Resultados para: "Pillar"

SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31) beasts of the earth--(2) wild animals, whose ravenous natures were then kept in check, and (3) all the various forms of creeping things--from the huge reptiles to the insignificant caterpillars.

The prisoners being found guilty by their own confession, besides the personal and infallible knowledge of the Judge, and nothing material being offered in arrest of judgment, God immediately proceeds to pass sentence; and, in these verses, he begins (where the sin began) with the serpent. God did not examine the serpent, nor ask him what he had done nor why he did it; but immediately sentenced him, 1. Because he was already convicted of rebellion against God, and his malice and wickedness were notorious, not found by secret search, but openly avowed and declared as Sodom's. 2. Because he was to be for ever excluded from all hope of pardon; and why should any thing be said to convince and humble him who was to find no place for repentance? His wound was not searched, because it was not to be cured. Some think the condition of the fallen angels was not declared desperate and helpless, until now that they had seduced man into the rebellion. I. The sentence passed upon the tempter may be considered as lighting upon the serpent, the brute-creature which Satan made use of which was, as the rest, made for the service of man, but was now abused to his hurt. Therefore, to testify a displeasure against sin, and a jealousy for the injured honour of Adam and Eve, God fastens a curse and reproach upon the serpent, and makes it to groan, being burdened. See Rom 8:20. The devil's instruments must share in the devil's punishments. Thus the bodies of the wicked, though only instruments of unrighteousness, shall partake of everlasting torments with the soul, the principal agent. Even the ox that killed a man must be stoned, Exo 21:28, Exo 21:29. See here how God hates sin, and especially how much displeased he is with those who entice others into sin. It is a perpetual brand upon Jeroboam's name that he made Israel to sin. Now, 1. The serpent is here laid under the curse of God: Thou art cursed above all cattle. Even the creeping things, when God made them, were blessed of him (Gen 1:22), but sin turned the blessing into a curse. The serpent was more subtle than any beast of the field (Gen 3:1), and here, cursed above every beast of the field. Unsanctified subtlety often proves a great curse to a man; and the more crafty men are to do evil the more mischief they do, and, consequently, they shall receive the greater damnation. Subtle tempters are the most accursed creatures under the sun. 2. He is here laid under man's reproach and enmity. (1.) He is to be for ever looked upon as a vile and despicable creature, and a proper object of scorn and contempt: "Upon thy belly thou shalt go, no longer upon feet, or half erect, but thou shalt crawl along, thy belly cleaving to the earth," an expression of a very abject miserable condition, Psa 44:25; "and thou shalt not avoid eating dust with thy meat." His crime was that he tempted Eve to eat that which she should not; his punishment was that he was necessitated to eat that which he would not: Dust thou shalt eat. This denotes not only a base and despicable condition, but a mean and pitiful spirit; it is said of those whose courage has departed from them that they lick the dust like a serpent, Mic 7:17. How sad it is that the serpent's curse should be the covetous worldling's choice, whose character it is that he pants after the dust of the earth! Amo 2:7. These choose their own delusions, and so shall their doom be. (2.) He is to be for ever looked upon as a venomous noxious creature, and a proper object of hatred and detestation: I will put enmity between thee and the woman. The inferior creatures being made for man, it was a curse upon any of them to be turned against man and man against them; and this is part of the serpent's curse. The serpent is hurtful to man, and often bruises his heel, because it can reach no higher; nay, notice is taken of his biting the horses' heels, Gen 49:17. But man is victorious over the serpent, and bruises his head, that is, gives him a mortal wound, aiming to destroy the whole generation of vipers. It is the effect of this curse upon the serpent that, though that creature is subtle and very dangerous, yet it prevails not (as it would if God gave it commission) to the destruction of mankind. This sentence pronounced upon the serpent is much fortified by that promise of God to his people, Thou shalt tread upon the lion and the adder (Psa 91:13), and that of Christ to his disciples, They shall take up serpents (Mar 16:18), witness Paul, who was unhurt by the viper that fastened upon his hand. Observe here, The serpent and the woman had just now been very familiar and friendly in discourse about the forbidden fruit, and a wonderful agreement there was between them; but here they are irreconcilably set at variance. Note, Sinful friendships justly end in mortal feuds: those that unite in wickedness will not unite long. II. This sentence may be considered as levelled at the devil, who only made use of the serpent as his vehicle in this appearance, but was himself the principal agent. He that spoke through the serpent's mouth is here struck at through the serpent's side, and is principally intended in the sentence, which, like the pillar of cloud and fire, has a dark side towards the devil and a bright side towards our first parents and their seed. Great things are contained in these words. 1. A perpetual reproach is here fastened upon that great enemy both to God and man. Under the cover of the serpent, he is here sentenced to be, (1.) Degraded and accursed of God. It is supposed that the sin which turned angels into devils was pride, which is here justly punished by a great variety of mortifications couched under the mean circumstances of a serpent crawling on his belly and licking the dust. How art thou fallen, O Lucifer! He that would be above God, and would head a rebellion against him, is justly exposed here to contempt and lies to be trodden on; a man's pride will bring him low, and God will humble those that will not humble themselves. (2.) Detested and abhorred of all mankind. Even those that are really seduced into his interest yet profess a hatred and abhorrence of him; and all that are born of God make it their constant care to keep themselves, that this wicked one touch them not, Jo1 5:18. He is here condemned to a state of war and irreconcilable enmity. (3.) Destroyed and ruined at last by the great Redeemer, signified by the breaking of his head. His subtle politics shall all be baffled, his usurped power shall be entirely crushed, and he shall be for ever a captive to the injured honour of divine sovereignty. By being told of this now he was tormented before the time. 2. A perpetual quarrel is here commenced between the kingdom of God and the kingdom of the devil among men; war is proclaimed between the seed of the woman and the seed of the serpent. That war in heaven between Michael and the dragon began now, Rev 12:7. It is the fruit of this enmity, (1.) That there is a continual conflict between grace and corruption in the hearts of God's people. Satan, by their corruptions, assaults them, buffets them, sifts them, and seeks to devour them; they, by the exercise of their graces, resist him, wrestle with him, quench his fiery darts, force him to flee from them. Heaven and hell can never be reconciled, nor light and darkness; no more can Satan and a sanctified soul, for these are contrary the one to the other. (2.) That there is likewise a continual struggle between the wicked and the godly in this world. Those that love God account those their enemies that hate him, Psa 139:21, Psa 139:22. And all the rage and malice of persecutors against the people of God are the fruit of this enmity, which will continue while there is a godly man on this side heaven, and a wicked man on this side hell. Marvel not therefore if the world hate you, Jo1 3:13. 3. A gracious promise is here made of Christ, as the deliverer of fallen man from the power of Satan. Though what was said was addressed to the serpent, yet it was said in the hearing of our first parents, who, doubtless, took the hints of grace here given them, and saw a door of hope opened to them, else the following sentence upon themselves would have overwhelmed them. Here was the dawning of the gospel day. No sooner was the wound given than the remedy was provided and revealed. Here, in the head of the book, as the word is (Heb 10:7), in the beginning of the Bible, it is written of Christ, that he should do the will of God. By faith in this promise, we have reason to think, our first parents, and the patriarchs before the flood, were justified and saved and to this promise, and the benefit of it, instantly serving God day and night, they hoped to come. Notice is here given them of three things concerning Christ: - (1.) His incarnation, that he should be the seed of the woman, the seed of that woman; therefore his genealogy (Lu. 3) goes so high as to show him to be the son of Adam, but God does the woman the honour to call him rather her seed, because she it was whom the devil had beguiled, and on whom Adam had laid the blame; herein God magnifies his grace, in that, though the woman was first in the transgression, yet she shall be saved by child-bearing (as some read it), that is, by the promised seed who shall descend from her, Ti1 2:15. He was likewise to be the seed of a woman only, of a virgin, that he might not be tainted with the corruption of our nature; he was sent forth, made of a woman (Gal 4:4), that this promise might be fulfilled. It is a great encouragement to sinners that their Saviour is the seed of the woman, bone of our bone, Heb 2:11, Heb 2:14. Man is therefore sinful and unclean, because he is born of a woman (Job 25:4), and therefore his days are full of trouble, Job 14:1. But the seed of the woman was made sin and a curse for us, so saving us from both. (2.) His sufferings and death, pointed at in Satan's bruising his heel, that is, his human nature. Satan tempted Christ in the wilderness, to draw him into sin; and some think it was Satan that terrified Christ in his agony, to drive him to despair. It was the devil that put it into the heart of Judas to betray Christ, of Peter to deny him, of the chief priests to prosecute him, of the false witnesses to accuse him, and of Pilate to condemn him, aiming in all this, by destroying the Saviour, to ruin the salvation; but, on the contrary, it was by death that Christ destroyed him that had the power of death, Heb 2:14. Christ's heel was bruised when his feet were pierced and nailed to the cross, and Christ's sufferings are continued in the sufferings of the saints for his name. The devil tempts them, casts them into prison, persecutes and slays them, and so bruises the heel of Christ, who is afflicted in their afflictions. But, while the heel is bruised on earth, it is well that the head is safe in heaven. (3.) His victory over Satan thereby. Satan had now trampled upon the woman, and insulted over her; but the seed of the woman should be raised up in the fulness of time to avenge her quarrel, and to trample upon him, to spoil him, to lead him captive, and to triumph over him, Col 2:15. He shall bruise his head, that is, he shall destroy all his politics and all his powers, and give a total overthrow to his kingdom and interest. Christ baffled Satan's temptations, rescued souls out of his hands, cast him out of the bodies of people, dispossessed the strong man armed, and divided his spoil: by his death, he gave a fatal and incurable blow to the devil's kingdom, a wound to the head of this beast, that can never be healed. As his gospel gets ground, Satan falls (Luk 10:18) and is bound, Rev 20:2. By his grace, he treads Satan under his people's feet (Rom 16:20) and will shortly cast him into the lake of fire, Rev 20:10. And the devil's perpetual overthrow will be the complete and everlasting joy and glory of the chosen remnant.

Here is, I. The general establishment of God's covenant with this new world, and the extent of that covenant, Gen 9:9, Gen 9:10. Here observe, 1. That God is graciously pleased to deal with man in the way of a covenant, wherein God greatly magnifies his condescending favour, and greatly encourages man's duty and obedience, as a reasonable and gainful service. 2. That all God's covenants with man are of his own making: I, behold, I. It is thus expressed both to raise our admiration - "Behold, and wonder, that though God be high yet he has this respect to man," and to confirm our assurances of the validity of the covenant - "Behold and see, I make it; I that am faithful and able to make it good." 3. That God's covenants are established more firmly than the pillars of heaven or the foundations of the earth, and cannot be disannulled. 4. That God's covenants are made with the covenanters and with their seed; the promise is to them and their children. 5. That those may be taken into covenant with God, and receive the benefits of it, who yet are not capable of restipulating, or giving their own consent. For this covenant is made with every living creature, every beast of the earth. II. The particular intention of this covenant. It was designed to secure the world from another deluge: There shall not any more be a flood. God had drowned the world once, and still it was as filthy and provoking as ever, and God foresaw the wickedness of it, and yet promised he would never drown it any more; for he deals not with us according to our sins. It is owing to God's goodness and faithfulness, not to any reformation of the world, that it has not often been deluged and that it is not deluged now. As the old world was ruined to be a monument of justice, so this world remains to this day, a monument of mercy, according to the oath of God, that the waters of Noah should no more return to cover the earth, Isa 54:9. This promise of God keeps the sea and clouds in their decreed place, and sets them gates and bars; hitherto they shall come, Job 38:10, Job 38:11. If the sea should flow but for a few days, as it does twice every day for a few hours, what desolation would it make! And how destructive would the clouds be, if such showers as we have sometimes seen were continued long! But God, by flowing seas and sweeping rains, shows what he could do in wrath; and yet, by preserving the earth from being deluged between both, shows what he can do in mercy and will do in truth. Let us give him the glory of his mercy in promising and of his truth in performing. This promise does not hinder, 1. But that God may bring other wasting judgments upon mankind; for, though he has here bound himself not to use this arrow any more, yet he has other arrows in his quiver. 2. Nor but that he may destroy particular places and countries by the inundations of the sea or rivers. 3. Nor will the destruction of the world at the last day by fire be any breach of his promise. Sin which drowned the old world will burn this.

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

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

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

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

God manifested himself and his favour to Jacob when he was asleep and purely passive; for the spirit, like the wind, blows when and where he listeth, and God's grace, like the dew, tarrieth not for the sons of men, Mic 5:7. But Jacob applied himself to the improvement of the visit God had made him when he was awake; and we may well think he awaked, as the prophet did (Jer 31:26), and behold his sleep was sweet to him. Here is much of Jacob's devotion on this occasion. I. He expressed a great surprise at the tokens he had of God's special presence with him in that place: Surely the Lord is in this place and I knew it not, Gen 28:16. Note, 1. God's manifestations of himself to his people carry their own evidence along with them. God can give undeniable demonstrations of his presence, such as give abundant satisfaction to the souls of the faithful that God is with them of a truth, satisfaction not communicable to others, but convincing to themselves. 2. We sometimes meet with God where we little thought of meeting with him. He is where we did not think he had been, is found where we asked not for him. No place excludes divine visits (Gen 16:13, here also); wherever we are, in the city or in the desert, in the house or in the field, in the shop or in the street, we may keep up our intercourse with Heaven if it be not our own fault. II. It struck an awe upon him (Gen 28:17): He was afraid; so far was he from being puffed up, and exalted above measure, with the abundance of the revelations (Co2 12:7), that he was afraid. Note, The more we see of God the more cause we see for holy trembling and blushing before him. Those to whom God is pleased to manifest himself are thereby laid, and kept, very low in their own eyes, and see cause to fear even the Lord and his goodness, Hos 3:5. He said, How dreadful is this place! that is, "The appearance of God in this place is never to be thought of, but with a holy awe and reverence. I shall have a respect for this place, and remember it by this token, as long as I live:" not that he thought the place itself any nearer the divine visions than other places; but what he saw there at this time was, as it were, the house of God, the residence of the divine Majesty, and the gate of heaven, that is, the general rendezvous of the inhabitants of the upper world, as the meetings of a city were in their gates; or the angels ascending and descending were like travellers passing and re-passing through the gates of a city. Note, 1. God is in a special manner present where his grace is revealed and where his covenants are published and sealed, as of old by the ministry of angels, so now by instituted ordinances, Mat 28:20. 2. Where God meets us with his special presence we ought to meet him with the most humble reverence, remembering his justice and holiness, and our own meanness and vileness. III. He took care to preserve the memorial of it two ways: 1. He set up the stone for a pillar (Gen 28:18); not as if he thought the visions of his head were any way owing to the stone on which it lay, but thus he would mark the place against he came back, and erect a lasting monument of God's favour to him, and because he had not time now to build an altar here, as Abraham did in the places where God appeared to him, Gen 12:7. He therefore poured oil on the top of this stone, which probably was the ceremony then used in dedicating their altars, as an earnest of his building an altar when he should have conveniences for it, as afterwards he did, in gratitude to God for this vision, Gen 35:7. Note, Grants of mercy call for returns of duty, and the sweet communion we have with God ought ever to be remembered. 2. He gave a new name to the place, Gen 28:19. It had been called Luz, an almond-tree; but he will have it henceforward called Beth-el, the house of God. This gracious appearance of God to him put a greater honour upon it, and made it more remarkable, than all the almond-trees that flourished there. This is that Beth-el where, long after, it is said, God found Jacob, and there (in what he said to him) he spoke with us, Hos 12:4. In process of time, this Beth-el, the house of God, became Beth-aven, a house of vanity and iniquity, when Jeroboam set up one of his calves there. IV. He made a solemn vow upon this occasion, Gen 28:20-22. By religious vows we give glory to God, own our dependence upon him, and lay a bond upon our own souls to engage and quicken our obedience to him. Jacob was now in fear and distress; and it is seasonable to make vows in times of trouble, or when we are in pursuit of any special mercy, Jon 1:16; Psa 66:13, Psa 66:14; Sa1 1:11; Num 21:1-3. Jacob had now had a gracious visit from heaven. God had renewed his covenant with him, and the covenant is mutual. When God ratifies his promises to us, it is proper for us to repeat our promises to him. Now in this vow observe, 1. Jacob's faith. God had said (Gen 28:15), I am with thee, and will keep thee. Jacob takes hold of this, and infers, "Seeing God will be with me, and will keep me, as he hath said, and (which is implied in that promise) will provide comfortably for me, - and seeing he has promised to bring me again to this land, that is, to the house of my father, whom I hope to find alive at my return in peace" (so unlike was he to Esau who longed for the days of mourning for his father), - "I depend upon it." Note, God's promises are to be the guide and measure of our desires and expectations. 2. Jacob's modesty and great moderation in his desires. He will cheerfully content himself with bread to eat, and raiment to put on; and, though God's promise had now made him heir to a very great estate, yet he indents not for soft clothing and dainty meat. Agur's wish is his, Feed me with food convenient for me; and see Ti1 6:8. Nature is content with a little, and grace with less. Those that have most have, in effect, no more for themselves than food and raiment; of the overplus they have only either the keeping or the giving, not the enjoyment: if God give us more, we are bound to be thankful, and to use it for him; if he give us but this, we are bound to be content, and cheerfully to enjoy him in it. 3. Jacob's piety, and his regard to God, which appear here, (1.) In what he desired, that God would be with him and keep him. Note, We need desire no more to make us easy and happy, wherever we are, than to have God's presence with us and to be under his protection. It is comfortable, in a journey, to have a guide in an unknown way, a guard in a dangerous way, to be well carried, well provided for, and to have good company in any way; and those that have God with them have all this in the best manner. (2.) In what he designed. His resolution is, [1.] In general, to cleave to the Lord, as his God in covenant: Then shall the Lord be my God. Not as if he would disown him and cast him off if he should want food and raiment; no, though he slay us, we must cleave to him; but "then I will rejoice in him as my God; then I will more strongly engage myself to abide with him." Note, Every mercy we receive from God should be improved as an additional obligation upon us to walk closely with him as our God. [2.] In particular, that he would perform some special acts of devotion, in token of his gratitude. First, "This pillar shall keep possession here till I come back in peace, and then it shall be God's house," that is, "an altar shall be erected here to the honour of God." Secondly, "The house of god shall not be unfurnished, nor his altar without a sacrifice: Of all that thou shalt give me I will surely give the tenth unto thee, to be spent either upon God's altars or upon his poor," both which are his receivers in the world. Probably it was according to some general instructions received from heaven that Abraham and Jacob offered the tenth of their acquisitions to God. Note, 1. God must be honoured with our estates, and must have his dues out of them. When we receive more than ordinary mercy from God we should study to give some signal instances of gratitude to him. 2. The tenth is a very fit proportion to be devoted to God and employed for him, though, as circumstances vary, it may be more or less, as God prospers us, Co1 16:2; Co2 9:7.

Jacob is here taking up a resolution immediately to quit his uncle's service, to take what he had and go back to Canaan. This resolution he took up upon a just provocation, by divine direction, and with the advice and consent of his wives. I. Upon a just provocation; for Laban and his sons had become very cross and ill-natured towards him, so that he could not stay among them with safety or satisfaction. 1. Laban's sons showed their ill-will in what they said, Gen 31:1. It should seem they said it in Jacob's hearing, with a design to vex him. The last chapter began with Rachel's envying Leah; this begins with Laban's sons envying Jacob. Observe, (1.) How greatly they magnify Jacob's prosperity: He has gotten all this glory. And what was this glory that they made so much ado about? It was a parcel of brown sheep and speckled goats (and perhaps the fine colours made them seem more glorious), and some camels and asses, and such like trading; and this was all this glory. Note, Riches are glorious things in the eyes of carnal people, while to all those that are conversant with heavenly things they have no glory in comparison with the glory which excelleth. Men's over-valuing worldly wealth is that fundamental error which is the root of covetousness, envy, and all evil. (2.) How basely they reflect upon Jacob's fidelity, as if what he had he had not gotten honestly: Jacob has taken away all that was our father's. Not all, surely. What had become of those cattle which were committed to the custody of Laban's sons, and sent three days' journey off? Gen 30:35, Gen 30:36. They mean all that was committed to him; but, speaking invidiously, they express themselves thus generally. Note, [1.] Those that are ever so careful to keep a good conscience cannot always be sure of a good name. [2.] This is one of the vanities and vexations which attend outward prosperity, that it makes a man to be envied of his neighbors (Ecc 4:4), and who can stand before envy? Pro 27:4. Whom Heaven blesses hell curses, and all its children on earth. 2. Laban himself said little, but his countenance was not towards Jacob as it used to be; and Jacob could not but take notice of it, Gen 31:2, Gen 31:5. He was but a churl at the best, but now he was more churlish than formerly. Note, Envy is a sin that often appears in the countenance; hence we read of an evil eye, Pro 23:6. Sour looks may do a great deal towards the ruin of peace and love in a family, and the making of those uneasy of whose comfort we ought to be tender. Laban's angry countenance lost him the greatest blessing his family ever had, and justly. II. By divine direction and under the convoy of a promise: The Lord said unto Jacob, Return, and I will be with thee, Gen 31:3. Though Jacob had met with very hard usage here, yet he would not quit his place till God bade him. He came thither by orders from Heaven, and there he would stay till he was ordered back. Note, It is our duty to set ourselves, and it will be our comfort to see ourselves, under God's guidance, both in our going out and in our coming in. The direction he had from Heaven is more fully related in the account he gives of it to his wives (Gen 31:10-13), where he tells them of a dream he had about the cattle, and the wonderful increase of those of his colour; and how the angel of God, in that dream (for I suppose the dream spoken of Gen 31:10 and that Gen 31:11 to be the same), took notice of the workings of his fancy in his sleep, and instructed him, so that it was not by chance, or by his own policy, that he obtained that great advantage; but, 1. by the providence of God, who had taken notice of the hardships Laban had put upon him, and took this way to recompense him: "For I have seen all the Laban doeth unto thee, and herein I have an eye to that." Note, There is more of equity in the distributions of the divine providence than we are aware of, and by them the injured are recompensed really, though perhaps insensibly. Nor was it only by the justice of providence that Jacob was thus enriched, but, 2. In performance of the promise intimated in what is said Gen 31:13, I am the God of Beth-el, This was the place where the covenant was renewed with him. Note, Worldly prosperity and success are doubly sweet and comfortable when we see them flowing, not from common providence, but from covenant-love, to perform the mercy promised - when we have them from God as the God of Beth-el, from those promises of the life which now is that belong to godliness. Jacob, even when he had this hopeful prospect of growing rich with Laban, must think of returning. When the world begins to smile upon us we must remember it is not our home. Now arise (Gen 31:13) and return, (1.) To thy devotions in Canaan, the solemnities of which had perhaps been much intermitted while he was with Laban. The times of this servitude God had winked at; but now, "Return to the place where thou anointedst the pillar and vowedst the vow. Now that thou beginnest to grow rich it is time to think of an altar and sacrifices again." (2.) To thy comforts in Canaan: Return to the land of thy kindred. He was here among his near kindred; but those only he must look upon as his kindred in the best sense, the kindred he must live and die with, to whom pertained the covenant. Note, The heirs of Canaan must never reckon themselves at home till they come thither, however they may seem to take root here. III. With the knowledge and consent of his wives. Observe, 1. He sent for Rachel and Leah to him to the field (Gen 31:4), that he might confer with them more privately, or because one would not come to the other's apartment and he would willingly talk with them together, or because he had work to do in the field which he would not leave. Note, Husbands that love their wives will communicate their purposes and intentions to them. Where there is a mutual affection there will be a mutual confidence. And the prudence of the wife should engage the heart of her husband to trust in her, Pro 31:11. Jacob told his wives, (1.) How faithfully he had served their father, Gen 31:6. Note, If others do not do their duty to us, yet we shall have the comfort of having done ours to them. (2.) How unfaithfully their father had dealt with him Gen 31:7. He would never keep to any bargain that he made with him, but, after the first year, still as he saw Providence favour Jacob with the colour agreed on, every half year of the remaining five he changed it for some other colour, which made it ten times; as if he thought not only to deceive Jacob, but the divine Providence, which manifestly smiled upon him. Note, Those that deal honestly are not always honestly dealt with. (3.) How God had owned him notwithstanding. He had protected him from Laban's ill-will: God suffered him not to hurt me. Note, Those that keep close to God shall be kept safely by him. He had also provided plentifully for him, notwithstanding Laban's design to ruin him: God has taken away the cattle of your father, and given them to me, Gen 31:9. Thus the righteous God paid Jacob for his hard service out of Laban's estate; as afterwards he paid the seed of Jacob for their serving the Egyptians, with their spoils. Note, God is not unrighteous to forget his people's work and labour of love, though men be so, Heb 6:10. Providence has ways of making those honest in the event that are not so in their design. Note, further, The wealth of the sinner is laid up for the just, Pro 13:22. (4.) He told them of the command God had given him, in a dream, to return to his own country (Gen 31:13), that they might not suspect his resolution to arise from inconstancy, or any disaffection to their country or family, but might see it to proceed from a principle of obedience to his God, and dependence on him. 2. His wives cheerfully consented to his resolution. They also brought forward their grievances, complaining that their father had been not only unkind, but unjust, to them (Gen 31:14-16), that he looked upon them as strangers, and was without natural affection towards them; and, whereas Jacob had looked upon the wealth which God had transferred from Laban to him as his wages, they looked upon it as their portions; so that, both ways, God forced Laban to pay his debts, both to his servant and to his daughters. So then it seemed, (1.) They were weary of their own people and their father's house, and could easily forget them. Note, This good use we should make of the unkind usage we meet with from the world, we should sit the more loose to it, and be willing to leave it and desirous to be at home. (2.) They were willing to go along with their husband, and put themselves with him under the divine direction: Whatsoever God hath said unto thee do. Note, Those wives that ar their husband's meet helps will never be their hindrances in doing that to which God calls them.

We have here the compromising of the matter between Laban and Jacob. Laban had nothing to say in reply to Jacob's remonstrance: he could neither justify himself nor condemn Jacob, but was convicted by his own conscience of the wrong he had done him; and therefore desires to hear no more of the matter He is not willing to own himself in a fault, nor to ask Jacob's forgiveness, and make him satisfaction, as he ought to have done. But, I. He turns it off with a profession of kindness for Jacob's wives and children (Gen 31:43): These daughters are my daughters. When he cannot excuse what he has done, he does, in effect, own what he should have done; he should have treated them as his own, but he had counted them as strangers, Gen 31:15. Note, It si common for those who are without natural affection to pretend much to it when it will serve a turn. Or perhaps Laban said this in a vain-glorious say, as one that loved to talk big, and use great swelling words of vanity: "All that thou seest is mine." It was not so, it was all Jacob's, and he had paid dearly for it; yet Jacob let him have his saying, perceiving him coming into a better humour. Note, Property lies near the hearts of worldly people. They love to boast of it, "This is mine, and the other is mine," as Nabal, Sa1 25:11, my bread and my water. II. He proposes a covenant of friendship between them, to which Jacob readily agrees, without insisting upon Laban's submission, much less his restitution. Note, When quarrels happen, we should be willing to be friends again upon any terms: peace and love are such valuable jewels that we can scarcely buy them too dearly. Better sit down losers than go on in strife. Now observe here, 1. The substance of this covenant. Jacob left it wholly to Laban to settle it. The tenour of it was, (1.) That Jacob should be a good husband to his wives, that he should not afflict them, nor marry other wives besides them, Gen 31:50. Jacob had never given him any cause to suspect that he would be any other than a kind husband; yet, as if he had, he was willing to come under this engagement. Though Laban had afflicted them himself, yet he will bind Jacob that he shall not afflict them. Note, Those that are injurious themselves are commonly most jealous of others, and those that do not do their own duty are most peremptory in demanding duty from others. (2.) That he should never be a bad neighbour to Laban, Gen 31:52. It was agreed that no act of hostility should ever pass between them, that Jacob should forgive and forget all the wrongs he had received and not remember them against Laban or his family in after-times. Note, We may resent an injury which yet we may not revenge. 2. The ceremony of this covenant. It was made and ratified with great solemnity, according to the usages of those times. (1.) A pillar was erected (Gen 31:45), and a heap of stones raised (Gen 31:46), to perpetuate the memory or the ting, the way of recording agreements by writing being then either not known or not used. (2.) A sacrifice was offered (Gen 31:54), a sacrifice of peace-offerings. Note, Our peace with God is that which puts true comfort into our peace with our friends. If parties contend, the reconciliation of both to him will facilitate their reconciliation one to another. (3.) They did eat bread together (Gen 31:46), jointly partaking of the feast upon the sacrifice, Gen 31:54. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together. It was in the nature of a love-feast. (4.) They solemnly appealed to God concerning their sincerity herein, [1.] As a witness (Gen 31:49): The Lord watch between me and thee, that is, "The Lord take cognizance of every thing that shall be done on either side in violation of this league. When we are out of one another's sight, let his be a restraint upon us, that wherever we are we are under God's eye." This appeal is convertible into a prayer. Friends at a distance from each other may take the comfort of this, that when they cannot know or succour one another God watches between them, and has his eye on them both. [2.] As a Judge, Gen 31:53. The God of Abraham (from whom Jacob descended), and the God of Nahor (from whom Laban descended), the God of their father (the common ancestor, form whom they both descended), judge betwixt us. God's relation to them is thus expressed to intimate that they worshipped one and the same God, upon which consideration there ought to be no enmity between them. Note, Those that have one God should have one heart: those that agree in religion should strive to agree in every thing else. God is Judge between contending parties, and he will judge righteously; whoever does wrong, it is at his peril. (5.) They gave a new name to the place, Gen 31:47, Gen 31:48. Laban called it in Syriac, and Jacob in Hebrew, the heap of witness; and (Gen 31:49) it was called Mizpah, a watch-tower. Posterity being included in the league, care was taken that thus the memory of it should be preserved. These names are applicable to the seals of the gospel covenant, which are witnesses to us if we be faithful, but witnesses to us if we be faithful, but witnesses against us if we be false. The name Jacob gave this heap (Galeed) stuck by it, not the name Laban gave it. In all this rencounter, Laban was noisy and full of words, affecting to say much; Jacob was silent, and said little. When Laban appealed to God under many titles, Jacob only swore by the fear of his father Isaac, that is, the God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done. Two words of Jacob's were more memorable than all Laban's speeches and vain repetitions: for the words of wise men are heard in quiet, more than the cry of him that ruleth among fools, Ecc 9:17. Lastly, After all this angry parley, they part friends, Gen 31:55. Laban very affectionately kissed his sons and his daughters, and blessed them, and then went back in peace. Note, God is often better to us than our fears, and strangely overrules the spirits of men in our favour, beyond what we could have expected; for it is not in vain to trust in him.

they gave unto Jacob all the strange gods . . . and earrings--Strange gods, the "seraphim" (compare Gen 31:30), as well, perhaps, as other idols acquired among the Shechemite spoil--earrings of various forms, sizes, and materials, which are universally worn in the East, and, then as now, connected with incantation and idolatry (compare Hos 2:13). The decided tone which Jacob now assumed was the probable cause of the alacrity with which those favorite objects of superstition were surrendered. Jacob hid them under the oak--or terebinth--a towering tree, which, like all others of the kind, was a striking object in the scenery of Palestine; and beneath which, at Shechem, the patriarch had pitched his tent. He hid the images and amulets, delivered to him by his Mesopotamian dependents, at the root of this tree. The oak being deemed a consecrated tree, to bury them at its root was to deposit them in a place where no bold hand would venture to disturb the ground; and hence it was called from this circumstance--"the plain of Meonenim"--that is, "the oak of enchantments" (Jdg 9:37); and from the great stone which Joshua set up--"the oak of the pillar" (Jdg 9:6).

Jacob and his retinue having safely arrived at Bethel, we are here told what passed there. I. There he built an altar (Gen 35:7), and no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. With these sacrifices he joined praises for former mercies, particularly that which the sight of the place brought afresh to his remembrance; and he added prayers for the continuance of God's favour to him and his family. And he called the place (that is, the altar) El-beth-el, the God of Bethel. As, when he made a thankful acknowledgment of the honour God had lately done him in calling him Israel, he worshipped God by the name of El-elohe Israel; so, now that he was making a grateful recognition of God's former favour to him at Bethel, he worships God by the name of El-beth-el, the God of Bethel, because there God appeared to him. Note, The comfort which the saints have in holy ordinances is not so much from Bethel, the house of God, as from El-beth-el, the God of the house. The ordinances are but empty things if we do not meet with God in them. II. There he buried Deborah, Rebekah's nurse, Gen 35:8. We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself (it is likely, often) to visit his father Isaac at Hebron. Rebekah probably was dead, but her old nurse (of whom mention is made Gen 24:59) survived her, and Jacob took her to his family, to be a companion to his wives, her country-women, and an instructor to his children; while they were at Bethel, she died, and died lamented, so much lamented that the oak under which she was buried was called Allon-bachuth, the oak of weeping. Note, 1. Old servants in a family, that have in their time been faithful and useful, ought to be respected. Honour was done to this nurse, at her death, by Jacob's family, though she was not related to them, and though she was aged. Former services, in such a case, must be remembered. 2. We do not know where death may meet us; perhaps at Beth-el, the house of God. Therefore let us be always ready. 3. Family-afflictions may come even when family-reformation and religion are on foot. Therefore rejoice with trembling. III. There God appeared to him (Gen 35:9), to own his altar, to answer to the name by which he had called him, The God of Bethel (Gen 35:7), and to comfort him under his affliction, Gen 35:8. Note, God will appear to those in a way of grace that attend on him in a way of duty. Here, 1. He confirmed the change of his name, Gen 35:10. It was done before by the angel that wrestled with him (Gen 32:28), and here it was ratified by the divine Majesty, or Shechinah, that appeared to him. There it was to encourage him against the fear of Esau, here against the fear of the Canaanites. Who can be too hard for Israel, a prince with God? It is below those who are thus dignified to droop and despond. 2. He renewed and ratified the covenant with him, by the name El-shaddai. I am God Almighty, God all-sufficient (Gen 35:11), able to make good the promise in due time, and to support thee and provide for thee in the mean time. Two things are promised him which we have met with often before: - (1.) That he should be the father of a great nation, great in honour and power - a company of nations shall be of thee (every tribe of Israel was a nation, and all the twelve a company of nations), great in honour and power - kings shall come out of thy loins. (2.) That he should be the master of a good land (Gen 35:12), described by the grantees, Abraham and Isaac, to whom it was promised, not by the occupants, the Canaanites in whose possession it now was. The land that was given to Abraham and Isaac is here entailed on Jacob and his seed. He shall not have children without an estate, which is often the case of the poor, nor an estate without children, which is often the grief of the rich; but both. These two promises had a spiritual signification, of which we may suppose Jacob himself had some notion, though not so clear and distinct as we now have; for, without doubt, Christ is the promised seed, and heaven is the promised land; the former is the foundation, and the latter the top-stone, of all God's favours. 3. He then went up from him, or from over him, in some visible display of glory, which had hovered over him while he talked with him, Gen 35:13. Note, The sweetest communions the saints have with God in this world are short and transient, and soon have an end. Our vision of God in heaven will be everlasting; there we shall be ever with the Lord; it is not so here. IV. There Jacob erected a memorial of this, Gen 35:14. 1. He set up a pillar. When he was going to Padan-aram, he set up for a pillar that stone on which he had laid his head. This was agreeable enough to his low condition and his hasty flight; but now he took time to erect one more stately, more distinguishable and durable, probably placing that stone in it. In token of his intending it for a sacred memorial of his communion with God, he poured oil and the other ingredients of a drink-offering upon it. His vow was, This stone shall be God's house, that is, shall be set up for his honour, as houses to the praise of their builders; and here he performs it, transferring it to God by anointing it. 2. He confirmed the name he had formerly given to the place (Gen 35:15), Beth-el, the house of God. Yet this very place afterwards lost the honour of its name, and became Beth-aven, a house of iniquity; for here it was that Jeroboam set up one of his calves. It is impossible for the best man to entail upon a place so much as the profession and form of religion.

Deborah, Rebekah's nurse, died--This event seems to have taken place before the solemnities were commenced. Deborah (Hebrew, a "bee"), supposing her to have been fifty years on coming to Canaan, had attained the great age of a hundred eighty. When she was removed from Isaac's household to Jacob's, is unknown. But it probably was on his return from Mesopotamia; and she would have been of invaluable service to his young family. Old nurses, like her, were not only honored, but loved as mothers; and, accordingly, her death was the occasion of great lamentation. She was buried under the oak--hence called "the terebinth of tears" (compare Kg1 13:14). God was pleased to make a new appearance to him after the solemn rites of devotion were over. By this manifestation of His presence, God testified His acceptance of Jacob's sacrifice and renewed the promise of the blessings guaranteed to Abraham and Isaac [Gen 35:11-12]; and the patriarch observed the ceremony with which he had formerly consecrated the place, comprising a sacramental cup, along with the oil that he poured on the pillar, and reimposing the memorable name [Gen 35:14]. The whole scene was in accordance with the character of the patriarchal dispensation, in which the great truths of religion were exhibited to the senses, and "the world's grey fathers" taught in a manner suited to the weakness of an infantile condition.

We have here the story of the death of Rachel, the beloved wife of Jacob. 1. She fell in travail by the way, not able to reach to Bethlehem, the next town, though they were near it; so suddenly does pain sometimes come upon a woman in travail, which she cannot escape, or put off. We may suppose Jacob had soon a tent up, convenient enough for her reception. 2. Her pains were violent. She had hard labour, harder than usual: this was the effect of sin, Gen 3:16. Note, Human life begins with sorrow, and the roses of its joy are surrounded with thorns. 3. The midwife encouraged her, Gen 35:17. No doubt she had her midwife with her, ready at hand, yet that would not secure her. Rachel had said, when she bore Joseph, God shall add another son, which now the midwife remembers, and tells her her words were made good. Yet this did not avail to keep up her spirits; unless God command away fear, no one else can. He only says as one having authority, Fear not. We are apt, in extreme perils, to comfort ourselves and our friends with the hopes of a temporal deliverance, in which we may be disappointed; we had better found our comforts on that which cannot fail us, the hope of eternal life. 4. Her travail was to the life of the child, but to her own death. Note, Though the pains and perils of childbearing were introduced by sin, yet they have sometimes been fatal to very holy women, who, though not saved in childbearing, are saved through it with an everlasting salvation. Rachel had passionately said, Give me children, or else I die; and now that she had children (for this was her second) she died. Her dying is here called the departing of her soul. Note, The death of the body is but the departure of the soul to the world of spirits. 5. Her dying lips called her new-born son Ben-oni, The son of my sorrow. And many a son, not born in such hard labour, yet proves the son of his parent's sorrow, and the heaviness of her that bore him. Children are enough the sorrow of their poor mothers in the breeding, bearing, and nursing of them; they should therefore, when they grow up, study to be their joy, and so, if possible, to make them some amends. But Jacob, because he would not renew the sorrowful remembrance of the mother's death every time he called his son by his name, changed his name, and called him Benjamin, The son of my right hand; that is, "very dear to me, set on my right hand for a blessing, the support of my age, like the staff in my right hand." 6. Jacob buried her near the place where she died. As she died in child-bed, it was convenient to bury her quickly; and therefore he did not bring her to the burying-place of his family. If the soul be at rest after death, it matters little where the body lies. In the place where the tree falls, there let it be. No mention is made of the mourning that was at her death, because that might easily be taken for granted. Jacob, no doubt, was a true mourner. Note, Great afflictions sometimes befal us immediately after great comforts. Lest Jacob should be lifted up with the visions of the Almighty with which he was honoured, this was sent as a thorn in the flesh to humble him. Those that enjoy the favours peculiar to the children of God must yet expect the troubles that are common to the children of men. Deborah, who, had she lived, would have been a comfort to Rachel in her extremity, died but a little before. Note, When death comes into a family, it often strikes double. God by it speaks once, yea, twice. The Jewish writers say, "The death of Deborah and Rachel was to expiate the murder of the Shechemites, occasioned by Dinah, a daughter of the family." 7. Jacob set up a pillar upon her grave, so that it was known, long after, to be Rachel's sepulchre (Sa1 10:2), and Providence so ordered it that this place afterwards fell in the lot of Benjamin. Jacob set up a pillar in remembrance of his joys (Gen 35:14), and here he sets up one in remembrance of his sorrows; for, as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both: the church, long afterwards, owned that what God said to Jacob at Bethel, both by his word and by his rod, he intended for their instruction (Hos 12:4), There he spoke with us.

Pharaoh is here first threatened and then plagued with frogs, as afterwards, in this chapter, with lice and flies, little despicable inconsiderable animals, and yet by their vast numbers rendered sore plagues to the Egyptians. God could have plagued them with lions, or bears, or wolves, or with vultures or other birds of prey; but he chose to do it by these contemptible instruments. 1. That he might magnify his own power. He is Lord of the hosts of the whole creation, has them all at his beck, and makes what use he pleases of them. Some have thought that the power of God is shown as much in the making of an ant as in the making of an elephant; so is his providence in serving his own purposes by the least creatures as effectually as by the strongest, that the excellency of the power, in judgment as well as mercy, may be of God, and not of the creature. See what reason we have to stand in awe of this God, who, when he pleases, can arm the smallest parts of the creation against us. If God be our enemy, all the creatures are at war with us. 2. That he might humble Pharaoh's pride, and chastise his insolence. What a mortification must it needs be to this haughty monarch to see himself brought to his knees, and forced to submit, by such despicable means! Every child is, ordinarily, able to deal with those invaders, and can triumph over them; yet now so numerous were their troops, and so vigorous their assaults, that Pharaoh, with all his chariots and horsemen, could make no head against them. Thus he poureth contempt upon princes that offer contempt to him and his sovereignty, and makes those who will not own him above them to know that, when he pleases, he can make the meanest creature to insult them and trample upon them. As to the plague of frogs we may observe, I. How it was threatened. Moses, no doubt, attended the divine Majesty daily for fresh instructions, and (perhaps while the river was yet blood) he is here directed to give notice to Pharaoh of another judgment coming upon him, in case he continue obstinate: If thou refuse to let them go, it is at thy peril, Exo 8:1, Exo 8:2. Note, God does not punish men for sin unless they persist in it. If he turn not, he will whet his sword (Psa 7:12), which implies favour if he turn. So here, If thou refuse, I will smite thy borders, intimating that if Pharaoh complied the controversy should immediately be dropped. The plague threatened, in case of refusal, was formidably extensive. Frogs were to make such an inroad upon them as should make them uneasy in their houses, in their beds, and at their tables; they should not be able to eat, nor drink, nor sleep in quietness, but, wherever they were, should be infested by them, Exo 8:3, Exo 8:4. Note, 1. God's curse upon a man will pursue him wherever he goes, and lie heavily upon him whatever he does. See Deu 28:16, etc. 2. There is no avoiding divine judgments when they invade with commission. II. How it was inflicted. Pharaoh not regarding the alarm, nor being at all inclined to yield to the summons, Aaron is ordered to draw out the forces, and with his outstretched arm and rod to give the signal of battle. Dictum factum - No sooner said then done; the host is mustered, and, under the direction and command of an invisible power, shoals of frogs invade the land, and the Egyptians, with all their art and all their might, cannot check their progress, nor so much as give them a diversion. Compare this with that prophecy of an army of locusts and caterpillars, Joe 2:2, etc.; and see Isa 34:16, Isa 34:17. Frogs came up, at the divine call, and covered the land. Note, God has many ways of disquieting those that live at ease. III. How the magicians were permitted to imitate it, Exo 8:7. They also brought up frogs, but could not remove those that God sent. The unclean spirits which came out of the mouth of the dragon are said to be like frogs, which go forth to the kings of the earth, to deceive them (Rev 16:13), which probably alludes to these frogs, for it follows the account of the turning of the waters into blood. The dragon, like the magicians, intended by them to deceive, but God intended by them to destroy those that would be deceived. IV. How Pharaoh relented under this plague: it was the first time he did so, Exo 8:8. He begs of Moses to intercede for the removal of the frogs, and promises fair that he will let the people go. He that a little while ago had spoken with the utmost disdain both of God and Moses is now glad to be beholden to the mercy of God and the prayers of Moses. Note, Those that bid defiance to God and prayer in a day of extremity will, first or last, be made to see their need of both, and will cry, Lord, Lord, Mat 7:22. Those that have bantered prayer have been brought to beg it, as the rich man that had scorned Lazarus courted him for a drop of water. V. How Moses fixes the time with Pharaoh, and then prevails with God by prayer for the removal of the frogs. Moses, to show that his performances had no dependence upon the conjunctions or oppositions of the planets, or the luckiness of any one hour more than another, bids Pharaoh name his time. Nellum occurrit tempus regi - No time fixed on by the king shall be objected to, Exo 8:9. Have thou this honour over me, tell me against when I shall entreat for thee. This was designed for Pharaoh's conviction, that, if his eyes were not opened by the plague, they might by the removal of it. So various are the methods God takes to bring men to repentance. Pharaoh sets the time for tomorrow, Exo 8:10. And why not immediately? Was he so fond of his guests that he would have them stay another night with him? No, but probably he hoped that they would go away of themselves, and then he should get clear of the plague without being obliged either to God or Moses. However, Moses joins issue with him upon it: "Be it according to thy word, it shall be done just when thou wouldst have it done, that thou mayest know that, whatever the magicians pretend to, there is none like unto the Lord our God. None has such a command as he has over all the creatures, nor is any one so ready to forgive those that humble themselves before him." Note, The great design both of judgments and mercies is to convince us that there is none like the Lord our God, none so wise, so mighty, so good, no enemy so formidable, no friend so desirable, so valuable. Moses, hereupon, applies to God, prays earnestly to him, to remand the frogs, Exo 8:12. Note, We must pray for our enemies and persecutors, even the worst as Christ did. In answer to the prayer of Moses, the frogs that came up one day perished the next, or the next but one. They all died (Exo 8:13), and, that it might appear that they were real frogs, their dead bodies were left to be raked together in heaps, so that the smell of them became offensive, Exo 8:14. Note, The great Sovereign of the world makes what use he pleases of the lives and deaths of his creatures; and he that gives a being, to serve one purpose, may, without wrong to his justice, call for it again immediately, to serve another purpose. VI. What was the issue of this plague (Exo 8:15): When Pharaoh saw there was a respite, without considering either what he had lately felt or what he had reason to fear, he hardened his heart. Note, 1. Till the heart is renewed by the grace of God, the impressions made by the force of affliction do not abide; the convictions wear off, and the promises that were extorted are forgotten. Till the disposition of the air is changed, what thaws in the sun will freeze again in the shade. 2. God's patience is shamefully abused by impenitent sinners. The respite he gives them, to lead them to repentance, they are hardened by; and while he graciously allows them a truce, in order to the making of their peace, they take that opportunity to rally again the baffled forces of an obstinate infidelity. See Ecc 8:11; Psa 78:34, etc.

Here is, I. The invasion of the land by the locusts - God's great army, Joe 2:11. God bids Moses stretch out his hand (Exo 10:12), to beckon them, as it wee (for they came at a call), and he stretched forth his rod, Exo 10:13. Compare Exo 9:22 23. Moses ascribes it to the stretching out, not of his own hand, but the rod of God, the instituted sign of God's presence with him. The locusts obey the summons, and fly upon the wings of the wind, the east wind, and caterpillars without number, as we are told, Psa 105:34, Psa 105:35. A formidable army of horse and foot might more easily have been resisted than this host of insects. Who then is able to stand before the great God? II. The desolations they made in it (Exo 10:15): They covered the face of the earth, and ate up the fruit of it. The earth God has given to the children of men; yet, when God pleases, he can disturb their possession and send locusts and caterpillars to force them out. Herbs grow for the service of man; yet, when God pleases, those contemptible insects shall not only be fellow-commoners with him, but shall plunder him, and eat the bread out of his mouth. Let our labour be, not for the habitation and meat which thus lie exposed, but for those which endure to eternal life, which cannot be thus invaded, nor thus corrupted. III. Pharaoh's admission, hereupon, Exo 10:16, Exo 10:17. He had driven Moses and Aaron from him (Exo 10:11), telling them (it is likely) he would have no more to do with them. But now he calls for them again in all haste, and makes court to them with as much respect as before he had dismissed them with disdain. Note, The day will come when those who set at nought their counsellors, and despise all their reproofs, will be glad to make an interest in them and engage them to intercede on their behalf. The foolish virgins court the wise to give them of their oil; and see Psa 141:6. 1. Pharaoh confesses his fault: I have sinned against the Lord your God, and against you. He now sees his own folly in the slights and affronts he had put on God and his ambassadors, and seems at least, to repent of it. When God convinces men of sin, and humbles them for it, their contempt of God's ministers, and the word of the Lord in their mouths, will certainly come into the account, and lie heavily upon their consciences. Some think that when Pharaoh said, "The Lord your God," he did in effect say, "The Lord shall not be my God." Many treat with God as a potent enemy, whom they are willing not to be at war with, but care not for treating with him as their rightful prince, to whom they are willing to submit with loyal affection. True penitents lament sin as committed against God, even their own God, to whom they stand obliged. 2. He begs pardon, not of God, as penitents ought, but of Moses, which was more excusable in him, because, by a special commission, Moses was made a god to Pharaoh, and whosesoever sins he remitted they were forgiven; when he prays, Forgive this once, he, in effect, promises not to offend in like manner any more, yet seems loth to express that promise, nor does he say any thing particularly of letting the people go. Note, Counterfeit repentance commonly cheats men with general promises and is loth to covenant against particular sins. 3. He entreats Moses and Aaron to pray for him. There are those who, in distress, implore the help of other persons' prayers, but have no mind to pray for themselves, showing thereby that they have no true love to God, nor any delight in communion with him. Pharaoh desires their prayers that this death only might be taken away, not this sin: he deprecates the plague of locusts, not the plague of a hard heart, which yet was much the more dangerous. IV. The removal of the judgment, upon the prayer of Moses, Exo 10:18, Exo 10:19. This was, 1. As great an instance of the power of God as the judgment itself. An east wind brought the locusts, and now a west wind carried them off. Note, Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel. The wind bloweth where it listeth, as it respects any control of ours; not so as it respects the control of God: he directeth it under the whole heaven. 2. It was as great a proof of the authority of Moses, and as firm a ratification of his commission and his interest in that God who both makes peace and creates evil, Isa 45:7. Nay, hereby he not only commanded the respect, but recommended himself to the good affections of the Egyptians, inasmuch as, while the judgment came in obedience to his summons, the removal of it was in answer to his prayers. He never desired the woeful day, though he threatened it. His commission indeed ran against Egypt, but his intercession was for it, which was a good reason why they should love him, though they feared him. 3. It was also as strong an argument for their repentance as the judgment itself; for by this it appeared that God is ready to forgive, and swift to show mercy. If he turn away a particular judgment, as he did often from Pharaoh, or defer it, as in Ahab's case, upon the profession of repentance and the outward tokens of humiliation, what will he do if we be sincere, and how welcome will true penitents be to him! O that this goodness of God might lead us to repentance! V. Pharaoh's return to his impious resolution again not to let the people go (Exo 10:20), through the righteous hand of God upon him, hardening his heart, and confirming him in his obstinacy. Note, Those that have often baffled their convictions, and stood it out against them, forfeit the benefit of them, and are justly given up to those lusts of their own hearts which (how strong soever their convictions) prove too strong for them.

Here is, I. The choice God made of their way, Exo 13:17, Exo 13:18. He was their guide. Moses gave them direction but as he received it from the Lord. Note, The way of man is not in himself, Jer 10:23. He may devise his way, and design it; but, after all, it is God that directs his steps, Pro 16:9. Man proposes, but God disposes, and in his disposal we must acquiesce, and set ourselves to follow providence. There were two ways from Egypt to Canaan. One was a short cut from the north of Egypt to the south of Canaan, perhaps about four or five days' journey; the other was much further about, through the wilderness, and that was the way in which God chose to lead his people Israel, Exo 13:18. 1. There were many reasons why God led them through the way of the wilderness of the Red Sea. The Egyptians were to be drowned in the Red Sea. The Israelites were to be humbled and proved in the wilderness, Deu 8:2. God had given it to Moses for a sign (Exo 3:12), You shall serve God in this mountain. They had again and again told Pharaoh that they must go three days' journey into the wilderness to do sacrifice, and therefore it was requisite that they should bend their march that way, else they would justly have been exclaimed against as notorious dissemblers. Before they entered the lists with their enemies, matters must be settled between them and their God, laws must be given, ordinances instituted, covenants sealed, and the original contract ratified, for the doing of which it was necessary that they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. It is said (Deu 32:10), He led them about, some hundreds of miles about, and yet (Psa 107:7), He led them forth by the right way. God's way is the right way, though it seem about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. Judge nothing before the time. 2. There was one reason why God did not lead them the nearest way, which would have brought them after a few days' march to the land of the Philistines (for it was that part of Canaan that lay next to Egypt), namely, because they were not as yet fit for war, much less for war with the Philistines, Exo 13:17. Their spirits were broken with slavery; it was not easy for them to turn their hands of a sudden from the trowel to the sword. The Philistines were formidable enemies, too fierce to be encountered by raw recruits; it was more suitable that they should begin with the Amalekites, and be prepared for the wars of Canaan by experiencing the difficulties of the wilderness. Note, God proportions his people's trials to their strength, and will not suffer them to be tempted above what they are able, Co1 10:13. That promise, if compared with the foregoing verses, will seem to refer to this event, as an instance of it. God knows our frame, and considers our weakness and faintheartedness, and by less trials will prepare us for greater. God is said to bring Israel out of Egypt as the eagle brings up her young ones (Deu 32:11), teaching them by degrees to fly. Orders being thus given which way they should go, we are told, (1.) That they went up themselves, not as a confused rout, but in good order, rank and file: they went up harnessed, Exo 13:18. They went up by five in a rank (so some), in five squadrons, so others. They marched like an army with banners, which added much to their strength and honour. (2.) That they took the bones of Joseph along with them (Exo 13:19), and probably the bones of the rest of Jacob's sons, unless (as some think) they had been privately carried to Canaan (Act 7:16), severally as they died. Joseph had particularly appointed that his bones should be carried up when God should visit the (Gen 50:25, Gen 50:26), so that their carrying up his bones was not only a performance of the oath their fathers had sworn to Joseph, but an acknowledgment of the performance of God's promise to them by Joseph that he would visit them and bring them out of the land of Egypt, and an encouragement to their faith and hope that he would fulfil the other part of the promise, which was to bring them to Canaan, in expectation of which they carried these bones with them while they wandered in the desert. They might think, "Joseph's bones must rest at last, and then we shall." Moses is said to take these bones with him. Moses was now a very great man; so had Joseph been in his day, yet he was now but a box full of dry bones; this was all that remained of him in this world, which might serve for a monitor to Moses to remember his mortality. I have said, You are gods; it was said so to Moses expressly (Exo 7:1); but you shall die like men. II. Here is the guidance they were blessed with in the way: The Lord went before them in a pillar, Exo 13:21, Exo 13:22. In the first two stages it was enough that God directed Moses whither to march: he knew the country and the road well enough; but now that they had come to the edge of the wilderness (Exo 13:20) they would have occasion for a guide; and a very good guide they had, one that was infinitely wise, kind, and faithful: The Lord went before them, the shechinah (or appearance of the divine Majesty, which was typical of Christ) or a previous manifestation of the eternal Word, which, in the fulness of time, was to be made flesh, and dwell among us. Christ was with the church in the wilderness, Co1 10:9. Now their King passed before them, even the Lord on the head of them, Mic 2:13. Note, Those whom God brings into a wilderness he will not leave nor lose there, but will take care to lead them through it; we may well think it was a very great satisfaction to Moses and the pious Israelites to be sure that they were under divine guidance. Those needed not to fear missing their way who were thus led, nor being lost who were thus directed; those needed not to fear being benighted who were thus illuminated, nor being robbed who were thus protected. Those who make the glory of God their end, and the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that the Lord goes before them, as truly as he went before Israel in the wilderness, though not so sensibly; we must live by faith. 1. They had sensible evidences of God's going before them. They all saw an appearance from heaven of a pillar, which in the bright day appeared cloudy, and in the dark night appeared fiery. We commonly see that that which is a flame in the night is a smoke in the day; so was this. God gave them this ocular demonstration of his presence, in compassion to the infirmity of their faith, and in compliance with that infant state of the church, which needed to be thus lisped to in their own language; but blessed are those that have not seen and yet have believed God's gracious presence with them, according to his promise. 2. They had sensible effects of God's going before them in this pillar. For, (1.) It led the way in that vast howling wilderness, in which there was no road, no track, no way-mark, of which they had no maps, through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as Infinite Wisdom saw fit, which both eased them from care, and secured them from danger, both in moving and in resting. (2.) It sheltered them by day from the heat, which, at some times of the year, was extreme. (3.) It gave them light by night when they had occasion for it, and at all times made their camp pleasant and the wilderness they were in less frightful. III. These were constant standing miracles (Exo 13:22): He took not away the pillar of cloud; no, not when they seemed to have less occasion for it, travelling through inhabited countries, no, not when they murmured and were provoking; it never left them, till it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. This favour is acknowledged with thankfulness long afterwards, Neh 9:19; Psa 78:14. There was something spiritual in this pillar of cloud and fire. 1. The children of Israel were baptized unto Moses in this cloud, which, some think, distilled dew upon them, Co1 10:2. By coming under this cloud, they signified their putting themselves under the divine guidance and command by the ministry of Moses. Protection draws allegiance; this cloud was the badge of God's protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness. 2. Some make this cloud a type f Christ. The cloud of his human nature was a veil to the light and fire of his divine nature; we find him (Rev 10:1) clothed with a cloud, and his feet as pillars of fire. Christ is our way, the light of our way and the guide of it. 3. It signified the special guidance and protection which the church of Christ is under in this world. God himself is the keeper of Israel, and he neither slumbers nor sleeps, Psa 121:4; Isa 27:3. There is a defence created, not only on Sion's assemblies, but on every dwelling-place in Sion. See Isa 4:5, Isa 4:6. Nay, every Israelite indeed is hidden under the shadow of God's wings (Psa 17:8); angels, whose ministry was made use of in this cloud, are employed for their good, and pitch their tents about them. Happy art thou, O Israel! who is like unto thee, O people?

We have here, I. Instructions given to Moses concerning Israel's motions and encampments, which were so very surprising that if Moses had not express orders about them before they would scarcely have been persuaded to follow the pillar of cloud and fire. That therefore there might be no scruple nor dissatisfaction about it, Moses is told before, 1. Whither they must go, Exo 14:1, Exo 14:2. They had got to the edge of the wilderness (Exo 13:20), and a stage or two more would have brought them to Horeb, the place appointed for their serving God; but, instead of going forward, they are ordered to turn short off, on the right hand from Canaan, and to march towards the Red Sea. Where they were, at Etham, there was no sea in their way to obstruct their passage: but God himself orders them into straits, which might give them an assurance that when his purposes were served he would without fail bring them out of those straits. Note, God sometimes raises difficulties in the way of the salvation of his people, that he may have the glory of subduing them, and helping his people over them. 2. What God designed in these strange orders. Moses would have yielded an implicit obedience, though God had given him no reason; but shall he hide from Moses the thing that he does? No, Moses shall know, (1.) That Pharaoh has a design to ruin Israel, Exo 14:3. (2.) That therefore God has a design to ruin Pharaoh, and he takes this way to effect it, Exo 14:4. Pharaoh's sagacity would conclude that Israel was entangled in the wilderness and so would become an easy prey to him; and, that he might be the more apt to think so, God orders them into yet greater entanglements; also, by turning them so much out of their road, he amazes him yet more, and gives him further occasion to suppose that they were in a state of embarrassment and danger. And thus (says God) I will be honoured upon Pharaoh. Note, [1.] All men being made for the honour of their Maker, those whom he is not honoured by he will be honoured upon. [2.] What seems to tend to the church's ruin is often overruled to the ruin of the church's enemies, whose pride and malice are fed by Providence, that they may be ripened for destruction. II. Pharaoh's pursuit of Israel, in which, while he gratifies his own malice and revenge, he is furthering the accomplishment of God's counsels concerning him. It was told him that the people fled, Exo 14:5. Such a fright was he in, when he gave them leave to go, that when the fright was a little over he either forgot, or would not own, that they departed with his consent, and therefore was willing that it should be represented to him as a revolt from their allegiance. Thus what may easily be justified is easily condemned, by putting false colours upon it. Now, hereupon, 1. He reflects upon it with regret that he had connived at their departure. He and his servants, though it was with the greatest reason in the world that they had let Israel go, yet were now angry with themselves for it: Why have we done thus? (1.) It vexed them that Israel had their liberty, that they had lost the profit of their labours, and the pleasure of chastising them. It is meat and drink to proud persecutors to trample upon the saints of the Most High, and say to their souls, Bow down, that we may go over; and therefore it vexes them to have their hands tied. Note, The liberty of God's people is a heavy grievance to their enemies, Est 5:12, Est 5:13; Act 5:17, Act 5:33. (2.) It aggravated the vexation that they themselves had consented to it, thinking now that they might have hindered it, and that they needed not to have yielded, though they had stood it out to the last extremity. Thus God makes men's envy and rage against his people a torment to themselves, Psa 112:10. It was well done to let Israel go, and what they would have reflected on with comfort if they had done it from an honest principle; but doing it by constraint, they called themselves a thousand fools for doing it, and passionately wished it undone again. Note, It is very common, but very absurd and criminal, for people to repent of their good deeds; their justice and charity, and even their repentance, are repented of. See an instance somewhat like this, Jer 34:10, Jer 34:11. 2. He resolves, if possible, either to reduce them or to be revenged on them; in order to this, he levies an army, musters all his force of chariots and horsemen, Exo 14:17, Exo 14:18 (for, it should seem, he took no foot with him, because the king's business required haste), and thus he doubts not but he shall re-enslave them, Exo 14:6, Exo 14:7. It is easy to imagine what a rage Pharaoh was now in, roaring like a lion disappointed of his prey, how his proud heart aggravated the affront, swelled with indignation, scorned to be baffled, longed to be revenged: and now all the plagues are as if they had never been. He has quite forgotten the sorrowful funerals of his firstborn, and can think of nothing but making Israel feel his resentments; now he thinks he can be too hard for God himself; for, otherwise, could he have hoped to conquer a people so dear to him? God gave him up to these passions of his own heart, and so hardened it. It is said (Exo 14:8), The children of Israel went out with a high hand, that is, with a great deal of courage and bravery, triumphing in their release, and resolved to break through the difficulties that lay in their way. But the Egyptians (Exo 14:9) pursued after them. Note, Those that in good earnest set their faces heaven-ward, and will live godly in Christ Jesus, must expect to be set upon by Satan's temptations and terrors. He will not tamely part with any out of his service, nor go out without raging, Mar 9:26.

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.

We have here, I. Direction given to Israel's leader. 1. What he must do himself. He must, for the present, leave off praying, and apply himself to his business (Exo 14:15): Wherefore cryest thou unto me? Moses, though he was assured of a good issue to the present distress, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up to God his heart, the language of which God well understood and took notice of. Moses's silent prayers of faith prevailed more with God than Israel's loud outcries of fear, Exo 14:10. Note, (1.) Praying, if of the right kind, is crying to God, which denotes it to be the language both of a natural and of an importunate desire. (2.) To quicken his diligence. Moses had something else to do besides praying; he was to command the hosts of Israel, and it was now requisite that he should be at his post. Every thing is beautiful in its season. 2. What he must order Israel to do. Speak to them, that they go forward. Some think that Moses had prayed, not so much for their deliverance (he was assured of that) as for the pardon of heir murmurings, and that God's ordering them to go forward was an intimation of the pardon. There is no going forward with any comfort but in the sense of our reconciliation to God. Moses had bidden them stand still, and expect orders from God; and now orders are given. They thought they must have been directed either to the right hand or to the left. "No," says God, "speak to them to go forward, directly to the sea-side;" as if there had lain a fleet of transport-ships ready for them to embark in. Note, When we are in the way of our duty, though we met with difficulties, we must go forward, and not stand in mute astonishment; we must mind present work and then leave the even to God, use means and trust him with the issue. 3. What he might expect God to do. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea, and open a passage for them through it, Exo 14:16-18. God designs, not only to deliver the Israelites, but to destroy the Egyptians; and the plan of his counsels is accordingly. (1.) He will show favour to Israel; the waters shall be divided for them to pass through, Exo 14:16. The same power could have congealed the waters for them to pass over; but Infinite Wisdom chose rather to divide the waters for them to pass through; for that way of salvation is always pitched upon which is most humbling. Thus it is said, with reference to this (Isa 63:13, Isa 63:14), He led them through the deep, as a beast goes down into the valley, and thus made himself a glorious name. (2.) He will get him honour upon Pharaoh. If the due rent of honour be not paid to the great landlord, by and from whom we have and hold our beings and comforts, he will distrain for it, and recover it. God will be a loser by no man. In order to this, it is threatened: I, behold I, will harden Pharaoh's heart, Exo 14:17. The manner of expression is observable: I, behold I, will do it. "I, that may do it;" so it is the language of his sovereignty. We may not contribute to the hardening of any man's heart, nor withhold any thing that we can do towards the softening of it; but God's grace is his own, he hath mercy on whom he will have mercy, and whom he will be hardeneth. "I, that can do it;" so it is the language of his power; none but the Almighty can make the heart soft (Job 23:16), nor can any other being make it hard. "I, that will do it;" for it is the language of his justice; it is a righteous thing with God to put those under the impressions of his wrath who have long resisted the influences of his grace. It is spoken in a way of triumph over this obstinate and presumptuous rebel: "I even I, will take an effectual course to humble him; he shall break that would not bend." It is an expression like that (Isa 1:24), Ah, I will ease me of my adversaries. II. A guard set upon Israel's camp where it now lay most exposed, which was in the rear, Exo 14:19, Exo 14:20. The angel of God, whose ministry was made use of in the pillar of cloud and fire, went from before the camp of Israel, where they did not now need a guide (there was no danger of missing their way through the sea, nor needed they any other word of command than to go forward), and it came behind them, where now they needed a guard (the Egyptians being just ready to seize the hindmost of them), and so was a wall of partition between them. There it was of use to the Israelites, not only to protect them, but to light them through the sea, and, at the same time, it confounded the Egyptians, so that they lost sight of their prey just when they were ready to lay hands on it. The word and providence of God have a black and dark side towards sin and sinners, but a bright and pleasant side towards those that are Israelites indeed. That which is a savour of life unto life to some is a savour of death unto death to others. This was not the first time that he who in the beginning divided between light and darkness (Gen 1:4), and still forms both (Isa 45:7), had, at the same time, allotted darkness to the Egyptians and light to the Israelites, a specimen of the endless distinction which will be made between the inheritance of the saints in light and that utter darkness which for ever will be the portion of hypocrites. God will separate between the precious and the vile.

the angel of God--that is, the pillar of cloud [see on Exo 13:21]. The slow and silent movement of that majestic column through the air, and occupying a position behind them must have excited the astonishment of the Israelites (Isa 58:8). It was an effectual barrier between them and their pursuers, not only protecting them, but concealing their movements. Thus, the same cloud produced light (a symbol of favor) to the people of God, and darkness (a symbol of wrath) to their enemies (compare Co2 2:16).

We have here the history of that work of wonder which is so often mentioned both in the Old and New Testament, the dividing of the Red Sea before the children of Israel. It was the terror of the Canaanites (Jos 2:9, Jos 2:10), the praise and triumph of the Israelites, Psa 114:3; Psa 106:9; Psa 136:13, Psa 136:14. It was a type of baptism, Co1 10:1, Co1 10:2. Israel's passage through it was typical of the conversion of souls (Isa 11:15), and the Egyptians' perdition in it was typical of the final ruin of all impenitent sinners, Rev 20:14. Here we have, I. An instance of God's almighty power in the kingdom of nature, in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over, which was divided, Exo 14:21. The instituted sign made use of was Moses's stretching out his hand over it, to signify that it was done in answer to his prayer, for the confirmation of his mission, and in favour to the people whom he led. The natural sign was a strong east wind, signifying that it was done by the power of God, whom the winds and the seas obey. If there be any passage in the book of Job which has reference to the miracles wrought for Israel's deliverance out of Egypt, it is that in Job 26:12, He divideth the sea with his power, and by his understanding he smileth through Rahab (so the word is), that is, Egypt. Note, God can bring his people through the greatest difficulties, and force a way where he does not find it. The God of nature has not tied himself to its laws, but, when he pleases, dispenses with them, and then the fire does not burn, nor the water flow. II. An instance of his wonderful favour to his Israel. They went through the sea to the opposite shore, for I cannot suppose, with some, that they fetched a compass, and came out again on the same side, Exo 14:22. They walked upon dry land in the midst of the sea, Exo 14:29. And the pillar of cloud, that glory of the Lord, being their rearward (Isa 58:8), that the Egyptians might not charge them in the flank, the waters were a wall to them (it is twice mentioned) on their right hand and on their left. Moses and Aaron, it is probable, ventured first into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterwards, through the wilderness, less formidable. Those who had followed God through the sea needed not to fear following him whithersoever he led them. This march through the sea was in the night, and not a moon-shiny night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of cloud and fire. This made it the more awful; but where God leads us he will light us; while we follow his conduct, we shall not want his comforts. This was done, and recorded, in order to encourage God's people in all ages to trust in him in the greatest straits. What cannot he do who did this? What will not he do for those hat fear and love him who did this for these murmuring unbelieving Israelis, who yet were beloved for their fathers' sake, and for the sake of a remnant among them? We find the saints, long afterwards, making themselves sharers in the triumphs of this march (Psa 66:6): They went through the flood on foot; there did we rejoice in him: and see how this work of wonder is improved, Psa 77:11, Psa 77:16, Psa 77:19. III. An instance of his just and righteous wrath upon his and his people's enemies, the Egyptians. Observe here, 1. How they were infatuated. In the heat of their pursuit, they went after the Israelites into the midst of the sea, Exo 14:23. "Why," thought they, "may not we venture where Israel did?" Once or twice the magicians of Egypt had done what Moses did, with their enchantments; Pharaoh remembered this, but forgot how they were nonplussed at last. They were more advantageously provided with chariots and horses, while the Israelites were on foot. Pharaoh had said, I know not the Lord; and by this it appeared he did not, else he would not have ventured thus. None so bold as those that are blind. Rage against Israel made them thus daring and inconsiderate: they had long hardened their own hearts; and now God hardened them to their ruin, and hid from their eyes the things that belonged to their peace and safety. Surely in vain is the net spread in the sight of any bird (Pro 1:17); yet so blind where the Egyptians that they hastened to the snare, Pro 7:23. Note, The ruin of sinners is brought on by their own presumption, which hurries them headlong into the pit. They are self-destroyers. 2. How they were troubled and perplexed, Exo 14:24, Exo 14:25. For some hours they marched through the divided waters as safely and triumphantly as Israel did, not doubting but, that, in a little time, they should gain their point. But, in the morning watch, the Lord looked upon the host of the Egyptians, and troubled them. Something or other they saw or heard from the pillar of cloud and fire which put them into great consternation, and gave them an apprehension of their ruin before it was brought upon them. Now it appeared that the triumphing of the wicked is short, and that God has ways to frighten sinners into despair, before he plunges them into destruction. He cuts off the spirit of princes, and is terrible to the kings of the earth. (1.) They had hectored and boasted as if the day were their own; but now they were troubled and dismayed, struck with a panic-fear. (2.) They had driven furiously; but now they drove heavily, and found themselves plugged and embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropped off, and the axle-trees failed. Thus can God check the violence of those that are in pursuit of his people. (3.) They had been flying upon the back of Israel, as the hawk upon the trembling dove; but now they cried, Let us flee from the face of Israel, which had become to them like a torch of fire in a sheaf, Zac 12:6. Israel has now, all of a sudden, become as much a terror to them as they had been to Israel. They might have let Israel alone and would not; now they would flee from the face of Israel and cannot. Men will not be convinced, till it is too late, that those who meddle with God's people meddle to their own hurt; when the Lord shall come with ten thousands of his saints, to execute judgment, the mighty men will in vain seek to shelter themselves under rocks and mountains from the face of Israel and Israel's King, Rev 6:15. Compare with this story, Job 27:20, etc. 3. How they were all drowned. As soon as ever the children of Israel had got safely to the shore, Moses was ordered to stretch out his hand over the sea, and thereby give a signal to the waters to close again, as before, upon he word of command, they had opened to the right and the left, Exo 14:29. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians, Exo 14:27, Exo 14:28. Pharaoh and his servants, who had hardened one another in sin, now fell together, and not one escaped. An ancient tradition says that Pharaoh's magicians, Jannes and Jambres, perished with the rest, as Balaam with the Midianites whom he had seduced, Num 31:8. And now, (1.) God avenged upon the Egyptians the blood of the firstborn whom they had drowned: and the principal is repaid with interest, it is recompensed double, full-grown Egyptians for newborn Israelites; thus the Lord is righteous, and precious is his people's blood in his sight, Psa 72:14. (2.) God reckoned with Pharaoh for all his proud and insolent conduct towards Moses his ambassador. Mocking the messengers of the Lord, and playing the fool with them, bring ruin without remedy. Now God got him honour upon Pharaoh, looking upon that proud man, and abasing him, Job 40:12. Come and see the desolations he made, and write it, not in water, but with an iron pen in the rock for ever. Here lies that bloody tyrant who bade defiance to his Maker, to his demands, threatenings, and judgments; a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honour; here he lies, buried in the deep, a perpetual monument of divine justice. Here he went down to the pit, though he was the terror of the mighty in the land of the living. This is Pharaoh and all his multitude, Eze 31:18. IV. Here is the notice which the Israelites took of this wonderful work which God wrought for them, and the good impressions which it made upon them for the present. 1. They saw the Egyptians dead upon the sands, Exo 14:30. Providence so ordered it that the next tide threw up the dead bodies, (1.) For the greater disgrace of the Egyptians. Now the beasts and birds of prey were called to eat the flesh of the captains and mighty men, Rev 19:17, Rev 19:18. The Egyptians were very nice and curious in embalming and preserving the bodies of their great men, but here the utmost contempt is poured upon all the grandees of Egypt; see how they lie, heaps upon heaps, as dung upon the face of the earth. (2.) For the greater triumph of the Israelites, and to affect them the more with their deliverance; for the eye affects the heart. See Isa 66:24, They shall go forth, and look upon the carcases of the men that have transgressed against me. Probably they stripped the slain and, having borrowed jewels of their neighbours before, which (the Egyptians having by this hostile pursuit of them broken their faith with them) henceforward they were not under any obligation to restore, they now got arms from them, which, some think, they were not before provided with. Thus, when God broke the heads of Leviathan in pieces, he gave him to be meat to the people inhabiting the wilderness, Psa 74:14. 2. The sight of this great work greatly affected them, and now they feared the Lord, and believed the Lord, and his servant Moses, Exo 14:31. Now they were ashamed of their distrusts and murmurings, and, in the good mind they were in, they would never again despair of help from Heaven, no, not in the greatest straits; they would never again quarrel with Moses, nor talk of returning to Egypt. They were now baptized unto Moses in the sea, Co1 10:2. This great work which God wrought for them by the ministry of Moses bound them effectually to follow his directions, under God. This confirmed their faith in the promises that were yet to be fulfilled; and, being brought thus triumphantly out of Egypt, they did not doubt that they should be in Canaan shortly, having such a God to trust to, and such a mediator between them and him. O that there had been such a heart in them as now there seemed to be! Sensible mercies, when they are fresh, make sensible impressions; but with many these impressions soon wear off: while they see God's works, and feel the benefit of them, they fear him and trust in him; but they soon forget his works, and then they slight him. How well were it for us if we were always in as good a frame as we are in sometimes!

Lord looked . . . through . . . the cloud, and troubled them--We suppose the fact to have been that the side of the pillar of cloud towards the Egyptians was suddenly, and for a few moments, illuminated with a blaze of light, which, coming as it were in a refulgent flash upon the dense darkness which had preceded, so frightened the horses of the pursuers that they rushed confusedly together and became unmanageable. "Let us flee," was the cry that resounded through the broken and trembling ranks, but it was too late; all attempts at flight were vain [BUSH].

The host of Israel, it seems, took along with them out of Egypt, when they came thence on the fifteenth day of the first month, a month's provisions, which, by the fifteenth day of the second month, was all spent; and here we have, I. Their discontent and murmuring upon that occasion, Exo 16:2, Exo 16:3. The whole congregation, the greatest part of them, joined in this mutiny; it was not immediately against God that they murmured, but (which was equivalent) against Moses and Aaron, God's viceregents among them. 1. They count upon being killed in the wilderness - nothing less, at the first appearance of disaster. If the Lord had been pleased to kill them, he could easily have done that in the Red Sea; but then he preserved them, and now could as easily provide for them. It argues great distrust of God, and of his power and goodness, in every distress and appearance of danger to despair of life, and to talk of nothing but being speedily killed. 2. They invidiously charge Moses with a design to starve them when he brought them out of Egypt; whereas what he had done was both by order from God and with a design to promote their welfare. Note, It is no new thing for the greatest kindnesses to be misinterpreted and basely represented as the greatest injuries. The worst colours are sometimes put upon the best actions. Nay, 3. They so far undervalue their deliverance that they wish they had died in Egypt, nay, and died by the hand of the Lord too, that is, by some of the plagues which cut off the Egyptians, as if it were not the hand of the Lord, but of Moses only, that brought them into this hungry wilderness. It is common for people to say of that pain, or sickness, or sore, of which they see not the second causes, "It is what pleases God," as if that were not so likewise which comes by the hand of man, or some visible accident. Prodigious madness! They would rather die by the fleshpots of Egypt, where they found themselves with provision, than live under the guidance of the heavenly pillar in a wilderness and be provided for by the hand of God! they pronounce it better to have fallen in the destruction of God's enemies than to bear the fatherly discipline of his children! We cannot suppose that they had any great plenty in Egypt, how largely soever they now talk of the flesh-pots; nor could they fear dying for want in the wilderness, while they had their flocks and herds with them. But discontent magnifies what is past, and vilifies what is present, without regard to truth or reason. None talk more absurdly than murmurers. Their impatience, ingratitude, and distrust of God, were so much the worse in that they had lately received such miraculous favours, and convincing proofs both that God could help them in the greatest exigencies and that really he had mercy in store for them. See how soon they forgot his works, and provoked him at the sea, even at the Red Sea, Psa 106:7-13. Note, Experiences of God's mercies greatly aggravate our distrusts and murmurings. II. The care God graciously took for their supply. Justly he might have said, "I will rain fire and brimstone upon these murmurers, and consume them;" but, quite contrary, he promises to rain bread upon them. Observe, 1. How God makes known to Moses his kind intentions, that he might not be uneasy at their murmurings, nor be tempted to wish he had let them alone in Egypt. (1.) He takes notice of the people's complaints: I have heard the murmurings of the children of Israel, Exo 16:12. As a God of pity, he took cognizance of their necessity, which was the occasion of their murmuring; as a just and holy God, he took cognizance of their base and unworthy reflections upon his servant Moses, and was much displeased with them. Note, When we begin to fret and be uneasy, we ought to consider that God hears all our murmurings, though silent, and only the murmurings of the heart. Princes, parents, masters, do not hear all the murmurs of their inferiors against them, and it is well they do not, for perhaps they could not bear it; but God hears, and yet bears. We must not think, because God does not immediately take vengeance on men for their sins, that therefore he does not take notice of them; no, he hears the murmurings of Israel, and is grieved with this generation, and yet continues his care of them, as the tender parent of the froward child. (2.) He promises them a speedy, sufficient, and constant supply, Exo 16:4. Man being made out of the earth, his Maker has wisely ordered him food out of the earth, Psa 104:14. But the people of Israel, typifying the church of the first-born that are written in heaven, and born from above, and being themselves immediately under the direction and government of heaven, receiving their charters, laws, and commissions, from heaven, from heaven also received their food: their law being given by the disposition of angels, they did also eat angels' food. See what God designed in making this provision for them: That I may prove them, whether they will walk in my law or no. [1.] Thus he tried whether they would trust him, and walk in the law of faith or no, whether they could live from hand to mouth, and (though now uneasy because their provisions were spent) could rest satisfied with the bread of the day in its day, and depend upon God for fresh supplies tomorrow. [2.] Thus he tried whether they would serve him, and be always faithful to so good a Master, that provided so well for his servants; and hereby he made it appear to all the world, in the issue, what an ungrateful people they were, whom nothing could affect with a sense of obligation. Let favour be shown to them, yet will they not learn righteousness, Isa 26:10. 2. How Moses made known these intentions to Israel, as God ordered him. Here Aaron was his prophet, as he had been to Pharaoh. Moses directed Aaron what to speak to the congregation of Israel (Exo 16:9); and some think that, while Aaron was giving a public summons to the congregation to come near before the Lord, Moses retired to pray, and that the appearance of the glory of the Lord (Exo 16:10) was in answer to his prayer. They are called to come near, as Isa 1:18, Come, and let us reason together. Note, God condescends to give even murmurers a fair hearing; and shall we then despise the cause of our inferiors when they contend with us? Job 31:13. (1.) He convinces them of the evil of their murmurings. They thought they reflected only upon Moses and Aaron, but here they are told that God was struck at through their sides. This is much insisted on (Exo 16:7, Exo 16:8): "Your murmurings are not against us, then we would have been silent, but against the Lord; it was he that led you into these straits, and not we." Note, When we murmur against those who are instruments of any uneasiness to us, whether justly or unjustly, we should do well to consider how much we reflect upon God by it; men are but God's hand. Those that quarrel with the reproofs and convictions of the word, and are angry with their ministers when they are touched in a tender part, know not what they do, for therein they strive with their Maker. Let this for ever stop the mouth of murmuring, that it is daring impiety to murmur at God, because he is God; and gross absurdity to murmur at men, because they are but men. (2.) He assures them of the supply of their wants, that since they had harped upon the flesh-pots so much they should for once have flesh in abundance that evening, and bread the next morning, and so on every day thenceforward, Exo 16:8, Exo 16:12. Many there are of whom we say that they are better fed than taught; but the Israelites were thus fed, that they might be taught. He led him about, he instructed him (Deu 32:10); and, as to this instance, see Deu 8:3, He fed thee with manna, that thou mightest know that man doth not live by bread only. And, besides this, here are two things mentioned, which he intended to teach them by sending them manna: - [1.] By this you shall know that the Lord hath brought you out from the land of Egypt, Exo 16:6. That they were brought out of Egypt was plain enough; but so strangely sottish and short-sighted were they that they said it was Moses that brought them out, Exo 16:3. Now God sent them manna, to prove that it was no less than infinite power and goodness that brought them out, and this could perfect what was begun. If Moses only had brought them out of Egypt, he could not thus have fed them; they must therefore own that that was the Lord's doing, because this was so, and both were marvellous in their eyes; yet, long afterwards, they needed to be told that Moses gave them not this bread from heaven, Joh 6:32. [2.] By this you shall know that I am the Lord your God, Exo 16:12. This gave proof of his power as the Lord, and his particular favour to them as their God. When God plagued the Egyptians, it was to make them know that he was the Lord; when he provided for the Israelites, it was to make them know that he was their God. 3. How God himself manifested his glory, to still the murmurings of the people, and to put a reputation upon Moses and Aaron, Exo 16:10. While Aaron was speaking, the glory of the Lord appeared in the cloud. The cloud itself, one would think, was enough both to strike an awe upon them and to give encouragement to them; yet, in a few days, it had grown so familiar to them that it made no impression upon them, unless it shone with an unusual brightness. Note, What God's ministers say to us is then likely to do us good when the glory of God shines in with it upon our souls.