A Help for the Understanding of the Holy Scriptures

CHAP. I.

Many of our best Expositors, and that not without good probability, conceive these words to be a general proposition concerning the whole creation (which is afterwards more particularly unfolded, by setting down in what time, and in what order and manner this was done, and what were the several works of the six days;) to wit, That in the beginning God created the heaven and the earth, that is, that all things were at first created by God, the heavens, & the earth, and all the host of them, as it is afterwards expressed chap. 2. 1. or the world, and all therein, as S. Paul spake, Act. 17. 24. This Moses affirmeth here in the first verse; but then how, after what manner, and in what order they were created, that is afterwards related in the following part of the chapter. Yet others again (& that I think most probably) understand this which is here said, to be the work of the first days creation, to wit, that God in the beginning, on the first day, created the heaven, that is, the highest heaven, the dwelling place of the Angels, called the heaven of heavens, 1. King. 8. 27. and the earth, that whole confused Chaos of earth and water, which was as yet without form and void, as it is afterwards described in the second verse. And indeed because it is said, Job 38. 6, 7. that the morning stars sang together, and the sons of God shouted for joy, when God laid the foundations of the earth, which is meant of the Angels; it seems most probable, that this highest heaven, and so the Angels together with it, were first created, and so was a main part of the work of the first day. It is true, there is no mention made of the angels, neither here, nor in any other part of the chapter; but that is, because Moses purposely intended to relate 〈1 page duplicate〉 〈1 page duplicate〉 only the creation of things corporal and visible, & that happily as having regard therein to the rudeness and weakness of that infant-Church of the Jews, for whom he wrote this history. For that the angels were at first created by God of nothing, as all other things were, is evident by many other places of Scripture, as Psal. 104. 4. Who maketh his angels spirits. Col. 1. 16. By him were all things created, that are in heaven, and that are in earth, visible, and invisible, &c. Psal. 148. 2▪ 5. Praise ye him all his angels, let them praise the name of the Lord, for he commanded, and they were created. And though we cannot expressly say, on which of the six days the angels were created, because there is no express mention made of them▪ yet it is most likely that they were created together with the highest heavens, the chief place of their habitation; and that on the first day, because then at the laying of the foundations of the earth the angels did praise their Creator, as was before noted, Job 38.

That is, the earth was on the first day created, and when it was at first created, it had neither the shap • nor ornaments that it hath now: it was not round, solid, dry, distinguished here and there with valleys and hills; it was without form, a rude and indigested lump; and again it was void, or empty, not having trees, herbs, and slowers to adorn it, nor beasts, birds, or people to inhabit it▪ as it hath now.

By the deep, is meant that confused Chaos, or indigested Mass of earth and water▪ of which before he had spoken; by darkness▪ is meant a mere privation of light: this Chaos or deep was wholly hid and involved in darkness; in the whole surface of it▪ there was no light at all, wherewith it should be seen.

The word here translated moved, is metaphorical, taken from the motion of birds, that flutter over their young, and implies that the holy Ghost did sustain and cherish this Chaos, or Deep, by his secret, but effectual power and motion, even as birds do their new-hatched young ones, by so fluttering over them.

That is, God the Father, having created of nothing, this confused Chaos of earth and water, did the same first day create also the light, which was a bright shining quality upon the face of this deep, whereby it became apparent and visible; and this he did by saying, Let there be light, that is, by his almighty word and command, Psal. 33. 6. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth: not any word uttered or spoken after the manner of men, but by his • ssentiall Word, the Son of God, who is the word and wisdom of the Father. John 1. 1. In the beginning was the word, and the word was with God, and the word was God. 1. Cor. 1. 24. Christ the power of God, and the wisdom of God, and by whom the Father made all things whatsoever. John 1. 3. All things were made by him, and without him was not anything made that was made.

Hereby is implied▪ 1. That God did not wholly abolish the darkness all over the deep, but divided the light from the darkness, so that whilst there was light on one part of the deep, it was still dark on the other. 2. That he ordained that there should be forever a natural and formal repugnancy and contrariety between them, and that they should mutually succeed and expel one the other, that so everywhere about the b • dy of the earth it should be successively, as the light and darkness moved and followed each other, sometimes day, and sometimes night. 3. That even in the three first days of the worlds creation, before the sun was made (the motion whereof doth now measure out the day) there should be a successive going▪ and returning of light and darkness, according to the time of day & night, as well as afterwards when the sun was created to give light unto the world, as it moved about the body of the earth.

That is, he made this succession of light and darkness to be for those distinct times▪ which his will was should afterward be called Day and Night, to wit, by Adam when he gave names unto all things.

The evening, which is the beginning of the night, and the morning, which is the beginning of the day, are here put for the whole time of night and day, which joined together are said to make one entire day, to wit, in a large sense comprehending both night and day, which is with us the space of 24 hours: whereas the time whiles the light shineth is the day strictly taken, in which sense Christ saith, There are twelve hours in the day, John 11. 9. Now the evening is set before the morning, because darkness was in time before the light, and thereupon the Jews always began their large day at evening: Levite. 23. • 2. From even unto even shall ye celebrate your Sabbath.

The firmament God called Heaven, verse. 8. It is called in the Hebrew an expansion, or stretching forth, because the Heavens are stretched forth as a curtain. Isai. 40. 22. God stretcheth forth the heavens as a curtain, and spreadeth them out as a tent to dwell in: and in Greek, Latin, and English a firmament; because of the constant and enduring firmness of it which is not worn with its continual motion, but remaineth such as it was framed of God in the beginning. So that by the firmament here is meant, whatsoever is contained in that vast space from the surface of the earth, to the uppermost heavens, with the Regions of the air and the heavenly Orbs, &c. Now of this firmament it is said, that it was made in the midst of the waters, and that to divide the waters which were under the firmament from the waters which were above the firmament; and from hence many learned men have concluded, that doubtless a great part of those waters that did at first cover the face of the deep were on this day lifted up by the almighty command of God, above all the heavenly orbs comprehended under this word firmament, and so there continue still as in the place appointed them of God, and are spread as an orb of water round about the highest part of the visible heavens. But because the main reason whereon they ground this opinion is, that by the words of Moses they say it is plain, that the whole firmament must be in the midst of the waters, and must divide the waters that are beneath from the waters that are above; and this reason must needs also overthrow this conceit of theirs, seeing it is manifest that there are some waters always in the middle region of the air, even when it doth not rain (whence it is noted as one of the marvelous works of God's providence, Job 26. 8. He bindeth up the waters in his thick clouds, and the cloud is not rent under them) and in this regard it cannot be said that the whole firmament, comprehending the regions of the air as well as the heavenly orbs, doth divide the waters above from the waters beneath, therefore it is certainly more probably held that it is said here that the firmament should divide the waters which were under the • irmament from the waters which were above the firmament; not because there are any waters above the heavens, where the sun, moon, and stars are set, which are a part of the firmament, verse. 17. but because they are above that part of the firmament, which is from the face of the earth and sea to the clouds, which is also called the open firmament of the heaven, verse. 20. for by the waters which are above, watery clouds are meant, as is evident in many other places of Scripture: Psal. 18. 11. His pavilion round about him were dark waters, and thick clouds of the skies. Psal. 104. 3. Who layeth the beams of his chambers in the waters, who maketh the clouds his chariot, &c. Psal. 147. 8. Who covereth the heaven with clouds, who prepareth rain for the earth. Jer. 10. 13. When he uttereth his voice, there is a multitude of waters in the heavens. And so the firmament is said to be in the midst of the waters, because part of those waters of the deep forementioned were lifted up by the mighty power of God, and spread abroad into thin vapors bound up in thick clouds, Job 26. 8. and so that part of the firmament wherein the birds • lie (verse. 20.) was in the midst of the waters, and divided the waters above from the waters beneath.

God having the first day created the earth, but as yet without form, verse. 2. a rude and indigested lump of a slimy and muddy substance, and drowned, as it were, in a deep gulf of waters, now on the third day it was by the same almighty power of God compacted into a solid Mass and received its form, and so the waters descended to the place that God had found • d for them, Psal. 104. 8. They go up by the mountains, they go down by the valleys to the place thou hast founded for them; to wit, those concavities, and vast hollow places in the body of the earth, wherein the Seas and other waters are now held, called therefore the Storehouses where God laid up the depth. Psal. 33. 7, He gathereth the waters of the sea together as an heap; he layeth up the depth in Storehouses: and thus the earth and water together made an entire Globe. Nor need we be troubled that the waters are said to be gathered together into one place: for besides that all seas and rivers are but as so many branches and arms of the great Ocean where into they all run (E • cl. 1. 7. All the rivers run into the Sea, yet the sea is not full; unto the place from whence the rivers come, thither they return again.) the meaning of those words may be only this, that the waters under the heaven were to be gathered and run together, each to their several place.

And thus the Lord in great wisdom, 1. caused the earth to yield her increase before the sun was created, by the heat whereof now the earth is warmed and so doth fructify that hereby we might learn to ascribe the fruits of the • arth to God rather then to the sun; 2. He made ready all kind of food for the living creatures that were afterwards created on the sixth day.

Hereby is meant both that God did then by his almighty word give to the earth a power to bring forth all kind of herbs and plants and trees unto the end of the world, and also that he did at the present cause it actually to bring them forth, and that in their full perfection, the herb yielding seed, and the tree yielding fruit (as man afterwards was created not a child, but a perfect man) and therefore we see that when the serpent tempted him (which was immediately after his creation) the tree of knowledge of good and evil had fruit fully ripe upon it. Chap. 3. 6. The woman saw that the tree was good for food, and that it was pleasant for the eyes; which is indeed an argument of much weight to prove that the world began with the Autumn, and that at first the year was counted to begin then.

That is, God approved them all to be good. And indeed even those poisonous herbs and plants which were on this day created are good and useful in their kind, and meat for some creatures; nor should have ever been hurtful to man, if man had not sinned.

That is, to signify things to come, both natural and ordinary, and supernatural and extraordinary. For so we find by continual experience, that the divers color and hew of the Sun and Moon, as likewise the rising and setting of divers Constellations of the stars, do foreshow fair and foul weather, storms and tempests, &c. and hereby both seamen and husbandmen and physicians receive very helpful insinuations of the fittest opportunities for their several affairs: yea oftentimes by Eclipses, Comets, and sometimes by other supernatural signs, God foreshews the heavy calamities he intends to bring upon men, insomuch that those that dwell in the utmost parts of the earth are afraid at his tokens, Psal. 65. 8. so it is said, Luke 21. 25, 26. There shall be signs in the Sun and in the Moon, and in the Stars, and upon the earth distress of Nations with perplexity, the sea and the waves roaring, men's hearts failing them for fear. and Act. 2. 19, 20. I will show wonders in heaven abov • , and signs in the earth beneath, blood, and fire, and vapor of smoke. The sun shall be turned into darkness, and the moon into blood: & yet this is no warrant for fortune-tellers and such as by searching under what Planet men are born will undertake to for • tell and divine what good and evil shall befall them both in their life and death: for this is a vanity and wickedness, which the Sc • ipture doth everywhere deride and condemn, Deut. 18. 10. There shall not be found among you any one that maketh his son or daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch. Isa. 47. 13. Let now the Astrologers, the starregazers, the monthly prognosticatours stand up and save thee from these things that shall come upon thee.

To wit, Summer and Winter, Spring and Autumn, which come by the course of the Sun, as that approacheth nearer to us▪ or goeth further from us: yea God hath appointed the Moon also for seasons, Psal. 104. 19. for thereby we account the months and their several seasons; and the Stars likewise and Constellations which arise and set, some at one time of the year, and some at another.

However the Sun is indeed the greatest of all the heavenly lights▪ being 166. times bigger then the earth, yet it is well known to the learned, that the Moon is the least but one of all the Planets, and that it hath little or no light of itself, but is made lightsome by the Suns shining upon it, and so by re • lection shines upon the earth, as a looking-glass will do. But Moses here speaketh of the Sun and Moon, as they appear to the eye of man▪ to which the Moon seemeth the greatest light next to the Sun, because it is nea • est to the earth of all the Planets.

Some Expositors hold that this place doth no more prove that the waters were the matter of the which the fowls of the air were made, or the place in which they were created, and out of which they came, then the same can be proved concerning the earth, because it is said, chap. 2. 19. Out of the ground the Lord God formed every beast of the field, and every fowl of the air. The meaning therefore is only this, that as God commanded the waters to bring forth the moving creatures, to wit, that live in the water, as fishes, &c. so he also commanded that fowls should fly above the earth in the open firmament. But yet considering that the • ature and quality of fish and fowl are so like in many regards, & that the one do move in the air much as the other do move in the waters, I see not but that these words, Let the waters bring forth abundantly, may have reference not only to the fish that swim in the water, but also to fowl that were to fly in the air; especially if by the water we understand the upper waters, to wit, the vapors or mists that arose out of the waters which brought forth fowl abundantly, even as the waters did the fish, and the earth afterward the beasts. As for the place chap. 2. 19. Out of the ground the Lord God formed every beast of the field, and every fowl of the air; either these words, and every fowl of the air, must have r • ference only to those words, the Lord God formed, and not to those, out of the ground, as if it had been thus expressed, out of ground the Lord God formed every beast of the field, and likewise the Lord God formed every fowl of the air; or else we must hold that the fowl are there said to have been formed out of the ground; because though the waters did at first bring them forth, yet there was in those waters of which they were made a mixture of earth, and in that regard it might be said also that they were formed out of the ground.

Having made the whole world for man's use, at the last the Lord created man, for whom all those things were beforehand provided. And this he is here said to have done, not without deliberation and consultation, Let us make man, &c. wherein God speaks of himself after the manner of men, thereby only to imply the excellency of the work he had now in hand. The persons consulting are doubtless the holy Trinity, the Father, the Son, and the holy Ghost, those three in heaven, which are one God, the Father, the Word, and the holy Ghost, 1. John. 5. 7. who resolve to make man after their likeness and in their image; not because God took upon him a human shape when he created man, but because, in regard of the spiritual essence of his reasonable and understanding soul, in regard of his lordship and dominion over the creatures, but especially in regard of his wisdom, righteousness and holiness he was made like unto God, and resembled his Creator: Col. 3. 10. Put on the new man, which is renewed in knowledge, after the image of him that created him; and Eph. 4. 24. Which after God is created in righteousness and true holiness.

This grant of the fruits of the earth to be for food both for man and beast may seem to imply that in the state of innocence, wherein man was at first created, there should have been no other meat requisite or desired for man's sustenance. But that this continued thus until the Flood, when the eating of flesh was expressly allowed, Gen. 9. 3. Every moving thing that liveth shall be meat for you, &c. seems not so probable: for 1. they wore the skins of beasts, and therefore it is likely they eat also the flesh; 2. had they not made use of cattle for food in those sixteen hundred years and upwards before the Flood, the earth would have been overburdened because of their great increase; 3. they then offered sacrifices of their cattle, Gen. 4. 4. Abel brought of the firstlings of his flock, &c. and they used not to sacrifice to God anything but what God had granted to them for their own use.

Hereby it appears, that even those wicked angels, whom we call devils, were at first created holy and good, though afterward they abode not in the truth, but sinned. John 8. 44. Ye are of your father the devil, he abode not in the truth because there is no truth in him, &c. 2. Pet. 2. 4. God spared not the angels that sinned, &c. and so kept not their first estate, but left their habitation, and were thrown down into hell. How soon after their creation it was that they sinned, the Scripture doth nowhere make known; only that it was before Adam and Eve sinned we are si • e▪ because by the devil in the serpent they were seduced, as is afterward related in the third chapter.

CHAP. II.

That is, all the creatures both in heaven and in earth: which are here called an host or an army, because there is of them an innumerable multitude, many several troops, and all placed and ranked in admirable order, even to the astonishment of those that behold and consider it, and are all under the command of God their Creator, and as his servants, Psal. 119. 91. stand always ready as in battle-array to execute his will, to fight against and destroy his enemies if he speaks but the word. Isaiah. 45. 12. I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded. Judge. 5. 20. They fought from heaven, the stars in their courses fought against Sisera: And hence God is so frequently called in the Scripture the Lord God of hosts, Psal. 95. 5. and (where the Hebrew word is retained) the Lord of Sabbath, Rom. 9. 29.

That is, he did not on the seventh day create anything as he had done on the foregoing six days, because all was already finished which he had purposed to make. The Creator of the ends of the earth fainteth not, neither is neary, Isa. 40. 28. only it is said that he rested on the seventh day, because he ceased from the work of creation: for as concerning the sustaining and governing of the creatures, the Father worketh hitherto, and Christ worketh, John 5. 17.

The second word, sanctified, is added by way of explaining the first word, blessed; and the meaning is, that God set apart the seventh day for the special work of his service, and blessed it, with this singular privilege, that it should be wholly consecrate to him and his worship. Some Expositors indeed hold that there was not any law imposed upon Adam and his posterity for the keeping of the seventh day holy, till at mount Sinai it was commanded the Israelites; and so they take this here to be mentioned by Moses by way of Prolepsis, to wit, that because God rested from his work of creation upon the seventh day, therefore he did afterwards ordain, that every seventh day of the week should be kept holy by the Israelites as a Sabbath of rest unto the Lord. But the words will not bear this exposition; and there are many reasons besides that do evidently enough discover that God did from the first creation appoint that the seventh day should be kept as a holy Sabbath: as 1. Because it is expressly spoken of the very next day after the Lord had ended the worlds creation: Now if that were a Sabbath sanctified and set apart for holy employments, we cannot think that this ordinance beginning then was not afterward continued. 2. Because it is no way probable that the Church had for so many ages before the giving of the Law no set day set apart for holy employments. What though there be no mention made in the Scriptures of the Patriarchs keeping a Sabbath? Many things they did which are not mentioned: and how could the distinction of several weeks be kept till the Law? yea, how could they have known the weekly seventh day from the creation, if it had not been constantly kept from the Creation till that time? 3. Because it is plain that the Jews did keep the Sabbath defore the Law was given: for before the Law was given, that was spoken by Moses, Exod. 16. 23. To morrow is the rest of the holy Sabbath unto the Lord. and 4. Because the Apostle Heb. 4. 3. doth evidently enough imply that there was a rest which God's people did observe sin • e the finishing of God's work from the first foundation of the world.

That is, in this order and manner, as hath been declared, were the heavens and the earth▪ at first created and made, and all the plants and herbs of the field, when as yet there had been no such thing growing thereon according to the course of nature as now they do.

As if he should say, it must needs be yielded that God did at first by his absolute power cause these things to grow out of the earth, for there had been as yet none of those ordinary means whereby the earth is now made fruitful, no rain to water it, no man to till it.

Junius reads this negatively, Nor went there up a mist, &c. and takes it to be a further confirmation of that which before was said, that the creating of things by the mere word of God cannot be denied▪ because as yet there had not been so much as a mist to water the ground. But if we read it, as in our Translation, it must be understood (as I conceive) to be added by way of preventing an objection: for whereas it might be said, How then continued they to grow after they were created, being there was neither rain to water the earth, nor man to till it? Moses telleth us, There went up a mist, &c.

That is▪ by his almighty power the Lord did create and infuse into the yet lifeless body of Adam a living reasonable soul, which being instantly united to the body in an incomprehensible manner, his body was quickened and enlivened, which soon appeared by the breath in his nostrils. Thus the soul was not, as the body, made of the earth, but created of nothing, and so joined to the body.

To wit, on the third day of the Creation, when the Lord commanded the earth to bring forth all herbs, trees, and plants wherewith it is now adorned: for as he then made the earth all over to bring forth some kind of increase or other for the use of living creatures, and of Adams posterity, as they should increase; so for the present habitation of these our first Parents, he then also made in Eden, a country that lay Eastward from Canaan, mentioned often in the Scriptures, Isa. 35. 12. Ezek. 27. 23. a most goodly pleasant and fruitful garden, abounding with all things that could be therein desired, and so curiously ordered in every respect as if it had been planted by art, and hereinto Adam was put. This Garden is by the Greek Interpreters called Paradise, and is in the Scripture termed the garden of the Lord, Gen. 13. 10. and for the pleasantness of it made a figure of the heaven of heavens, which is therefore called Paradise, Luke 23. 43. To day shalt thou be with me in Paradise. 2. Cor. 12. 4. He was caught up into Paradise, &c.

This tree was so called, 1. because it was a memorial or monitorie sign of that life which he had received from God; 2. because it was a sacramental sign annexed to the covenant of works, assuring life and glory upon condition of perfect obedience; 3. as some conceive, because of the power which God had given it to sustain the body of man in perfect strength without any decay until they were translated to heavenly glory; which they take to be the ground of that which is said, Gen. 3. 22. Lest he take also of the tree of life and eat and live forever: therefore the Lord God sent him forth from the garden of Eden.

So called, not because the fruit thereof had any such quality or virtue, that being eaten it would work in man any increase of knowledge or quickness of wit; but because it was another sacramental sign annexed to the covenant of works, sealing death and damnation to them in case of disobedience, and so assuring them of the event that would follow if contrary to God's command they should eat of it, namely, that they should to their cost experimentally know the difference between good and evil.

Besides the moral law, the law of Nature written in Adams heart, whereby he knew exactly all things wherein he was bound to obey his Creator, the Lord gave him also this positive and particular commandment concerning a thing of itself indifferent, but by God's command made unlawful, that the Lord's absolute Dominion over him might be hereby made known, and his disobedience might become the more manifest.

CHAP. III.

That it was the devil who in and by the serpent did seduce Eve, is plain enough in other places of Scripture. John 8. 44. Ye are of your father the devil: he was a murderer from the beginning. 2. Cor. 11. 3. But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds, &c. 1. John 3. 8. For the devil sinneth from the beginning. Rev. 12. 9. That old serpent called the Devil and Satan which deceiveth the whole world. But why then doth Moses speak no one word of the devil, but only mentions the serpent? Surely for the same reason that before he had omitted the express mention both of the creation and fall of the angels, because his purpose is to report the story according to the outward visible carriage of it▪ herein accommodating himself to the rudeness and capacity of that infant Church, who had need of milk, not of strong meat; and of this serpent it is said, that he was more subtle then any beast of the field, to imply the reason why the devil made choice of this instrument rather then any other.

The serpent, speechless in himself, had his mouth opened by Satan, who caused him to speak, or spake in and by him, as the Lord by an angel opened the mouth of Balaam's asse. Numb. 22. 28. And the Lord opened the mouth of the asse, and she said, &c. Why the woman was not astonished to hear a dumb creature speak, is but a curious and causeless question: there is nothing said here to the contrary but that she might at first be afraid, and yet afterwards be emboldened to talk with him.

That is, God knows that upon the eating of this fruit ye shall obtain a further, yea a divine, degree of knowledge, equal unto that of God himself, the Father, Son, and holy Ghost: and thus the serpent doth cunningly wrest to a wrong sense, the name formerly given unto this tree, but upon another ground.

The eyes neither of body nor mind were opened by any virtue or e • ficacie of the fruit they had eaten: for why then were not the woman's eyes opened so soon as ever she had eaten, before Adam was seduced? no, this was another kind of opening the eyes, then that which the serpent promised, to wit, an enlightening of their consciences to see the enormity of their sin, and the misery whereto they had thereby brought themselves.

Naked both in soul and body, which were bereaved of the image of God, deprived of his glory, and subjected to inordinate lusts, & thereupon to shame, according to that, Exod. 32. 25. Aaron had made them naked to their shame amongst their enemies. Questionlesse they saw, and knew that they were naked before; else why is it said, chap. 2. 25. that they were not ashamed? but now they saw it with shame, which they did not before.

There needs no scruple be made, either of the voice, or walking of God, if we conceive that he appeared in human shape, as afterwards usually unto Abraham. And that this was in the cool of the day, is added, not only to show the time of the day (and it may be meant either of morning or evening; for in both cool winds are wont to arise) but also to imply by what means the voice came to them, to wit, by the whisking of the wind.

Being conscious of their sin, and therefore fearing the Majesty of God, stricken with horror and amazedness they know not what to do, but do what they can to hide themselves.

As if he should have said, Thou wert naked before▪ without fear or shame; and therefore whence comes it that thou art now ashamed? surely because thou hast eaten of the forbidden fruit.

Though Moses names only the serpent, for the reasons above mentioned, yet both are here condemned; the serpent as the instrument (even as a father breaks the sword wherewith his child was slain) and the devil as the chief author: and therefore is the judgment so expressed, that whilst all is fitted to the serpent in a literal sense, some particulars (if not all) do most fitly also, though in a mystical sense, include the curse in • licted on the devil.

Either because he had extolled himself against man, his creeping and feeding on the earth (which before should not have been ignominious) is accursed and made reproachful now; or (which is more agreeable to the plain meaning of the words) this going on his belly, and feeding on dust, was not the natural gate and food of the serpent before, but now he is adjudged thereto because of this fact.

This is spoken, 1. of the natural Antipathy betwixt mankind, and those detestable beasts, the serpents; 2. of the natural enmity betwixt mankind and the devil and his angels (for though through Satan's su •• iltie, covertly insinuating himself under another person, men do indeed cleave to him and serve him, yet naturally all men do abhor and sly the devil as an enemy) 3. of that holy enmity betwixt Christ, together with all true believers the members of Christ, and the devil and his angels, together with all the wicked as they are the seed of the serpent▪ John 8. 44. Ye are of your father the devil, &c.

This is spoken, 1. of men's destroying serpents; 2. and especially of Christ's destroying the kingdom and power of Satan, For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil, Heb. 2. 14. whereby also all believers do become conquerors over those spiritual enemies of their souls.

This is meant, 1. of the serpents lying in wait to sting and hurt mankind; 2. of the devils assaulting Christ in his temptations, a • flictions, death and burial; and the faithful in their temptations and troubles, which to him and them is but as the bruising of the heel.

That is, thy painful conceptions, or the sorrows of thy conceptions, faintness, sick fits, peril of abortion, &c.

That is, thy desire shall be subject to thy husband, upon his will and pleasure all thy desire must depend. For in this sense the same phrase is used, Gen. 4. 7. concerning Abel's subjection to Cain, as the firstborn. It istrue by the law of creation the woman should have lived in subordination under her husband & should have been governed by him: for Adam was first formed, then Eve, 1. Tim. 2. 13. and 1. Co • . 11. 9. Man was not created for the woman, but the woman for the man: but being here denounced as a chastisement for sin, it implieth a further degree of subjection then that which should have been by the law of Nature and Creation; as indeed by reason of the corruption of our nature it is made everywhere somewhat irksome and hard to be born, but amongst some a very yoke of bondage.

And so neither the herbs or fruits of Paradise.

This may be meant of the Lord's doing this presently, before they were turned out of Paradise, by the ministry of angels, or how else it pleased him, to wit, that by the skins of slain beasts he made them garments, and so clothed them therewith; or rather, that the Lord taught Adam and Eve, and gave them directions how they should of the skins of beasts make themselves garments for the covering of their nakedness, and to shelter their bodies from the injury of the weather: for seeing there is no question to be made, but that the Lord did immediately teach them the worship of offering sacrifices, as signs and types of that reconciliation and atonement which was to be expected in the promised seed (and therefore we read, in the following chapter, of the Sacrifices that were offered by Cain and Abel) it cannot be thought improbable that withal direction was given to make them coats of the skins of the beasts slain. However by this kind of clothing chosen for them, they were taught betimes not to have so much respect to delicacy as to usefulness in attiring themselves; 2. in the spoils of those dead beasts to wear the remembrances of their own mortality, yea of that brutish condition whereinto by their sin they were fallen. And to this that bitter taunt seems to have reference in the following verse, Behold the man is become as one of us, to know good and evil, &c.

Some Expositors conceive that the fruit of the tree of life being eaten by man should have prevented all decay of natural strength, and have made him immortal, or at least have kept him in perfect health and strength until he was taken up from earth into heaven; and that either by means of a created power and efficacy, which to this end and purpose God had given to this fruit, or by an extraordinary and supernatural blessing, which God had ordained should go along with the eating of this fruit: and hence they say it was that when Adam and Eve had sinned, God now resolved to turn them out of Paradise that they might not taste of the tree of life, either in mercy, to prevent their living forever in misery; or in judgment, that the curse of Death which God had threatened as the reward of sin might not be prevented by eating of this fruit. But this conceit is justly rejected by the best Expositors. It was no ways possible that any created food should frustrate God's decree, that Death should be the wages of Sin. Whatever effect might have followed upon the eating of this • ruit, had man continued in the state of Innocency; yet when his body was dead because of sin, as the Apostle speaks, Rom. 8. 10. it was not the eating of this fruit that could make his dead body to live forever. The true reason why the Lord cast Adam out of Paradise to prevent his eating of the tree of life, was doubtless that having by his disobedience and sin made himself liable to death, he might not now meddle with this sacramental seal of life and salvation, which now because of sin he had nothing to do with: Only as before the Lord had upbraided them for their vain affectation of being like unto him in that ironicall expression, Behold the man is become as one of us to know good and evil, meaning that by his sin they were become most unlike him; so in these words ironically he upbraids him after the same manner for that certainty of death he had brought upon himself, determining to cast him out of the garden of Eden, Lest (saith the Lord) he put forth his hand and take also of the tree of life, and eat, and live forever; not because there was any danger of his living forever, but in derision of any such hope or expectation, if happily he should entertain any such motion, as formerly of gaining an increase of knowledge by eating of the tree of knowledge of good and evil.

Where was the entrance into Paradise, there at the East end of the garden he placed Cherubims and a flaming sword, that is, Angels armed with a flaming sword; for Moses useth this word, that he might speak to the capacity of the Jews, who had Cherubims figured in their temple to represent the angels.

CHAP IV.

Abel and Cain had been doub • less taught of God, thus to worship him, and therefore it is said, Heb. 11. 4. that by faith, (to wit▪ grounded on God's word) Abel offered sacrifice.

This Cain perceived; and therefore it was manifested by some outward sign, either ordinary, by giving good success to Abel in all things and not to Cain; or extraordinary, as by sending fire from heaven to consume Abel's sacrifice and not Cain's, as we see the like, Levite. 9. 24. There came a fire out from before the Lord and consumed upon the Altar the burnt offering, &c. 1. Kings 18. 38. Then the fire of the Lord fell, and consumed the burnt sacrifice, &c.

That is, the punishment of sin, whether terror of conscience, or external plagues, will lie watching like a serjeant or thief ready at hand to • lie upon thee and tear thee.

This is added to allay his anger towards his brother: still God had left Abel subject to Cain as the first-born, so that his desire must be subject to his brothers; and therefore it was fit that Cain should love and cherish him, as all men do those that are in subjection to them.

To wit, in a brotherly manner, as he had wont to do, so dissembling his hatred and bloody purpose of killing him, that he might the better effect it.

This expression is used to intimate to Cain his folly and madness in thinking to hide the murder of his brother, or to escape unpunished; since this crying and horrid sin was as well known to God, and did as strongly engage the justice of God to punish it, as if his blood had had a voice to cry aloud upon God for vengeance.

This is added by the way, 1. to aggravate the sin of Cain; 2. to show the fitness of the punishment: as if he should have said, the earth did as it were in compassion receive into her bosom that blood which thou diddest cruelly • hed; and therefore the earth, which hath thy brothers blood, shall plague thee for shedding of it: a punishment the more proper also, because Cain was a Tiller of the ground.

That is, thou shalt • lie (as a banished man) from thy fathers family, from the Church; and being gone shalt be still pursued with thy conscience, and so still wander from place to place, as nowhere finding security and peace.

This he saith, because he was excluded from the common right of men, God having left him never a corner of the earth, where he might rest quietly and safely, and so was inde • d condemned as no lawful inhabitant of the earth.

Being banished from the presence of God in his Church, he takes himself to be quite cast out of his favor and protection.

It is not probable that Adam and Eve, after Cain and Abel were born, continued barren unto this time: these only are mentioned because of this famous story, but other sons and daughters no doubt they had, and children's children perhaps to many generations. Now these Cain feared, and withal, the posterity the earth should be peopled with in his time afterward, yea and peradventure the very beasts of the field.

Therefore, that is, to prevent this: whereby we see that God did not this in mercy to Cain but to prevent bloodshed, and the cutting up of that root from whence yet many serviceable branches might grow.

What this mark was, it is but curiosity to inquire: some visible mark it was, whereby the Lord knew men would be restrained from hurting him, happily some mark that made him a horrible spectacle of God's wrath and fury against so foul a sin.

God having thus examined him, and condemned him, no doubt (as usually at other times) in a visible apparition: so soon as ever he was gotten out of the presence of the Lord, he fled as a banished man from his fathers dwelling place, and dwelt in the land of Nod: and so it may be true also in another sense, that he went from the presence of the Lord, because he went from the place of his word and public worship, the place where he had wont to appear to Adam and his sons, of which it might be said, as Gen. 28. 17. This is no other but the house of God, and this is the gate of heaven.

The question concerning them that should build or inhabit this city is vain; for if Abraham's stock in less then 400 years amounted to six hundred thousand persons, what might Cain's posterity be ere he built this city? Neither doth this work thwart that curse verse. 14. And I shall be a fugitive and a vagabond in the earth. It is probable he built it out of that inward horror and fear from whence those words proceeded; neither do we read that he found any inward rest or security in it, when he had done it, if he did ever finish it.

So are they usually esteemed and named, that are either the first inventers of any art, or men of fame for excellent inventions in the skillful use of such arts which were not practiced till they found them out. Thus was Jabal the father of shepherds, and Jubal the father of musicians; at least amongst Cain's posterity.

An obscure place, and therefore many several ways expounded: but most ground their expositions upon some conceits or other that have no warrant in the text, all which must needs therefore be weak and uncertain. It is true indeed the Hebrew text admits two divers readings, and accordingly two somewhat different expositions: for if we read it as it is in the margent, I would slay a man in my wounding, and a young man in my hurt, then the words seem to have been a vaunt of Lamechs to his wives, perhaps fearing that his fierceness and violence would at some time or other so • arre provoke those he wronged as to bring some mischief upon him, viz. that whosoever should meddle with him they should pay dearly for it; he would be the death of the sto • test man that should strike or hurt him; adding withal that if he should be avenged sevenfold that should offer to kill Cain, far heavier vengeance should be taken of him that should set upon Lamech: but following that whereunto our Translatours, it seems, did most incline, because they have set it in the text, the meaning of the place I conceive is this; Lamech a wicked proud fierce man had committed murder (for so he speaks in the preterp • ▪ fecttense, I have slain, &c.) and in doing of it had received some hurt: coming home in this plight, his wives are affrighted and in great perplexity and fear: he labors to appease them, but in a fierce and insolent manner, as scorning and despising their fear, and thinking it a disparagement to his greatness that they should be afraid of Lamech, and he gives a reason, if sevenfold vengeance should light upon him that killed Cain, what then upon him that should kill Lamech? which is spoken either in a kind of Athe • sticall scorn, as if he should say, Why, women fear not, if God set a guard upon Cain, that he might not be killed, I will warrant you Lamech shall scape well enough; or else as supposing that he had juster cause for that which he had done, and therefore might be more secure, that if Cain's death should be avenged, much more his.

Seth signifies appointed; by this it is clear that Cain slew Abel not long before the 130 year of Adams age, at which time Seth was born, as we see Gen. 5. 3. and therefore she rejoiceth that her number was in him filled up again, the rather because it is likely, that by the spirit of God she foresaw that he should tread in the steps of faithful Abel, and be the stock of that righteous progeny, wherein the Church was afterward established.

Was not the name of the Lord called upon before, by Adam and Eve, Abel, Seth, and perhaps some others of Adams sons and daughters? yes undoubtedly: But it seems the greater part were corrupted with Cain's wicked progeny, & now the family of the righteous increasing in the days of Enos, the worship of God began to be more public and solemn; there began to be a more notable separation and difference betwixt the righteous and the wicked, and religion in this pious and now growing family of Seth seemed in a manner restored again, when it had been in the paucity and privacy of the truly faithful almost buried.

CHAP. V.

That is, Man. So Adam or Man was the common name both of man and woman, because both were of the earth (from whence the name Adam was taken) Man being immediately made of the earth, and Eve of Adam, and both by marriage so joined again together, by the ordinance of God, that they were both one flesh.

That is, he lived a holy, just, and righteous life, and that in some degree of eminency above other the servants of God that lived in those times; though the age wherein he lived grew very corrupt, yet he was not carried away with the stream of the times, but framed his life carefully according to the will of God, with whom he enjoyed a sweet communion; the Lord in a more then usual manner revealed his secrets to him (for he was a Prophet, and one clause of his Prophecies is recorded in the Scriptures, to wit, in the Epistle of Jude, verse. 14. 15.) and he on the other side did continually set the Lord before his eyes, and sought to approve himself to him in all his ways.

That Noah was a man of eminent piety, we read Chap. 6. 9. and this therefore I conceive to be a Prophetical presaging of the comfort, which this son in future times should yield unto his parents. By the work and toil of their hands, he means not only that particular curse, Gen. 3. 17, 19. Cursed is the ground for thy sake, in sorrow shalt thou eat of it, &c. In the sweat of thy face shalt thou eat bread, &c. but also all the miseries which the sin of their first parents had brought upon them: So that I conceive the meaning of this speech • f Lamech to be, as if he had thus said, Many are the miseries, labors, troubles and sorrows which sin hath brought upon us; we live in a wicked unjust world, and suffer much in these uncomfortable times, but you shall see this child will be a comfort to us in the midst of all these miseries, and by his goodness yield us quiet and rest in our minds, maugre all the sorrows which we shall otherwise sustain.

CHAP. VI.

This must reach further then the age of Noah, of which he spake in the latter end of the foregoing chapter, namely to the first increase of Cain's wicked progeny. As the world began to be filled with them▪ so did it more and more increase in wickedness: for the men here spoken of, are those men whose daughters the sons of God married, as is clear by the last branch of this verse, namely those that were out of the Church, never reputed members of God's Church, or the sons of God, but (as I may therefore say) mere men: 1. Cor. 3. 3. Walk ye not as men?

Though all other wickedness did no doubt abound, yet this is noted as the chief cause of God's displeasure, that even the sons of God also, that is, the men of the Church of God (for such are esteemed the sons of God, Deut. 14. 1.) without any respect of the Religion they professed, promiscuously matched with the daughters of those outcasts, Cain's wicked progeny, from whom they had been hitherto separated, taking them wives, yea perhaps many wives, of all that their eyes liked, not at all minding what for matter of religion or manners they were.

The Lord made known this his purpose to that wicked generation, namely by Noah, (yea and happily by Methuselah and Lamech, who were then also living) to whom he revealed so much that except they repented within 120 years the world should be destroyed.

That is, I have now a long time labored to reclaim this wicked generation; my spirit hath contended with them both by the outward ministry in the mouths of the Patriarchs (as is expressed, 1. Pet. 3. 18, 19.) and also by inward motion and check of conscience: but all is in vain: and therefore I will no longer trouble myself with them, but at once sweep them all away with a general deluge.

That is, even man also, whom I created after mine own image, is become as brutish as the beasts that perish; he is wholly carnal, no course that I can take will do any good on him; therefore I will destroy him.

120 years are granted for trial of their repentance; whence we see that this was revealed to Noah in the 480 year of his age: for he was 600 years old when the Flood came▪ chap. 7. 6. & consequently but 480 when he had this warning of 120 years, which was 20 years before the birth of his son • s Shem Ham and Japheth, though that be mentioned before in the former chapter.

Men who for their extraordinary stature and strength were even admired in those days, to wit, in that age before spoken of, when the sons of God did promiscuously match with the da • ghters of men; at that time and before that time, that is, in that age, there were these giants on the earth, who in the pride and confidence of their huge strength did without all fear of God or man (as lawless men) commit any villainy, and like savage and wild beasts destroyed and wa • ted the countries and people where they lived. Amongst other the corruptions of those times this Moses instances peculiarly in, to let us see how insufferably wicked mankind was grown, when they did in a manner even fight against God.

Yea, and after that age, the progeny of these unlawful matches, betwixt the sons of God and the daughters of men, became many of them such giants, the curse of God following such unequal mixtures of the seed of Seth with that of Cain. And hereby also Moses gives us to understand, that even among the outward members of the Church these villainies grew rife, yea and after the holy Patriarchs had by God's commandment threatened them with that del • ge which afterwards came upon them.

God is not as man, that he should repent▪ or that he should be grieved for anything that is done, 1. Sam. 15. 29. The strength of Israel will not lie nor repent: for he is not as man, that he should repent: and that because he is not mutable in his purposes, as being the Father of lights, Jam. 1. 17. with whom there is no variableness nor shadow of changing; neither can anything happen to cross him in his counsel, which he did not foresee from everlasting, nor can he be in danger to err in his purposes, and to find out anything in process of time that is better then that which before he determined should be done: yet here, as elsewhere in several places of Scripture, the Lord is said to repent and to grieve, 1. because the Lord now intended to do what men, that repent and are grieved for that which they have formerly done are wont to do, that is, to undo what he had done, and to destroy the work of his own hands, and therefore speaks thus of himself, after the manner of men, as stooping to our capacity; and 2. to imply thereby the grievousness of their transgressions and provocations, that should move the Lord to destroy so great a part of those creatures which he had made for his own glory, & as it were to repent of making man, in whom he had determined to honor himself above all the creatures besides: He must needs be a desperate wicked wretch that makes his father that tenderly loves him wish he had never been born.

That is, the Ark. The meaning is this, When he had built up the Ark thirty cubits high, then he was to finish it, or cover it▪ which covering went up sloping, so that the ridge was a cubit higher then the side of the Ark.

That is, pairs of every sort, a male and a female: the number is set down afterward, chap. 7. verse. 7. Of every clean beast by sevens, the male and his female, &c. here only the kind, and that he should take them by twoes or by pairs.

CHAP. VII.

That is, such as might be offered in sacrifice.

So then the Flood began in the seventeenth day of the month Zin, which was about the beginning of our May, as some Authors think, Anno Mundi 1656. or the beginning of October, as others hold.

It rained therefore unto the twenty seventh day of the third month.

That is, the Lord either by the ministry of the angels, or by his own immediate power, caused the door of the Ark on the outside to be sure and safe against the rain and violence of the waters; and so, what could not be done by any care, or skill, or labor of Noah himself, was supplied by God's providence: whereas reading this history men might be ready to question in their minds, How Noah could possibly so shut the door on the inside, but that still there would be danger of the waters working through the joints and crevices on the outside, where Noah could not cover it with pitch, as it was within, all such imaginations, which our own curiosity might suggest, are cut off with this short clause, that the Lord shut him in, that is, that the Lord by his own immediate hand and almighty power did as it were so fasten and shut up the door upon them, that by no means the floods of water beating upon it should be able to loosen it, or any way break in to the endangering either of man or beast.

That is, so much higher then any mountain did the waters rise.

That is, for one hundred and fifty days after the beginning of the Flo • d, the waters did either increase or continue in their full strength▪ to wit, unto the end of the sixteenth day of the seventh month.

CHAP. VIII.

Which must needs be the next day at the furthest after the waters began first to decrease; for from the beginning of the Flood to this seventeenth day of the seventh month are but an hundred fifty and one days at the most. Nor is this strange that the Ark should rest so suddenly, if the Ark did draw thirteen cubits water, as is very likely; when the Flood was at the highest, the bottom of the Ark was not above two cubits higher then the highest mountains, and two cubits it might well fall in one day.

That is, seventy three days after the Ark began to rest, not only the top of that mountain was dry, the Ark standing there wholly out of the water, but also the tops of many lower mountains.

That is, forty days after the tops of the mountains were discovered; which was the eleventh day of the eleventh month.

Seven days after he had sent out the raven: (for verse. 10. he speaks of seven other days) and that was upon the eighteenth day of the eleventh month.

Because the tops of mountains were yet muddy and standing with water: and besides the dove delights not in mountains, but in the tops of houses and lower grounds.

Namely on the twenty fifth day of the eleventh month.

Namely on the second day of the twelfth month.

That is, as is said before, the water was gone from the earth, so that the superficies, the face of the ground was dry; but lying under the waters a whole year it was not yet fit to bear the heavier bodies either of man or beast.

That is, it was now thoroughly dried, hard, and fit for the use both of man and beast; so that after the upper face of the ground was dry▪ Noah and the rest stayed well nigh two months in the Ark.

By way of thankfulness, and according to that form of worship, which God had before established in his Church.

Still we see that the Scripture speaks of God after the manner of men, who are delighted and refreshed with sweet odors, Isa. 3. 24. The meaning is, that God having in his displeasure punished man severely, was now at peace with these, and did graciously accept of this service which Noah had now performed.

That is, God decreed that he would never destroy the world as now he had done, speaking of that decree which was afterward revealed to Noah, chap. 9. verse. 8.

The same words are used, cap. 6. verse. 5. as a reason why God would destroy the world, that are here used as a reason why God would not destroy it, and in both fitly; there to show the just cause the Lord had to punish; here to show that even hence God in the riches of his mercy resolved to spare them: for (sai • s he) they are corrupt altogether by nature, and should I deal with them according to their desert, I must be continually sweeping them away with a deluge; but I will henceforth deal more particularly with men, and not overturn the general course of nature anymore.

CHAP. IX.

That absolute sovereignty over the creatures, which man lost by rebellion against God▪ is not now restored; only that remainder of sovereignty, which man had enjoyed since the Fall, was now by promise confirmed unto Noah and his posterity, whence it is that even the most savage of them do naturally fear the face of man, though sometimes by the just judgment of God they do as it were rebel, rise up upon him, and hurt him.

That is, you may eat of any of the creatures as freely as of the herbs that grow out of the ground. Not that before the Flood they did eat nothing but herbs, &c. methinks (besides many other arguments that might be brought against this conceit) that which is said Matth. 24. 38. implies a greater liberty in feasting, As in the days that were before the Flood they were eating and drinking, &c. only God now restores unto Noah the lawful use of these things which were in a manner taken from them by the Flood; and the rather was this here made known to Noah, to make way to that which followeth in the next verse, which is added as an exception to this general grant, to wit, that though they might eat freely of any of the creatures, yet not of things strangled, out of which the blood was not first let forth. However it is sufficient for us hence to learn, that now it is lawful to eat of any of the creatures, and that the law which made some beasts, &c. unclean, and not allowed for food was not yet given to the Church of God.

The blood is called the life of the flesh, because it is, as it were, the seat of the life and the vital spirits, Levite. 17. 11. For the life of the flesh is in the blood. And therefore though they might eat the flesh of beasts, yet not with the blood, that is, not except it were first orderly mortified and cleansed o • the blood; and this restraint doubtless was imposed upon them, to make them the more fearful of shedding man's blood: And we see the Apostles, Act. 15. 20. enjoined the Christians of those times to observe this command, the rather happily because it had been of such ancient use, and so long observed amongst the people of God, and would not easily therefore be left on a sudden.

This is both here and after, verse. 22. added, both to imply the reason why▪ verse. 25. the curse is denounced against him, Cursed be Canaan; and also that the Israelites might know the accursed stock from whence those nations of the Caananites sprang, with whom they had so much to do in the days of Moses.

Noah knowing what had passed (whether by revelation, or by the relation of his other sons, we need not inquire) doth as a Prophet by the inspiration of God's spirit denounce this judgment, that the curse of God should fall upon him and his posterity for this wicked fac • , and namely upon the Canaanites, who are therefore particularly mentioned, • ecause in them this curse should be most remarkably seen.

That is, a most base and vile servant: This is meant of the Canaanites, the progeny of Canaan, who were conquered and made bondslaves by the Israelites (therefore called Canaan's brethren, because they were the posterity of Shem the brother of Cham) yea and by those Western nations which were the posterity of Japheth.

Noah foresees by the instinct of God's spirit, that God would enter into a special covenant with the posterity of Shem, taking them to be his peculiar people, and binding himself to be their God. Now ravished with joy in the consideration of this extraordinary privilege, he doth not barely pronounce this blessing, that God would be the God of Shem and his posterity, but expresseth it covertly in this thanksgiving, whereinto he breaks forth in the excess of his joy, Blessed be the Lord God of Shem.

This (according to our translation) must needs be a prediction of the great increase of Japheths posterity.

A prophesy of that which came not to pass till many hundred years afterward, namely, that the Gentiles, the posterity of Japheth, having been along time separated from the Church of God, which was to be established amongst the Isra • lit • s, Shem’s progeny, should at last be persuaded by the preaching of the Gospel to join with them in the worship of the same God, in the profession of the same saith & so to become fellow-members of the same Church. Ephes. 2. 13. But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blo • d of Christ; which was fulfilled when the Gentiles became Christians.

CHAP. X.

We cannot with any probability conceive that all the children, or grandchildren of Shem, Ham▪ and Japheth are here particularly named, but only such as were in their generations men of renown, such as by their several plantations gave name to several nations descending from their loins.

For the full understanding of this, we must know that the posterity of Noah kept together for many years; till the greatest part removed to that plantation in Shinar, whereof we read, chap. 11. Now▪ says Moses, after the tongues were there divided, these sons of Japheth, according to their several languages, did plant several Colonies in all the regions and countries of Europe, and those that border the Mediterranean sea, now usually called, the Isles of the Gentiles: for this is all, which Moses intends in these words, that all those Sea-countries, severally divided amongst men of several families, of several languages, were all the posterity of Japheth, so placed by those of his issue formerly mentioned, after whose names they were many of them called.

That is, whereas hitherto the heads of families did in a mild and gentle way guide and order the rest, rather by the voluntary submission of those that were governed then by the compulsion of power, this Nimrod with viol • nce usurped a more imperious government, and enlarging still his dominions by forcing those about him to undergo his yoke, he became a mighty one, that is, a man of great power and might, famous in his time for the dominions he had.

In many places of Scripture persecutors and oppressors, such as invade any people, and by a strong hand subdue them, and then waste and oppress them, are called hunters: as Jer. 16. 16. Behold, I will send for many fishers, and they shall fish them; and for many hu •• ers, and they shall hunt them, &c. Lam. 4. 18. They hunt our steps that we cannot go in our streets. Such a one Moses under this Metaphoricall speech describes Nimrod to have been, a tyrannous invad • r and oppressor of those that lived about him; and this he did before the Lord, to wit, openly without fear of God.

Thence it grew to be a common proverb, that when any man took the course of oppression and tyranny, he was called, as I may say, another Nimrod.

According to • he translation of Junius (which is added in the margin) the meaning is this, That Nimrod having built those four cities before mentioned in the land of Shinar, enlarged his dominions further, even in Ashur or Assyria, and there built Nineveh, Rehoboth, &c. But methinks this other translation is not without cause retained in the text, namely that Ashur (not the son of Shem, but one of the same name of Hams progeny, as in Gen. 4. we have many of Cain's progeny of the same name with those of Seth’s) went forth out of Shinar, and built Nineveh, &c. in the kingdom of Assyria: and indeed whence may we think it took the name of Assyria, if Nimro • , not Ashur were the founder of that Empire?

Having spoken of the sons of Canaan, Sidon, Heth, Jebus, &c. he adds that in after-times there were several families spread abroad in the land of Canaan, which took their names as is before expressed from these sons of Canaan.

That is, these are the sons of Ham, who according to their several families and languages were the founders of several nations in several countries.

That is, of the Hebrews.

Peleg signifies division; and he was so called because about the time of his birth languages were divided.

CHAP. XI.

Now Moses returns to relate more particularly that memorable story of the building of Babel, premising this in the first place by way of Introduction, that the whole earth was of one language, that is, that the men of the earth before the building of Babel spake all one language, and so had done 1757 years. Now that this language was Hebrew, it is by almost all learned men commonly agreed; and not without cause, both b • cause all the names of the Patriarchs before and after the Flood are made of Hebrew words, and because it is not likely but the first language was continued by God amongst his Church, in that better progeny of Noah, that had no hand in the building of Babel.

To wit, The men or the inhabitants of the earth before spoken of, which is thus generally expressed, only because the greatest part of them removed in this Colony together with Nimrod the captain and chief of the Plantation; for that Noah, Shem, and the rest of Noah's better progen • e were not present at the building of Babel, this (if nothing else) would plainly prove, because • the first language continued still in that holy line. The greatest difficulty of this place is, how it can be said of this Colony of men, that came now to the land of Shinar, which was Chaldea, that they journeyed from the East, since Armenia, where it is commonly held that Noah went out of the Ark, and near to which therefore the posterity of Noah had doubtless hitherto dwelt, did not lie on the East of Chaldea where the tower of Babel was built. But to this I answer, that if we take the hills of Taurus or Caucasus between the East Indies and Scythia to be those mountains of Ararat, where the Ark rested (for so some conceive) then this place is clear; for they lie Eastward from the land of Chaldea, here called the land of Shinar: If we retain the common opinion, that those mountains of Ararat were the hills of Armenia, we must conceive that they had removed formerly from the place where the Ark rested, and settled themselves in some country that lay East of Chaldea, and thence turned again Westward, and planted themselves in this place.

A kind of natural lime plentiful in those parts, and slimie like pitch.

That is, left hereafter when this place proves too strait for us, we be scattered abroad upon the face of the earth in several Colonies to several places, let us now whilst we are together do something that may get us a name, leave some monument standing that may be famous throughout the world.

Here, as ordinarily elsewhere in the Scripture, God speaks of himself after the manner of men. God is everywhere present, and seeth all things at all times that are done upon the face of the earth, neither can he be properly therefore said to remove from one place to another; so that this expression of the Lord's coming down to see the city and the tower, &c. is only to imply, 1. That however the Lord did awhile wink at this their mad and proud attempt, and suffered them to go on, as if he took no notice of it; yet at length by his judgment upon them he discovered that he was present with them, and saw all their proceedings; and 2. That this arrogant attempt of these Babel-builders was such, as did indeed upon exact enquiry, deserve the severity of God's ensuing proceedings against them, and that God was most just and righteous in all that he did to them.

That is, he began to beget them; one of these his sons was then born, to wit, Nahor: for that Abram was not born till the hundred and thirty year of his father Terah’s age, is most plain, if we compare diligently these places together: Gen. 11. 32. And the days of Terah were • woe hundred and five years; and Terah died in Haran. Gen. 12. 4. And Abram was seventy five years old when he departed out of Haran. Act. 7. 4. And from thence when his father was dead he removed him into this land, &c. For had Abram been born in the seventieth year of his fathers age, when his father died two hundred and five years old, he must needs be one hundred thirty five years old: which cannot be. For when Abram went into Canaan, which was after his fathers death, Acts 7. he was but seventy five years old, Gen 12. 4. But on the contrary, if Abram was seventy five years old when his father died in Haran two hundred and five years old, it must needs follow that Abram was born when his father Terah was one hundred and thirty.

If this were (as some conceive) another Haran, and not the brother of Abram, and so the following clause, the father of Milcah, the father of Iscah, be added to distinguish this from that other Haran, the brother of Abram; then is there no difficulty in this place. But the most of Expositors conceive otherwise▪ namely that both M • lcah and Sarai (otherwise called Iscah) were the daughters of Haran the son of Terah, and married to their uncles Abram and Nahor; and yet is this no proof that such matches were then lawful. Rather we may think that both Nahor and Abram were in a manner necessitated to marry their nieces, the sisters of Lot, and daughters of their brother Haran, because they would not match with strangers in those corrupt times that were generally fallen from the t • ue Religion; and that these matches were by special toleration or dispensation from God, either at first permitted, or at least afterward allowed and approved, though otherwise unlawful by the common rule and law of Nature.

To wit, Abram having first discovered to him, how the Lord had in a revelation charged him to leave his country, and go into a land which he would show him, to wit, Canaan: for it is clear▪ Act. 7. 2. that God appeared to Abram in Ur of the Chaldees, before he came to Haran, and commanded him to go into Canaan; so that Abram first motioned this remove, though Terah be here first named, because he was the father of the family.

This first remove was with a purpose to go into Canaan; but being stricken in years, or otherwise disabled for travel, he stayed there in Haran, and after a few years died.

CHAP. XII.

Now Moses returns to show the cause both of Terah’s removal with his family from Ur of the Chaldees, and of Abram's removal, after his father was dead, from Haran, where for some years they had stayed: for why did he not abide in Haran? Moses telleth us, because when God appeared to him in Ur of the Chaldees he had (as is here related) appointed him to go unto a land that he would show him, namely, unto Canaan; which though God did not at first reveal unto him, yet afterward he told him.

That is, He shall not only be blessed, but a blessing itself, namely, to his posterity, to whom it should be a blessing that Abram was their father; yea so blessed should he be, that he should be a form of blessing, men saying ordinarily, The God of Abraham bless thee, &c. and so making Abram an example of one singularly happy and blessed.

Moses calls these places whither Abram removed by the names whereby they were afterward known, as sitting his speech to the men of that age werein himself lived.

It is eviden • that Sarah was at this time above threescore years old: for Abram was seventy five years old when he came first into the land of Canaan, verse. 4. and Sarah was but ten years younger then Abram, Gen. 17. 17. yet no wonder it is though Sarah was at these years fair, yea, (verse. 14.) very fair, not in the eye of her husband only, but of the Egyptians also; even her barrenness was doubtless some help to the continuance of her beauty. But besides in those times when they lived so long the strength and beauty of women we may well think continued longer fresh and without any great decay then in these days; whereto if we add, that it is most likely that God did also by his Providence in a more special and extraordinary manner bless Sarah in this regard, even in her otherwi • e declining years, it will not seem any way improbable, that Sarah should at this time be so wondrous beautiful.

That the Egyptians, knowing her to be his wife, might not kill him that then they might marry her, Abram adviseth Sarah not to deny but to conceal this truth, that she was his wife, and to say only that she was his sister. Now though this were in a sense true, as Abram afterwards told Abimelech, Gen. 20. 12. because she was his near kinswoman, his brothers daughter, and such in those times were usually called brothers and sisters; yet because by saying she was his sister, Abram intended that the Egyptians should conceive that she was not his wife, but free to be married to any other, and so did expose her to great danger in this regard, the course he took could not be warrantable, but proceeded from weakness of faith and human frailty, though withal he might have some hope that God would prevent that mischief.

Pharaoh was the common name of all the Kings of Egypt, as Caesar was of all the Roman Emperors.

I take it for granted, 1. That she was not abused by Pharaoh, because the Lord did so tenderly preserve her ch • stity upon a second exposing her to this danger, chap. 20. 4. But Abimelech had not come near her; 2. That notwithstanding, she was some time in Pharaohs house: the particulars afterward mentioned of Pharaohs enriching Abram, and God plaguing Pharaohs Court, cannot be conceived to be all upon a sudden done. It is likely therefore that this taking her into the house was, both that the king might make known his pleasure of taking her to be his wife, and that she might be prepared for the match (as we see the like, Esther 2.) and that she might be entertained as beseemed her that was so beloved of Pharaoh.

What • hese plagues were, the Scripture being silent, it is but a foolish curiosity to inquire.

Pharaoh understanding either by revelation, as Abimelech, chap. 20. 3. God came to Abimelech in a dream by night, and said, &c. or by the conf • ssion of Sarai herself, or by some other means that Abram was Sarais husband, he presently apprehends that for this it was that he and his house were so plagued; and therefore makes haste to restore her.

The reasons of this dismissing Abram and Sarah out of Egypt may be probably these: 1. Because he desired to have Sarah gone out of his sight; 2. Because of his present displeasure, who no doubt was offended that by their means he was thus punished; 3. Lest his household-servants or people stung with the sense of what they had suffered, or envying the riches which Abram had there gathered, should offer them violence, and so the land should be again plagued for them. And therefore we see he doth not only dismiss them, but also gives his servants charge to see them safely conducted out of his Dominions.

CHAP. XIII.

Meaning the Southern parts of Canaan, which lay next to Egypt, Gen. 12. 9. And Abram journeyed going on still towards the South: for otherwise, when he went out of Egypt toward these parts, he went Northward.

Which implies also many servants that dwelt in those tents. This Moses would imply, that although Lot had hitherto gone along still with Abram, yet he had an estate, a stock apart by himself; they had their several tents, flocks, herds, and servants, &c.

There was not pasture and watering places enough for such a multitude of cattle; and thence it seems the strife arose betwixt their herdsmen.

This is added to show, that by reason the Canaanites and the Perizzites (which seem to be a family or colony of the Canaanites, Gen. 10. 18. Afterward were the families of the Canaanites spread abroad) had settled themselves long before in that part of Canaan, and taken up the greatest and best part of the pasture, therefore Abram and Lot were straitened for their cattle; and besides there may be a reason implied in these words, why Abram was so careful to stop all dissention betwixt them, lest it might have been an offense to the Heathen.

This clause, as thou comest unto Zoar, must in the sense of it be joined to the first part of the sentence, and beheld all the plain of Jordan: for the meaning is this, That all the plain of Jordan even unto Zoar was exceeding fruitful and pleasant like to Paradise and Egypt, which by the overflowing of Nile was ever esteemed a most fruitful country.

That is, the whole land of Canaan: for he saith not, so much of the land as thou seest; but, all the land which thou seest.

To clear this place fully, we must know that in this promise of the land of Canaan, as under the sacramental sign, the true and heavenly Canaan was also included. Heb. 11. 10. For he looked for a City which hath foundations, whose builder and maker is God. Again, we must know that by the seed of Abram may well be meant, 1. the people of Israel, as usually; 2. Christ, as Gal. 3. 16. And to thy seed which is Christ; and 3. all the faithful members of Christ, both Jews and Gentiles, who in Christ are made the seed of Abram, children by promise. Rom. 9. 6, 7, 8. In Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of God: but the children of the Promise are counted for the seed. Now as the heavenly Canaan is here implied, this clause, forever, we may extend to eternity: for it is conferred upon Christ, and those that believe in him, the true seed of Abram forever and ever. But the Promise hath primarily respect unto Canaan, that land which Abram now beheld with his eyes: and so conceiving the words, we must know that it is promised to Christ absolutely, who is the true Lord and owner not only of the land of Canaan, but of the whole earth, and so shall be forever. Psal. 2. 6, 7, 8. Ask of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession; and then to the Israclites it is promised forever; but conditionally, if they should ever walk in obedience before God. But there is no such condition expressed. I answer, 1. that the condition of temporal promises and threatenings is not always expressed: as Jonah 3. 4. Yet forty days and Nineveh shall be overthrown; 2. that this condition is expressed elsewhere, Deut. 4. 25, 26. When thou shalt beget children, and children's children, and shalt have remained long in the land, and shall corrupt yourselves, and make a graven Image, or the likeness of anything, and shall do evil in the sight of the Lord thy God, to provoke him to anger: I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; and then 3. that it is implied here though not expressed: I will give it (saith the Lord) to thy seed forever: implying that if once they began to degenerate, and proved not a right faithful seed, John 8. 39. then he would be no longer tied to this promise.

CHAP. XIV.

It is not possible certainly to determine who these kings were, and what their tecritories were; but most probable it is, that they were but only governors of cities.

In the Hebrew it is, King of Gojim, which may be kept unchanged, but the Greek and Chaldee translate it Nations. It seemeth they were of sundry families or populous; as Galilee in that regard is called Galilee of the Nations, Isa. 9. 1.

That is, in the days of Moses, when he wrote this history, this vale of Siddim, where this battle was fought by the kings before named, was become a lakeo • sea, and called the Salt sea. For after the destruction of Sodom and Gomorrah, and those other cities that stood in this vale, either by the confluence of many waters and brimstone into it (being before full of slime pits, or salt pits, as some read it▪ verse. 10.) or by some other special and extraordinary work of God, that it might remain a continual monument of God's fierce indignation against the wicked inhabitants of that place, it became a standing pool of putrid and unsavory waters, and was therefore called the Salt sea, Josh. 3. 16. as likewise the lake Asphaltites, and the Dead sea; because in those corrupt and stinking waters not so much as a fish could live; yea, as Histories report, the birds that flew over it were usually stif • ed with the noisome exhalations that did thence arise.

A people in the land of Canaan, Gen. 15. 20. And doubtless the chief reason why Moses relateth how those four confederate Kings did subdue and destroy both these and the other nations here mentioned, is the more to magnify the goodness of God to Abram, in making him victorious over an army that had so easily before subdued and overrun so many strong and potent nations.

A people inhabiting formerly the country which after the Moabites possessed, Deut. 2. 9, 10. And the Lord said distress not the Moabites, &c. For I will not give thee of their land for a possession, &c. The Emims dwelt there in times past.

A people that dwelt in mount Seir until the children of Esau drove them thence. Deut. 2. 22. As he did to the children of Esau that dwelt in Seir, when he destroyed the Horims from before them.

That is, all that country which in after-times was inhabited by the Amalekites. Amalek, of whom the Amalekites descended, was the grand-child of Esau, Gen. 36. 12. who was not yet born. It was not therefore the Amalekites that were now subdued by these Kings, but some other people that did now inhabit that country wherein afterward the Amalekites dwelt.

This is mentioned as that which was an hindrance in their slight, and so a means of their greater loss.

That is, were vanquished and overthrown there; many of their soldiers slain, many falling into those pits, as we may well conceive they needs must, being once routed and in that disorder chased by the enemy. But the king of Sodom escaped, we see, verse. 17. And the king of Sodom we • t out to meet him.

This word, trained, may be meant both of civil, military, and religious discipline. But however since these men that Abram now carried forth with him were armed for war, it is likely that he chose such of his men as were fittest for that service, & that had been trained up in the use of their arms, and are in this sense therefore called his trained men. Concerning the justice of this enterprise of Abram's, some question may be made: But for that we must consider, that though Chederlaomer had a just quarrel against the king of Sodom and the other neighbouring kings, whom he had now vanquished (which cannot be certainly assirmed, because it is not expressed upon what grounds they had now cast off his yoke, having 12 years before been his vassals and tributaries) yet Abrain undertaking this expedition only for the rescuing of his kinsman Lot, and that doubtless by the special instinct of the spirit of God, this is abundantly enough to justify what Abram now did in pursuing and vanquishing these kings that had taken Lot prisoner, and were carrying away both him and his and all that they had.

One of the springs of Jordan, where was also a town afterward called by that name of Dan.

That is, He brought forth provision wherewith to refresh both Abram and those that were with him: for so the like phrase is used, Deut. 23. 3, 4. An Ammonite or a Moabite shall not enter into the congregation of the Lord, because the • met you not with bread and with water in the way when you came forth out of Egypt. Being one of the neighbouring kings of Canaan, king of Salem (which seems to be the same that was afterwards called Jerusalem. Psal. 76. 3. In Salem also is his, tabernacle) by way of congratulating Abram's victory over these kings, whose prevailing power might otherwise have proved very prejudicial to them all, he brought forth provision of several sorts wherewith to feast Abram, and his confederates, and their soldiers. M • ichisedek signifieth king of righteousness; and king of Salem, is by interpretation king of Peace. In both which respects S. Paul makes this Melchizedek, Heb. 7. 2. a type of Christ, who is the King of his Church, the king of Israel, John 1. 49. and not only perfectly righteous in his own person, and therefore called Jesus Christ the righteous, 1. John 2. 1. but also, Rom. 10. 4. The end of the Law for r • ghteousnesse to everyone that believeth, as was of old prophesied, Jer. 23. 6. This is his name whereby he shall be called, The Lord our righteousness: and so likewise, The Prince of peace, Isa. 9. 6. who hath by his death reconciled us unto God, and made our peace through the blood of his Cross, Col. 1. 20. Again, because the Scripture nowhere tells us who he was, or who were his parents, or of what stock he came; nor makes any mention either of his birth or death, but presents him to us as one without father, without mother, without descent, having neither beginning of days nor end of life, Heb. 7. 3. and that purposely that he might be a figure of the Messiah (which cannot be said of Job, Daniel, and others, who, though there be no mention made of their stock, birth and death, yet they were not also Kings and Priests unto God, as Mel • hisedek was) therefore in regard of these also the Apostle makes him a notable type of Christ; or one made like to the Son of God, who was indeed in regard of his human nature without father, and in regard of his Godhead without mother, without descent, having neither beginning of days nor end of life.

That we may not wonder at that which follows, that a Canaanitish king should speak so religiously of the most high God, and withal take upon him to bless Abram, as one much inferior to himself, (Heb. 7. 7. Without all contradiction, the less is blessed of the better;) or that Abram should pay him tithes, &c. Moses therefore tells us that this Melchizedek was not only a worshipper of the true God, but also a Priest of the most high God, most eminent in those times undobtedly, in regard of that special dignity, that he was both king of Salem, and Priest of the most high God. And herein also the Apostle maketh him a most remarkable type of Christ, Heb. 7. 2, 3. because he was both king & Priest, and especially because he is here presented to us without any partner in his Priesthood as the Priests of Aaron's order had, without any mention of any to whom he succeeded in his Priesthood, or that succeeded him, & so as one that typically abideth a Priest forever, as the Apostle there speaks: for so indeed Christ is the one eternal Priest of his Church, as the Apostle saith, Heb. 7. 24. This man, because he liveth forever, hath an unchangeable Priesthood. Very strange indeed it may seem that such a King and Priest should be found amongst the cursed nation of the Canaanites: but God can raise unto himself faithful servants where ever he pleaseth, and confer upon whomsoever he will an eminent measure of grace; yea though the Church was to be continued in the posterity of Abram, yet there is little question to be made, but that as yet there were some few of other families that were the true servants of God, as Job and his friends afterward were amongst the Edomites.

By the authority of his office, and in the name of God, he gives Abram his blessing, as the Priests in the law did the people, Num. 6. 23, 27. Speak unto Aaron and to his sons saying, On this wise ye shall bless the children of Israel, &c. verse. 27. And they shall put my name upon the children of Israel, and I will bless them. It is likely he used a more ample form, and manner of blessing, then is here expressed: But if so, in this abbridgement which Moses gives us we have no doubt the sum of all: for this manner of blessing, though uttered prayer-wise, implieth an assured promise that the most high God should most abundantly bless him.

He, that is, Abram, Heb. 7. 4. gave Him, that is, Melchizedek, tithes of all, that is, the tenth of all the spoil, Heb. 7. 4. Now consider how great this man was unto whom even the Patriarch Abram gave the tenth of the spoils: for though he would take nothing of the spoil, which had been carried from Sodom, unto himself, yet he might give of it to Melchizedek; and besides he took questionless much from the vanquished which belonged not to Sodom. However the tithes he gave unto Melchizedek, & that surely by way of homage & thankfulness to God: for what was given to him in regard of his office was given to God: for Melchizedek himself being a king had no need of them.

This may be meant either of an oath that he had taken, for that was an usual custom in swearing to lift up the hand to heaven, Dan. 12. 7. And I heard the man clothed in linen which was upon the waters of the river, when he held up his right hand, and his left hand unto heaven, and sware by him that liveth forever; or (which differs very little) of a vow made to God in his prayer.

That is, lest thou (or any other) should hereafter say, that by this victory I enriched myself, and so the extraordinary blessing of God upon me and mine should not be discerned and acknowledged; and withal lest thou shouldst think or say hereafter, that I pretended the rescue of the afflicted, but did indeed look after the prey. Thus he prefers the glory of God, and the honoring of his Religion before his spoil which by right of war belonged to him.

CHAP. XV.

By this word vision, is sometimes meant a Revelation of God given to his servants in their sleep by a dream, which are also for distinction sake called nightly visions, Gen. 46. 2. And God spake unto Israel in the visions of the night: but this I cannot conceive to be such, chiefly because we have such a vision afterwards following this, verse. 12. A deep sleep fell upon Abram, and lo an horror, &c. Again, by visions, are sometimes meant those apparitions which the servants of God have had being cast into a trance, which were only spiritual objects of the mind, not of the bodily sense: This seems not to be such neither; for many things are here said to have passed betwixt God and Abram, which cannot well be thought to have been only in a trance, and not really done, as the killing and dividing of the heifer of three years old, &c. verse. 9, 10. and besides, there would not have been then so great difference betwixt this vision, and that dream or trance mentioned verse. 12. and therefore I rather conceive this vision to have been an open apparition, which Abram beheld waking with the eyes of his body, though happily the Lord appeared in a more glorious manner then usually; and therefore it is now added, that this was done in a vision.

This is spoken both that he might not be afraid of the majesty of God, who now in this vision appeared to him; and also to comfort him in regard of that fear and trouble of mind wherewith he was oppressed, in regard that after so many promises from God he continued still childless, as appeareth by his answer; and happily also to cheer him up against the fear of those kings he had vanquished, who might now threaten revenge; and therefore God tells him that he would be a shield to him to defend him against his enemies.

Abram doth not herein complain that Eliezer of Damascus, that is, who was born of parents of Damascus, was his steward; but that he had no other stay of his house, that is, that he being childless wanted the comfort which other fathers had, he had not a son under him the guide and stay of his family, but all was in the hands of a servant at present, and would be enjoyed by him, he being dead, for want of an heir.

The sum of this complaint is only thus much; That he had no other heir in his house, none to inherit that which he had, but only his home-born servant, (for we need not suppose that Abram had adopted any servant and made him his heir) which Abram here bewails as one perplexed betwixt hope and fear, not as rejecting the promises of God concerning his seed, but as commending to God his sad estate and condition, and intimating his desire that God would at length remember the promise he had made to him, and send him an heir.

This therefore was done when the stars might be seen, either early in the morning (and if so, then was there a whole day spent, as there might well be, in those passages afterward related) or else in the evening; and then it is here related beforehand, not in the order of time wherein it was done: for afterwards Moses speaks of what was done at sunsetting, verse. 17. And it came to pass, that when the sun went down, and it was dark, &c.

God appoints these things to be thus done, partly as a sacrifice to be offered to him, partly that they might be as signs of the covenant which he now makes with Abram; for, because it was the manner of men when they made a solemn covenant to cut beasts in twain, and to pass between the parts thereof, as it were wishing the like to themselves if they brake the covenant, Jer. 34. 18. And I will give (to wit, into their enemies hands) the men that have transgressed my covenant, which have not performed the words of the covenant, which they had made before me, when they cut the calf in twain, and passed between the parts thereof; therefore is the Lord pleased to use the same manner here with Abram.

This must be understood to be spoken not only of their bondage in Egypt, but also of the whole time of their sojourning both in Canaan and Egypt. The whole time of Jacob's going thither till the Israelites went forth with Moses cannot be found above two hundred and fifteen years. The four hundred years therefore here spoken of must begin with Isaac's birth: He was born Anno Mundi 2109. and from thence to the year of Israel's going out of Egypt is but four hundred and five years, which small odd number is not reckoned, as it is usual in the Scriptures to leave out such small numbers in computation of times.

This is added particularly concerning Egypt, because there they suffered the heaviest affliction.

By Generations, I conceive, is meant the succession of children, grandchildren, and so forth in their several ages; and in reckoning of these four generations we must begin with the children of the Patriarchs, who with their father Jacob went down into Egypt, and were ever reckoned the twelve several stocks, out of which the Israel of God did grow in their several tribes: so that the children of the twelve Patriarchs we account the first generation, their children the second, and so forward; and this promise we see evidently performed, where we find Eleazar parting the land of Canaan. Josh. 14. 1. And these are the countries which the children of Israel inhe • ited in the land of Canaan, which Eleazar the Priest, &c. distributed for i • h • ritance unto them. For Cohath the son of Levi who went with Jacob into Egypt, Gen. 46. 11. we must reckon of the first generation, Amram his son of the second, Aaron his son of the third, and Eleazar his son of the fourth.

That is, the Amorites and those other sinful nations mentioned afterwards; this one, amongst whom Abram now dwelt, being by a figu • ative speech put for all.

This is added to show the end of those visions formerly related, namely, that they were signs of the covenant which that day God had made with Abram.

That is, from the river Sihor unto the great river Euphrates. Some think that by the river of Egypt here Nile is meant: but because we read not that ever the Dominion of the Israelites reached so far, and elsewhere in describing the bounds of this land, to wit, Josh. 13. 3. the river Sihor is mentioned as the river of Egypt, and Jer. 2. 18. Sihor and Euphrates are as here opposed one against the other, What hast thou to do in the way of Egypt to drink the waters of Sihor, or what hast thou to do in the way of Assyria to drink the waters of the river? that is, Euphrates, called by way of eminency the river; therefore most probably it is thought that by the river of Egypt Sihor is meant. A more difficult question concerning this place is, whether the bounds of the Israelites land did ever reach the other way so far as Euphrates. But for this we must know that though the land which they inhabited reached no further Northward then Hamath, Numb. 34. 8. which was far on this side Euphrates; yet in the days of David and Solomon all that country as far as Euphrates became tributary to them, as we may see 2. Sam. 8. 3, &c. and 1. Kings 4. 21. Solomon reigned over all the kingdoms from the river, (that is, Euphrates) unto the land of the Philistines; and in this regard Euphrates is sometimes made the utmost bounds of the Dominions promised to Abram's posterity.

CHAP. XVI.

This shows when Sarai began to think of procuring the promised seed by this course, namely, when it ceased to be with her after the manner of women, chap. 18. 11. for so much the words imply, as if she had said, As long as there was any hope I have waited, but now the Lord hath restrained me from bearing, that is, I perceive now there is no hope, the Lord hath locked up my womb now forever bearing; and therefore we must seek the promise some other way.

Though it be not expressed how Hagar discovered her contempt of her mistress, yet considering that Sarai was so grave a Matron, of a sweet and meek spirit, and for her obedience therefore propounded as a pattern to other wives, 1. Pet. 3. 6. by the violence of her passion at present expressed in such bitter language to her husband, we may probably gather that it was some notable insolency in Hagar that had so highly provoked Sarai: for if we note them well, every word she speaks is excessively sharp; for in these words, my wrong be upon thee, either she lays all the blame upon him, as if she had said, Thou art the cause o • all the wrong I have suffered, I blame not her so much as thee, thereby implying that either by showing her too much respect, or by his connivance at her petulancy, he had emboldened her to carry herself with that insolence as she did; or else she wisheth that her wrong, that is, the punishment of that injury, which she had sustained, might fall upon him, who had been the cause of it; yea and perhaps she particularly desired, that since Hagar had despised her, and he had suffered it, that she might likewise at length carry herself as insolently toward him, and so her wrong might be upon him: And then again in the next words she upbraids him for his unworthy requital of that respect she had shown to him in giving her handmaid into his bosom, that he might have children by her, and thereupon concludes with an imprecation, that God would judge and punish him for it, & so make it manifest what wrong he had done her: for that is the drift of those last words, The Lord judge between me and thee: all which discovers how strangely Sarai was at present overborn with passion: But thus in these bitter effects of Hagar being given to Abram, God was pleased to correct both Abram and Sarai for seeking to gain children to Abram by such an unwarrantable way.

This Angel is expressly called J • hovah, verse. 13. And she called the name of the Lord, or Jehovah, that spake to her, Thou God seest me; and he ascribeth unto himself that which is the only proper work of God, verse. 10. And the Angel of the Lord said unto her, I will multiply thy seed exc • edingly, &c. both which are undeniable arguments, that this Angel was no other but Christ the son of God, who is also called the Angel of the Covenant, Mal. 3. 1. Ne • there is it without cause that the place where Hagar was found is here thus particularly described; for we may hence probably gather, 1. that she was flying home to Egypt her native country, for Shur was a town in the wilderness between Canaan and Egypt, Exod. 15. 22. So Moses brought Israel from the red sea, and they went out into the wilderness of Shur. 2. That wandering in this desert, where she might best escape, though they sent out after her, she was wearied and afflicted with travel and thirst, and thereby brought to rest herself at a fountain of waters; & hereby the bitterness of her spirit is seen, in that she was content to endure such inconveniences rather then abide in her mistress house.

He intendeth both Sarai's rough usage, and the misery wherein at present she was; this affliction the Lord is said to have heard; her afflictions spake when she held her peace, and God heard, that is, took pity of her in her trouble.

This is principally spoken concerning Ishmael, but in a second place concerning his posterity also. In the original it is a man like a wild asse; the meaning of it is this, he shall be of a fierce, warlike, untamed disposition, so that his hand shall be against every man, &c. that is, of such power and invincible courage and strength shall he be, that though all about him set themselves against him, he alone shall match them all, they shall get no good by opposing him; and this must needs be a comfort to Hagar, to hear that her son should be of such might: And this therefore I conceive is especially meant by these words, though happily the wild and savage condition of his life may also be implied. Gen. 21. 20. And God was with the lad, and he grew, and dwelt in the wilderness, and became an Archer.

That is, He and his posterity shall dwell near unto his brethren, the other sons of Abram and their posterity: As if he had said, Though Abram shall have other children, yet shall Ishmael thy son be great amongst them: for in these words is implied▪ 1. that his seed as a several Nation should dwell apart by themselves; 2. that this their country should border upon that of their brethren; 3. that he should be of that power, that though his brethren should envy his prosperity, he should yet dwell i • their presence, and they should not be able to overbear him.

That is, under this name, and for this cause, she magnified the Lord, that his eye of providence had watched over her, to comfort her in this her a • fliction, and to reduce her again into the right way: As if one should say of David, in regard of that we read, Psal. 65. 2. O thou that hearest prayer, &c. that he called the name of the Lord, Thou God that hearest prayer.

This is rendered as a reason, why she magnified God under that attribute, Thou God seest me, to wit, because by this appearing of God to her she now • ound by experience that the eye of God did watch over her for good; and this she expresseth by way of an interrogation, the better to set forth the joy of her heart, Have I also here looked after him that seeth me? as if she should have said, How can I enough wonder at this favor, that the Lord Jehovah, whose eye doth ever behold me, should afford me the honor to behold him, even me that am a poor bondmaid, and that here in the wilderness, when I was run away from my mistress, yea and that I should see him too without peril to my life, being still alive after I have seen the Lord my God, and so able to look after him. And indeed this phrase which she useth, of looking after him, seemeth to have reference to her gazing after him when he ascended up from her; and by this phrase, it is likely she expresseth her beholding God rather then by any other, because at his departing he manifested his glory more then before, which made her gaze after him: as the angel did to Gideon, and therefore it is said that when the angel departed Gideon perceived that he was an angel of the Lord: And Gideon said, Alas O Lord God: for because I have seen an angel of the Lord face to face, Judges 6. 22. & Christ at his ascension, which made the angels say, Ye men of Galilee, why stand ye gazing up into heaven? Acts 1. 11. This I conceive is the plain meaning of this place. Yet there is another exposition which seems not improbable, namely, that Hagar doth in these words acknowledge the mercy of God's preventing grace, in that he • ad taken care of her even when she minded not him, and blames her own blockishness and disregard of God's providence over her: Have I here, saith she, looked after him that seeth me? as if she had said, God hath long watched over me for good, and I never regarded it; it is well that yet at length through God's preventing grace, in appearing to me here in my distress, I have been quickened to take notice of his fatherly care over me, and so to look after him that seeth me.

That is, the well of him that liveth and seeth me; and thus Hagar makes the name of this well a memorial to all posterity, how the eye of the ever-living God did watch over her in the time of her affliction.

CHAP XVII.

That is, I am thy God, almighty and all-sufficient to do all those great things which I have promised thee, however impossible they may seem in the eye of reason, and whatever can be expected from me; and therefore trust in me, and let thy whole conversation be always as in my presence, perfect, that is, upright and sincere, to do all that I have commanded thee.

This is meant both of Abram's natural posterity (for out of his loins came the Ishmaelites, the Edomites, and many other nations by the children of Keturah) and also of all Christian nations in the world, as Paul expoundeth it, Rom. 4. 16, 17. Therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham who is the father of us all, as it is written, I have made thee a father of many nations. Gal. 3. 28. Ye are all one in Christ; and if ye be Christ's, then are ye Abraham's s • ed, and heirs according to the promise.

Abram signifieth a high father; and the fi • st letter of Hamon (an Hebrew word signifying a multitude) being put to it maketh Abraham, as if it were Abrahamon, that is, a high father of a multitude of nations.

The circumcising of the Israelites male children, here enjoined Abraham and his posterity, is said to be God's covenant, because it was a token of the covenant, as is expressed in the following verse; a sign and seal both on God's part, that he would give them the Lord Christ, the promised seed out of the loins of Abraham, and in him accept of them for his peculiar people, forgive their sins, and cleanse them from their natural corruptions (which was signified by the paring away of their foreskins) and on their part that they would believe in this their Messiah, and as God's peculiar people put off the old man with all his deceiveable lusts, and as new creatures serve the Lord their Creator in holiness and righteousness all the days of their life; and therefore is circumcision called the s • all of the righteousness of faith, Rom. 4. 11.

That is, Circumcision shall be in your flesh unto the coming of the Messiah, as long as ever the Church shall continue only in thy natural seed; for an • verlasting covenant, that is, for a sign of that everlasting covenant which I have made with you: for though the outward sign was changeable, yet the covenant itself remaineth one in substance forever.

That is, That man, who not being circumcised in his childhood did afterward also willfully and contemptuously neglect that sign of Circumcision, shall be cut off from his people; and that because▪ as is expressed in the following words, such men had broken and willfully despised God's • ovenant, which cannot be said of infants dying in their infancy. Now the cutting off from God's people here threatened, was, 1. that God would not reckon him one of his people, nor receive him hereafter into the society of the Saints in heaven; and 2. that the Israelites were to esteem also of him as an heathen; for that the Magistrate was appointed to cut off such an one by the sword, we do not anywhere certainly find.

The same letter is added to her name, that was to her husbands before, that it might be to both a pledge and sign of the same promise, to wit, that out of them should come a multitude of people: which the name also in part signifies; for Sarah signifies a Lady or Princesse.

This bowing of himself, was not only an expression of reverence, but also of thankfulness and was therefore a sign that he believed, what God now promised.

He laughed not at the promise, as thinking it a fable, and concluding it impossible, but as being overjoyed and even amazed with those welcome tidings. Rom. 4. 19. And being not weak in faith, he considered not his own body now dead, &c. nor yet the deadness of Sarah's womb.

By this it appears that his carnal reason began to struggle against his faith: neither yet is this contrary to that which the Apostle saith, Rom. 4. 20. That he staggered not at the promise of God through unbelief: for he did not stand in suspense whether he should believe the promise or no, he did not thus stagger; but even whilst he embraced the promise with joy, his reason made this objection: and thereby his faith becomes more glorious, that his carnal reason thus opposing itself, yet his faith prevailed so far, that he would not hearken to this suggestion, but resolved to hope even again • t hope.

Abraham speaks not this as rejecting God's promise, as if he had said, having Ishmael I desire no more; nor as despairing of the promise,, as if he had said, I should have but little hope, if I had not more hope in Ishmael already born, then in the promised son of Sarah; indeed it is not possible that we should have a son at this age, and therefore, O that Ishmael might live, &c. but these words proceed chiefly from Abraham's fatherly affection towards Ishmael; being thus assaulted by those forementioned thoughts of his carnal reason, whilst his faith opposed them, suddenly his affections, moved with the thought of Ishmael, make him as it were to forget all other things to beg for him: as if he had said, Though I cannot conceive how it should be, yet I gladly embrace the promise; but however, oh that Ishmael might live in thy sight! do not cast off Ishmael, but let him live in thy favor: So that this is spoken out of a mind that did yield to the promise, but yet was troubled, and perplexed, and solicitous for Ishmael.

CHAP. XVIII.

That is, at noontide. This is expressed, both to show the occasion of his sitting in the tent door, to cool and refresh himself; as also to imply the reason of the courtesy he proffered to these Angels (whom he supposed to be strangers) because at such time travellers are wont to wax faint and hungry.

Their appearance being undoubtedly such, as made it manifest to Abraham both that they were strangers travelling that way, and also such strangers as were worthy both of that entertainment and respect which he afforded to them.

He directs his speech to one, as it seems, because he appeared in more excellency and with signs of greater worth then the rest.

That is, as it is probably thought, three pecks, or thereabouts, whether more or less.

For as these Angels had true bodies for the time, and did truly walk and speak, so they did also truly eat: if there were no necessity of food, for the sustenance of those their assumed bodies, which were erewhile happily to be dissolved again by the power of God, yet it was requisite for the present dispensation of that service, which God had imposed upon them, to wit, their appearing to Abraham, that he might not yet know but that they were men, till God was pleased to discover it to him.

Thus by naming Sarah they first discover themselves to be not men but angels.

We do not find that this return was by the angels appearing again, but by the accomplishment of the thing promised, in regard whereof it is said, chap. 21. 1. And the Lord visited Sarah as he had said, to wit, when Isaac was born. And by this phrase, according to the time of life, cannot be meant anything but this, that so many months thence, as is usually (according to the ordinary course of Nature) from a woman's first conception to the birth of her child, Sarah his wife should have a son: for that promise when God appeared before in the former chapter was just a year before Isaac was born, chap. 17. 21. But my covenant will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year; since when Abraham had been circumcised, and had recovered the pain and sorenesse thereof.

Because she deemed it so unlikely, if not impossible, that she should now have a child, she did inwardly laugh at what she heard spoken. She laughed within herself, she did not break out into loud and open laughter, but was inwardly affected as those use to be that laugh at anything related, which they desire but cannot believe it will ever be: and this concerning the secrecy of her laughter, that it was within herself, is thus particularly expressed, to intimate, 1. Why she did so readily deny it, because it was indeed an inward smiling rather then an outward direct laughter, and such as could not therefore by others be heard or discerned; 2. Why she was afraid when he took notice of it, to wit, because she began now to conceive that doubtless he was more then man that could discern the inward affections of her heart. However, doubtless she laughed, not as Abraham before did for joy, but as doubting the accomplishment of what was spoken, and was therefore reproved; though afterward she believed, when she knew who it was that said it: and therefore is her faith commended, Heb. 11. 11. Through faith also Sarah herself received strength to conceive seed, &c.

Though these be not the very words of Sarah, mentioned v. 12. yet they are the very same in effect: for in those words, After I am waxed old shall I have pleasure, my Lord being old also? by affirming that both she and her husband, by reason of their great years were now past the natural pleasure of the marriage-bed, her aim was to imply how much more unlikely it was, that she should conceive at those years and bear a child; yea, perhaps these very words here alleged by the Lord, were then also added by Sarah, though they be not there expressed: for the Scripture in setting down such passages of the History doth not always express all that was spoken, but only the sum and substan • e of what was spoken.

Compare this place with chap. 17. 21. and the 10. verse of this chapter.

This is the first reason why the Lord would not hide from Abraham what he meant to do unto Sodom, to wit, because he was so precious in his eyes, and one whom he had hitherto honored above others as his special favourite. Having appointed him to be the stock of so great and mighty a nation, his peculiar people, yea the stock out of whom that blessed seed should spring, in whom all the nations of the earth should be blessed, he would not execute so notable a judgment upon a people so near to him, and not acquaint him with it: which agreeth with that, Amos 3. 7. Surely the Lord God will do nothing, but he revealeth his secrets unto his servants the prophets.

This is a figurative speech, usual in the Scriptures, wherein God stooping to our capacity speaks of himself after the manner of men. He being everywhere present, cannot move from one place to another; and knowing and seeing all things, needs not make any search or inquisition to inform himself; yet thus is he pleased here to speak of himself, 1. To show that there was manifest and just cause for the Lord's severity in punishing the Sodomites, as afterwards he did; 2. To intimate how patient and longsuffering the Lord was towards them, and how unwilling to destroy them; had they not been so extremely and desperately bad, as they were; and 3. To teach Judges by his example not to punish rashly, but always to try and examine causes before they pass sentence.

In the beginning of the chapter verse. 2. mention is made of three men that appeared to Abraham, as he sat in his tent door, to wit, the Lord Christ, who is often in this chapter called Jehovah, and two angels that attended him; and verse. 16. that they went away from Abraham's tent, and that Abraham accompanied them: But now the Lord having (as they went along) imparted to Abraham what he meant to do to Sodom, two of the three went away towards Sodom, to wit, the two angels, as they are expressly called, chap. 19. 1. And there came two angels to Sodom; and the third, who is here called the Lord Jehovah, stayed still with Abraham, and that (as these words seem to imply) because Abraham (though they had as it were dismissed him, and taken their leave of him) yet stood still before the Lord, as men use to do, that being to part, yet stir not, because they have somewhat to say; and so the Lord abode still with him, and condescended to hear the requests which he made for that sinful city.

The righteous are sometime taken away in the same public calamity together with the wicked, but the end is diverse: the one are taken away by the hand of justice, the other in mercy; as the chaff and wheat are beaten by the same flail. Now God had spoken of the Sodomites as men to be destroyed by his hand of justice, and in a way of vengeance; and in this sense does Abraham reply, assured that God would not so cut off the righteous with the wicked.

CHAP. XIX.

Thus by this civil refusing at first the courtesy prosfered, they make the better trial of the affection of this holy man; and besides, it is likely their purpose was indeed to abide in the streets, that so they might observe the manners of the people, had not Lot been so importunate with them.

See chap. 18. verse. 8.

Doubtless the outward appearance of the two angels that were come to Lot was as of young men of rare and extraordinary beauty and comliness of person, whereof there being notice taken by some of the profane inhabitants of the city, the report thereof was soon spread abroad in the city, and so presently they flocked together from all places, and joined together in this horrible and abominable attempt which is here related.

Questionlesse this prosfer of Lots was unwarrantable and sinful: for though in evils of punishment we may choose a less to avoid a greater, yet in the evils of sin all choice is unlawful: if we may not do evil that good may come of it, Rom. 3. 8. much less may we do any evil to prevent others from doing some greater evil. It would not have been lawful for Lots daughters to have yielded themselves to have been defiled by these varlets, thereby to have taken them off from that fouler sin of Sodomy, which they had resolved upon; much less was it lawful for him to resolve that he would bring them forth and deliver them up to the lust of this rabble, that they might do what they list to them: for he had no such power over his daughters, especially if he had already espoused them to husbands, though they were not married, as many Expositors think he had. But yet it was no wonder at all that Lot, though a righteous man 2. Pet. 2. 7. and highly beloved of God, should thus forget himself, considering 1. that in such a sudden disturbance caused by the fear of such a horrid villainy so violently pursued, he could scarce have so much liberty as to ponder anything that came into his mind; 2. that his zealous care for preserving his guests against such a horrid wickedness might so far transport him as to make him on a sudden judge it better to yield to anything then to give way to their detestable desires; and 3. that he might deceive himself with a vain hope that in this strange proffer made by a father they would read so much of the grievous distraction of his mind, as would make them relent, and neither desire what he had proffered, nor prosecute what they had at first desired.

By this it may appear that Lot had not only grieved inwardly and vexed his righteous soul with the unclean conversation of these wicked men, but had also, as occasion was offered, reproved them for their wickedness, and done what he could to teach them better, and to dissuade them from those lewd courses, which were otherwise likely to bring God's judgment upon them; and hence it is that they now twit him with taking upon him to be a judge amongst them, and with thinking (a stranger though he were) to govern them and to order them in everything as he pleased.

Their continuing to seek for the door, and departing home when they had wearied themselves in vain, argues that they were not utterly deprived of sight; only their eyes were dazzled in such a manner that they were as men blind in regard of that object they looked after; though they saw other things, they could not see his door; or happily though they saw the door before them, they knew not where it sto •• , nor how to come at it.

Some understand this of certain men in the city that were contracted to his two virgin daughters, of whom mention was before made, verse. 8 and that they were yet therefore in their fathers house; but others understand it of the husbands of other daughters of his, that were already married into the city, which seems best to agree with the text. But if so, then we must farther consider though his sons in law are here only mentioned, as the heads of the families, yet their wives if living were also spoken to. And hence it may seem was Lots lingering, that he should leave his children to be destroyed; and the Angels command, verse. 15. Take thy two daughters that are here, intimating that he might not wait for the other that were not there.

To wit, one of the Angels; to whom Lot therefore afterward directs his speech in the singular number, because it was he that had given him the charge of flying to the mountain.

This was enjoined Lot, 1. thereby to express how detestable the inhabitants of Sodom were, a people hated of God, and unworthy of the commiseration of good men, for whom it was not fit he should take the least thought or care; 2. To teach him hereby, that he was so to be affected with God's me • cy in delivering him from that wicked cursed place, and the judgment that was now to fall upon them, that he was not to mind nor regard his house, cattle, or whatever other riches he was to leave behind, or in the least degree to repent of his coming away; and accordingly is the very same phrase used, Luke 9. 62. No man having put his hand to the plow and looking back is fit for the kingdom of God; 3. To intimate with what speed they were to haste away, not to hinder their flight so much as by looking back upon the city.

Because the mountain was so far off, he fears lest ere he could get thither the destruction should be poured forth, and he should be overtaken in it; and therefore desires that Zoar might be the place of refuge for him, which was nearer at hand.

The Angel, not without God's direction undoubtedly, yields to the weakness of his faith, and grants his request; but as God doth usually grant his servants those requests which he doth not approve of, that they may by their own experience see their folly, and that it is still better for them to follow his direction: for thus it was with Lot, who afterwards verse. 30. feared to dwell in Zoar, and then therefore found that he had done best it at first he had followed the angels counsel in flying to the mountain.

Which signifies little: before it was called Bela, chap. 14. 2. And the king of Bela, which is Zoar.

This I conceive is thus expressed, 1. To show how narrowly Lot escaped the destruction that fell upon the Sodomites: It was break of day when the Angels hastened him and his to get them out of Sodom, verse. 15. And when the morning arose, then the Angels hastened Lot, saying, Arise, &c. and by that time the sun was risen, the judgment threatened fell upon Sodom, whereby no doubt Lot was brought to see and acknowledge both his own folly in lingering so long, and the goodness of God in forcing him away, and not suffering him to stay there any longer; and 2. to make it the more manifest that this judgment was extraordinary and supernatural, and how suddenly the inhabitants of these wicked cities were overwhelmed with the storm of God's fiery indignation, without any warning given them, when doubtless they had not the least fear of any such mischief that was coming upon them. The sun rose as fairly that day, as upon other days: and yet presently a shower of fire and brimstone fell upon them, and consumed them all.

Sodom and Gomorrah are here mentioned as the chief; but withal Admah and Zeboiim were also destroyed. Deut. 29. 23. Like the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the Lord overthrew in his anger, &c. Now, from the Lord is here added in the end of this clause, Then the Lord rained upon Sodom and upon Gomorrah brimstone, and fire from the Lord, the more emphatically to express that it was not by any ordinary course of nature, but by the immediate almighty power of God. And doubtless it was the supernatural and miraculous work of the Lord, and not from any natural cause, that such showers, not of water, as when the old world was drowned, but of fire and brimstone should fall from heaven upon these cities, who did therein fit the punishment to the sins of those that were destroyed thereby. They burned with vild and unnatural lusts, and therefore against the ordinary course of nature fire falls down from heaven and devours them, and their stinking abominable filthiness is punished with the stench of brimstone mingled with fire; yea this fire and brimstone was but a forerunner of their everlasting punishment in that lake which burneth with fire and brimstone, for evermore, Rev. 21. 8. for so the Apostle S. Jude saith that Sodom and Gomorrah suffered the vengeance of eternal fire, Jude 7.

That is, Lot going before, and his wife following behind him, she looked back from behind him towards Sodom, to wit, as doubting whether any such judgment would fall upon Sodom as was threatened, or lingering in her desires after those friends, that wealth and estate which they had left behind them; and thus she did rebel against the express commandment of the Lord given before to Lot, verse. 17. and in him unto all that were with him, and that when God had afforded her such an extraordinary mercy to fetch her away by his angels from Sodom when it was to be destroyed, and so was turned into a Pillar, or statue, of salt, not such salt as we ordinarily use, which being wet will melt and turn into water (for it was to stand as a monument of her infidelity and disobedience) but a kind of rocky mineral salt, which will endure all weathers and not waste away.

That is, God remembered his promise, whereby he had engaged himself to Abraham, not only to bless him in his own person, but those also for his sake that were dear unto him, chap. 12. 2. And thou shalt be a blessing: I will bless them that bless thee: and he remembered the requests which Abraham had made to him for Sodom, and that in the behalf of those few righteous ones, that might be in that city, pressing him particularly with this, that the righteous might not be destroyed with the wicked, and so he saved Lot for Abraham's sake. It is true indeed that God had respect to the piety and righteousness of Lot in delivering him: for so the Apostle faith, 2. Pet. 2. 7, 8. That he delivered just Lot, and that because the righteous soul of this good man was vexed from day today in seeing and hearing the filthy conversation of those wicked wretches; but this doth not exclude that which is here said concerning Abraham. There may be divers causes of one and the same effect: the main cause of all was God's free grace both to Abraham and Lot, and not any merit in them; but subordinate hereunto there were also other inducements, to wit, the joint respect that the Lord had to the righteousness of Lot his faithful servant, and to the intercession of Abraham, as here is expressed.

The cause of this fear is not expressed, but may probably be thought to have been, either that seeing the abominable sins of that city, he feared lest God would also destroy that; or else, that he doubted lest because of his escape the people would fall upon him, as the cause of the overthrow of those neighbouring cities: and indeed his hiding himself in the cave makes this most probable.

Some conceive that they did verily think that all nations of the earth were destroyed by fire; but many things make this improbable: 1. Their knowledge that Zoar was not destroyed, and that the Angels had promised that it should not be destroyed; 2. Their seeing that the shower of fire, which had burnt up those cities of the plain, reached not so far as the mountains wherein at present they were; 3. The remembrance of Abraham their uncle, a righteous man, not like to be destroyed; and 4. That last clause, after the manner of all the earth, which seems to be spoken of the time present, that they were deprived of that society with man which everywhere else they did enjoy. Others conceive that she meant only this, that there was not a godly man, with whom only they durst marry. They take the perishing of their sisters in Sodom, to be a punishment of God upon them for their marrying with the wicked Sodomites; not daring to do so therefore, and grieving by this means to be deprived of the common blessing of mankind, they resolve upon a more wicked course. But I rather conceive thus of the place: Lot and his daughters flying in some great fear into the mountain, and being there in a manner mured up in a cave, his eldest daughter utters these words as a complaint that by this solitary life they were deprived of all hope of marriage (the common blessing of all the earth) There is not a man in the earth to come in unto us: That is, here we live in a cave without society of any but ourselves, and it is to us all one, as if there were not a man upon the earth; Come let us make our father drink wine, &c. But indeed any of these expositions may be embraced: for whatever absurdity there is in their resolutions, must be ascribed to their fear, that passion blinding men, and driving them upon any absurd thoughts or courses.

To wit, the wine which they had brought from Zoar.

Moab, is by interpretation, of the father, and Benammi, is son of my people, or son of my kindred. In both names • here was a memorial of their incestuous procreation: That which these daughters of Lot it seemed boasted of, was their having children of their own kin, not of the f • ithlesse and cursed nations.

CHAP. XX.

The cause of this remove is not expressed; but in likelihood it was, because of some inconveniency arising from the late fearful destruction of Sodom.

Abimelech was the common title of the kings of Palestine, as Pharaoh was of the kings of Egypt. Psal. 34. the title, A Psalm of David when he changed his behavior before Abimelech.

By that which we read, verse 17. So Abraham prayed unto God, and God healed Abimelech, and his wife, and his maid-servants, &c. it appears that presently upon the taking of Sarah, the Lord struck Abimelech with a dangerous sickness, and plagued his Court with a strange disease: Now in his sickness the Lord by a dream (the extraordinary glory whereof was undoubtedly such, that Abimelech might easily perceive it came from heaven) informs him of the cause, and tells him he was a dead man, which must be understood conditionally, unless he restored Abraham's wife, verse. 7. Now therefore restore the man his wife; for he is a Prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou, that thou shalt surely die, &c.

That is, him and his people, verse. 18. For the Lord had fast closed up all the wombs of the house of Abimelech.

They are called Prophets in the Scripture to whom the Lord did more familiarly reveal his will, then to other men, and by whom he did teach and instruct others: Such was Abraham, Gen. 18. 17, 18, 19. And the Lord said, Shall I hide from Abraham that thing which I do? seeing that Abraham shall surely become a great nation, &c. For I know that he will command his children and his household after him, &c. And of this the Lord gives notice to Abimelech, 1. That he might not dare to detain Sarah, because her husband was not an ordinary man, but a Prophet, one in special favor with God, whose wrongs God would surely avenge, Psal. 105. 15. Touch not mine Anoynted, and do my Prophets no harm; 2. That he might hope by his prayers (being a man so prevalent with God) to have the plague removed that was laid upon them.

He adds, to excuse himself, that it was not altogether false which he had said, because it was true in a sense, that she was his sister (as in the same sense Lot and he are called brethren, Gen. 13. 8. For we be brethren) namely, because she was the daughter of his father, though not of his mother: And for the clearing this, the Hebrews hold that Sarah was that Iscah, the daughter of Haran, Abraham's brother, as being the son of Terah, though by another woman; for this being yielded, she was indeed the grandchild of Terah, Abraham's father, and so might be called the daughter of his father (as Jethroes daughters are called Revels, who was their grandfather, Exod. 2. 18.) and yet withal not be the daughter of his mother, because descended from the former of Terah’s wives, whereas Abraham was born of a latter wife.

This place is diversely translated, and accordingly there are several expositions given of it, but according to this translation of ours, the meaning must needs be this; Abimelech puts her in mind that her husband ought to be as a veil unto her, to cover her as it were from the eyes and desires of all others; and therefore Moses adds, thus she was reproved, that is, though this speech of his may not seem at first to imply so much, yet in truth he did thereby though covertly yet sharply reprove her; for it was all one as if he had told her, that by denying her husband, she had in a manner unveiled herself, and laid herself open to the unlawful desires of other men, and was guilty herself of those dangers, whereinto she had fallen. God had made her husband the guardian of her chastity, and by denying him she had exposed herself to the lusts of others. Thus was godly Sarah, to her greater shame, reproved by a profane king, and instructed how better to carry herself hereafter.

What closing up of the womb this was, it is hard to say. Some think only that God had restrained them from conceiving: and this may be; for this judgment might be inflicted and cured, & yet not discerned by themselves. But I rather think it was some other extraordinary closing of the womb, 1. Because of that word fast closed, which implies a judgment unusual; 2. Because all were closed up; 3. Because it is related as an apparent noted cure that followed Abraham's prayer.

CHAP. XXI.

Which signifieth laughter, to wit, because of the joy they had in this their son.

Ishmael looking with an envious eye upon Isaac at all times, was, as it seems, stung with the joy and jollity that was made at the weaning of him, and this repining of his heart brake forth at this time (as no doubt it had done often formerly) into some scornful language and derision of him, mocking him as their young master, and he that must forsooth be heir of all.

Sarah therefore perceived that this mocking proceeded both from Hagar's and Ishmael's repining that Isaac the younger son should be the heir.

By a vision in the night, as appears by verse. 14. And Abraham rose up early in the morning, &c.

For the full understanding of this, we must know, 1. That the casting of them out, which Sarah required, was not only putting them out of his house, but an absolute casting them off, as if he had had nothing to do with them (for might he have provided for them in another place it would not have been so grievous to him) 2. That God had enjoined him to hearken to Sarah in all things, the rather, no doubt, that the misery of their casting out might punish them for their sin, who in mocking Isaac had despised the blessed seed promised in him. 3. That Abraham thus yielding to cast her off, doth only give her what she could not be without (because she was to go through the wilderness that lay in the way to Egypt) bread, that is, such victuals as she could carry with her, for this in the Scripture is usually called bread, as we may see Mark 6. 36. This is a desert place, and now the time is far passed, send them away, that they may go into the country round about, and into the villages, and buy themselves bread; which bread, Matth. 14. 15. is termed victuals, His Disciples came to him, saying, This is a desert place, and the time is now past, send the multitude away, that they may go into the villages, and buy themselves victuals; and a bottle of water, which she might else want in those dry barren places.

The bottle of water might have sufficed till she had come to some place of succor, had she not missed the direct way, and wandered up and down, as they might well in those desert places, not knowing where they were, nor which way to go.

He that was growing apace to man's stature is often in Scripture called a child, as Ishmael here, who was about eighteen years old; and Hagar is said to cast the child under a shrub, because she left him being sick and fainting for thirst, whereas before she had supported and cherished him.

Words of expostulation, as if he had said, What meanest thou thus to take on, having had experience of God's providence over thee?

Both here and before mention is made of the lads voice, not Hagar's; because he it was that was in extremity, and her weeping was for him. God hath heard the voice of the lad, that is, God hath taken notice of his misery, and will preserve him: and these words where he is, are added to express, the better to Hagar's apprehension, that God had taken notice of his danger, and would help him; as if he had said, The child which you have yonder cast off, as hopeless of his life, God hath heard, and will preserve and succor him.

That is, she was brought to observe and take notice of it, which she did not before, either by reason of passionate grief, or for some other reason. For thus it is said of the Disciples that talked with Christ, Luke 24. 16. But their eyes were holden that they should not know him: And, verse. 31. their eyes were opened, and they knew him.

This is expressed to show, not only that he did by this means nourish himself with beasts killed by shooting, but also that he was a warrior, and so that oracle was fulfilled, Gen. 16. 12. And he will be a wild man, &c.

next adjoining to the desert of Sinai, through which the Israelites went. Num. 10. 12. And the children of Israel took their journeys out of the wilderness of Sinai, and the cloud rested in the wilderness of Paran.

Though this country of Abimelech's was a part of the land promised to Abraham, yet he knowing that it was his posterity only, that were in time to come actually to enjoy it, and to root out the inhabitants thereof, and that himself was to live as a stranger and sojourner in the land, no marvel it is though he acknowledged Abimelech's sovereigntie in that land, and took an oath for himself, that he would no way hutt either him, or his son, or his sons son after him.

Besides that it was the custom to give some such gifts at the making of covenants, these seem to have been given by Abraham by way of Homage to Abimelech, as the king of the country.

That is, the receiving of these seven ew-lambes, shall be as a witness that this well formerly taken from me, verse. 25. is now acknowledged to be mine, that so all controversy about it for the time to come may be prevented.

That is, That part of the land where the Philistines dwelt: for otherwise Beersheba, where they had now covenanted with Abraham, was also in the land of Palestine, verse. 34. And Abraham sojourned in the land of the Philistines many days.

That is, in the Grove▪ which he had planted in Beersheba, which no doubt he purposely planted for this religious use, that under the shade of those trees they might the more commodiously offer up sacrifices, and perform all other the public duties of God's worship and service, which within their tents they could not do. And hereby Moses gives us to understand, 1. That Abraham did at length here enjoy some settled rest, and dwelt here a long time together, to wit, whilst his new planted Grove was grown up and fit for the service he intended it; 2. That at this time the use of Groves in God's worship was not unlawful: However afterward, when men began to esteem such places holy, and to think superstitiously that God was better worshipped there then in other places, and so it became a general custom amongst all Idolatrous nations to set up their Idols in Groves, and there to sacrifice to their false God's, the Lord did thereupon by his law forbid the Israelites all planting of Groves for religious uses, Deut. 16. 21. Thou shalt not plant thee a Grove of any trees near unto the Altar, &c. & this planting of Groves became one of the chief abominations for which God reproved the Israelites in future times, Judge. 3. 7. And the children of Israel did evil in the sight of the Lord, and forgot the Lord their God, and served Baalim and the Groves. 1. Kings 14. 15. For the Lord shall smite Israel, as a reed is shaken▪ in the water, and he shall root up Israel out of this good land, which he gave to their fathers, &c. because they have made their Groves, provoking the Lord to anger; yet, I say, at present it was no sin in Abraham; both because as yet God had not forbidden it, and Abraham did it only for conveniency to shelter them from the heat, not as think • ng God was better worshipped in Groves then in other places.

CHAP. XXII.

That is, he did try and prove him. It is said, James 1. 13. that God tempteth no man, to wit, by seeking to seduce them, by soliciting and provoking them to do that which is evil. Thus men are tempted by Satan, who is therefore called, The Tempter, Matt. 4. 3. and, by their own lusts, James 1. 13. but God, in this sense, tempteth no man. He is therefore here said to have tempted Abraham, only because by enjoining him to sacrifice his son Isaac (in whom God had promised to make his seed as the stars of heaven, and that in his seed all the nations of the earth should be blessed) God did singularly prove and try his obedience and faith, to wit, whether he would believe still the promise made him concerning Isaac, even when he was enjoined to do that which might seem utterly to overthrow that promise, and do what God commanded, even when reason must needs conclude, that if he did obey, the promise concerning Isaac could not be performed: Thus God did tempt Abraham. And because the command of such an inhumane fact, as was the sacrificing of his own son, might not startle those that should read it, or make them think that it was rather some fit of sudden phrensy, or some delusion of Satan, that made him undertake such a thing as this▪ in the very entrance of this story this is therefore expressed, that God commanded this, but it was only to try him. God required in Abraham a readiness of will, really to do what was spoken to him, but never intended that he should do it; only as men use to make experiments of the faithfulness of their friends, so now God made proof of Abraham's faith and obedience; and that, not because God needed any such way of discovering it to himself▪ for he knows how the hearts of all men stand affected, but because he would hereby have it manifested to others: so that herein also the Scripture speaks of God after the manner of men.

That is, ready to do whatever thou wilt enjoin me.

So called, both because he was the only son of the freewoman, and also because Ishmael was now quite cast out. Chap. 21. 14. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar and the child, and sent her away, and she departed, &c.

Which was the place, where afterwards the temple was built, as 2. Chron. 3. 1. Then Solomon began to build the house of the Lord at Jerusalem, in Mount Moriah, &c.

For by this time God had told him, according to the promise before mentioned, verse. 2. in what particular place of the land of Moriah he was to sacrifice his son, as it is plainly afterward expressed, verse. 9. They came to the place that God had told him of▪ Now Abraham's seeing the place before he came at it, is thus particularly expressed, because doubtless the first sight of this place, where he was to perform such a doleful work, did exceedingly wound his heart, and yet notwithstanding he shrunk not, but persevered constantly in his resolution of doing what God had enjoined him.

That his servants might not oppose and hinder him in the work he had to do, he enjoins them to stay with the asse at the foot of the hill, to wit, the asse whereon himself rode, or whereon they had brought the wood they were to use in the sacrifice▪ for happily they all went on foot, and only used the asse for the carrying of the wood, or perhaps only Abraham by reason of his age did ride, and the rest went on foot.

Thus by the all-ruling Providence of God he prophesieth of that, whereof he knew nothing. It cannot be that he distinctly knew that he should bring back his son again; for then what great matter was there in this that he did? rather surely he spake this as a man astonished and amazed: neither need we be so careful to clear Abraham from seeking by this dissembling to keep his servants from suspecting that which he went about; rather let us admire the wisdom and goodness of God, that he suffered Abraham in this greatest of all human actions to show a little frailty, that we might not look for perfection here.

But how was he able to carry so much wood as would serve for the burning up of the sacrifice? I answer, 1. it appears by this that he was now a youth well grown; 2. it may well be that Abraham carried with him some lesser quantity of dry choice wood to begin the fire, resolving to furnish himself with the rest upon the mountain; 3. happily Isaac carried it at several times, though that be not here expressed, but only so much as would serve to show how even in this he was a Type of Christ, John 19. 17. And he bearing his cross, went forth, &c.

It is not likely that all particulars are here expressed: no doubt Abraham, before he bound him, acquainted him with the commandment of God, and urged the necessity of obedience, the promises and power of God, and whatever might prepare him to yield himself to be sacrificed, as God had commanded: but these Moses relates not, but only that Abraham bound him, &c. that so we might know that in not resisting▪ but meekly suffering his father to proceed, Isaac was also a Type of Christ; Mark 15. 1. The chief Priests held a consultation, &c. and bound Jesus. Acts 8. 32. He was led as a sheep to the slaughter, and like a lamb dumb before the shearer, so opened he not his mouth.

That is, Christ the • ternall word of his father, who speaketh of himself as God, verse. 12. For now I know thou fearest God, seeing thou hast not withheld thy son, thine only son, from me; and is called Jehovah, verse. • 6. And the Angel of the Lord called unto him out of heaven the second time, and said, By myself have I sworn, saith the Lord, &c.

Hearing this voice from heaven, he looked about, and behind him he espies this ram, which he took as sent of God, to supply Isaac's room; or, it may be, he lifted up his eyes purposely to look for a sacrifice.

In the mount, that is, in d • e time and place, or in like manner as once to Abraham; in the mount it shall be seen, that is, it shall be provided for, God will help, and that his children shall see: for both these were implied in this Proverb, which upon this occasion grew so ordinary in following times, to wit, both that God would provide for his servants in their extremities, and that it should be done in such a manner, that they should plainly see it came from God.

This doth not prove that it was not Christ, the eternal word of the father, who now spake to Abraham; the like we have, Psal. 2. 7. The Lord hath said unto me, Thou art my son, &c.

That is, thou shalt subject them, and bring both their strength and government under command; for by the gate of the enemy is here meant their strength and government; their strength, because there they had their strongest fortifications; their government, because there the Magistrates sat in judgment, Deut. 22. 15. Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsells virginity, unto the Elders of the City in the gate.

The Hebrew word translated Concubine signifieth a half wife, or divided and secondary wife, which was a wife for the bed (and therein differing from a whore) but not for honor and government of the family; 1. Kings 11. 3. And he had seven hundred wives Princesses, and three hundred Con • ubines.

CHAP. XXIII.

The most of Expositors hold that both Abraham and Sarah had now removed their dwelling from Beersheba to Hebron; and that this therefore which is here said, that Abraham came to mourn for Sarah, is only to be understood of his coming to Sarah's tent: for Abraham and she had several tents, Gen. 24. 67. And Isaac brought her into his mother Sarah's tent. Yet many also hold that Abraham dwelt still at Beersheba, & that Sarah, upon some occasion not expressed being at Hebron, fell sick and died, and so Abraham hearing of it came thither to lament and bury her: which is the more probable, because verse. 4. as a stranger he s • es for a burying place, which he would not in that manner have done if he had been a dweller among them (as it is expressly noted of Ephron that he was) and also because Isaac dwelt afterward near Lahai-roi which was not far from Beersheba.

That is, the Governors, and Elders of the Hittites, the inhabitants of Hebron.

That is, give m • liberty to purchase, though a stranger, a possession of a burying place.

Others read, And Ephron sat amongst the children of Heth, not unfitly: Abraham, not knowing the man, had spoken of him as of one absent: ere Ephrons answer therefore be inserted, Moses shows that he sat there amongst the other Elders, and so immediately replied to Abraham's demand. However if we read it as our translations render it, And Ephron dwelt amongst the children of Heth, it comes all to one. For his dwelling among them is expressed only to imply, that he being himself one of the chief inhabitants of that city sat at that time amongst the other Governors and Elders, and so presently answered for himself to that request which Abraham had made.

Other translations supply this imperfect speech thus, if thou be that Ephron, &c. which seems to imply, that he had only formerly heard of him, not seen his face.

Abraham persists to refuse it of gift; because he would not by any bounty of theirs enjoy one foot of that land which God had given him entire for his possession.

That this was not that purchased burying place, whereof Stephen spake, Act. 7. 16. is evident; because that was in Shechem, this in Hebron; that was bought of Emor the father of Shechem, this of Ephron.

CHAP. XXIV.

His age puts him in mind to provide for his sons marriage, he being now an hundred and forty years old: for Isaac was forty, Gen. 25. 20. And Isaac was forty years old when he took Rebekah to wife, and he was born when Abraham was an hundred, Gen. 21. 5. Abraham was an hundred years old, when his son Isaac was born unto him.

This in likelihood was his steward Eliezer, who was born in his house, Gen. 15. 2, 3. And the steward of my house is this Eliezer of Damascus. And Abraham said, Behold to me thou hast given no seed; and lo one born in my house is mine heir.

A sign which Jacob also required of his son Joseph, Gen. 47. 29. either in token of homage, and to signify subjection, that as their hand lay under the thigh of him that enjoined the oath, so they acknowledged themselves under his power, bound to obey his command; or for a further mystery of the covenant of Circumcision, or rather of Christ the promised seed, who was to come out of Abraham's loins or thigh. Gen. 46. 26. All the souls that came with Jacob into Egypt, which came out of his loins, &c.

Not only because they were a profane idolatrous people, but especially because he would not have his seed mix themselves with that accursed nation, in whose place they should succeed, when God had destroyed them according to his promise.

Abraham having required his servant to swear (as is related in the foregoing verses) that he should not take a wife for his son of the daughters of the Canaanites, but that he should go unto the land from whence he came, and there amongst his kindred provide a wife for him, in these words the servant objects a case that might happen, and desires direction therein, to wit, if there were not a fit wise found amongst his kindred, that would leave her country to come into Canaan, nor yield to marry Isaac, but upon condition that he should leave Canaan, and come into the land where she dwelt, whether in this case he should be so strictly bound by his oath to provide him a wife amongst his kindred, that of necessity he must consent to this condition, rather then not to marry him to one of them; this I say is doubtless the drift of these words, Must I needs bring thy son again unto the Land from whence thou camest? Only further yet to clear them, two things must be noted: 1. That those words, Must I bring thy son again into the land, &c. must not make us think that Isaac was now by reason of his tender years under this servants government, and at his disposing to be carried up and down whither he pleased, for he was now well-nigh forty years old, Gen. 25. 20. Isaac was forty years old when he took Rebekah to wife. but are only meant as an enquiry whether he should in treating about a wife for him consent to that condition of Isaac's removing to dwell amongst his fathers kindred, and persuade Isaac to it, who it seemed had undertaken to his father to be guided by this servant in the business of his marriage; and 2. Though Isaac was born in Canaan, and had never dwelt in the land from whence his father came, yet he saith, Must I bring thy son again into the land from whence thou camest? to wit in relation to his fathers former dwelling there, as with the like phrase, Gen. 15. 16. it is said that the Israelites should in the fourth generation come again into the land of Canaan, out of Egypt, though their fathers only, not themselves, had been there before.

That is, yield not to any such condition, undertake no such thing when you treat with my kindred about a wife for him: I will by no means have my son leave this land, and go thither to dwell; and therefore be sure that you yield to no such condition, nor persuade my son to it when I am gone. Now this Abraham doth thus earnestly give in charge to his servant, not only because he knew his kindred were not so free from Idolatrous corruptions in Religion as he desired, though they worshipped the true God, and therefore had respect to his son therein; but especially because he knew that the Lord had called him out of that Land into Canaan, to take possession of it, as it were, both for him and his posterity, and that therefore his sons going to dwell elsewhere would be a kind of renouncing the land of promise: As therefore himself by faith had hitherto abode there, Heb. 11. 9. so he would have his son do also, choosing rather to have him live as a stranger and sojourner in the land of promise, then to have him live amongst his kindred in the land of his forefathers nativity.

The reason why he took so many camels and servants also answerable, as is expressed, ver. 59. They sent away Abraham's servant and his men, was doubtless partly because the journey was very long▪ and much of it through desert places, and so it was necessary that he should take store of provision along with them; partly because he was to carry many rich presents with him of all sorts, to give amongst his Masters kindred; and partly because it was fit he should go the more richly attended, that thereby his Masters kindred might see what a mighty man of wealth his Master was, and the more readily embrace the motion of a match to be made with his son. And because it might happily seem strange that he should so freely take for his journey of his Masters goods what he pleased himself, this clause is added, For all the goods of his Master were in his hand, that is, they were always at his command, so that he might take what he thought fit, to whose wisdom and care the managing of this business was wholly left.

As Mizraim is in Greek and other tongues called Egypt, Gen. 12. 10. so Aram-Naharaim is in Greek called Mesopotamia, because it lay between the rivers.

That is, the city where Nahor dwelt; so that is called Christ's city wherein he dwelt, Mat. 9. 1. And he entered into a ship, passed over, and came into his own city: And this city here spoke of was Haran: whereby it is evident that if Nahor came not to Haran with Abraham from Ur of the Chaldees (as it seems he did not, Gen. 11. 31. Terah took Abraham his son, and Lot the son of Haran, and Sarah his daughter in law his son Abram's wife, and they went forth with them from Ur of the Chaldees, &c. and they came unto Haran and dwelt there) yet afterwards he removed thither.

That is, it being now evening, he caused them to lie down to rest themselves. This phrase of kneeling down, is used, because after this manner camels use to lie down, first to fall down on their knees, and then to cast their bodies on the ground to rest themselves.

It is said this was but a speaking in his heart, verse. 45. As for that which he now desired of God, to wit, that the damsel who should when he desired drink of her, answer him, Drink, and I will give thy camels drink also, might be the maid whom God had appointed to be Isaac's wife, no doubt it came into his mind to desire this by the special instinct of God's spirit; yet he chooseth such a token as might be withal a probable sign of an ingenuous disposition in her that did it.

He was at the well before Rebekah came thither, verse. 13. Behold I stand here by the well, &c. but having stood a little aloof off the well, till she had filled her pitcher and was going away, he then ran to meet her, &c.

It seems that it was the custom of those times and places for the women to dwell apart by themselves, verse. 67. And Isaac brought her into his mother Sarah's tent.

By the appointment happily both of his father Bethuel, and his mother.

For Rebekah was the daughter of Bethuel, the son of Nahor, Abraham's brother: and it is usual in the Scriptures to call grandchildren, sons and daughters.

That is, that I may somewhere else look out for a wife for my masters son. And thus he opposeth the right hand and the left, to that right way mentioned in the former verse, wherein the Lord had led him to take his masters brothers daughter unto his son.

The son is set before the father, because, as it seems, he spake in the name of them all, his father being old, and therefore, it may well be, not so able to return the answer.

That is, we cannot speak anything at all against it: he speaks good against anything propounded, that contradicts it upon good ground; he evil, that speaks against an apparent good motion out of some evil affection: Laban therefore in this proverbial speech acknowledgeth that good could not be said against this motion, and evil he would not speak.

That is, we perceive plainly by the whole carriage of this business that this match is made in heaven, God hath decreed that she shall be his wife; and therefore God forbid that we should oppose it, Let it be as the Lord hath spoken. The same phrase David useth, speaking of God's decree, 2. Sam. 16. 10. The Lord hath said unto him, Curse David.

Whose name was Deborah, Gen. 35. 8. But Deborah Rebekah's nurse died, &c.

See the notes upon Gen. 22. 17. Thy seed shall possess the gate of his enemies.

A s • gne of modesty, as also of subjection: 1. Cor. 11. 5, 6, 10. But every woman that prayeth or proph • sieth with her head uncovered, dishonoreth her head: for that is even all one as if she were shaven▪ for if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven let her be covered. For this cause ought the woman to have power on her head, &c.

That is, having conducted her into the tent of Sarah his deceased mother (which it seems had been reserved ever since Sarah's death for Isaac's wife) within some convenient time after, he took her, that is▪ he was in a solemn manner, after the rites of those times, married to her, and so she became his wife.

CHAP. XXV.

That is, after Sarah was dead, and that weighty business of his sons marriage dispatched. But how then doth the Apostle say, that Abraham's body was dead, in the hundredth year of his age, for matter of begetting children, if now by another he have so many children forty years after? I answer, 1. By the deadness of his body is meant his unlikelihood to have children in regard of great age, not that it was absolutely impossible by the ordinary course of nature; 2. That grace of God that strengthened him for the generation of Isaac did continue unto him this vigor of nature, for many years after, for farther procreation of children. Indeed considering, 1. that there is no mention neither of Keturah nor of her children, in all the foregoing story; 2. that Sarah caused Hagar and Ishmael to be cast out, and therefore much less would have endured another; 3. that when Isaac was to be sacrificed he is called Abraham's only s • nne, I see not how we can hold that Abraham married Keturah, in Sarah's life-time.

That is, unto the sons of Hagar and K • turah. The Hebrew word signifieth a half-wife or a divided and secondary wife; and it seems by this place, that not only they were called concubines, who (as Hagar) were taken after a man was married, to be, as it were, partner-wives for the right of the bed, though not for honor and government of the family, but also second wives married after the first was dead, because their children also had no right of inheritance.

Thus testifying his faith, that Isaac and his seed should only enjoy the land of Canaan.

A part of Arabia; and hence is mention made of the sons of the East. Job 1. 3. it is said of Job, that he was the greatest of the sons of the East.

Hereby is meant a willingness to die, without desiring longer life on the earth.

This phrase signifieth the immortality of the soul, and that men, when they die, die not like beasts, but that their souls pass to an everlasting estate and condition.

That is, after these names were their several castles and towns called.

Some read, and he dwelt: however, see chap. 16. 12. He shall dwell in the presence of all his brethren: for certainly the same is intended here as accomplisht, that was there foretold.

By Padan-aram, is meant a part of Syria, the same that is called, Gen. 24. 10. Aram-naharaim in the Hebrew; for the Greek turneth them both, Mesopotamia of Syria. Padan, in the Syrian tongue signifieth a pair or couple; and it seems therefore that this part of Aram or Syria was so called, because it lay betwixt two rivers. whence also the Greek word Mesopotamia, as it were, in the midst of the rivers.

That is, he prayed many years together, and at length God heard his prayers.

These words I conceive to be spoken out of an admiration, and fear; If it be so, why am I thus? that is, if I be with child, as I have hitherto believed, what is the reason of this strange and extraordinary struggling in my womb, this is not like the motion that other women feel at their quickening, and what should I think is the reason of it? And therefore is it, that she presently went to inquire of the Lord, that is, she went into some secret place to pray, and received the following answer by some revelation from God.

This answer God returned Rebekah to satisfy her concerning that strange and supernatural struggling of the children that were in her womb: wherein she is informed, 1. that she had two sons in her womb that should be the heads of two several nations, the Edomites, and the Israelites, the one the posterity of Esau, the other the posterity of Jacob; 2. that these two nations should differ much the one from the other, and not agree together, but be cross and contrary, one to the other: the which is implied in these words, two manner of nations shall be separated from thy bowels: as they should be divided in regard of their habitation, seated in two several countries; so they should differ much in their laws, Religion, and manners, and be so far from living at unity, as brethren that descended from the same loins, that they should be almost always at variance one with the other; and indeed to signify this it was that these two Twins did now so struggle together in her womb; 3. that the one people should be stronger then the other, that is, the Edomites, the posterity of Esau the elder brother, should be stronger then the Israelites, the posterity of Jacob; the truth whereof the story of these two Nations doth sufficiently manifest. As Esau was stronger then Jacob, and therefore Jacob was forced to fly from his fury, Gen. 27. and at his return From Mesopotamia to crouch to him, and by presents to seek his favor, Gen. 32. and Gen. 33. 3. He passed over before them, and bowed himself to the ground seven times, until he came near unto his brother; so the Edomites were a long time a Nation far more potent then the Israelites, as may be seen by their churlish answer to the Israelites, Num. 20. 18. And Edom said unto him, thou shalt not pass by me, lest I come out against thee with the sword; and 4. that notwithstanding the elder should be the stronger, yet in the conclusion the younger should prevail, and get the better of the elder, and so the elder should serve the younger. How this was accomplisht carnally, to wit, in the Israelites subduing of the Edomites, is evident in several places of sacred story, 2. Sam. 8. 14. He put garrisons in Edom, throughout all Edom put he garrisons, and all they of Edom became David's servants. 1. Kings 22. 47. There was then no King in Edom a Deputy was King. Obadiah. 17. 18. And the house of Jacob shall possess their possessions: And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them, and there shall not b • any remaining of the house of Esau, &c. But withal we must know that under this expression (which most evidently hath respect to fleshly prerogatives) there is also covertly foretold the preeminence and superiority of the younger brother and his posterity above the elder, in regard of spiritual privileges, as, 1. that his should be the birthright; 2. that the inheritance of the land promised to Abraham should be settled upon him; 3. that out of his loins the Messiah should spring; and 4. that the blessing of the Adoption and Covenant, &c. should be conferred upon him and his posterity: To these spiritual privileges S. Paul applies these words, Rom. 9. 11, 12. For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works but of him that calleth, it was said unto h • r, The elder shall serve the younger. And though it is evident that • saac did not thus understand this Oracle, because he sought to confer the blessing upon Esau, chap. 27. and it were unreasonable to think that Rebekah did not acquaint her husband with this which God had revealed to her concerning her children, or that he would wittingly seek to cross that which God had made known to them; yet it may be most p • obably conceived that Rebekah did thus understand this prediction concerning the preeminence of the younger, and upon that very ground, because she knew it was so decreed of God, did so confidently afterward plot to have the blessing conferred upon the younger, against Isaac's intention.

Which signifieth made or perfected; because he was born hairy, more like a man then a child.

That is, one that held by the heel, or supplanted; because when he was born he came out of his Mothers womb immediately after his brother that was born before him, holding him by the heel, as if he would have pulled him back, that he might be born before him: which doubtless was purposely so disposed by the providence of God, as a sign presaging what should afterward come to pass, to wit, that he should by cunning supplant his brother, and get the preeminence of the birthright and blessing from him.

Their different conditions are herein expressed: Esau was a man that followed his pleasure, a cunning man and valorous; Jacob, a plain man, that is, a man of little note in comparison of his brother, there was not that show of outward strength and valor in him; he was a good plain man dwelling in tents, that is he lived a plain shepherds life, and was not so conspicuous for outward glory. It is true indeed that the word in the Original, here translated plain, signifies upright, sincere, and without gulle; neither do I deny but that this also may be intended in this place, to wit, that Jacob was a candid, plain-hearted man: for such Jacob was doubtless in his whole conversation, though in that particular of getting away the blessing from his brother, being carried away with his mothers counsel, and his desire of the birthright, he failed through infirmity, and used more disse • bling and fraud then upright and plainhearted men can in any business well endure to use. But yet I say, that exposition concerning the plainness of his course and condition of life doth best suit with the drift of this place, as is evident by the opposition we may note betwixt that which is said of Esau and that which is said of Jacob, Esau was a cunning hunter, a man of the field, and Jacob was a plain man, dwelling in tents.

That is, he loved him best, his affection was most to him, as Rebekah's was most to Jacob, though she loved Esau too. Now because it may well be thought, that it did not beseem so great and so good a man as Isaac was, to prefer Esau in his affection npon so slight a ground, and so po • re a reason as this was, because his venison pleased his palate; it is conceived by some Expositors, that it was not merely for the venison sake that he loved him so dearly, but because his son Esau's care and diligence in providing for him the meat which he saw he delighted in, was in his apprehension a sign that he did greatly reverence, respect, and love his father, and that he would prove the most able and active, the fittest for great employments, and the best and stoutest stay and support of their family.

The word Pottage is not in the Hebrew, but only the word red is doubled, with that red red; and the cause of this, was either that not knowing what to call it, he only describes it by the color, and that doubtless, because it was very red; or else, because coming home weary and ready to faint, verse. 29. he speaketh as one in haste and greedily longing for it: undoubtedly he might have had other food in his fathers house, and therefore this so sudden and earnest desire of that food, which his brother had provided for himself, must needs proceed, 1. from the extremity he was in, being ready to faint; 2. from the eager desire of his appetite towards that meat which in this extremity his eye first pitched upon.

That is, Red. When, and by whom this name was given him, it is uncertain, happily it was in process of time when he had lost his birthright, which might make this passage the more seriously thought on: but however this was the occasion, because of this his immoderate desire of this red broth he was called Edom; and so this name was a kind of brand set upon him for his greediness and profaneness.

The birthright made them first in honor under their parents, Gen. 49. 3. Reuben, thou art my first-born, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power; 2. it gave them a double portion of their fathers goods, Deut. 21. 17. He shall acknowledge the son of the hated for the first-born by giving him a double portion of all that he hath; 3. it advanced them to the government of the family, Gen. 4. 7. Unto thee shall be his desire, and thou shalt rule over him; and, as some think, to the Priesthood too; and withal, it was an outward sign and pledge of being one of those first-born, Heb. 12. 23. which are written in heaven, fellow-heirs together with Christ of the heavenly kingdom, the heavenly Canaan. Jacob therefore upon this advantage of Esau's desiring his pottage bargains with him for the birthright, and gets it from Esau; in the managing whereof to free him from sin is a needles • e labor, since we know that God is often wont to bring good out of evil.

Never troubled at all for that which he had done.

CHAP. XXVI.

See the note upon • chap. 20. verse. 2.

God would not allow him to remove into Egypt, wh • there it seems he was purposed to have gone, but limits him to Palestine; both because he would thereby show him how his affections should cleave to the land promised to him and to his seed, and also that he might try his faith, with bringing him to rest upon his promises whilst he lived in a land where the famine did perhaps in part prevail.

To wit, the oath which I sware to thy father Abraham whilst thou wert by. For immediately after Isaac should have been offered as a sacrifice did the Lord swear this to Abraham, chap. 22. 15, 16, 17, 18.

This he had said because, verse. 8. he saw Isaac sporting with Rebekah: so holy and unblamable was Isaac's life, that worse then this he never suspected.

This injury was great, because of the scarcity of waters, and against their covenant and oath, Gen. 21. 30. For these seven ew-lambs shalt thou take of my hand, that they may be a witness unto me that I have digged this well, &c.

As it seems, to comfort him in regard of the envious proceedings of the Philistines against him.

This also is spoken to further the peace desired: as if he had said, Thou hast here prospered amongst us, we sent thee away in peace, and so now through the blessing of the Lord thou art grown great, and therefore let there be a Covenant betwixt us.

To wit, the well which his servants had found: This well was formerly so called by Abraham, Gen. 21. 31. He called that place Beersheba, because there they sware both of them, to wit Abraham and Abimelech▪ but having been stopped by the Philistines, and now opened again by Isaac's servants, the old name is again imposed upon the same occasion.

CHAP. XXVII.

Blindness is incident to old age; yet was this, no doubt, thus disposed in Isaac by the special providence of God, that Jacob might be blessed: for he lived after this above forty years.

That is, that I may bless thee; for so Rebekah repeats these words of Isaac, verse. 7. Make me savoury meat, that I may eat and bless thee before my death. Many several ways men are said to bless others in the Scripture: as, by praying to God to bless them, Bless those that curse you, saith our Savior, Luke 6. 28. by pronouncing a blessing upon them, and that by warrant of authority derived from God, as when the priests blessed the people, of which the Apostle speaks, Heb. 7. 7. Without all contradiction the less is blessed of the better; and by a prophetical prediction of the blessings that should come upon men, as when Moses by the special instinct of God's Spirit did foretell how the twelve Tribes should be blessed of God, Deut. 33. 5. And this is the blessing wherewith Moses the man of God blessed the children of Israel. But this blessing here spoken of, was peculiar to the Pa •• iarchs. They, having received a promise of the Covenant of grace for them and their seed after them, were wont before they died, in the name of God, and by the guidance of the holy Ghost, to foreshow upon which of their seed this Covenant of grace should be continued; and so did, as it were by will and testament, pass over the right of the Covenant and promise of grace to those of their children, who were to be heirs of the Covenant, and in whose families the Church and the Covenant of grace was to be propagated unto the coming of Christ; whence is that phrase of inheriting the blessing, Heb. 12. 17. And thus Isaac intended now to bless Esau; and that doubtless because he knew not God's will and purpose herein; for it is not probable, that so good a man would wittingly seek to cross the known decree of God concerning his sons. It cannot be but Rebekah acquainted Isaac with that Oracle, Gen. 25. 23. where the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; the one people shall be stronger then the other, and the elder shall serve the younger; and being herself persuaded thereby that God intended the blessing to the younger, did what she could to convince her husband likewise that it was so. But, it seems, though God were pleased thus far to enlighten her mind, and powerfully to incline her heart to believe this truth, yet still he suffered him to err herein; yea, even now at the last, though he enlightened his understanding by a prophetical illumination as concerning the blessing he pronounced, yet withal at the same time he did neither enlighten his understanding, nor bend his will to the right person, but left him herein to his own spirit; and so being carried by his carnal judgment concerning the prerogative of Esau's being his first-born, and by his affection to him, intended him the blessing, but was disappointed by God's providence, that it might be the more evident that it was not by the will of man, but of God's free grace and singular favor, that Jacob had the blessing and not Esau. Why Isaac desired savoury meat, such as he loved, before he performed this work, it is hard to say. The most probable reason given is this, that being aged and feeble, he desired this refreshing to cheer up his spirits, that he might be the fitter instrument of the holy Spirit of God in pronouncing this prophetical blessing; as Elisha, when he was moved against king Jehoram, called for a musician to allay his passion, and quicken his spirit, before he prophesied to them in the name of the Lord, 2. Kings 3. 14, 15. However doubtless God by this means intended to give Rebekah the advantage of this time, to plot for the transferring of the blessing in Esau's absence upon Jacob, to whom of right it did belong.

Rebekah being strongly persuaded that the blessing belonged to Jacob, to wit, 1. By God's answer to her at the struggling of the children in her womb, Gen. 25. 23. The elder shall serve the younger; 2. By that remarkable passage of God's providence, when Jacob was born holding his brother by the heel; 3. By Esau's selling the birthright to Jacob; and 4. By Esau's profaneness, and Jacob's piety; and perceiving that her husband was now ready, as much as in him lay, to cross the counsel and purpose of God, she resolves to assay to disappoint her husband, and that by subtlety and deceit, and so instructs Jacob how to deceive his father; wherein, though she did many things that are not warrantable (unless she were moved by the special instinct of God's Spirit, which doth not appear) yet thus far she is praise-worthy, that understanding rightly the Oracle of God, she sought to prevent the error of her husband, and to procure the blessing to him for whom God had appointed it.

Relying upon that which God had revealed to her, she was fearless of that which Jacob feared, not doubting but God would prosper their design, whilst they sought to effect that which was according to God's counsel, and to further that which he had decreed: yet because the way cannot be judged warrantable whereby she sought it, to wit, by deceiving her blind husband, and causing her son by dissembling and lying to beguile his father, doubtless she was over-confident, and had no just ground for what she said; only God was pleased of his own free grace to let it be according to her hope.

Jacob perceiving that his father began to be jealous of some deceit, because the venison came so soon, wondering how Esau should take it by hunting, and dress it in so short a space, he answers that it was by the special providence of God that he took it so suddenly: and to intimate that God therein had testified his usual provident care over his father and those things that concerned him, he saith not, The Lord God brought it to me, but, The Lord thy God, &c. and thus still he is further and further ensnared in doing that which was not lawful, that his father might not discover the fraud, but might give him the blessing.

Rebekah had put upon Jacob Esau's choicest garments, goodly raiment, verse. 15. which it seems according to the customs of those times and countries were perfumed (for that land abounded with sweet spices) which Isaac smelling, he took that occasion to begin the blessing thus, See, saith he, the smell of my son is as the smell of a field which the Lord hath blessed.

This is both a prayer and a prophecy; neither must we understand it only of the person of Jacob, but of his posterity (for the Lordship over his brethren promised, verse. 29. Be Lord over thy brethren, &c. was not literally fulfilled till many years after, when the Idumeans were servants to the Israelites) nor only of temporal blessings which are only expressed: we must know that in those times God did chiefly make known his will concerning Christ, and those spiritual and heavenly gifts that are given us in Christ, darkly and obscurely, under the promises of earthly things, as types of heavenly blessings; and therefore though these outward things be only mentioned, yet this prophecy must be extended to all that was included in the promise of Abraham.

The following words uttered by him in this perplexity and fear, do best show what was the ground of his fear: that enquiry which in his astonishment he makes after the party blessed, Who where is he that hath taken venison, and brought it me, &c. argues methinks plainly a sudden fear that seised on him, lest he had settled the inheritance of the blessing where he should not; and yet withal his confirming of the blessing unto Jacob in the close of his speech, implies as plainly, that remembering what God had said, Gen. 25. 23. The elder shall serve the younger, &c. and comparing it with this which now happened, it struck him with a great fear that he had gone about as far as in him lay to cross the purpose and decree of God. Thus therefore I conceive of this place, That Isaac, as a man suddenly astonished and amazed, is at first distracted with several fears, and knows not what to fear most; yet at last perceiving how evidently the hand of God was in this business, he shakes off all carnal affections, and confirms the blessing to Jacob; I have eaten of all before thou camest, and have blessed him; yea and he shall be blessed.

Esau in his passion and bitterness of spirit craves his share in the birthright-blessing, though he could not have it alone. But this was spoken in a passion; otherwise he could not be ignorant that this could but be conferred upon one: for though Jacob blessed all his sons, yet this with the birthright went to Judah, Gen. 49.

That is, the blessing of the birthright, which according to the ordinary course of nature, unless God did otherwise dispose of it, belonged to the elder, and which Isaac had before promised Esau, and did really intend to confer upon him, though now it were settled upon Jacob, to whom by God's decree and purpose it did of right appertain.

Finding himself wholly excluded from the birthright-blessing, he enquires whether no blessing were reserved for him.

As if he should say, comparatively all other blessings are nothing.

Upon Esau's bitter lamentation and weeping, mentioned in the former verse, Isaac now foretells the earthly blessings that should befall Esau's posterity: but as for the prime and chief blessing, that was settled upon Jacob, neither had Isaac the least thought of altering what he had done herein, as the Apostle saith concerning Esau, Heb. 12. 17. When he would have inherited the blessing he was rejected; for he found no place of repentance, though he sought it with tears; that is, all his crying and weeping could not move Isaac to repent of what he had done, or reverse the blessing, which, though unwittingly, he had conferred upon Jacob. Yea some note a difference betwixt Esau's blessing here concerning outward things, and that of Jacob's, verse. 28. to wit, because though the same outward blessings be here promised to Esau that were before promised to Jacob, the dew of heaven and the fatness of the earth; yet they are promised to Jacob in another manner then they are to Esau: for to Esau it is only said that he should have these things, thy dwelling shall be the fatness of the earth, and of the dew of heaven, to wit, by the ordinary dispensation of God's providence; but now to Jacob it is said, that God should give him these things, namely as gifts and pledges of his singular love and favor towards him, verse. 28. God give thee of the dew of heaven, and the fatness of the earth, &c.

That is, after the Edomites, thy posterity, shall have been a long time in subjection to the Israelites, they shall at length become more mighty then they had been, and then shall cast of the yoke of the Israelites; which was accomplished in the days of Jehoram king of Judah, 2. King. 8. 20, In his days Edom revolted from under the hand of Judah.

Yea afterwards he spake what at first he only purposed in his mind, and by that means, as is noted in the next verse, these words of Esau her elder son were told to Rebekah: at first he only determined this in his mind, but afterward not able to contain himself, nor to conceal his purposes, he uttered what he intended in the hearing of somebody, and so it was known, and at last told Rebekah.

Esau is here said to comfort himself with his thoughts of killing Jacob, either 1. because not only revenge itself is sweet to men that are greatly enraged; whence the Lord speaking of himself, after the manner of men, saith of the Jews, Ezek. 5. 13. I will cause my fury to rest upon them, and I will be comforted, but even the very resolution and purpose of revenge in time to come doth somewhat ease the minds of men enraged, when they have determined within themselves how and in what manner they will revenge themselves upon those that have wronged them; or else, 2. because he chuckerd himself with some kind of hope, by this means to recover his birthright again: for indeed wicked men do usually harden themselves against the known word and will of God, as we see in Saul, who sought by all means to cut off David, though he were fully convinced in his mind that God had chosen him, 1. Sam. 18. 28. Saul saw and knew that the Lord was with David; yet he became David's enemy continually.

Some Expositors conceive that though Rebekah hoped that Esau's anger would be soon forgotten, yet it proved otherwise, and that when Jacob had stayed in Padan-Aram about twenty years, at his return Esau's malice was as hot and violent against him as ever, had not God miraculously changed his heart; which if it be granted, no wonder it is though Rebekah sent not for Jacob all that time, as here she promised him, since she found it not safe, and therefore was content to be without him rather then to hazard his life; and so indeed never saw her Jacob again, but died about three years before his return home.

That is, Jacob, by being murdered; and Esau, by the vengeance of God, which she knew would follow him because of that fact, or by the sword of Justice (for by the common law of Nations such an execrable murder would even then have been punished with death) or at least by Esau's voluntary withdrawing himself from the presence of his Mother, as not daring to look her anymore in the face.

That is, Esau's wives, which Gen. 26. 35. were a continual grief of mind both unto Isaac and to Rebekah: Because she would not grieve her husband in his old age, nor enrage him against Esau, she deemed it not best to impart to him what she had heard concerning his cruel and bloody resolution for the slaying of his brother, but took another occasion to procure from Isaac that Jacob might be sent away to Padan-Aram, to wit, lest he should marry amongst the Canaanites, as Esau had done, to their great and continual vexation and sorrow.