Resultados para: "SIMEON"

We have here the quashing of the project of the Babel-builders, and the turning of the counsel of those froward men headlong, that God's counsel might stand in spite of them. Here is, I. The cognizance God took of the design that was on foot: The Lord came down to see the city, Gen 11:5. It is an expression after the manner of men; he knew it as clearly and fully as men know that which they come to the place to view. Observe, 1. Before he gave judgment upon their cause, he enquired into it; for God is incontestably just and fair in all his proceedings against sin and sinners, and condemns none unheard. 2. It is spoken of an act of condescension in God to take notice even of this building, which the undertakers were so proud of ; for he humbles himself to behold the transactions, even the most considerable ones, of this lower world, Psa 113:6. 3. It is said to be the tower which the children of men built, which intimates, (1.) Their weakness and frailty as men. It was a very foolish thing for the children of men, worms of the earth, to defy Heaven, and to provoke the Lord to jealousy. Are they stronger than he? (2.) Their sinfulness and obnoxiousness. They were the sons of Adam, so it is in the Hebrew; nay, of that Adam, that sinful disobedient Adam, whose children are by nature children of disobedience, children that are corrupters. (3.) Their distinction from the children of God, the professors of religion, from whom these daring builders had separated themselves, and built this tower to support and perpetuate the separation. Pious Eber is not found among this ungodly crew; for he and his are called the children of God, and therefore their souls come not into the secret, nor unite themselves to the assembly, of these children of men. II. The counsels and resolves of the Eternal God concerning this matter; he did not come down merely as a spectator, but as a judge, as a prince, to look upon these proud men, and abase them, Job 40:11-14. Observe, 1. He suffered them to proceed a good way in their enterprise before he put a stop to it, that they might have space to repent, and, if they had so much consideration left, might be ashamed of it and weary of it themselves; and if not that their disappointment might be the more shameful, and every one that passed by might laugh at them, saying, These men began to build, and were not able to finish, that so the works of their hands, from which they promised themselves immortal honour, might turn to their perpetual reproach. Note, God has wise and holy ends in permitting the enemies of his glory to carry on their impious projects a great way, and to prosper long in their enterprises. 2. When they had, with much care and toil, made some considerable progress in their building, then God determined to break their measures and disperse them. Observe, (1.) The righteousness of God, which appears in the considerations upon which he proceeded in this resolution, Gen 11:6. Two things he considered: - [1.] Their oneness, as a reason why they must be scattered: "Behold, the people are one, and they have all one language. If they continue one, much of the earth will be left uninhabited; the power of their prince will soon be exorbitant; wickedness and profaneness will be insufferably rampant, for they will strengthen one another's hands in it; and, which is worst of all, there will be an overbalance to the church, and these children of men, if thus incorporated, will swallow up the little remnant of God's children." Therefore it is decreed that they must not be one. Note, Unity is a policy but it is not the infallible mark of a true church; yet, while the builders of Babel, though of different families, dispositions, and interests, were thus unanimous in opposing God, what a pity is it, and what a shame, that the builders of Sion, though united in one common head and Spirit, should be divided, as they are, in serving God! But marvel not at the matter. Christ came not to send peace. [2.] Their obstinacy: Now nothing will be restrained from them; and this is a reason why they must be crossed and thwarted in their design. God had tried, by his commands and admonitions, to bring them off from this project, but in vain; therefore he must take another course with them. See here, First, The sinfulness of sin, and the wilfulness of sinners; ever since Adam would not be restrained from the forbidden tree, his unsanctified seed have been impatient of restraint and ready to rebel against it. Secondly, See the necessity of God's judgments upon earth, to keep the world in some order and to tie the hands of those that will not be checked by law. (2.) The wisdom and mercy of God in the methods that were taken for the defeating of this enterprise (Gen 11:7): Go to, let us go down, and there confound their language. This was not spoken to the angels, as if God needed either their advice or their assistance, but God speaks it to himself, or the Father to the Son and Holy Ghost. They said, Go to, let us make brick, and Go to, let us build a tower, animating one another to the attempt; and now God says, Go to, let us confound their language; for, if men stir up themselves to sin, God will stir up himself to take vengeance, Isa 59:17, Isa 59:18. Now observe here, [1.] The mercy of God, in moderating the penalty, and not making it proportionable to the offence; for he deals not with us according to our sins. He does not say, "Let us go down now in thunder and lightning, and consume those rebels in a moment;" or, "Let the earth open, and swallow up them and their building, and let those go down quickly into hell who are climbing to heaven the wrong way." No; only, "Let us go down, and scatter them." They deserved death, but are only banished or transported; for the patience of God is very great towards a provoking world. Punishments are chiefly reserved for the future state. God's judgments on sinners in this life, compared with those which are reserved, are little more than restraints. [2.] The wisdom of God, in pitching upon an effectual expedient to stay proceedings, which was the confounding of their language, that they might not understand one another's speech, nor could they well join hands when their tongues were divided; so that this would be a very proper method both for taking them off from their building (for, if they could not understand one another, they could not help one another) and also for disposing them to scatter; for, when they could not understand one another, they could not take pleasure in one another. Note, God has various means, and effectual ones, to baffle and defeat the projects of proud men that set themselves against him, and particularly to divide them among themselves, either by dividing their spirits (Jdg 9:23), or by dividing their tongues, as David prays, Psa 55:9. III. The execution of these counsels of God, to the blasting and defeating of the counsels of men, Gen 11:8, Gen 11:9. God made them know whose word should stand, his or theirs, as the expression is, Jer 44:28. Notwithstanding their oneness and obstinacy, God was too hard for them, and wherein they dealt proudly he was above them; for who ever hardened his heart against him and prospered? Three things were done: - 1. Their language was confounded. God, who, when he made man, taught him to speak, and put words into his mouth fit to express the conceptions of his mind by, now caused these builders to forget their former language, and to speak and understand a new one, which yet was common to those of the same tribe or family, but not to others: those of one colony could converse together, but not with those of another. Now, (1.) This was a great miracle, and a proof of the power which God has upon the minds and tongues of men, which he turns as the rivers of water. (2.) This was a great judgment upon these builders; for, being thus deprived of the knowledge of the ancient and holy tongue, they had become incapable of communicating with the true church, in which it was retained, and probably it contributed much to their loss of the knowledge of the true God. (3.) We all suffer by it, to this day. In all the inconveniences we sustain by the diversity of languages, and all the pains and trouble we are at to learn the languages we have occasion for, we smart for the rebellion of our ancestors at Babel. Nay, and those unhappy controversies which are strifes of words, and arise from our misunderstanding one another's language, for aught I know are owing to this confusion of tongues. (4.) The project of some to frame a universal character, in order to a universal language, how desirable soever it may seem, is yet, I think, but a vain thing to attempt; for it is to strive against a divine sentence, by which the languages of the nations will be divided while the world stands. (5.) We may here lament the loss of the universal use of the Hebrew tongue, which from this time was the vulgar language of the Hebrews only, and continued so till the captivity in Babylon, where, even among them, it was exchanged for the Syriac. (6.) As the confounding of tongues divided the children of men and scattered them abroad, so the gift of tongues, bestowed upon the apostles (Acts 2), contributed greatly to the gathering together of the children of God, who were scattered abroad, and the uniting of them in Christ, that with one mind and one mouth they might glorify God, Rom 15:6. 2. Their building was stopped: They left off to build the city. This was the effect of the confusion of their tongues; for it not only incapacitated them for helping one another, but probably struck such a damp upon their spirits that they could not proceed, since they saw, in this, the hand of the Lord gone out against them. Note, (1.) It is wisdom to leave off that which we see God fights against. (2.) God is ale to blast and bring to nought all the devices and designs of Babel-builders. He sits in heaven, and laughs at the counsels of the kings of the earth against him and his anointed; and will force them to confess that there is no wisdom nor counsel against the Lord, Pro 21:30; Isa 8:9, Isa 8:10. 3. The builders were scattered abroad upon the face of the whole earth, Gen 11:8, Gen 11:9. They departed in companies, after their families, and after their tongues (Gen 10:5, Gen 10:30, Gen 10:31), to the several countries and places allotted to them in the division that had been made, which they knew before, but would not go to take possession of till now that they were forced to it. Observe here, (1.) The very thing which they feared came upon them. That dispersion which sought to evade by an act of rebellion they by this act brought upon themselves; for we are most likely to fall into that trouble which we seek to evade by indirect and sinful methods. (2.) It was God's work: The Lord scattered them. God's hand is to be acknowledged in all scattering providences; if the family be scattered, relations scattered, churches scattered, it is the Lord's doing. (3.) Though they were as firmly in league with one another as could be, yet the Lord scattered them; for no man can keep together what God will put asunder. (4.) Thus God justly took vengeance on them for their oneness in that presumptuous attempt to build their tower. Shameful dispersions are the just punishment of sinful unions. Simeon and Levi, who had been brethren in iniquity, were divided in Jacob, Gen 49:5, Gen 49:7; Psa 83:3-13. (5.) They left behind them a perpetual memorandum of their reproach, in the name given to the place. It was called Babel, confusion. Those that aim at a great name commonly come off with a bad name. (6.) The children of men were now finally scattered, and never did, nor ever will, come all together again, till the great day, when the Son of man shall sit upon the throne of his glory, and all nations shall be gathered before him, Mat 25:31, Mat 25:32.

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

Jacob held his peace--Jacob, as a father and a good man, must have been deeply distressed. But he could do little. In the case of a family by different wives, it is not the father, but the full brothers, on whom the protection of the daughters devolves--they are the guardians of a sister's welfare and the avengers of her wrongs. It was for this reason that Simeon and Levi, the two brothers of Dinah by Leah [Gen 34:25], appear the chief actors in this episode; and though the two fathers would have probably brought about an amicable arrangement of the affair, the hasty arrival of these enraged brothers introduced a new element into the negotiations.

Here, we have Simeon and Levi, two of Jacob's sons, young men not much above twenty years old, cutting the throats of the Shechemites, and thereby breaking the heart of their good father. I. Here is the barbarous murder of the Shechemites. Jacob himself was used to the sheep-hook, but his sons had got swords by their sides, as if they had been the seed of Esau, who was to live by his sword; we have them here, 1. Slaying the inhabitants of Shechem - all the males, Hamor and Shechem particularly, with whom they had been treating in a friendly manner but the other day, yet with a design upon their lives. Some think that all Jacob's sons, when they wheedled the Shechemites to be circumcised, designed to take advantage of their soreness, and to rescue Dinah from among them; but that Simeon and Levi, not content with that, would themselves avenge the injury - and they did it with a witness. Now, (1.) It cannot be denied but that God was righteous in it. Had the Shechemites been circumcised in obedience to any command of God, their circumcision would have been their protection; but when they submitted to that sacred rite only to serve a turn, to please their prince and to enrich themselves, it was just with God to bring this upon them. Note, As nothing secures us better than true religion, so nothing exposes us more than religion only pretended to. (2.) But Simeon and Levi were most unrighteous. [1.] It was true that Shechem had wrought folly against Israel, in defiling Dinah; but it ought to have been considered how far Dinah herself had been accessory to it. Had Shechem abused her in her own mother's tent, it would have been another matter; but she went upon his ground, and perhaps by her indecent carriage had struck the spark which began the fire: when we are severe upon the sinner we ought to consider who was the tempter. [2.] It was true that Shechem had done ill; but he was endeavouring to atone for it, and was as honest and honourable, ex post facto - after the deed, as the case would admit: it was not the case of the Levite's concubine that was abused to death; nor does he justify what he has done, but courts a reconciliation upon any terms. [3.] It was true that Shechem had done ill; but what was that to all the Shechemites? Does one man sin, and will they be wroth with all the town? Must the innocent fall with the guilty? This was barbarous indeed. [4.] But that which above all aggravated the cruelty was the most perfidious treachery that was in it. The Shechemites had submitted to their conditions, and had done that upon which they had promised to become one people with them (Gen 34:16); yet they act as sworn enemies to those to whom they had lately become sworn friends, making as light of their covenant as they did of the laws of humanity. And are these the sons of Israel? Cursed be their anger, for it was fierce. [5.] This also added to the crime, that they made a holy ordinance of God subservient to their wicked design, so making that odious; as if it were not enough for them to shame themselves and their family, they bring a reproach upon that honourable badge of their religion; justly would it be called a bloody ordinance. 2. Seizing the prey of Shechem, and plundering the town. They rescued Dinah (Gen 34:26), and, if that was all they came for, they might have done that without blood, as appears by their own showing (Gen 34:17); but they aimed at the spoil; and, though Simeon and Levi only were the murderers, yet it is intimated that others of the sons of Jacob came upon the slain and spoiled the city (Gen 34:27), and so became accessory to the murder. In them it was manifest injustice; yet here we may observe the righteousness of God. The Shechemites were willing to gratify the sons of Jacob by submitting to the penance of circumcision, upon this principle, Shall not their cattle and their substance be ours? (Gen 34:23), and see what was the issue; instead of making themselves masters of the wealth of Jacob's family, Jacob's family become masters of their wealth. Note, Those who unjustly grasp at that which is another's justly lose that which is their own. II. Here is Jacob's resentment of this bloody deed of Simeon and Levi, Gen 34:30. Two things he bitterly complains of: - 1. The reproach they had brought upon him thereby: You have troubled me, put me into a disorder, for you have made me to stink among the inhabitants of the land, that is, "You have rendered me and my family odious among them. What will they say of us and our religion? We shall be looked upon as the most perfidious barbarous people in the world." Note, The gross misconduct of wicked children is the grief and shame of their godly parents. Children should be the joy of their parents; but wicked children are their trouble, sadden their hearts, break their spirits, and make them go mourning from day to day. Children should be an ornament to their parents; but wicked children are their reproach, and are as dead flies in the pot of ointment: but let such children know that, if they repent not, the grief they have caused to their parents, and the damage religion has sustained in its reputation through them, will come into the account and be reckoned for. 2. The ruin they had exposed him to. What could be expected, but that the Canaanites, who were numerous and formidable, would confederate against him, and he and his little family would become an easy prey to them? I shall be destroyed, I and my house. If all the Shechemites must be destroyed for the offence of one, why not all the Israelites for the offence of two? Jacob knew indeed that God had promised to preserve and perpetuate his house; but he might justly fear that these vile practices of his children would amount to a forfeiture, and cut off the entail. Note, When sin is in the house, there is reason to fear ruin at the door. The tender parents foresee those bad consequences of sin which the wicked children have no dread of. One would think this should have made them to relent, and they should have humbled themselves to their good father, and begged his pardon; but, instead of this, they justify themselves, and give him this insolent reply, Should he deal with our sister as with a harlot? No, he should not; but, if he do, must they be their own avengers? Will nothing less than so many lives, and the ruin of a whole city, serve to atone for an abuse done to one foolish girl? By their question they tacitly reflect upon their father, as if he would have been content to let them deal with his daughter as with a harlot. Note, It is common for those who run into one extreme to reproach and censure those who keep the mean as if they ran into the other. Those who condemn the rigour of revenge shall be misrepresented, as if they countenanced and justified the offence.

Jacob said . . . Ye have troubled me--This atrocious outrage perpetrated on the defenseless citizens and their families made the cup of Jacob's affliction overflow. We may wonder that, in speaking of it to his sons, he did not represent it as a heinous sin, an atrocious violation of the laws of God and man, but dwelt solely on the present consequences. It was probably because that was the only view likely to rouse the cold-blooded apathy, the hardened consciences of those ruffian sons. Nothing but the restraining power of God saved him and his family from the united vengeance of the people (compare Gen 35:5). All his sons had not been engaged in the massacre. Joseph was a boy, Benjamin not yet born, and the other eight not concerned in it. Simeon and Levi alone, with their retainers, had been the guilty actors in the bloody tragedy. But the Canaanites would not be discriminating in their vengeance; and if all the Shechemites were put to death for the offense of their chief's son, what wonder if the natives should extend their hatred to all the family of Jacob; and who probably equalled, in number, the inhabitants of that village. Next: Genesis Chapter 35

Here, I. God reminds Jacob of his vow at Beth-el, and sends him thither to perform it, Gen 35:1. Jacob had said in the day of his distress, If I come again in peace, this stone shall be God's house, Gen 28:22. God had performed his part of the bargain, and had given Jacob more than bread to eat and raiment to put on - he had got an estate, and had become two bands; but, it should seem, he had forgotten his vow, or at least had too long deferred the performance of it. Seven or eight years it was now since he came to Canaan; he had purchased ground there, and had built an altar in remembrance of God's last appearance to him when he called him Israel (Gen 33:19, Gen 33:20); but still Beth-el is forgotten. Note, Time is apt to wear out the sense of mercies and the impressions made upon us by them; it should not be so, but so it is. God had exercised Jacob with a very sore affliction in his family (ch. 34), to see if this would bring his vow to his remembrance, and put him upon the performance of it, but it had not this effect; therefore God comes himself and puts him in mind of it: Arise, go to Beth-el. Note, 1. As many as God loves he will remind of neglected duties, one way or other, by conscience or by providences. 2. When we have vowed a vow to God, it is best not to defer the payment of it (Ecc 5:4), yet better late than never. God bade him go to Beth-el and dwell there, that is, not only go himself, but take his family with him, that they might join with him in his devotions. Note, In Beth-el, the house of God, we should desire to dwell, Psa 27:4. That should be our home, not our inn. God reminds him not expressly of his vow, but of the occasion of it: When thou fleddest from the face of Esau. Note, The remembrance of former afflictions should bring to mind the workings of our souls under them, Psa 66:13, Psa 66:14. II. Jacob commands his household to prepare for this solemnity; not only for the journey and remove, but for the religious services that were to be performed, Gen 35:2, Gen 35:3. Note, 1. Before solemn ordinances, there must be solemn preparation. Wash you, make you clean, and then come, and let us reason together, Isa 1:16-18. 2. Masters of families should use their authority for the promoting of religion in their families. Not only we, but our houses also, should serve the Lord, Jos 24:15. Observe the commands he gives his household, like Abraham, Gen 18:19. (1.) They must put away the strange gods. Strange gods in Jacob's family! Strange things indeed! Could such a family, that was taught the good knowledge of the Lord, admit them? Could such a master, to whom God had appeared twice, and oftener, connive at them? Doubtless this was his infirmity. Note, Those that are good themselves cannot always have those about them so good as they should be. In those families where there is a face of religion, and an altar to God, yet many times there is much amiss, and more strange gods than one would suspect. In Jacob's family, Rachel had her ִֶַ, which, it is to be feared, she secretly made some superstitious use of. The captives of Shechem brought their gods along with them, and perhaps Jacob's sons took some with the plunder. However they came by them, now they must put them away. (2.) They must be clean, and change their garments; they must observe a due decorum, and make the best appearance they could. Simeon and Levi had their hands full of blood, it concerned them particularly to wash, and to put off their garments that were so stained. These were but ceremonies, signifying the purification and change of the heart. What are clean clothes, and new clothes, without a clean heart, and a new heart? Dr. Lightfoot, by their being clean, or washing themselves, understands Jacob's admission of the proselytes of Shechem and Syria into his religion by baptism, because circumcision had become odious. 3. They must go with him to Bethel, Gen 35:3. Note, Masters of families, when they go up to the house of God, should bring their families with them. III. His family surrendered all they had that was idolatrous or superstitious, Gen 35:4. Perhaps, if Jacob had called for them sooner, they would sooner have parted with them, being convicted by their own consciences of the vanity of them. Note, Sometimes attempts for reformation succeed better than one could have expected, and people are not so obstinate against them as we feared. Jacob's servants, and even the retainers of his family, gave him all the strange gods, and the ear-rings they wore, either as charms or to the honour of their gods; they parted with all. Note, Reformation is not sincere if it be not universal. We hope they parted with them cheerfully, and without reluctance, as Ephraim did, when he said, What have I to do any more with idols? (Hos 14:8), or that people that said to their idols, Get you hence, Isa 30:22. Jacob took care to bury their images, we may suppose in some place unknown to them, that they might not afterwards find them and return to them. Note, We must be wholly separated from our sins, as we are from those that are dead and buried out of our sight, cast them to the moles and the bats, Isa 2:20. IV. He removes without molestation from Shechem to Bethel, Gen 35:5. The terror of God was upon the cities. Though the Canaanites were much exasperated against the sons of Jacob for their barbarous usage of the Shechemites, yet they were so restrained by a divine power that they could not take this fair opportunity, which now offered itself, when they were upon their march, to avenge their neighbours' quarrel. Note, The way of duty is the way of safety. While there was sin in Jacob's house, he was afraid of his neighbours; but now that the strange gods were put away, and they were all going together to Bethel, his neighbours were afraid of him. When we are about God's work, we are under special protection. God is with us, while we are with him; and, if he be for us, who can be against us? See Exo 34:24, No man shall desire thy land, when thou goest up to appear before the Lord. God governs the world more by secret terrors on men's minds than we are aware of.

Here is, I. The kind visit which Joseph, in obedience to his father's command, made to his brethren, who were feeding the flock at Shechem, many miles off. Some suggest that they went thither on purpose, expecting that Joseph would be sent to see them, and that then they should have an opportunity to do him a mischief. However, Joseph and his father had both of them more of the innocence of the dove than of the wisdom of the serpent, else he had never come thus into the hands of those that hated him: but God designed it all for good. See in Joseph an instance, 1. Of dutifulness to his father. Though he was his father's darling, yet he was made, and was willing to be, his father's servant. How readily does he wait his father's orders! Here I am, Gen 37:13. Note, Those children that are best beloved by their parents should be most obedient to their parents; and then their love is well-bestowed and well-returned. 2. Of kindness to his brethren. Though he knew they hated him and envied him, yet he made no objections against his father's commands, either from the distance of the place or the danger of the journey, but cheerfully embraced the opportunity of showing his respect to his brethren. Note, It is a very good lesson, though it is learnt with difficulty and rarely practised, to love those that hate us; if our relations do not their duty to us, yet we must not be wanting in our duty to them. This is thank-worthy. Joseph was sent by his father to Shechem, to see whether his brethren were well there, and whether the country had not risen upon them and destroyed them, in revenge of their barbarous murder of the Shechemites some years before. But Joseph, not finding them there, went to Dothan, which showed that he undertook this journey, not only in obedience to his father (for then he might have returned when he missed them at Shechem, having done what his father told him), but out of love to his brethren, and therefore he sought diligently till he found them. Thus, let brotherly love continue, and let us give proofs of it. II. The bloody and malicious plot of his brethren against him, who rendered good for evil, and, for his love, were his adversaries. Observe, 1. How deliberate they were in the contrivance of this mischief: when they saw him afar off, they conspired against him, Gen 37:18. It was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice prepense, and in cold blood. Note, Whosoever hateth his brother is a murderer; for he will be one if he have an opportunity, Jo1 3:15. Malice is a most mischievous thing, and is in danger of making bloody work where it is harboured and indulged. The more there is of a project and contrivance in a sin the worse it is; it is bad to do evil, but worse to devise it. 2. How cruel they were in their design; nothing less than his blood would satisfy them: Come, and let us slay him, Gen 37:20. Note, The old enmity hunts for the precious life. It is the blood-thirsty that hate the upright (Pro 29:10), and it is the blood of the saints that the harlot is drunk with. 3. How scornfully they reproached him for his dreams (Gen 37:19): This dreamer cometh; and (Gen 37:20), We shall see what will become of his dreams. This shows what it was that fretted and enraged them. They could not endure to think of doing homage to him; this was what they were plotting to prevent by the murder of him. Note, Men that fret and rage at God's counsels are impiously aiming to defeat them; but they imagine a vain thing, Psa 2:1-3. God's counsels will stand. 4. How they agreed to keep one another's counsel, and to cover the murder with a lie: We will say, Some evil beast hath devoured him; whereas in thus consulting to devour him they proved themselves worse than the most evil beasts; for evil beasts prey not on those of their own kind, but they were tearing a piece of themselves. III. Reuben's project to deliver him, Gen 37:21, Gen 37:22. Note, God can raise up friends for his people, even among their enemies; for he has all hearts in his hands. Reuben, of all the brothers, had most reason to be jealous of Joseph, for he was the first-born, and so entitled to those distinguishing favours which Jacob was conferring on Joseph; yet he proves his best friend. Reuben's temper seems to have been soft and effeminate, which had betrayed him to the sin of uncleanness; while the temper of the next two brothers, Simeon and Levi, was fierce, which betrayed them to the sin of murder, a sin which Reuben startled at the thought of. Note, Our natural constitution should be guarded against those sins to which it is most inclinable, and improved (as Reuben's here) against those sins to which it is most averse. Reuben made a proposal which they thought would effectually answer their intention of destroying Joseph, and yet which he designed should answer his intention of rescuing Joseph out of their hands and restoring him to his father, probably hoping thereby to recover his father's favour, which he had lately lost; but God overruled all to serve his own purpose of making Joseph an instrument to save much people alive. Joseph was here a type of Christ. Though he was the beloved Son of his Father, and hated by a wicked world, yet the Father sent him out of his bosom to visit us in great humility and love. He came from heaven to earth, to seek and save us; yet then malicious plots were laid against him. He came to his own, and his own not only received him not, but consulted against him: This is the heir, come let us kill him; Crucify him, crucify him. This he submitted to, in pursuance of his design to redeem and save us.

Here is, I. Judah's rigour against Tamar, when he heard she was an adulteress. She was, in the eye of the law, Shelah's wife, and therefore her being with child by another was looked upon as an injury and reproach to Judah's family: Bring her forth therefore, says Judah, the master of the family, and let her be burnt; not burnt to death, but burnt in the cheek or forehead, stigmatized for a harlot. This seems probable, Gen 38:24. Note, it is a common thing for men to be severe against those very sins in others in which yet they allow themselves; and so, in judging others, they condemn themselves, Rom 2:1; Rom 14:22. If he designed that she should be burnt to death, perhaps, under pretence of zeal against the sin, he was contriving how to get rid of his daughter-in-law, being loath to marry Shelah to her. Note, It is a common thing, but a very bad thing, to cover malice against men's persons with a show of zeal against their vices. II. Judah's shame, when it was made to appear that he was the adulterer. She produced the ring and the bracelets in court, which justified the fathering of the child upon Judah, Gen 38:25, Gen 38:26. Note, The wickedness that has been most secretly committed, and most industriously concealed, yet sometimes is strangely brought to light, to the shame and confusion of those who have said, No eye sees. A bird of the air may carry the voice; however, there is a destroying day coming, when all will be laid open. Some of the Jewish writers observe that as Judah had said to his father, See, is this thy son's coat? (Gen 37:32) so it was now said to him, "See, are these thy signet and bracelets?" Judah, being convicted by his own conscience, 1. Confesses his sin: She has been more righteous than I. He owns that a perpetual mark of infamy should be fastened rather upon him, who had been so much accessory to it. Note, Those offenders ought to be treated with the greatest tenderness to whom we have any way given occasion of offending. If servants purloin, and their masters, by withholding from them what is due, tempt them to it, they ought to forgive them. 2. He never returned to it again: He knew her again no more. Note, Those do not truly repent of their sins that do not forsake them. III. The building up of Judah's family hereby, notwithstanding, in the birth of Pharez and Zarah, from whom descended the most considerable families of the illustrious tribe of Judah. It should seem, the birth was hard to the mother, by which she was corrected for her sin. The children also, like Jacob and Esau, struggled for the birthright, and Pharez obtained it, who is ever named first, and from him Christ descended. He had his name from his breaking forth before his brother: This breach be upon thee, which is applicable to those that sow discord, and create distance, between brethren. The Jews, as Zarah, bade fair for the birthright, and were marked with a scarlet thread, as those that came out first; but the Gentiles, like Pharez, as a son of violence, got the start of them, by that violence which the kingdom of heaven suffers, and attained to the righteousness of which the Jews came short. Yet, when the fulness of time is come, all Israel shall be saved. Both these sons are named in the genealogy of our Saviour (Mat 1:3), to perpetuate the story, as an instance of the humiliation of our Lord Jesus. Some observe that the four eldest sons of Jacob fell under very foul guilt, Reuben and Judah under the guilt of incest, Simeon and Levi under that of murder; yet they were patriarchs, and from Levi descended the priests, from Judah the kings and Messiah. Thus they became examples of repentance, and monuments of pardoning mercy.

Here is, I. The penitent reflection Joseph's brethren made upon the wrong they had formerly done to him, Gen 42:21. They talked the matter over in the Hebrew tongue, not suspecting that Joseph, whom they took for a native of Egypt, understood them, much less that he was the person they spoke of. 1. They remembered with regret the barbarous cruelty wherewith they persecuted him: We are verily guilty concerning our brother. We do not read that they said this during their three days' imprisonment; but now, when the matter had come to some issue and they saw themselves still embarrassed, now they began to relent. Perhaps Joseph's mention of the fear of God (Gen 42:18) put them upon consideration and extorted this reflection. Now see here, (1.) The office of conscience; it is a remembrancer, to bring to mind things long since said and done, to show us wherein we have erred, though it was long ago, as the reflection here mentioned was above twenty years after the sin was committed. As time will not wear out the guilt of sin, so it will not blot out the records of conscience; when the guilt of this sin of Joseph's brethren was fresh they made light of it, and sat down to eat bread; but now, long afterwards, their consciences reminded them of it. (2.) The benefit of affliction; they often prove the happy and effectual means of awakening conscience, and bringing sin to our remembrance, Job 13:26. (3.) The evil of guilt concerning our brethren; of all their sins, it was this that conscience now reproached them for. Whenever we think we have wrong done us, we ought to remember the wrong we have done to others, Ecc 7:21, Ecc 7:22. 2. Reuben alone remembered, with comfort, that he had been an advocate for his brother, and had done what he could to prevent the mischief they did him (Gen 42:22): Spoke I not unto you, saying, Do not sin against the child? Note, (1.) It is an aggravation of any sin that it was committed against admonitions. (2.) When we come to share with others in their calamities, it will be a comfort to us if we have the testimony of our consciences for us that we did not share with them in their iniquities, but, in our places, witnessed against them. This shall be our rejoicing in the day of evil, and shall take out the sting. II. Joseph's tenderness towards them upon this occasion. He retired from them to weep, Gen 42:24. Though his reason directed that he should still carry himself as a stranger to them, because they were not as yet humbled enough, yet natural affection could not but work, for he was a man of a tender spirit. This represents the tender mercies of our God towards repenting sinners. See Jer 31:20, Since I spoke against him I do earnestly remember him still. See Jdg 10:16. III. The imprisonment of Simeon, Gen 42:24. He chose him for the hostage probably because he remembered him to have been his most bitter enemy, or because he observed him now to be least humbled and concerned; he bound him before their eyes to affect them all; or perhaps it is intimated that, though he bound him with some severity before them, yet afterwards, when they were gone, he took off his bonds. IV. The dismission of the rest of them. They came for corn, and corn they had; and not only so, but every man had his money restored in his sack's mouth. Thus Christ, our Joseph, gives out supplies without money and without price. Therefore the poor are invited to buy, Rev 3:17, Rev 3:18. This put them into great consternation (Gen 42:28): Their heart failed them, and they were afraid, saying one to another, What is this that God hath done to us? 1. It was really a merciful event; for I hope they had no wrong done to them when they had their money given them back, but a kindness; yet they were thus terrified by it. Note, (1.) Guilty consciences are apt to take good providences in a bad sense, and to put wrong constructions even upon those things that make for them. They flee when none pursues. (2.) Wealth sometimes brings as much care along with it as want does, and more too. If they had been robbed of their money, they could not have been worse frightened than they were now when they found their money in their sacks. Thus he whose ground brought forth plentifully said, What shall I do? Luk 12:17. 2. Yet in their circumstances it was very amazing. They knew that the Egyptians abhorred a Hebrew (Gen 43:32), and therefore, since they could not expect to receive any kindness from them, they concluded that this was done with a design to pick a quarrel with them, and the rather because the man, the lord of the land, had charged them as spies. Their own consciences also were awake, and their sins set in order before them; and this put them into confusion. Note, (1.) When men's spirits are sinking every thing helps to sink them. (2.) When the events of Providence concerning us are surprising it is good to enquire what it is that God has done and is doing with us, and to consider the operation of his hands.

Here is, 1. The report which Jacob's sons made to their father of the great distress they had been in in Egypt; how they had been suspected, and threatened, and obliged to leave Simeon a prisoner there, till they should bring Benjamin with them thither. Who would have thought of this when they left home? When we go abroad we should consider how many sad accidents, that we little think of, may befall us before we return home. We know not what a day may bring forth; we ought therefore to be always ready for the worst. 2. The deep impression this made upon the good man. The very bundles of money which Joseph returned, in kindness to his father, frightened him (Gen 42:35); for he concluded it was done with some mischievous design, or perhaps suspected his own sons to have committed some offence, and so to have run themselves into a praemunire - a penalty, which is intimated in what he says (Gen 42:36): Me have you bereaved. He seems to lay the fault upon them; knowing their characters, he feared they had provoked the Egyptians, and perhaps forcibly, or fraudulently, brought home their money. Jacob is here much out of temper. (1.) He has very melancholy apprehensions concerning the present state of his family: Joseph is not, and Simeon is not; whereas Joseph was in honour and Simeon in the way to it. Note, We often perplex ourselves with our own mistakes, even in matters of fact. True griefs may arise from false intelligence and suppositions, Sa2 13:31. Jacob gives up Joseph for gone, and Simeon and Benjamin as being in danger; and he concludes, All these things are against me. It proved otherwise, that all these were for him, were working together for his good and the good of his family: yet here he thinks them all against him. Note, Through our ignorance and mistake, and the weakness of our faith, we often apprehend that to be against us which is really for us. We are afflicted in body, estate, name, and relations; and we think all these things are against us, whereas these are really working for us the weight of glory. (2.) He is at present resolved that Benjamin shall not go down. Reuben will undertake to bring him back in safety (Gen 42:37), not so much as putting in, If the Lord will, nor expecting the common disasters of travellers; but he foolishly bids Jacob slay his two sons (which, it is likely, he was very proud of) if he brought him not back; as if the death of two grandsons could satisfy Jacob for the death of a son. No, Jacob's present thoughts are, My son shall not go down with you. He plainly intimates a distrust of them, remembering that he never saw Joseph since he had been with them; therefore, "Benjamin shall not go with you, by the way in which you go, for you will bring down my gray hairs with sorrow to the grave." Note, It is bad with a family when children conduct themselves so ill that their parents know not how to trust them.

Me have ye bereaved--This exclamation indicates a painfully excited state of feeling, and it shows how difficult it is for even a good man to yield implicit submission to the course of Providence. The language does not imply that his missing sons had got foul play from the hands of the rest, but he looks upon Simeon as lost, as well as Joseph, and he insinuates it was by some imprudent statements of theirs that he was exposed to the risk of losing Benjamin also.

We have here the good news brought to Jacob. 1. The relation of it, at first, sunk his spirits. When, without any preamble, his sons came in, crying, Joseph is yet alive, each striving which should first proclaim it, perhaps he thought they bantered him, and the affront grieved him; or the very mention of Joseph's name revived his sorrow, so that his heart fainted, Gen 45:26. It was a good while before he came to himself. He was in such care and fear about the rest of them that at this time it would have been joy enough to him to hear that Simeon was released, and that Benjamin had come safely home (for he had been ready to despair concerning both these); but to hear that Joseph is alive is too good news to be true; he faints, for he believes it not. Note, We faint, because we do not believe; David himself had fainted if he had not believed, Psa 27:13. 2. The confirmation of it, by degrees, revived his spirit. Jacob had easily believed his sons formerly when they told him, Joseph is dead; but he can hardly believe them now that they tell him, Joseph is alive. Weak and tender spirits are influenced more by fear than hope, and are more apt to receive impressions that are discouraging than those that are encouraging. But at length Jacob is convinced of the truth of the story, especially when he sees the wagons which were sent to carry him (for seeing is believing), then his spirit revived. Death is as the wagons which are sent to fetch us to Christ: the very sight of it approaching should revive us. Now Jacob is called Israel (Gen 45:28), for he begins to recover his wonted vigour. (1.) It pleases him to think that Joseph is alive. He says nothing of Joseph's glory, of which they told him; it was enough to him that Joseph was alive. Note, Those that would be content with less degrees of comfort are best prepared for greater. (2.) It pleases him to think of going to see him. Though he was old, and the journey long, yet he would go to see Joseph, because Joseph's business would not permit him to come to see him. Observe, He says, "I will go and see him," not, "I will go and live with him;" Jacob was old, and did not expect to live long; "But I will go and see him before I die, and then let me depart in peace; let my eyes be refreshed with this sight before they are closed, and then it is enough, I need no more to make me happy in this world." Note, It is good for us all to make death familiar to us, and to speak of it as near, that we may think how little we have to do before we die, that we may do it with all our might, and may enjoy our comforts as those that must quickly die, and leave them.

Joseph made ready his chariot--The difference between chariot and wagon was not only in the lighter and more elegant construction of the former, but in the one being drawn by horses and the other by oxen. Being a public man in Egypt, Joseph was required to appear everywhere in an equipage suitable to his dignity; and, therefore, it was not owing either to pride or ostentatious parade that he drove his carriage, while his father's family were accommodated only in rude and humble wagons. presented himself unto him--in an attitude of filial reverence (compare Exo 22:17). The interview was a most affecting one--the happiness of the delighted father was now at its height; and life having no higher charms, he could, in the very spirit of the aged Simeon, have departed in peace [Luk 2:25, Luk 2:29].

These were next in age to Reuben, and they also had been a grief and shame to Jacob, when they treacherously and barbarously destroyed the Shechemites, which he here remembers against them. Children should be afraid of incurring their parents' just displeasure, lest they fare the worse for it long afterwards, and, when they would inherit the blessing, be rejected. Observe, 1. The character of Simeon and Levi: they were brethren in disposition; but, unlike their father, they were passionate and revengeful, fierce and uncontrollable; their swords, which should have been only weapons of defence, were (as the margin reads it, Gen 49:5) weapons of violence, to do wrong to others, not to save themselves from wrong. Note, It is no new thing for the temper of children to differ very much from that of their parents. We need not think this strange: it was so in Jacob's family. It is not in the power of parents, no, not by education, to form the dispositions of their children; Jacob bred his sons to every thing that was mild and quiet, and yet they proved to be thus furious. 2. A proof of this is the murder of the Shechemites, which Jacob deeply resented at the time (Gen 34:30) and still continued to resent. They slew a man, Shechem himself, and many others; and, to effect that, they digged down a wall, broke the houses, to plunder them, and murder the inhabitants. Note, The best governors cannot always restrain those under their charge from committing the worst villanies. And when two in a family are mischievous they commonly make one another so much the worse, and it were wisdom to part them. Simeon and Levi, it is probable, were most active in the wrong done to Joseph, to which some think Jacob has here some reference; for in their anger they would have slain that man. Observe what a mischievous thing self-will is in young people: Simeon and Levi would not be advised by their aged and experienced father; no, they would be governed by their own passion rather than by his prudence. Young people would better consult their own interests if they would less indulge their own will. 3. Jacob's protestation against this barbarous act of theirs: O my soul, come not thou into their secret. Hereby he professes not only his abhorrence of such practices in general, but his innocence particularly in that matter. Perhaps he had been suspected as, under-hand, aiding and abetting; he therefore thus solemnly expresses his detestation of the fact, that he might not die under that suspicion. Note, Our soul is our honour; by its powers and faculties we are distinguished from, and dignified above, the beasts that perish. Note, further, We ought, from our hearts, to detest and abhor all society and confederacy with bloody and mischievous men. We must not be ambitious of coming into their secret, or knowing the depths of Satan. 4. His abhorrence of those brutish lusts that led them to this wickedness: Cursed be their anger. He does not curse their persons, but their lusts. Note, (1.) Anger is the cause and original of a great deal of sin, and exposes us to the curse of God, and his judgment, Mat 5:22. (2.) We ought always, in the expressions of our zeal, carefully to distinguish between the sinner and the sin, so as not to love nor bless the sin for the sake of the person, nor to hate nor curse the person for the sake of the sin. 5. A token of displeasure which he foretels their posterity should lie under for this: I will divide them. The Levites were scattered throughout all the tribes, and Simeon's lot lay not together, and was so strait that many of the tribe were forced to disperse themselves in quest of settlements and subsistence. This curse was afterwards turned into a blessing to the Levites; but the Simeonites, for Zimri's sin (Num 25:14), had it bound on. Note, Shameful dispersions are the just punishment of sinful unions and confederacies.

Here is, I. The summing up of the blessings of Jacob's sons, Gen 49:28. Though Reuben, Simeon, and Levi were put under the marks of their father's displeasure, yet he is said to bless them every one according to his blessing; for none of them were rejected as Esau was. Note, Whatever rebukes of God's word or providence we are under at any time, yet, as long as we have an interest in God's covenant, a place and a name among his people, and good hopes of a share in the heavenly Canaan, we must account ourselves blessed. II. The solemn charge Jacob gave them concerning his burial, which is a repetition of what he had before given to Joseph. See how he speaks of death, now that he is dying: I am to be gathered unto my people, Gen 49:29. Note, It is good to represent death to ourselves under the most desirable images, that the terror of it may be taken off. Though it separates us from our children and our people in this world, it gathers us to our fathers and to our people in the other world. Perhaps Jacob uses this expression concerning death as a reason why his sons should bury him in Canaan; for, says he, "I am to be gathered unto my people, my soul must go to the spirits of just men made perfect: and therefore bury me with my fathers, Abraham and Isaac, and their wives," Gen 49:31. Observe, 1. His heart was very much upon it, not so much from a natural affection to his native soil as from a principle of faith in the promise of God, that Canaan should be the inheritance of his seed in due time. Thus he would keep up in his sons a remembrance of the promised land, and not only would have their acquaintance with it renewed by a journey thither on that occasion, but their desire towards it and their expectation of it preserved. 2. He is very particular in describing the place both by the situation of it and by the purchase Abraham had made of it for a burying-place, Gen 49:30, Gen 49:32. He was afraid lest his sons, after seventeen years' sojourning in Egypt, had forgotten Canaan, and even the burying-place of their ancestors there, or lest the Canaanites should dispute his title to it; and therefore he specifies it thus largely, and the purchase of it, even when he lies a-dying, not only to prevent mistakes, but to show how mindful he was of that country. Note, It is, and should be, a great pleasure to dying saints to fix their thoughts upon the heavenly Canaan, and the rest they hope for there after death. III. The death of Jacob, Gen 49:33. When he had finished both his blessing and his charge (both which are included in the commanding of his sons), and so had finished his testimony, he addressed himself to his dying work. 1. He put himself into a posture for dying; having before seated himself upon the bed-side, to bless his sons (the spirit of prophecy bringing fresh oil to his expiring lamp, Dan 10:19), when that work was done, he gathered up his feet into the bed, that he might lie along, not only as one patiently submitting to the stroke, but as one cheerfully composing himself to rest, now that he was weary. I will lay me down, and sleep. 2. He freely resigned his spirit into the hand of God, the Father of spirits: He yielded up the ghost. 3. His separated soul went to the assembly of the souls of the faithful, which, after they are delivered from the burden of the flesh, are in joy and felicity: he was gathered to his people. Note, If God's people be our people, death will gather us to them.

I. We have here a genealogy, not an endless one, such as the apostle condemns (Ti1 1:4), for it ends in those two great patriots Moses and Aaron, and comes in here to show that they were Israelites, bone of their bone and flesh of their flesh whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and lawgiver, of the people of Israel, and whose genealogy also, like this, was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Gen. 46. Dr. Lightfoot thinks that Reuben, Simeon, and Levi, are thus dignified here by themselves for this reason, because they were left under marks of infamy by their dying father, Reuben for his incest and Simeon and Levi for their murder of the Shechemites; and therefore Moses would put this particular honour upon them, to magnify God's mercy in their repentance and remission, as a pattern to those that should afterwards believe: the two former seem rather to be mentioned only for the sake of a third, which was Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church. Thus was the tribe of Levi distinguished betimes. Observe here, 1. That Kohath, from whom Moses and Aaron, and all the priests, derived their pedigree, was a younger son of Levi, Exo 6:16. Note, The grants of God's favours do not go by seniority of age and priority of birth, but the divine sovereignty often prefers the younger before the elder, so crossing hands. 2. That the ages of Levi, Kohath, and Amram, the father, grandfather, and great grandfather, of Moses, are here recorded; they all lived to a great age, Levi to 137, Kohath to 133, and Amram to 137. Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life (Psa 90:10); for now that God's Israel was multiplied and had become a great nation, and divine revelation was by the hand of Moses committed to writing and no longer trusted to tradition, the two great reasons for the long lives of the patriarchs had ceased, and therefore henceforward fewer years must serve men. 3. That Aaron married Elisheba (the same name with that of the wife of Zecharias, Elizabeth, as Miriam is the same with Mary), daughter of Amminadab, one of the chief of the fathers of the tribe of Judah; for the tribes of Levi and Judah often intermarried, Exo 6:23. 4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt (Exo 6:20); and it appears by Num 26:59 that it must be taken strictly for his father's own sister, at least by the half blood. This marriage was afterwards forbidden as incestuous (Lev 18:12), which might be looked upon as a blot upon his family, though before that law; yet Moses does not conceal it, for he sought not his own praise, but wrote with a sincere regard to truth, whether it smiled or frowned upon him. 5. He concludes it with a particular mark of honour on the persons he is writing of, though he himself was one of them, Exo 6:26, Exo 6:27. These are that Moses and Aaron whom God pitched upon to be his plenipotentiaries in this treaty. These were those to whom God spoke (Exo 6:26), and who spoke to Pharaoh on Israel's behalf, Exo 6:27. Note, Communion with God and serviceableness to his church are things that, above any other, put true honour upon men. Those are great indeed with whom God converses and whom he employs on his service. Such were that Moses and Aaron; and something of this honour have all his saints, who are made to our God kings and priests. II. In the close of the chapter Moses returns to his narrative, from which he had broken off somewhat abruptly (Exo 6:13), and repeats, 1. The charge God had given him to deliver his message to Pharaoh (Exo 6:29): Speak all that I say unto thee, as a faithful ambassador. Note, Those that go on God's errand must not shun to declare the whole counsel of God. 2. His objection against it, Exo 6:30. Note, Those that have at any time spoken unadvisedly with their lips ought often to reflect upon it with regret, as Moses seems to do here.

THE GENEALOGY OF MOSES. (Exo. 6:14-30) These be the heads of their fathers' houses--chiefs or governors of their houses. The insertion of this genealogical table in this part of the narrative was intended to authenticate the descent of Moses and Aaron. Both of them were commissioned to act so important a part in the events transacted in the court of Egypt and afterwards elevated to so high offices in the government and Church of God, that it was of the utmost importance that their lineage should be accurately traced. Reuben and Simeon being the oldest of Jacob's sons, a passing notice is taken of them, and then the historian advances to the enumeration of the principal persons in the house of Levi [Exo 6:16-19].

We have here the speedy execution of the orders given for the numbering of the people. It was begun the same day that the orders were given, The first day of the second month; compare Num 1:18 with Num 1:1. Note, When any work is to be done for God it is good to set about it quickly, while the sense of duty is strong and pressing. And, for aught that appears, it was but one day's work, for many other things were done between this and the twentieth day of this month, when they removed their camp, Num 10:11. Joab was almost ten months numbering the people in David's time (Sa2 24:8); but then they were dispersed, now they lived closely together; then Satan proposed the doing of it, now God commanded it. It was the sooner and more easily done now because it had been done but a little while ago, and they needed but review the old books, with the alterations since made, which probably they had kept an account of as they occurred. In the particulars here left upon record, we may observe, 1. That the numbers are registered in words at length (as I may say), and not in figures; to every one of the twelve tribes it is repeated, for the greater ceremony and solemnity of the account, that they were numbered by their generations, after their families, by the house of their fathers, according to the number of the names, to show that every tribe took and gave in the account by the same rule and in the same method, though so many hands were employed in it, setting down the genealogy first, to show that their family descended from Israel, then the families themselves in their order, then dividing each family into the houses, or subordinate families, that branched from it, and under these the names of the particular persons, according to the rules of heraldry. Thus every man might know who were his relations or next of kin, on which some laws we have already met with did depend: besides that the nearer any are to us in relation the more ready we should be to do them good. 2. That they all end with hundreds, only Gad with fifty (Num 1:25), but none of the numbers descend to units or tens. Some think it was a special providence that ordered all the tribes just at this time to be even numbers, and no odd or broken numbers among them, to show them that there was something more than ordinary designed in their increase, there being this uncommon in the circumstance of it. It is rather probable that Moses having some time before appointed rulers of hundreds, and rulers of fifties (Exo 18:25), they numbered the people by their respective rulers, which would bring the numbers to even hundreds or fifties. 3. That Judah is the must numerous of them all, more than double to Benjamin and Manasseh, and almost 12,000 more than any other tribe, v. 27. It was Judah whom his brethren must praise because from him Messiah the Prince was to descend; but, because that was a thing at a distance, God did in many ways honour that tribe in the mean time, particularly by the great increase of it, for his sake who was to spring out of Judah (Heb 7:14) in the fulness of time. Judah was to lead the van through the wilderness, and therefore was furnished accordingly with greater strength than any other tribe. 4. Ephraim and Manasseh, the sons of Joseph, are numbered as distinct tribes, and both together made up almost as many as Judah; this was in pursuance of Jacob's adoption of them, by which they were equalled with their uncles Reuben and Simeon, Gen 48:5. It was also the effect of the blessing of Joseph, who was to be a fruitful bough, Gen 49:22. And Ephraim the younger is put first, and is more numerous than Manasseh, for Jacob had crossed hands, and foreseen ten thousands of Ephraim and thousands of Manasseh. The fulfilling of this confirms our faith in the spirit of prophecy with which the patriarchs were endued. 5. When they came down into Egypt Dan had but one son (Gen 46:23), and so his tribe was but one family, Num 26:42. Benjamin had then ten sons (Gen 46:21), yet now the tribe of Dan is almost double in number to that of Benjamin. Note, The increasing and diminishing of families do not always go by probabilities. Some are multiplied greatly, and again are diminished, while others that were poor have families made them like a flock, Psa 107:38, Psa 107:39, Psa 107:41; and see Job 12:23. 6. It is said of each of the tribes that those were numbered who were able to go forth to war, to remind them that they had wars before them, though now they were in peace and met with no opposition. Let not him that girdeth on the harness boast as though he had put it off.

We have here the particular distribution of the twelve tribes into four squadrons, three tribes in a squadron, one of which was to lead the other two. Observe, 1. God himself appointed them their place, to prevent strife and envy among them. Had they been left to determine precedency among themselves, they would have been in danger of quarrelling with one another (as the disciples who strove which should be greatest); each would have had a pretence to be first, or at least not to be last. Had it been left to Moses to determine, they would have quarrelled with him, and charged him with partiality; therefore God does it, who is himself the fountain and judge of honour, and in his appointment all must acquiesce. If God in his providence advance others above us, and abase us, we ought to be as well satisfied in his doing it in that way as if he did it, as this was done here, by a voice out of the tabernacle; and this consideration, that it appears to be the will of God it should be so, should effectually silence all envies and discontents. And as far as our place comes to be our choice our Saviour has given us a rule in Luk 14:8, Sit not down in the highest room; and another in Mat 20:27, He that will be chief, let him be your servant. Those that are most humble and most serviceable are really most honourable. 2. Every tribe had a captain, a prince, or commander-in-chief, whom God himself nominated, the same that had been appointed to number them, Num 1:5. Our being all the children of one Adam is so far from justifying the levellers, and taking away the distinction of place and honour, that even among the children of the same Abraham, the same Jacob, the same Judah, God himself appointed that one should be captain of all the rest. There are powers ordained of God, and those to whom honour and fear are due and must be paid. Some observe the significancy of the names of these princes, at least, in general, how much God was in the thoughts of those that gave them their names, for most of them have El, God, at one end or other of their names. Nethaneel, the gift of God; Eliab, my God a Father; Elizur, my God a rock; Shelumiel, God my peace; Eliasaph, God has added; Elishama, my God has heard: Gamaliel, God my reward; Pagiel, God has met me. By this it appears that the Israelites in Egypt did not quite forget the name of their God, but, when they wanted other memorials, preserved the remembrance of it in the names of their children, and therewith comforted themselves in their affliction. 3. Those tribes were placed together under the same standard that were nearest of kin to each other; Judah, Issachar, and Zebulun, were the three younger sons of Leah, and they were put together; and Issachar and Zebulun would not grudge to be under Judah, since they were his younger brethren. Reuben and Simeon would not have been content in their place. Therefore Reuben, Jacob's eldest son, is made chief of the next squadron; Simeon, no doubt, is willing to be under him, and Gad, the son of Zilpah, Leah's handmaid, is fitly added to them in Levi's room: Ephraim, Manasseh, and Benjamin, are all the posterity of Rachel. Dan, the eldest son of Bilhah, is made a leading tribe, though the son of a concubine, that more abundant honour might be bestowed on that which lacked; and it was said, Dan should judge his people, and to him were added two younger sons of the handmaids. Thus unexceptionable was the order in which they were placed. 4. The tribe of Judah was in the first post of honour, encamped towards the rising sun, and in their marches led the van, not only because it was the most numerous tribe, but chiefly because from that tribe Christ was to come, who is the Lion of the tribe of Judah, and was to descend from the loins of him who was now nominated chief captain of that tribe. Nahshon is reckoned among the ancestors of Christ, Mat 1:4. So that, when he went before them, Christ himself went before them in effect, as their leader. Judah was the first of the twelve sons of Jacob that was blessed. Reuben, Simeon, and Levi, were censured by their dying father; he therefore being first in blessing, though not in birth, is put first, to teach children how to value the smiles of their godly parents and dread their frowns. 5. The tribes of Levi pitched closely about the tabernacle, within the rest of their tribes, Num 2:17. They must defend the sanctuary, and then the rest of the tribes must defend them. Thus, in the vision which John saw of the glory of heaven, between the elders and the throne were four living creatures full of eyes, Rev 4:6, Rev 4:8. Civil powers should protect the religious interests of a nation, and be a defence upon that glory. 6. The camp of Dan (and so that tribe is called long after their settlement in Canaan (Jdg 13:25), because celebrated for their military prowess), though posted in the left wing when they encamped, was ordered in their march to bring up the rear, Num 2:31. They were the most numerous, next to Judah, and therefore were ordered into a post which, next to the front, required the most strength, for as the strength is so shall the day be. Lastly, The children of Israel observed the orders given them, and did as the Lord commanded Moses, Num 2:34. They put themselves in the posts assigned them, without murmuring or disputing, and, as it was their safety, so it was their beauty; Balaam was charmed with the sight of it: How goodly are thy tents, O Jacob! Num 24:5. Thus the gospel church, called the camp of saints, ought to be compact according to the scripture model, every one knowing and keeping his place, and then all that wish well to the church rejoice, beholding their order, Col 2:5.

On the south side the standard of the camp of Reuben--The description given of the position of Reuben and his attendant tribes on the south, of Ephraim and his associates on the west, of Dan and his confederates on the north, with that of Judah on the east, suggests the idea of a square or quadrangle, which, allowing one square cubit to each soldier while remaining close in the ranks, has been computed to extend over an area of somewhat more than twelve square miles. But into our calculations of the occupied space must be taken not only the fighting men, whose numbers are here given, but also the families, tents, and baggage. The tabernacle or sacred tent of their Divine King, with the camp of the Levites around it (see on Num 3:38), formed the center, as does the chief's in the encampment of all nomad people. In marching, this order was adhered to, with some necessary variations. Judah led the way, followed, it is most probable, by Issachar and Zebulun [Num 10:14-16]. Reuben, Simeon, and Gad formed the second great division [Num 10:18-20]. They were followed by the central company, composed of the Levites, bearing the tabernacle [Num 10:21]. Then the third and posterior squadron consisted of Ephraim, Manasseh, and Benjamin [Num 10:22-24], while the hindmost place was assigned to Dan, Asher, and Naphtali [Num 10:25-27]. Thus Judah's, which was the most numerous, formed the van: and Dan's, which was the next in force, brought up the rear; while Reuben's and Ephraim's, with the tribes associated with them respectively, being the smallest and weakest, were placed in the center. (See on Num 10:13). Next: Numbers Chapter 3

Here is a remarkable contest between wickedness and righteousness, which shall be most bold and resolute; and righteousness carries the day, as no doubt it will at last. I. Never was vice more daring than it was in Zimri, a prince of a chief house in the tribe of Simeon. Such a degree of impudence in wickedness had he arrived at that he publicly appeared leading a Midianitish harlot (and a harlot of quality too like himself, a daughter of a chief house in Midian) in the sight of Moses, and all the good people of Israel. He did not think it enough to go out with his harlot to worship the gods of Moab, but, when he had done that, he brought her with him to dishonour the God of Israel. He not only owned her publicly as his friend, and higher in his favour then any of the daughters of Israel, but openly went with her into the tent, Num 25:8. The word signifies such a booth or place of retirement as was designed and fitted up for lewdness. Thus he declared his sin as Sodom, as was so far from blushing for it that he rather prided himself in it, and gloried in his shame. All the circumstances concurred to make it exceedingly sinful, exceedingly shameful. 1. It was an affront to the justice of the nation, and bade defiance to that. The judges were ordered to put the criminals to death, but he thought himself too great for them to meddle with, and, in effect, bade them touch him if they durst. He had certainly cast off all fear of God who stood in no awe of the powers which he had ordained to be a terror to evil-doers. 2. It was an affront to the religion of the nation, and put a contempt upon that. Moses, and the main body of the congregation, who kept their integrity, were weeping at the door of the tabernacle, lamenting the sin committed and deprecating the plague begun; they were sanctifying a fast in a solemn assembly, weeping between the porch and the altar, to turn away the wrath of God from the congregation. Then comes Zimri among them, with his harlot in his hand, to banter them, and, in effect, to tell them that he was resolved to fill the measure of sin as fast as they emptied it. II. Never was virtue more daring than it was in Phinehas. Being aware of the insolence of Zimri, which it is probable, all the congregation took notice of, in a holy indignation at the offenders he rises up from his prayers, takes his sword or half-pike, follows those impudent sinners into their tent, and stabs them both, Num 25:7, Num 25:8. It is not at all difficult to justify Phinehas in what he did; for, being now heir-apparent to the high-priesthood, no doubt he was one of those judges of Israel whom Moses had ordered, by the divine appointment, to slay all those whom they knew to have joined themselves to Baal-peor, so that this gives no countenance at all to private persons, under pretence of zeal against sin, to put offenders to death, who ought to be prosecuted by due course of law. The civil magistrate is the avenger, to execute wrath upon him that doeth evil, and no private person may take his work out of his hand. Two ways God testified his acceptance of the pious zeal of Phinehas: - 1. He immediately put a stop to the plague, Num 25:8. Their weeping and praying prevailed not till this piece of necessary justice was done. If magistrates do not take care to punish sin, God will; but their justice will be the best prevention of his judgment, as in the case of Achan, Jos 7:13. 2. He put an honour upon Phinehas. Though he did no more than it was his duty to do as a judge, yet because he did it with extraordinary zeal against sin, and for the honour of God and Israel, and did it when the other judges, out of respect to Zimri's character as a prince, were afraid, and declined doing it, therefore God showed himself particularly well pleased with him, and it was counted to him for righteousness, Psa 106:31. There is nothing lost by venturing for God. If Zimri's relations bore him a grudge for it, and his friends might censure him as indiscreet in this violent and hasty execution, what needed he care, while God accepted him? In a good thing we should be zealously affected. (1.) Phinehas, upon this occasion, though a young man, is pronounced his country's patriot and best friend, Num 25:11. He has turned away my wrath from the children of Israel. So much does God delight in showing mercy that he is well pleased with those that are instrumental in turning away his wrath. This is the best service we can do to our people; and we may contribute something towards it by our prayers, and by our endeavours in our places to bring the wickedness of the wicked to an end. (2.) The priesthood is entailed by covenant upon his family. It was designed him before, but now it was confirmed to him, and, which added much to the comfort and honour of it, it was made the recompence of his pious zeal, Num 25:12, Num 25:13. It is here called an everlasting priesthood, because it should continue to the period of the Old Testament dispensation, and should then have its perfection and perpetuity in the unchangeable priesthood of Christ, who is consecrated for evermore. By the covenant of peace given him, some understand in general a promise of long life and prosperity, and all good; it seems rather to be meant particularly of the covenant of priesthood, for that is called the covenant of life and peace (Mal 2:5), and was made for the preservation of peace between God and his people. Observe how the reward answered the service. By executing justice he had made an atonement for the children of Israel (Num 25:13), and therefore he and his shall henceforward be employed in making atonement by sacrifice. He was zealous for his God, and therefore he shall have the covenant of an everlasting priesthood. Note, It is requisite that ministers should be not only for God, but zealous for God. It is required of them that they do more than others for the support and advancement of the interests of God's kingdom among men.

This is the register of the tribes as they were now enrolled, in the same order that they were numbered in ch. 1. Observe, I. The account that is here kept of the families of each tribe, which must not be understood of such as we call families, those that live in a house together, but such as were the descendants of the several sons of the patriarchs, by whose names, in honour of them, their posterity distinguished themselves and one another. The families of the twelve tribes are thus numbered: - Of Dan but one, for Dan had but one son, and yet that tribe was the most numerous of all except Judah, Num 26:42, Num 26:43. Its beginning was small, but its latter end greatly increased. Zebulun was divided into three families, Ephraim into four, Issachar into four, Naphtali into four, and Reuben into four; Judah, Simeon, and Asher, had five families apiece, Gad and Benjamin seven apiece, and Manasseh eight. Benjamin brought ten sons into Egypt (Gen 46:21), but three of them, it seems either died childless or their families were extinct, for here we find seven only of those names preserved, and that whole tribe none of the most numerous; for Providence, in the building up of families and nations, does not tie itself to probabilities. The barren hath borne seven, and she that hath many children has waxed feeble, Sa1 2:5. II. The numbers of each tribe. And here our best entertainment will be to compare these numbers with those when they were numbered at Mount Sinai. The sum total was nearly the same; they were now 1820 fewer than they were then; yet seven of the tribes had increased in number. Judah had increased 1900, Issachar 9900, Zebulun 3100, Manasseh 20,500, Benjamin 10,200, Dan 1700, and Asher 11,900. But the other five had decreased more than to balance that increase. Reuben had decreased 2770, Simeon 37,100, Gad 5150, Ephraim 8000, and Naphtali 8000. In this account we may observe, 1. that all the three tribes that were encamped under the standard of Judah, who was the ancestor of Christ, had increased, for his church shall be edified and multiplied. 2. That none of the tribes had increased so much as that of Manasseh, which in the former account was the smallest of all the tribes, only 32,200, while here it is one of the most considerable; and that of his brother Ephraim, which there was numerous, is here one of the least. Jacob had crossed hands upon their heads, and had preferred Ephraim before Manasseh, which perhaps the Ephraimites had prided themselves too much in, and had trampled upon their brethren the Manassites; but, when the Lord saw that Manasseh was despised, he thus multiplied him exceedingly, for it is his glory to help the weakest, and raise up those that are cast down. 3. That none of the tribes decreased so much as Simeon did; from 59,300, it such to 22,200, little more than a third part of what it was. One whole family of that tribe (namely Ohad, mentioned Exo 6:15) was extinct in the wilderness. Hence Simeon is not mentioned in Moses's blessing (Deu. 33), and the lot of that tribe in Canaan was inconsiderable, only a canton out of Judah's lot, Jos 19:9. Some conjecture that most of those 24,000 who were cut off by the plague for the iniquity of Peor were of that tribe; for Zimri, who was a ringleader in that iniquity, was a prince of that tribe, many of whom therefore were influenced by his example to follow his pernicious ways. III. In the account of the tribe of Reuben mention is made of the rebellion of Dathan and Abiram, who were of that tribe, in confederacy with Korah a Levite, Num 26:9-11. Though the story had been largely related but a few chapters before, yet here it comes in again, as fit to be had in remembrance and thought of by posterity, whenever they looked into their pedigree and pleased themselves with the antiquity of their families and the glory of their ancestors, that they might call themselves a seed of evil doers. Two things are here said of them: - 1. That they had been famous in the congregation, Num 26:9. Probably they were remarkable for their ingenuity, activity, and fitness for business: - That Dathan and Abiram that might have been advanced in due time under God and Moses; but their ambitious spirits put them upon striving against God and Moses, and when they quarrelled with the one they quarrelled with the other. And what was the issue? 2. Those that might have been famous were made infamous: they became a sign, Num 26:10. They were made monuments of divine justice; God, in their ruin, showed himself glorious in holiness, and so they were set up for a warning to all others, in all ages, to take heed of treading in the steps of their pride and rebellion. Notice is here taken of the preservation of the children of Korah (Num 26:11); they died not, as the children of Dathan and Abiram did, doubtless because they kept themselves pure from the infection, and would not join, no, not with their own father, in rebellion. If we partake not of the sins of sinners, we shall not partake of their plagues. These sons of Korah were afterwards, in their posterity, eminently serviceable to the church, being employed by David as singers in the house of the Lord; hence many psalms are said to be for the sons of Korah: and perhaps they were made to bear his name so long after, rather than the name of any other of their ancestors, for warning to themselves, and as an instance of the power of God, which brought those choice fruits even out of that bitter root. The children of families that have been stigmatized should endeavour, by their eminent virtues, to roll away the reproach of their fathers.

The sons of Simeon--It is supposed that this tribe had been pre-eminent in the guilt of Baal-peor and had consequently been greatly reduced in numbers. Thus God's justice and holiness, as well as His truth and faithfulness, were strikingly displayed: His justice and holiness in the sweeping judgments that reduced the ranks of some tribes; and His truth and faithfulness in the extraordinary increase of others so that the posterity of Israel continued a numerous people.