has a strong tendency to forget God and His claims?

Sarai his daughter-in-law--the same as Iscah [Gen 11:29], granddaughter of Terah, probably by a second wife, and by early usages considered marriageable to her uncle, Abraham. they came unto Haran--two days' journey south-southeast from Ur, on the direct road to the ford of the Euphrates at Rakka, the nearest and most convenient route to Palestine. Next: Genesis Chapter 12

We have here an unhappy falling out between Abram and Lot, who had hitherto been inseparable companions (see Gen 13:1, and Gen 12:4), but now parted. I. The occasion of their quarrel was their riches. We read (Gen 13:2) how rich Abram was; now here we are told (Gen 13:5) that Lot, who went with Abram, was rich too; and therefore God blessed him with riches because he went with Abram. Note, 1. It is good being in good company, and going with those with whom God is, Zac 8:23. 2. Those that are partners with God's people in their obedience and sufferings shall be sharers with them in their joys and comforts, Isa 66:10. Now, they both being very rich, the land was not able to bear them, that they might dwell comfortably and peaceably together. So that their riches may be considered, (1.) As setting them at a distance one from another. Because the place was too strait for them, and they had not room for their stock, it was necessary they should live asunder. Note, Every comfort in this world has its cross attending it. Business is a comfort; but it has this inconvenience in it, that it allows us not the society of those we love, so often, nor so long, as we could wish. (2.) As setting them at variance one with another. Note, Riches are often an occasion of strife and contention among relations and neighbours. this is one of those foolish and hurtful lusts which those that will be rich fall into, Ti1 6:9. Riches not only afford matter for contention, and are the things most commonly striven about, but they also stir up a spirit of contention, by making people proud and covetous. Meum and tuum - Mine and thine, are the great make-bates of the world. Poverty and travail, wants and wanderings, could not separate between Abram and Lot; but riches did. Friends are soon lost; but God is a friend from whose love neither the height of prosperity nor the depth of adversity shall separate us. II. The immediate instruments of the quarrel were their servants. The strife began between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle, Gen 13:7. They strove, it is probable, which should have the better pasture or the better water; and both interested their masters in the quarrel. Note, Bad servants often make a great deal of mischief in families, by the pride and passion, their lying slandering, and tale-bearing. It is a very wicked thing for servants to do ill offices between relations and neighbours, and to sow discord; those that do so are the devil's agents and their masters' worst enemies. III. The aggravation of the quarrel was that the Canaanite and the Perizzite dwelt then in the land; this made the quarrel, 1. Very dangerous. If Abram and Lot cannot agree to feed their flocks together, it is well if the common enemy do not come upon them and plunder them both. Note, The division of families and churches often proves the ruin of them. 2. Very scandalous. No doubt the eyes of all the neighbours were upon them, especially because of the singularity of their religion, and the extraordinary sanctity they professed; and notice would soon be taken of this quarrel, and improvement made of it, to their reproach, by the Canaanites and Perizzites. Note, The quarrels of professors are the reproach of profession, and give occasion, as much as any thing, to the enemies of the Lord to blaspheme. IV. The making up of this quarrel was very happy. It is best to preserve the peace, that it be not broken; but the next best is, if differences do happen, with all speed to accommodate them, and quench the fire that has broken out. The motion for staying this strife was made by Abram, though he was the senior and superior relation, Gen 13:8. 1. His petition for peace was very affectionate: Let there be not strife, I pray thee. Abram here shows himself to be a man, (1.) of a cool spirit, that had the command of his passion, and knew how to turn away wrath with a soft answer. Those that would keep the peace must never render railing for railing. (2.) Of a condescending spirit; he was willing to beseech even his inferior to be at peace, and made the first overture of reconciliation. Conquerors reckon it their glory to give peace by power; and it is no less so to give peace by the meekness of wisdom. Note, The people of God should always approve themselves a peaceable people; whatever others are for, they must be for peace. 2. His plea for peace was very cogent. (1.) "Let there be no strife between me and thee. Let the Canaanites and Perizzites contend about trifles; but let not thee and me fall out, who know better things, and look for a better country." Note, Professors of religion should, of all others, be careful to avoid contention. You shall not be so, Luk 22:26. We have no such custom, Co1 11:16. "Let there be no strife between me and thee, who have lived together and loved one another so long." Note, The remembrance of old friendships should quickly put an end to new quarrels which at any time happen. (2.) Let it be remembered that we are brethren, Heb. we are men brethren; a double argument. [1.] We are men; and, as men, we are mortal creatures - we may die tomorrow, and are concerned to be found in peace. We are rational creatures, and should be ruled by reason. We are men, and not brutes, men, and not children; we are sociable creatures, let us be so to the uttermost. [2.] We are brethren. Men of the same nature, of the same kindred and family, of the same religion, companions in obedience, companions in patience. Note, The consideration of our relation to each other, as brethren, should always prevail to moderate our passions, and either to prevent or put an end to our contentions. Brethren should love as brethren. 3. His proposal for peace was very fair. Many who profess to be for peace yet will do nothing towards it; but Abram hereby approved himself a real friend to peace that he proposed an unexceptionable expedient for the preserving of it: Is not the whole land before thee? Gen 13:9. As if he had said, "Why should we quarrel for room, while there is room enough for us both?" (1.) He concludes that they must part, and is very desirous that they should part friends: Separate thyself, I pray thee, from me. What could be expressed more affectionately? He does not expel him, and force him away, but advises that he should separate himself. Nor does he charge him to depart, but humbly desires him to withdraw. Note, Those that have power to command, yet sometimes, for love's sake, and peace' sake, should rather beseech us, we may well afford to beseech one another, to be reconciled, Co2 5:20. (2.) He offers him a sufficient share of the land they were in. Though God had promised Abram to give this land to his seed (Gen 12:7), and it does not appear that ever any such promise was made to Lot, which Abram might have insisted on, to the total exclusion of Lot, yet he allows him to come in partner with him, and tenders an equal share to one that had not an equal right, and will not make God's promise to patronise his quarrel, nor, under the protection of that, put any hardship on his kinsman. (3.) He give him his choice, and offers to take up with his leavings: If thou wilt take the left hand, I will go to the right. There was all the reason in the world that Abram should choose first; yet he recedes from his right. Note, It is a noble conquest to be willing to yield for peace' sake; it is the conquest of ourselves, and our own pride and passion, Mat 5:39, Mat 5:40. It is not only the punctilios of honour, but even interest itself, that in many cases must be sacrificed to peace.

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.

This paragraph begins with the mention of the respect which the king of Sodom paid to Abram at his return from the slaughter of the kings; but, before a particular account is given of this, the story of Melchizedek is briefly related, concerning whom observe, I. Who he was. He was king of Salem and priest of the most high God; and other glorious things are said of him, Heb 7:1, etc. 1. The rabbin, and most of our rabbinical writers, conclude that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. But this is not at all probable; for why should his name be changed? And how came he to settle in Canaan? 2. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram, at this time, by this name, as afterwards, Hagar called him by another name, Gen 16:13. He appeared to him as a righteous king, owning a righteous cause, and giving peace. It is difficult to imagine that any mere man should be said to be without father, without mother, and without descent, having neither beginning of days nor end of life, Heb 7:3. It is witnessed of Melchizedek that he liveth, and that he abideth a priest continually (Gen 14:3, Gen 14:8); nay (Gen 14:13, Gen 14:14), the apostle makes him of whom these things are spoken to be our Lord who sprang out of Judah. It is likewise difficult to think that any mere man should, at this time, be greater than Abram in the things of God, that Christ should be a priest after the order of any mere man, and that any human priesthood should so far excel that of Aaron as it is certain that Melchizedek's did. 3. The most commonly received opinion is that Melchizedek was a Canaanitish prince, that reigned in Salem, and kept up the true religion there; but, if so, why his name should occur here only in all the story of Abram, and why Abram should have altars of his own and not attend the altars of his neighbour Melchizedek who was greater than he, seem unaccountable. Mr. Gregory of Oxford tells us that the Arabic Catena, which he builds much upon the authority of, gives this account of Melchizedek, That he was the son of Heraclim, the son of Peleg, the son of Eber, and that his mother's name was Salathiel, the daughter of Gomer, the son of Japheth, the son of Noah. II. What he did. 1. He brought forth bread and wine, for the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as a king, teaching us to do good and to communicate, and to be given to hospitality, according to our ability; and representing the spiritual provisions of strength and comfort which Christ has laid up for us in the covenant of grace for our refreshment, when we are wearied with our spiritual conflicts. 2. As priest of the most high God, he blessed Abram, which we may suppose a greater refreshment to Abram than his bread and wine were. Thus God, having raised up his Son Jesus, has sent him to bless us, as one having authority; and those whom he blesses are blessed indeed. Christ went to heaven when he was blessing his disciples (Luk 24:51); for this is what he ever lives to do. III. What he said, Gen 14:19, Gen 14:20. Two things were said by him: - 1. He blessed Abram from God: Blessed be Abram, blessed of the most high God, Gen 14:19. Observe the titles he here gives to God, which are very glorious. (1.) The most high God, which bespeaks his absolute perfections in himself and his sovereign dominion over all the creatures; he is King of kings. Note, It will greatly help both our faith and our reverence in prayer to eye God as the most high God, and to call him so. (2.) Possessor of heaven and earth, that is, rightful owner, and sovereign Lord, of all the creatures, because he made them. This bespeaks him a great God, and greatly to be praised (Psa 24:1), and those a happy people who have an interest in his favour and love. 2. He blessed God for Abram (Gen 14:20): and blessed be the most high God. Note, (1.) In all our prayers, we must praise God, and join hallelujahs with all our hosannahs. These are the spiritual sacrifices we must offer up daily, and upon particular occasions. (2.) God, as the most high God, must have the glory of all our victories, Exo 17:15; Sa1 7:10, Sa1 7:12; Jdg 5:1, Jdg 5:2; Ch2 20:21. In them he shows himself higher than our enemies (Exo 18:11), and higher than we; for without him we could do nothing. (3.) We ought to give thanks for others' mercies as for our own, triumphing with those that triumph. (4.) Jesus Christ, our great high priest, is the Mediator both of our prayers and praises, and not only offers up ours, but his own for us. See Luk 10:21. IV. What was done to him: Abram gave him tithes of all, that is, of the spoils, Heb 7:4. This may be looked upon, 1. As a gratuity presented to Melchizedek, by way of return for his tokens of respect. Note, Those that receive kindness should show kindness. Gratitude is one of nature's laws. 2. As an offering vowed and dedicated to the most high God, and therefore put into the hands of Melchizedek his priest. Note, (1.) When we have received some signal mercy from God, it is very fit that we should express our thankfulness by some special act of pious charity. God must always have his dues out of our substance, especially when, by any particular providence, he has either preserved or increased it to us. (2.) That the tenth of our increase is a very fit proportion to be set apart for the honour of God and the service of his sanctuary. (3.) That Jesus Christ, our great Melchizedek, is to have homage done him, and to be humbly acknowledged by every one of us as our king and priest; and not only the tithe of all, but all we have, must be surrendered and given up to him.

We have here a full and particular discovery made to Abram of God's purposes concerning his seed. Observe, I. The time when God came to him with this discovery: When the sun was going down, or declining, about the time of the evening oblation, Kg1 18:36; Dan 9:21. Early in the morning, before day, while the stars were yet to be seen, God had given him orders concerning the sacrifices (Gen 15:5), and we may suppose it was, at least, his morning's work to prepare them and set them in order; when he had done this, he abode by them, praying and waiting till towards evening. Note, God often keeps his people long in expectation of the comforts he designs them, for the confirmation of their faith; but though the answers of prayer, and the performance of promises, come slowly, yet they come surely. At evening time it shall be light. II. The preparatives for this discovery. 1. A deep sleep fell upon Abram, not a common sleep through weariness or carelessness, but a divine ecstasy, like that which the Lord God caused to fall upon Adam (Gen 2:21), that, being hereby wholly taken off from the view of things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely and like itself. 2. With this sleep, a horror of great darkness fell upon him. How sudden a change! But just before we had him solacing himself in the comforts of God's covenant, and in communion with him; and here a horror of great darkness falls upon him. Note, The children of light do not always walk in the light, but sometimes clouds and darkness are round about them. This great darkness, which brought horror with it, was designed, (1.) To strike an awe upon the spirit of Abram, and to possess him with a holy reverence, that the familiarity to which God was pleased to admit him might not breed contempt. Note, Holy fear prepares the soul for holy joy; the spirit of bondage makes way for the spirit of adoption. God wounds first, and then heals; humbles first, and they lifts up, Isa 6:5, Isa 6:6, etc. (2.) To be a specimen of the methods of God's dealings with his seed. They must first be in the horror and darkness of Egyptian slavery, and then enter with joy into the good land; and therefore he must have the foretaste of their sufferings, before he had the foresight of their happiness. (3.) To be an indication of the nature of that covenant of peculiarity which God was now about to make with Abram. The Old Testament dispensation, which was founded on that covenant, was a dispensation, [1.] Of darkness and obscurity, Co2 3:13, Co2 3:14. [2.] Of dread and horror, Heb 12:18, etc. III. The prediction itself. Several things are here foretold. 1. The suffering state of Abram's seed for a long time, Gen 15:13. Let not Abram flatter himself with the hopes of nothing but honour and prosperity in his family; no, he must know, of a surety, that which he was loth to believe, that the promised seed should be a persecuted seed. Note, God sends the worst first; we must first suffer, and then reign. He also lets us know the worst before it comes, that when it comes it may not be a surprise to us, Joh 16:4. Now we have here, (1.) The particulars of their sufferings. [1.] They shall be strangers; so they were, first in Canaan (Psa 105:12) and afterwards in Egypt; before they were lords of their own land they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth, a land that is not theirs. [2.] They shall be servants; so they were to the Egyptians, Exo 1:13. See how that which was the doom of the Canaanites (Gen 9:25) proves the distress of Abram's seed: they are made to serve, but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing; and the upright shall have dominion in the morning, Psa 49:14. [3.] They shall be suffers. Those whom they serve shall afflict them; see Exo 1:11. Note, Those that are blessed and beloved of God are often sorely afflicted by wicked men; and God foresees it, and takes cognizance of it. (2.) The continuance of their sufferings - four hundred years. This persecution began with mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, who was born after the Spirit, Gen 21:9; Gal 4:29. It continued in loathing; for it was an abomination to the Egyptians to eat bread with the Hebrews, Gen 43:32; and it came at last to murder, the basest of murders, that of their new-born children; so that, more or less, it continued 400 years, though, in extremity, not so many. This was a long time, but a limited time. 2. The judgment of the enemies of Abram's seed: That nation whom they shall serve, even the Egyptians, will I judge, Gen 15:14. This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. Note, (1.) Though God may suffer persecutors and oppressors to trample upon his people a great while, yet he will certainly reckon with them at last; for his day is coming, Psa 37:12, Psa 37:13. (2.) The punishing of persecutors is the judging of them: it is a righteous thing with God, and a particular act of justice, to recompense tribulations to those that trouble his people. The judging of the church's enemies is God's work: I will judge. God can do it, for he is the Lord; he will do it, for he is his people's God, and he has said, Vengeance is mine, I will repay. To him therefore we must leave it, to be done in his way and time. 3. The deliverance of Abram's seed out of Egypt. That great event is here foretold: Afterwards shall they come out with great substance. It is here promised, (1.) That they should be enlarged: Afterwards they shall come out; that is, either after they have been afflicted 400 years, when the days of their servitude are fulfilled, or after the Egyptians are judged and plagued, then they may expect deliverance. Note, The destruction of oppressors is the redemption of the oppressed; they will not let God's people go till they are forced to it. (2.) That they should be enriched: They shall come out with great substance; this was fulfilled, Exo 12:35, Exo 12:36. God took care they should have, not only a good land to go to, but a good stock to carry with them. 4. Their happy settlement in Canaan, Gen 15:16. They shall not only come out of Egypt, but they shall come hither again, hither to the land of Canaan, wherein thou now art. The discontinuance of their possession shall be no defeasance of their right: we must not reckon those comforts lost for ever that are intermitted for a time. The reason why they must not have the land of promise in possession till the fourth generation was because the iniquity of the Amorites was not yet full. Israel cannot be possessed of Canaan till the Amorites be dispossessed; and they are not yet ripe for ruin. The righteous God has determined that they shall not be cut off till they have persisted in sin so long, and arrived at such a pitch of wickedness, that there may appear some equitable proportion between their sin and their ruin; and therefore, till it come to that, the seed of Abram must be kept out of possession. Note, (1.) The measure of sin fills gradually. Those that continue impenitent in wicked ways are treasuring up unto themselves wrath. (2.) Some people's measure of sin fills slowly. The Sodomites, who were sinners before the Lord exceedingly, soon filled their measure; so did the Jews, who were, in profession, near to God. But the iniquity of the Amorites was long in the filling up. (3.) That this is the reason of the prosperity of wicked people; the measure of their sins is not yet full. The wicked live, become old, and are mighty in power, while God is laying up their iniquity for their children, Job 21:7, Job 21:19. See Mat 23:32; Deu 32:34. 5. Abram's peaceful quiet death and burial, before these things should come to pass, Gen 15:15. As he should not live to see that good land in the possession of his family, but must die, as he lived, a stranger in it, so, to balance this, he should not live to see the troubles that should come upon his seed, much less to share in them. This is promised to Josiah, Kg2 22:20. Note, Good men are sometimes greatly favoured by being taken away from the evil to come, Isa 57:1. Let this satisfy Abram, that, for his part, (1.) He shall go to his fathers in peace. Note, [1.] Even the friends and favourites of Heaven are not exempted from the stroke of death. Are we greater than our father Abram, who is dead? Joh 8:53. [2.] Good men die willingly; they are not fetched, they are not forced, but they go; their soul is not required, as the rich fool's (Luk 12:20), but cheerfully resigned: they would not live always. [3.] At death we go to our fathers, to all our fathers that have gone before us to the state of the dead (Job 21:32, Job 21:33), to our godly fathers that have gone before us to the state of the blessed, Heb 12:23. The former thought helps to take off the terror of death, the latter puts comfort into it. [4.] Whenever a godly man dies, he dies in peace. If the way be piety, the end is peace, Psa 37:37. Outward peace, to the last, is promised to Abram, peace and truth is his days, whatever should come afterwards (Kg2 20:19); peace with God, and everlasting peace, are sure to all the seed. (2.) He shall be buried in a good old age. Perhaps mention is made of his burial here, where the land of Canaan is promised him, because a burying place was the first possession he had in it. He shall not only die in peace, but die in honour, die, and be buried decently; not only die in peace, but die in season, Job 5:26. Note, [1.] Old age is a blessing. It is promised in the firth commandment; it is pleasing to nature; and it affords a great opportunity for usefulness. [2.] Especially, if it be a good old age. Theirs may be called a good old age, First, That are old and healthful, not loaded with such distempers as make them weary of life. Secondly, That are old and holy, old disciples (Act 21:16), whose hoary head is found in the way of righteousness (Pro 16:31), old and useful, old and exemplary for godliness; theirs is indeed a good old age.

before he had done speaking . . . behold, Rebekah came out--As he anticipated, a young woman unveiled, as in pastoral regions, appeared with her pitcher on her shoulder. Her comely appearance, her affable manners, her obliging courtesy in going down the steps to fetch water not only to him but to pour it into the trough for his camels, afforded him the most agreeable surprise. She was the very person his imagination had pictured, and he proceeded to reward her civility.

Here is, I. The covenant-blessing denied to Esau. He that made so light of the birthright would now have inherited the blessing, but he was rejected, and found no place of repentance in his father, though he sought it carefully with tears, Heb 12:17. Observe, 1. How carefully he sought it. He prepared the savoury meat, as his father had directed him, and then begged the blessing which his father had encouraged him to expect, Gen 27:31. When he understood that Jacob had obtained it surreptitiously, he cried with a great and exceedingly bitter cry, Gen 27:34. No man could have laid the disappointment more to heart than he did; he made his father's tent to ring with his grief, and again (Gen 27:38) lifted up his voice and wept. Note, The day is coming when those that now make light of the blessings of the covenant, and sell their title to them for a thing of nought, will in vain be importunate for them. Those that will not so much as ask and seek now will knock shortly, and cry, Lord, Lord. Slighters of Christ will then be humble suitors to him. 2. How he was rejected. Isaac, when first made sensible of the imposition that had been practised on him, trembled exceedingly, Gen 27:33. Those that follow the choice of their own affections, rather than the dictates of the divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob: I have blessed him, and he shall be blessed; he might, upon very plausible grounds, have recalled it, but now, at last, he is sensible that he was in an error when he designed it for Esau. Either himself recollecting the divine oracle, or rather having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did, as it were, say Amen to it. Now, (1.) Jacob was hereby confirmed in his possession of the blessing, and abundantly satisfied of the validity of it, though he obtained it fraudulently; hence too he had reason to hope that God graciously overlooked and pardoned his misconduct. (2.) Isaac hereby acquiesced in the will of God, though it contradicted his own expectations and affection. He had a mind to give Esau the blessing, but, when he perceived the will of God was otherwise, he submitted; and this he did by faith (Heb 11:20), as Abraham before him, when he had solicited for Ishmael. May not God do what he will with his own? (3.) Esau hereby was cut off from the expectation of that special blessing which he thought to have preserved to himself when he sold his birthright. We, by this instance, are taught, [1.] That it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom 9:16. The apostle seems to allude to this story. Esau had a good will to the blessing, and ran for it; but God that showed mercy designed it for Jacob, that the purpose of God according to election might stand, Rom 9:11. The Jews, like Esau, hunted after the law of righteousness (Rom 9:31), yet missed of the blessing of righteousness, because they sought it by the works of the law (Rom 9:32); while the Gentiles, who, like Jacob, sought it by faith in the oracle of God, obtained it by force, with that violence which the kingdom of heaven suffers. See Mat 11:12. [2.] That those who undervalue their spiritual birthright, and can afford to sell it for a morsel of meat, forfeit spiritual blessings, and it is just with God to deny them those favours they were careless of. Those that will part with their wisdom and grace, with their faith and a good conscience, for the honours, wealth, or pleasures, of this world, however they may pretend a zeal for the blessing, have already judged themselves unworthy of it, and so shall their doom be. [3.] That those who lift up hands in wrath lift them up in vain. Esau, instead of repenting of his own folly, reproached his brother, unjustly charged him with taking away the birthright which he had fairly sold to him (Gen 27:36), and conceived malice against him for what he had now done, Gen 27:41. Those are not likely to speed in prayer who turn those resentments upon their brethren which they should turn upon themselves, and lay the blame of their miscarriages upon others, when they should take shame to themselves. [4.] That those who seek not till it is too late will be rejected. This was the ruin of Esau, he did not come in time. As there is an accepted time, a time when God will be found, so there is a time when he will not answer those that call upon him, because they neglected the appointed season. See Pro 1:28. The time of God's patience and our probation will not last always; the day of grace will come to an end, and the door will be shut. Then many that now despise the blessing will seek it carefully; for then they will know how to value it, and will see themselves undone, for ever undone, without it, but to no purpose, Luk 13:25-27. O that we would therefore, in this our day, know the things that belong to our peace! II. Here is a common blessing bestowed upon Esau. 1. This he desired: Bless me also, Gen 27:34. Hast thou not reserved a blessing for me? Gen 27:36. Note, (1.) The worst of men know how to wish well to themselves; and even those who profanely sell their birthright seem piously to desire the blessing. Faint desires of happiness, without a right choice of the end and a right use of the means, deceive many into their own ruin. Multitudes go to hell with their mouths full of good wishes. The desire of the slothful and unbelieving kills them. Many will seek to enter in, as Esau, who shall not be able, because they do not strive, Luk 13:24. (2.) It is the folly of most men that they are willing to take up with any good (Psa 4:6), as Esau here, who desired but a second-rate blessing, a blessing separated from the birthright. Profane hearts think any blessing as good as that from God's oracle: Hast thou but one? As if he had said, "I will take up with any: though I have not the blessing of the church, yet let me have some blessing." 2. This he had; and let him make his best of it, Gen 27:39, Gen 27:40. (1.) It was a good thing, and better than he deserved. It was promised him, [1.] That he should have a competent livelihood - the fatness of the earth, and the dew of heaven. Note, Those that come short of the blessings of the covenant may yet have a very good share of outward blessings. God gives good ground and good weather to many that reject his covenant, and have no part nor lot in it. [2.] That by degrees he should recover his liberty. If Jacob must rule (Gen 27:29), Esau must serve; but he has this to comfort him, he shall live by his sword. He shall serve, but he shall not starve; and, at length, after much skirmishing, he shall break the yoke of bondage, and wear marks of freedom. This was fulfilled (Kg2 8:20, Kg2 8:22) when the Edomites revolted. (2.) Yet it was far short of Jacob's blessing. For him God had reserved some better thing. [1.] In Jacob's blessing the dew of heaven is put first, as that which he most valued, and desired, and depended upon; in Esau's the fatness of the earth is put first, for it was this that he had the first and principal regard to. [2.] Esau has these, but Jacob has them from God's hand: God give thee the dew of heaven, Gen 27:28. It was enough to Esau to have the possession; but Jacob desired it by promise, and to have it from covenant-love. [3.] Jacob shall have dominion over his brethren: hence the Israelites often ruled over the Edomites. Esau shall have dominion, that is, he shall gain some power and interest, but shall never have dominion over his brother: we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them. But the great difference in that there is nothing in Esau's blessing that points at Christ, nothing that brings him or his into the church and covenant of God, without which the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both according as their lot should be. Some observe that Jacob was blessed with a kiss (Gen 27:27), so was not Esau.

he dreamed . . . and behold a ladder--Some writers are of opinion that it was not a literal ladder that is meant, as it is impossible to conceive any imagery stranger and more unnatural than that of a ladder, whose base was on earth, while its top reached heaven, without having any thing on which to rest its upper extremity. They suppose that the little heap of stones, on which his head reclined for a pillow, being the miniature model of the object that appeared to his imagination, the latter was a gigantic mountain pile, whose sides, indented in the rock, gave it the appearance of a scaling ladder. There can be no doubt that this use of the original term was common among the early Hebrews; as JOSEPHUS, describing the town of Ptolemais (Acre), says it was bounded by a mountain, which, from its projecting sides, was called "the ladder," and the stairs that led down to the city are, in the original, termed a ladder (Neh 3:15) though they were only a flight of steps cut in the side of the rock. But whether the image presented to the mental eye of Jacob were a common ladder, or such a mountain pile as has been described, the design of this vision was to afford comfort, encouragement, and confidence to the lonely fugitive, both in his present circumstances and as to his future prospects. His thoughts during the day must have been painful--he would be his own self-accuser that he had brought exile and privation upon himself--and above all, that though he had obtained the forgiveness of his father, he had much reason to fear lest God might have forsaken him. Solitude affords time for reflection; and it was now that God began to bring Jacob under a course of religious instruction and training. To dispel his fears and allay the inward tumult of his mind, nothing was better fitted than the vision of the gigantic ladder, which reached from himself to heaven, and on which the angels were continually ascending and descending from God Himself on their benevolent errands (Joh 1:51).

ford Jabbok--now the Zerka--a stream that rises among the mountains of Gilead, and running from east to west, enters the Jordan, about forty miles south of the Sea of Tiberias. At the ford it is ten yards wide. It is sometimes forded with difficulty; but in summer it is very shallow. he rose up and took--Unable to sleep, Jacob waded the ford in the night time by himself; and having ascertained its safety, he returned to the north bank and sent over his family and attendants, remaining behind, to seek anew, in silent prayer, the divine blessing on the means he had set in motion.

We have here the discourse between the two brothers at their meeting, which is very free and friendly, without the least intimation of the old quarrel. It was the best way to say nothing of it. They converse, I. About Jacob's retinue, Gen 33:5-7. Eleven or twelve little ones, the eldest of them no fourteen years old, followed Jacob closely: Who are these? says Esau. Jacob had sent him an account of the increase of his estate (Gen 32:5), but made no mention of his children; perhaps because he would not expose them to his rage if he should meet him as an enemy, or would please him with the unexpected sight if he should meet him as a friend: Esau therefore had reason to ask, Who are those with thee? to which common question Jacob returns a serious answer, such as became his character: They are the children which God hath graciously given they servant. It had been a sufficient answer to the question, and fit enough to be given to profane Esau, if he had only said, "They are my children;" but then Jacob would not have spoken like himself, like a man whose eyes were ever towards the Lord. Note, It becomes us not only to do common actions, but to speak of them, after a godly sort, Jo3 1:6. Jacob speaks of his children, 1. As God's gifts; they are a heritage of the Lord, Psa 128:3; Psa 112:9; Psa 107:41. 2. As choice gifts; he hath graciously given them. Though they were many, and now much his care, and as yet but slenderly provided for, yet he accounts them great blessings. His wives and children, hereupon, come up in order, and pay their duty to Esau, as he had done before them (Gen 33:6, Gen 33:7); for it becomes the family to show respect to those to whom the master of the family shows respect. II. About the present he had sent him. 1. Esau modestly refused it because he had enough, and did not need it, Gen 33:9. Note, Those who wish to be considered men of honour will not seem to be mercenary in their friendship: whatever influence Jacob's present had upon Esau to pacify him, he would not have it thought that it had any, and therefore he refused it. His reason is I have enough, I have much (so the word is), so much that he was not willing to take any thing that was his brother's. Note, (1.) Many that come short of spiritual blessings, and are out of covenant, yet have much of this world's wealth. Esau had what was promised him, the fatness of the earth and a livelihood by his sword. (2.) It is a good thing for those that have much to know that they have enough, though they have not so much as some others have. Even Esau can say, I have enough. (3.) Those that are content with what they have must show it by not coveting what others have. Esau, for his part, needs it not, either to supply him, for he was rich, or to pacify him, for he was reconciled: we should take heed lest at any time our covetousness impose upon the courtesy of others, and meanly take advantage of their generosity. 2. Jacob affectionately urges him to accept it, and prevails, Gen 33:10, Gen 33:11. Jacob sent it, through fear (Gen 32:20), but, the fear being over, he now importunes his acceptance of it for love, to show that he desired his brother's friendship, and did not merely dread his wrath; two things he urges: - (1.) The satisfaction he had in his brother's favour, of which he thought himself bound to make this thankful acknowledgment. It is a very high compliment that he passes upon him: I have seen thy face, as though I had seen the face of God, that is, "I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled." Or the meaning is that Jacob saw God's favour to him in Esau's: it was a token for good to him that God had accepted his prayers. Note, Creature-comforts are comforts indeed to us when they are granted as answers to prayer, and are tokens of our acceptance with God. Again, It is matter of great joy to those that are of a peaceable and affectionate disposition to recover the friendship of those relations with whom they have been at variance. (2.) The competency he had of this world's goods: God has dealt graciously with me. Note, If what we have in this world increase under our hands, we must take notice of it with thankfulness, to the glory of God, and own that therein he has dealt graciously with us, better than we deserve. It is he that gives power to get wealth, Deu 8:18. He adds, "And I have enough; I have all," so the word is. Esau's enough was much, but Jacob's enough was all. Note, a godly man, though he have but little in the world, yet may truly say, "I have all," [1.] Because he has the God of all, and has all in him; all is yours if you be Christ's, Co1 3:22. [2.] Because he has the comfort of all. I have all, and abound, Phi 4:18. He that thinks he has all is sure he has enough. He has all in prospect; he will have all shortly, when he comes to heaven: upon this principle Jacob urged Esau, and he took his present. Note, It is an excellent thing when men's religion makes them generous, free-hearted, and open-handed, scorning to do a thing that is paltry and sneaking. III. About the progress of their journey. 1. Esau offers himself to be his guide and companion, in token of sincere reconciliation, Gen 33:12. We never find that Jacob and Esau were so sociable with one another, and so affectionate, as they were now. Note, As for God his work is perfect. He made Esau, not only not an enemy, but a friend. This bone that had been broken, being well set, became stronger than ever. Esau has become fond of Jacob's company, courts him to Mount Seir: let us never despair of any, nor distrust God in whose hand all hearts are. Yet Jacob saw cause modestly to refuse this offer (Gen 33:13, Gen 33:14), wherein he shows a tender concern for his own family and flocks, like a good shepherd and a good father. He must consider the children, and the flocks, with young, and not lead the one, nor drive the other, too fast. This prudence and tenderness of Jacob ought to be imitated by those that have the care and charge of young people in the things of God. They must not be over-driven, at first, by heavy tasks in religious services, but led, as they can bear, having their work made as easy to them as possible. Christ, the good Shepherd, does so, Isa 40:11. Now Jacob will not desire Esau to slacken his pace, nor force his family to quicken theirs, nor leave them, to keep company with his brother, as many would have done, that love any society better than their own house; but he desires Esau to march before, and promises to follow him leisurely, as he could get forward. Note, It is an unreasonable thing to tie others to our rate; we may come with comfort, at last, to the same journey's end, though we do not journey together, either in the same path or with the same pace. There may be those with whom we cannot fall in and yet with whom we need not fall out by the way. Jacob intimates to him that it was his present design to come to him to Mount Seir; and we may presume he did so, after he had settled his family and concerns elsewhere, though that visit is not recorded. Note, When we have happily recovered peace with our friends we must take care to cultivate it, and not to be behind-hand with them in civilities. 2. Esau offers some of his men to be his guard and convoy, Gen 33:15. He saw Jacob but poorly attended, no servants but his husbandmen and shepherds, no pages or footmen; and therefore, thinking he was as desirous as himself (if he could afford it) to take state upon him, and look great, he would needs lend him some of his retinue, to attend upon him, that he might appear like Esau's brother; but Jacob humbly refuses his offer, only desiring he would not take it amiss that he did not accept it: What needeth it? (1.) Jacob is humble, and needs it not for state; he desires not to make a fair show in the flesh, by encumbering himself with a needless retinue. Note, It is the vanity of pomp and grandeur that they are attended with a great deal of which it may be said, What needeth it? (2.) Jacob is under the divine protection, and needs it not for safety. Note, Those are sufficiently guarded that have God for their guard and are under a convoy of his hosts, as Jacob was. Those need not be beholden to an arm of flesh that have God for their arm every morning. Jacob adds, "Only let me find grace in the sight of my lord; having thy favour, I have all I need, all I desire from thee." If Jacob thus valued the good-will of a brother, much more reason have we to reckon that we have enough if we have the good-will of our God.

they sat down to eat bread--What a view does this exhibit of those hardened profligates! Their common share in this conspiracy is not the only dismal feature in the story. The rapidity, the almost instantaneous manner in which the proposal was followed by their joint resolution, and the cool indifference, or rather the fiendish satisfaction, with which they sat down to regale themselves, is astonishing. It is impossible that mere envy at his dreams, his gaudy dress, or the doting partiality of their common father, could have goaded them on to such a pitch of frenzied resentment or confirmed them in such consummate wickedness. Their hatred to Joseph must have had a far deeper seat. It must have been produced by dislike to his piety and other excellencies, which made his character and conduct a constant censure upon theirs, and on account of which they found that they could never be at ease till they had rid themselves of his hated presence. This was the true solution of the mystery, just as it was in the case of Cain (Jo1 3:12). they lifted up their eyes, . . . and, behold, a company of Ishmaelites--They are called Midianites (Gen 37:28), and Medanites, in Hebrew (Gen 37:36), being a travelling caravan composed of a mixed association of Arabians. Those tribes of Northern Arabia had already addicted themselves to commerce, and long did they enjoy a monopoly, the carrying trade being entirely in their hands. Their approach could easily be seen; for, as their road, after crossing the ford from the trans-jordanic district, led along the south side of the mountains of Gilboa, a party seated on the plain of Dothan could trace them and their string of camels in the distance as they proceeded through the broad and gently sloping valley that intervenes. Trading in the produce of Arabia and India, they were in the regular course of traffic on their way to Egypt: and the chief articles of commerce in which this clan dealt were spicery from India, that is, a species of resinous gum, called storax, balm--"balm of Gilead," the juice of the balsam tree, a native of Arabia-Felix, and myrrh--an Arabic gum of a strong, fragrant smell. For these articles there must have been an enormous demand in Egypt as they were constantly used in the process of embalming.

Observe here, I. Jacob's persuasibleness. He would be ruled by reason, though they were his inferiors that urged it. He saw the necessity of the case; and, since there was no remedy, he consented to yield to the necessity (Gen 43:11): "If it must be so now, take your brother. If no corn can be had but upon those terms, we may as well expose him to the perils of the journey as suffer ourselves and families, and Benjamin amongst the rest, to perish for want of bread." Skin for skin, and all that a man has, even a Benjamin, the dearest of all, will he give for his life. No death so dreadful as that by famine, Lam 4:9. Jacob had said (Gen 42:38), My son shall not go down; but now he is over-persuaded to consent. Note, It is no fault, but our wisdom and duty, to alter our purposes and resolutions when there is a good reason for our so doing. Constancy is a virtue, but obstinacy is not. It is God's prerogative not to repent, and to make unchangeable resolves. II. Jacob's prudence and justice, which appeared in three things: - 1. He sent back the money which they had found in the sacks' mouths, with this discreet construction of it, Peradventure it was an oversight. Note, Honesty obliges us to make restitution, not only of that which comes to us by our own fault, but of that which comes to us by the mistakes of others. Though we get it by oversight, if we keep it when the oversight is discovered, it is kept by deceit. In the stating of accounts, errors must be excepted, even those that make for us as well as those that make against us. Jacob's words furnish us with a favourable construction to put upon that which we are tempted to resent as an injury and affront; pass it by, and say, Peradventure it was an oversight. 2. He sent double money, as much again as they took the time before, upon supposition that the price of corn might have risen, - or to show a generous spirit, that they might be the more likely to find generous treatment with the man, the lord of the land. 3. He sent a present of such things as the land afforded, and as were scarce in Egypt - balm and honey, etc. (Gen 43:11), the commodities that Canaan exported, Gen 37:25. Note, (1.) Providence dispenses its gifts variously. Some countries produce one commodity, others another, that commerce may be preserved. (2.) Honey and spice will never make up the want of bread-corn. The famine was sore in Canaan, and yet they had balm and myrrh, etc. We may live well enough upon plain food without dainties; but we cannot live upon dainties without plain food. Let us thank God that that which is most needful and useful is generally most cheap and common. (3.) A gift in secret pacifies wrath, Pro 21:14. Jacob's sons were unjustly accused as spies, yet Jacob was willing to be at the expense of a present, to pacify the accuser. Sometimes we must not think it too much to buy peace even where we may justly demand it, and insist upon it as our right. III. Jacob's piety appearing in his prayer: God Almighty give you mercy before the man! Gen 43:14. Jacob had formerly turned an angry brother into a kind one with a present and a prayer; and here he betakes himself to the same tried method, and it sped well. Note, Those that would find mercy with men must seek it of God, who has all hearts in his hands, and turns them as he pleases. IV. Jacob's patience. He concludes all with this: "If I be bereaved of my children, I am bereaved; If I must part with them thus one after another, I must acquiesce, and say, The will of the Lord be done." Note, It is our wisdom to reconcile ourselves to the sorest afflictions, and make the best of them; for there is nothing got by striving with our Maker, Sa2 15:25, Sa2 15:26.

Here is, 1. The kindness of Pharaoh to Joseph, and to his relations for his sake: he bade his brethren welcome (Gen 45:16), though it was a time of scarcity, and they were likely to be a charge to him. Nay, because it pleased Pharaoh, it pleased his servants too, at least they pretended to be pleased because Pharaoh was. He engaged Joseph to send for his father down to Egypt, and promised to furnish them with all conveniences both for his removal thither and his settlement there. If the good of all the land of Egypt (as it was not better stocked than any other land, thanks to Joseph, under God) would suffice him, he was welcome to it all, it was all his own, even the fat of the land (Gen 45:18), so that they need not regard their stuff, Gen 45:20. What they had in Canaan he reckoned but stuff, in comparison with what he had for them in Egypt; and therefore if they should be constrained to leave some of that behind them, let them not be discontented; Egypt would afford them enough to make up the losses of their removal. Thus those for whom Christ intends shares in his heavenly glory ought not to regard the stuff of this world: The best of its enjoyments are but stuff, but lumber; we cannot make sure of it while we are here, much less can we carry it away with us; let us not therefore be solicitous about it, nor set our eyes or hearts upon it. There are better things reserved for us in that blessed land whither our Joseph has gone to prepare a place. II. The kindness of Joseph to his father and brethren. Pharaoh was respectful to Joseph, in gratitude, because he had been an instrument of much good to him and his kingdom, not only preserving it from the common calamity, but helping to make it considerable among the nations; for all their neighbours would say, "Surely the Egyptians are a wise and an understanding people, that are so well stocked in a time of scarcity." For this reason Pharaoh never thought any thing too much that he could do for Joseph. Note, There is a gratitude owing even to inferiors; and when any have shown us kindness we should study to requite it, not only to them, but to their relations. And Joseph likewise was respectful to his father and brethren in duty, because they were his near relations, though his brethren had been his enemies, and his father long a stranger. 1. He furnished them for necessity, Gen 45:21. He gave them wagons and provisions for the way, both going and coming; for we never find that Jacob was very rich, and, at this time, when the famine prevailed, we may suppose he was rather poor. 2. He furnished them for ornament and delight. To his brethren he gave two suits a piece of good clothes, to Benjamin five suits, and money besides in his pocket, Gen 45:22. To his father he sent a very handsome present of the varieties of Egypt, Gen 45:23. Note, Those that are wealthy should be generous, and devise liberal things; what is an abundance good for, but to do good with it? 3. He dismissed them with a seasonable caution: See that you fall not out by the way, Gen 45:24. He knew they were but too apt to be quarrelsome; and what had lately passed, which revived the remembrance of what they had done formerly against their brother, might give them occasion to quarrel. Joseph had observed them to contend about it, Gen 42:22. To one they would say, "It was you that first upbraided him with his dreams;" to another, "It was you that stripped him of his fine coat;" to another, "It was you that threw him into the pit," etc. Now Joseph, having forgiven them all, lays this obligation upon them, not to upbraid one another. This charge our Lord Jesus has given to us, that we love one another, that we live in peace, that whatever occurs, or whatever former occurrences are remembered, we fall not out. For, (1.) We are brethren, we have all one Father. (2.) We are his brethren, and we shame our relation to him who is our peace, if we fall out. (3.) We are guilty, verily guilty, and, instead of quarrelling with one another, have a great deal of reason to fall out with ourselves. (4.) We are, or hope to be, forgiven of God whom we have all offended, and therefore should be ready to forgive one another. (5.) We are by the way, a way that lies through the land of Egypt, where we have many eyes upon us, that seek occasion and advantage against us, a way that leads to Canaan, where we hope to be for ever in perfect peace.

Here we have Jacob's prophecy concerning six of his sons. I. Concerning Zebulun (Gen 49:13), that his posterity should have their lot upon the seacoast, and should be merchants, and mariners, and traders at sea. This was fulfilled when, two or three hundred years after, the land of Canaan was divided by lot, and the border of Zebulun went up towards the sea, Jos 19:11. Had they chosen their lot themselves, or Joshua appointed it, we might have supposed it done with design to make Jacob's words good; but, being done by lot, it appears that it was divinely disposed, and Jacob divinely inspired. Note, The lot of God's providence exactly agrees with the plan of God's counsel, like a true copy with the original. If prophecy says, Zebulun shall be a haven of ships, Providence will so plant him. Note, 1. God appoints the bounds of our habitation. 2. It is our wisdom and duty to accommodate ourselves to our lot and to improve it. If Zebulun dwell at the haven of the sea, let him be for a haven of ships. II. Concerning Issachar, Gen 49:14, Gen 49:15. 1. That the men of that tribe should be strong and industrious, fit for labour and inclined to labour, particularly the toil of husbandry, like the ass, that patiently carries his burden, and, by using himself to it, makes it the easier. Issachar submitted to two burdens, tillage and tribute. It was a tribe that took pains, and, thriving thereby, was called upon for rents and taxes. 2. That they should be encouraged in their labour by the goodness of the land that should fall to their lot. (1.) He saw that rest at home was good. Note, The labour of the husbandman is really rest, in comparison with that of soldiers and seamen, whose hurries and perils are such that those who tarry at home in the most constant service have no reason to envy them. (2.) He saw that the land was pleasant, yielding not only pleasant prospects to charm the eye of the curious, but pleasant fruits to recompense his toils. Many are the pleasures of a country life, abundantly sufficient to balance the inconveniences of it, if we can but persuade ourselves to think so, Issachar, in prospect of advantage, bowed his shoulders to bear: let us, with an eye of faith, see the heavenly rest to be good, and that land of promise to be pleasant; and this will make our present services easy, and encourage us to bow our shoulder to them. III. Concerning Dan, Gen 49:16, Gen 49:17. What is said concerning Dan has reference either, 1. To that tribe in general, that though Dan was one of the sons of the concubines yet he should be a tribe governed by judges of his own as well as other tribes, and should, by art, and policy, and surprise, gain advantages against his enemies, like a serpent suddenly biting the heel of the traveller. Note, In God's spiritual Israel there is no distinction made of bond or free, Col 3:11. Dan shall be incorporated by as good a charter as any of the other tribes. Note, also, Some, like Dan, may excel in the subtlety of the serpent, as others, like Judah, in the courage of the lion; and both may do good service to the cause of God against the Canaanites. Or it may refer, 2. To Samson, who was of that tribe, and judged Israel, that is, delivered them out of the hands of the Philistines, not as the other judges, by fighting them in the field, but by the vexations and annoyances he gave them underhand: when he pulled the house down under the Philistines that were upon the roof of it, he made the horse throw his rider. Thus was Jacob going on with his discourse; but now, being almost spent with speaking, and ready to faint and die away, he relieves himself with those words which come in as a parenthesis (Gen 49:18), I have waited for thy salvation, O Lord! as those that are fainting are helped by taking a spoonful of a cordial, or smelling at a bottle of spirits; or, if he must break off here, and his breath will not serve him to finish what he intended, with these words he pours out his soul into the bosom of his God, and even breathes it out. Note, The pious ejaculations of a warm and lively devotion, though sometimes they may be incoherent, are not therefore to be censured as impertinent; that may be uttered affectionately which does not come in methodically. It is no absurdity, when we are speaking to men, to lift up our hearts to God. The salvation he waited for was Christ, the promised seed, whom he had spoken of, Gen 49:10. Now that he was going to be gathered to his people, he breathes after him to whom the gathering of the people shall be. The salvation he waited for was also heaven, the better country, which he declared plainly that he sought (Heb 11:13, Heb 11:14), and continued seeking, now that he was in Egypt. Now that he is going to enjoy the salvation he comforts himself with this, that he had waited for the salvation. Note, It is the character of a living saint that he waits for the salvation of the Lord. Christ, as our way to heaven, is to be waited on: and heaven, as our rest in Christ, is to be waited for. Again, It is the comfort of a dying saint thus to have waited for the salvation of the Lord; for then he shall have what he has been waiting for: long-looked-for will come. IV. Concerning Gad, Gen 49:19. He alludes to his name, which signifies a troop, foresees the character of that tribe, that it should be a warlike tribe, and so we find (Ch1 12:8); the Gadites were men of war fit for the battle. He foresees that the situation of that tribe on the other side Jordan would expose it to the incursions of its neighbours, the Moabites and Ammonites; and, that they might not be proud of their strength and valour, he foretels that the troops of their enemies should, in many skirmishes, overcome them; yet, that they might not be discouraged by their defeats, he assures them that they should overcome at the last, which was fulfilled when, in Saul's time and David's, the Moabites and Ammonites were wholly subdued: see Ch1 5:18, etc. Note, The cause of God and his people, though it may seem for a time to be baffled and run down, will yet be victorious at last. Vincimur in praelio, sed non in bello - We are foiled in a battle, but not in a campaign. Grace in the soul is often foiled in its conflicts, troops of corruption overcome it, but the cause is God's, and grace will in the issue come off conqueror, yea, more than conqueror, Rom 8:37. V. Concerning Asher (Gen 49:20), that it should be a very rich tribe, replenished not only with bread for necessity, but with fatness, with dainties, royal dainties (for the king himself is served of the field, Ecc 5:9), and these exported out of Asher to other tribes, perhaps to other lands. Note, The God of nature has provided for us not only necessaries but dainties, that we might call him a bountiful benefactor; yet, whereas all places are competently furnished with necessaries, only some places afford dainties. Corn is more common than spices. Were the supports of luxury as universal as the supports of life, the world would be worse than it is, and that it needs not be. VI. Concerning Naphtali (Gen 49:21), a tribe that carries struggles in its name; it signifies wrestling, and the blessing entailed upon it signifies prevailing; it is a hind let loose. Though we find not this prediction so fully answered in the event as some of the rest, yet, no doubt, it proved true that those of this tribe were, 1. As the loving hind (for that is her epithet, Pro 5:19), friendly and obliging to one another and to other tribes; their converse remarkably kind and endearing. 2. As the loosened hind, zealous for their liberty. 3. As the swift hind (Psa 18:33), quick in despatch of business; and perhaps, 4. As the trembling, timorous in times of public danger. It is rare that those that are most amiable to their friends are most formidable to their enemies. 5. That they should be affable and courteous, their language refined, and they complaisant, giving goodly words. Note, Among God's Israel there is to be found a great variety of dispositions, contrary to each other, yet all contributing to the beauty and strength of the body, Judah like a lion, Issachar like an ass, Dan like a serpent, Naphtali like a hind. Let not those of different tempers and gifts censure one another, nor envy one another, any more than those of different statures and complexions.

she brought him unto Pharaoh's daughter--Though it must have been nearly as severe a trial for Jochebed to part with him the second time as the first, she was doubtless reconciled to it by her belief in his high destination as the future deliverer of Israel. His age when removed to the palace is not stated; but he was old enough to be well instructed in the principles of the true religion; and those early impressions, deepened by the power of divine grace, were never forgotten or effaced. he became her son--by adoption, and his high rank afforded him advantages in education, which in the Providence of God were made subservient to far different purposes from what his royal patroness intended. she called his name Moses--His parents might, as usual, at the time of his circumcision, have given him a name, which is traditionally said to have been Joachim. But the name chosen by the princess, whether of Egyptian or Hebrew origin, is the only one by which he has ever been known to the church; and it is a permanent memorial of the painful incidents of his birth and infancy.

We have here, I. The fright that the children of Israel were in when they perceived that Pharaoh pursued them, Exo 14:10. They knew very well the strength and rage of the enemy, and their own weakness; numerous indeed they were, but all on foot, unarmed, undisciplined, disquieted by long servitude, and (which was worst of all) now penned up by the situation of their camp, so that they could not make their escape. On the one hand was Pi-hahiroth, a range of craggy rocks impassable; on the other hand were Migdol and Baalzephon, which, some think were forts and garrisons upon the frontiers of Egypt; before them was the sea; behind them were the Egyptians: so that there was no way open for them but upwards, and thence their deliverance came. Note, We may be in the way of our duty, following God and hastening towards heaven, and yet may be in great straits, troubled on every side, Co2 4:8. In this distress, no marvel that the children of Israel were sorely afraid; their father Jacob was so in a like case (Gen 32:7); when without are fightings, it cannot be otherwise but that within are fears: what therefore was the fruit of this fear? According as that was, the fear was good or evil. 1. Some of them cried out unto the Lord; their fear set them a praying, and that was a good effect of it. God brings us into straits that he may bring us to our knees. 2. Others of them cried out against Moses; their fear set them a murmuring, Exo 14:11, Exo 14:12. They give up themselves for lost; and as if God's arm were shortened all of a sudden, and he were not as able to work miracles today as he was yesterday, they despair of deliverance, and can count upon nothing but dying in the wilderness. How inexcusable was their distrust! Did they not see themselves under the guidance and protection of a pillar from heaven? And can almighty power fail them, or infinite goodness be false to them? Yet this was not the worst; they quarrel with Moses for bringing them out of Egypt, and, in quarrelling with him, fly in the face of God himself, and provoke him to wrath whose favour was now the only succour they had to flee to. As the Egyptians were angry with themselves for the best deed they ever did, so the Israelites were angry with God for the greatest kindness that was ever done them; so gross are the absurdities of unbelief. They here express, (1.) A sordid contempt of liberty, preferring servitude before it, only because it was attended with some difficulties. A generous spirit would have said, "If the worst come to the worst," as we say, "It is better to die in the field of honour than to live in the chains of slavery;" nay, under God's conduct, they could not miscarry, and therefore they might say, "Better live God's freemen in the open air of a wilderness than the Egyptians' bondmen in the smoke of the brick-kilns." But because, for the present, they are a little embarrassed, they are angry that they were not left buried alive in their house of bondage. (2.) Base ingratitude to Moses, who had been the faithful instrument of their deliverance. They condemn him, as if he had dealt hardly and unkindly with them, whereas it was evident, beyond dispute, that whatever he did, and however it issued, it was by direction from their God, and with design for their good. What they had said in a former ferment (when they hearkened not to Moses for anguish of spirit), they repeat and justify in this: We said in Egypt, Let us alone; and it was ill-said, yet more excusable, because then they had not had so much experience as they had now of God's wonderful appearances in their favour. But they had as soon forgotten the miracles of mercy as the Egyptians had forgotten the miracles of wrath; and they, as well as the Egyptians, hardened their hearts, at last, to their own ruin; as Egypt after ten plagues, so Israel after ten provocations, of which this was the first (Num 14:22), were sentenced to die in the wilderness. II. The seasonable encouragement that Moses gave them in this distress, Exo 14:13, Exo 14:14. He answered not these fools according to their folly. God bore with the provocation they gave to him, and did not (as he might justly have done) chose their delusions, and bring their fears upon them; and therefore Moses might well afford to pass by the affront they put upon him. Instead of chiding them, he comforts them, and with an admirable presence and composure of mind, not disheartened either by the threatenings of Egypt or the tremblings of Israel, stills their murmuring, with the assurance of a speedy and complete deliverance: Fear you not. Note, It is our duty and interest, when we cannot get out of our troubles, yet to get above our fears, so that they may only serve to quicken our prayers and endeavours, but may not prevail to silence our faith and hope. 1. He assures them that God would deliver them, that he would undertake their deliverance, and that he would effect it in the utter ruin of their pursuers: The Lord shall fight for you. This Moses was confident of himself, and would have them to be so, though as yet he knew not how or which way it would be brought to pass. God had assured him that Pharaoh and his host should be ruined, and he comforts them with the same comforts wherewith he had been comforted. 2. He directs them to leave it to God, in a silent expectation of the event: "Stand still, and think not to save yourselves either by fighting or flying; wait God's orders, and observe them; be not contriving what course to take, but follow your leader; wait God's appearances, and take notice of them, that you may see how foolish you are to distrust them. Compose yourselves, by an entire confidence in God, into a peaceful prospect of the great salvation God is now about to work for you. Hold your peace; you need not so much as give a shout against the enemy, as Jos 6:16. The work shall be done without any concurrence of yours." Note, (1.) If God himself bring his people into straits, he will himself discover a way to bring them out again. (2.) In times of great difficulty and great expectation, it is our wisdom to keep our spirits calm, quiet, and sedate; for then we are in the best frame both to do our own work and to consider the work of God. Your strength is to sit still (Isa 30:7), for the Egyptians shall help in vain, and threaten to hurt in vain.

ATTACK OF AMALEK. (Exo 17:8-16) Then came Amalek--Some time probably elapsed before they were exposed to this new evil; and the presumption of there being such an interval affords the only ground on which we can satisfactorily account for the altered, the better, and former spirit that animated the people in this sudden contest. The miracles of the manna and the water from the rock had produced a deep impression and permanent conviction that God was indeed among them; and with feelings elevated by the conscious experience of the Divine Presence and aid, they remained calm, resolute, and courageous under the attack of their unexpected foe. fought with Israel--The language implies that no occasion had been furnished for this attack; but, as descendants of Esau, the Amalekites entertained a deep-seated grudge against them, especially as the rapid prosperity and marvellous experience of Israel showed that the blessing contained in the birthright was taking effect. It seems to have been a mean, dastardly, insidious surprise on the rear (Num 24:20; Deu 25:17), and an impious defiance of God.

Moses said unto Joshua--or, "Jesus" (Act 7:45; Heb 4:8). This is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went with a number of picked men. There is not here a wide open plain on which the battle took place, as according to the rules of modern warfare. The Amalekites were a nomadic tribe, making an irregular attack on a multitude probably not better trained than themselves, and for such a conflict the low hills and open country around this wady would afford ample space [ROBINSON].

Here are the laws, I. Concerning theft, which are these: - 1. If a man steal any cattle (in which the wealth of those times chiefly consisted), and they be found in his custody, he must restore double, Exo 22:4. Thus he must both satisfy for the wrong and suffer for the crime. But it was afterwards provided that if the thief were touched in conscience, and voluntarily confessed it, before it was discovered or enquired into by any other, then he should only make restitution of what he had stolen, and add to it a fifth part, Lev 6:4, Lev 6:5. 2. If he had killed or sold the sheep or ox he had stolen, and thereby persisted in his crime, he must restore five oxen for an ox, and four sheep for a sheep (Exo 22:1), more for an ox than for a sheep because the owner, besides all the other profit, lost the daily labour of his ox. This law teaches us that fraud and injustice, so far from enriching men, will impoverish them: if we unjustly get and keep that which is another's, it will not only waste itself, but it will consume that which is our own. 3. If he was not able to make restitution, he must be sold for a slave, Exo 22:3. The court of judgment was to do it, and it is probable that the person robbed had the money. Thus with us, in some cases, felons are transported into plantations where alone Englishmen know what slavery is. 4. If a thief broke a house in the night, and was killed in the doing of it, his blood was upon his own head, and should not be required at the hand of him that shed it, Exo 22:2. As he that does an unlawful act bears the blame of the mischief that follows to others, so likewise of that which follows to himself. A man's house is his castle, and God's law, as well as man's, sets a guard upon it; he that assaults it does so at his peril. Yet, if it was in the day-time that the thief was killed, he that killed him must be accountable for it (Exo 22:3), unless it was in the necessary defence of his own life. Note, We ought to be tender of the lives even of bad men; the magistrate must afford us redress, and we must not avenge ourselves. II. Concerning trespass, Exo 22:5. He that wilfully put his cattle into his neighbour's field must make restitution of the best of his own. Our law makes a much greater difference between this and other thefts than the law of Moses did. The Jews hence observed it as a general rule that restitution must always be made of the best, and that no man should keep any cattle that were likely to trespass upon his neighbours or do them any damage. We should be more careful not to do wrong than not to suffer wrong, because to suffer wrong is only an affliction, but to do wrong is a sin, and sin is always worse than affliction. III. Concerning damage done by fire, Exo 22:6. He that designed only the burning of thorns might become accessory to the burning of corn, and should not be held guiltless. Men of hot and eager spirits should take heed, lest, while they pretend only to pluck up the tares, they root out the wheat also. If the fire did mischief, he that kindled it must answer for it, though it could not be proved that he designed the mischief. Men must suffer for their carelessness, as well as for their malice. We must take heed of beginning strife; for, though it seem but little, we know not how great a matter it may kindle, the blame of which we must bear, if, with the madman, we cast fire-brands, arrows, and death, and pretend we mean no harm. It will make us very careful of ourselves, if we consider that we are accountable, not only for the hurt we do, but for the hurt we occasion through inadvertency.

These laws are, I. Concerning trusts, Exo 22:7-13. If a man deliver goods, suppose to a carrier to be conveyed, or to a warehouse-keeper to be preserved, or cattle to a farmer to be fed, upon a valuable consideration, and if a special confidence be reposed in the person they are lodged with, in case these goods be stolen or lost, perish or be damaged, if it appear that it was not by any fault of the trustee, the owner must stand to the loss, otherwise he that has been false to this trust must be compelled to make satisfaction. The trustee must aver his innocence upon oath before the judges, if the case was such as afforded no other proof, and they were to determine the matter according as it appeared. This teaches us, 1. That we ought to be very careful of every thing we are entrusted with, as careful of it, though it be another's, as if it were our own. It is unjust and base, and that which all the world cries shame on, to betray a trust. 2. That there is such a general failing of truth and justice upon earth as gives too much occasion to suspect men's honesty whenever it is their interest to be dishonest. 3. That an oath for confirmation is an end of strife, Heb 6:16. It is called an oath for the Lord (Exo 22:11), because to him the appeal is made, not only as to a witness of truth, but as to an avenger of wrong and falsehood. Those that had offered injury to their neighbour by doing any unjust thing, yet, it might be hoped, had not so far debauched their consciences as to profane an oath of the Lord, and call the God of truth to be witness to a lie: perjury is a sin which natural conscience startles at as much as any other. The religion of an oath is very ancient, and a plain indication of the universal belief of a God, and a providence, and a judgment to come. 4. That magistracy is an ordinance of God, designed, among other intentions, to assist men both in discovering rights disputed and recovering rights denied; and great respect ought to be paid to the determination of the judges. 5. That there is no reason why a man should suffer for that which he could not help: masters should consider this, in dealing with their servants, and not rebuke that as a fault which was a mischance, and which they themselves, had they been in their servants' places, could not have prevented. II. Concerning loans, Exo 22:14, Exo 22:15. If a man (suppose) lent his team to his neighbour, if the owner was with it, or was to receive profit for the loan of it, whatever harm befel the cattle the owner must stand to the loss of: but if the owner was so kind to the borrower as to lend it to him gratis, and put such a confidence in him as to trust it from under his own eye, then, if any harm happened, the borrower must make it good. Let us learn hence to be very careful not to abuse any thing that is lent us; it is not only unjust, but base and disingenuous, inasmuch as it is rendering evil for good; we should much rather choose to lose ourselves than that any should sustain loss by their kindness to us. Alas, master! for it was borrowed, Kg2 6:5.