An Exposition of Genesis

CHAP. XXIII.

IN this Chapter the history of the Church is continued to the end of Sarah's days. Some space of time there was spun out, from the time of Isaac's offering, to his mothers death, which was about twelve years, wherein nothing is mentioned of the churches affairs in Abraham's family; whereas doubtless some charges were in altering his habitation from Beersheba to Hebron, &c. where now Sarah expired. But this is the liberty of God's Spirit to show us as much of those times, as he thought needful for us. Here we see he passeth from the mention of Rebekah's birth, to the relation of Sarah's death. One mother of the faithful ceaseth, and another is now preparing by whom God maketh good his promise of propagating his church. In this Chapter may be noted three generals.

• 1. Sarah's Expiration. ver. 1.2.
• 2. Abraham's provision for her burial. ver. 3, to 18.
• 3. Sarah's funeral. ver. 19.20.

In the first general we have to consider these particulars.

1. The term of Sarah's life set down, — And the lives of Sarah were an hundred years, and twenty years, and seven years, (even) the years of the lives of Sarah — The life of Sarah was 127. years. Sept. — 127. years. Cald. Wherein these terms are considerable. 1. The subject of this history spoken of, 1. By her name Sarah, the wife of Abraham, the mother of the promised seed, a Princess in faith, and renown with God, 2. By her condition viz. Her lives, It is a plural expression here, which hath given occasion to some of vain commenting upon a threefold life in man; but the reason of this plural expression is given better from the true significate of life here, which is not barely life and being in the world, but all the adjuncts and varieties of changes in this time of life, whereof she had experience, being a Companion of Abraham in all his pilgrimage. Somtimes it was a life of faith, sometimes of fear, sometimes of peace, sometimes of trouble; Now her life in respect of all this variety of providence adjoined, may well be called lives, these lives are here recorded. 2. The duration of these lives asserted, an hundred twenty seven years, and this not only spoken singly, but once and again; These the years of Sarah's lives. The fable of the Jews is foolish, about the threefold repetition of years; for it is the usual expression in numbering the years of all the Patriarchs, to add years still to every number. That to be noted here is, 1. The rarity of this record, this the Spirit doth for Sarah, which is not done for any other woman. 2. The plain sense of it, which is no more but the utmost extent of her life below under all providences, and that she was not taken away until the promised seed was established by her. 3. The certainty of it in the reiteration, these the lives of Sarah. ver. 1.

Secondly. Sarah's expiration, wherein are related, 1. Her death, — And Sarah died. (So Sept. and Cald.) that is, yielded up her Spirit to God who gave it, and left her body for the earth. That she should die for grief upon sacrificing Isaac, is a fable, her death was twelve years after that trial: but doubtless God then had numbered her days, beyond which she must not pass, and at that term of life she expired; ceasing to be with men, that she might be with God. 2. The place of her death set out under two names. 1. Kiriah Arba, In the city of Arboch, Sept. So it was called from Arba, a giant either the founder or conqueror of it sometimes. Jos. 14, 15.2. Hebron or Chebron in the land of Canaan, which was so called in the time of Moses, and therefore not imposed by Caleb's son, at his vanquishing of it. Jos. 14.14. sometimes also, it was known by that name of the plain, grove and city of Mamre. Gen. 13.18.

3. Abraham's lamentation over her, — And Abraham came to mourn for Sarah, and to weep. — To bewail Sara, and lament. Sept. — Cald. as Hebr. — 1. The mourner here is Abraham, the Lord or husband of Sarah, The father of the faithful, yet he puts not of natural affection, upon such a stroke of God. 2. His motion; He came; It is inquired whence he came? For it is expressed whither, even to the place where Sarah died. Some think he came now from Beersheba, and that Sarah was removed before to Hebron, and died in her husbands absence; but it seems improbable that these two companions should now part houses at such a distance; but the thing is not expressed, however I conceive it likely, they had removed back from Beersheba to Hebron again; And that Abraham came now from his own tent to bewail his dead, where she lay in her tabernacle. However no danger in conceiving either way, when things are not revealed. In fine the phrase of coming to lament, is no more than setting himself to lamentation, without any bodily motion. 2. The end of his coming, it was to pay the duty of natural affection to the dead, as to the living he had done. Wherein as acted by Abraham may be noted, 1. The naturalness of this sad posture for the dead. 2. The greatness, in doubling expressions, lament and weep. 3. The goodness of it, as it was (doubtless) ordered, moderated, and directed by faith. It is noted by some, that the writing the middle letter in Bacah, to weep in a smaller character, notes moderation in weeping; but it is a fancy. Abraham's faith giveth better aim to guess at that, then the will of scribes.

Learn thence.
• D. 1. One generation goeth as well as cometh in the Church.
• D. 2. The lives of saints with all their changes are numbered, God will not have them to be endless.
• D. 3. The times of eminent Saints, such as God thinks meet are numbered sometimes for special use. So Sarah's, emphatically. V. 1.
• D. 4. Faith exempts not Saints from death, but carrieth them by it unto glory. The mother of the faithful dieth.
• D. 5. Places are designed for death as well as life.
• D. 6. Mourning over dead Saints and relations is not inconsistent with faith.

2. The next general containeth the history of Abraham's provision for her burial which was by a new purchase of a burying place: Hereabout are several discourses. 1. First between Abraham and the Hittites.

In which passage note.

1. Abraham's motion about it unto the inhabitants of that place, Ver. 3.4.

Wherein we read.

1. His stop in his mourning, — And Abraham rose from before his dead, from upon the faces of his dead. Sept. and Cald. to same. 1. The subject, Abraham the believing mourner. 2. His action, he ariseth, doubtless he was sitting or lying in a sad posture before Sarah, but that duty being ordered by faith now he stirs himself up from immoderate grieving, and put's a stop to natural affection; not mourning without hope. So sitting note's a posture of sadness as in Jobs friends, and rising a posture of comfort, in many places. 3. The term from whence, is from before his dead, so Sarah is styled several times. The relation of saints ceaseth not, though other relations of husband and wife do. She is Abraham's dead now.

2. His bespeaking the inhabitants, wherein. 1. His address to them, — And he spake to the sons of Heth, that is, the Hittites which come from Heth the son of Canaan. Gen. 10.5. — Sept. and Cald. same. 2. His preface to them humbling himself, — A stranger, and sojourner I with you. So he win's into their affection. He challengeth nothing, but as a stranger present's his desire. So he and the saints of God by faith accounted themselves pilgrims below. Psa. 39. — Heb. 11. This also he urgeth to their humanity to yield to a stranger. Sept. and Cald. same. 3. His petition to them, — Give me a possession of a grave with you, and I will bury my dead from before me. — Give me a possession with you, &c. Sept. — Cald. as Hebr. 1. The matter desired is a place for burial, which he would have as his own from them; though he were heir of all, yet he had not a foot in his own possession but this purchase. The time was not yet come. 2. The manner of his request, he desireth it to be given him as to his own peculiar possession, but yet not without the due price, as after. 3. The end of his request, to bury the dead out of his sight; 1. Nature urgeth this according to God's injunction to give dust to dust. Gen. 3.2. Grace guided him thus to bury by himself, both to separate from the nations in death as well as in life; and to keep possession of the promised land by dead though not yet by living; and mainly to lie together in hope of a resurrection.

As to that conjecture, that Abraham came now from Beersheba to Hebron; to mourn; because he saith I am a stranger. &c. It seemeth not to be concluding. For, 1. So he called himself in every place where he lived, at Beersheba as well as here. 2. He dwelt in this place before he went to Beersheba, and therefore could not be altogether unknown in those parts. 3. In the Hittites answer they acknowledge him to be a mighty Prince among them. It is therefore most probable that there he lived with Sarah when she died, only by faith call's himself a stranger.

Learn thence.
• D. 1. Grace puts bounds to mourning over the dead; so did Abraham, he ariseth. &c. V. 3.
• D 2. believers loose not relations of faith by dead. Sarah is Abraham's dead now, so saints are styled Christ's deadbody Isai. 26.10.
• D. 3. After due mourning surviving saints and relations must take care for burial of the dead saints.
• D. 4. It is not unseemly for saints to bespeak infidels in matters of necessary commerce.
• D. 5. The highest saints have accounted themselves the greatest strangers on earth.
• D. 6. Saints must live in the world with Hittits though strangers to them.
• D. 7. The purchase of a grave is the greatest ambition of Abraham.
• D. 8. The graves of believers are singled out unto them; to lie together as live together, is their desire.
• D. 9. Though Church and world may have graves alike, their ends are different. V. 4.

2. The Hittits answer to Abraham.

Wherein.

1. The repliers, the children of Heth, or Hittits, Ver. 5.

2. Their answer, which consists of two parts. 1. Their courteous gratulation, — Heaus my Lord, thou a Prince of God with us. — Not so sir, hear us, thou art a king from God among us. Sept. — Yeild to us, our Lord, thou art a Prince before God among us, Cald. — The Seaventy make this answer to deny what Abraham meaneth, and to offer somewhat else not directly proposed by him, not so my Lord, as you have proposed it; and indeed look upon Abraham's reply to them again, and it imports, that though their answer were kind, yet it was not full to what Abraham intended: So the Chaldee seemeth to imply, yield to us, and rest in what we shall say, &c.

Herein then note.

1. Their call to Abraham, hear us my Lord, what we shall propose to you in this.

2. Their compellation, agnition of him, thou art — a Prince of God among us, or in the midst of us. — From God. Sept. — Before God. Cald. Such acknowledgment Abimelech gave him before. Now a Prince of God, note's a most excellent, mighty and puissant Lord, set up of God eminently above the rest. So Cedars of God. Psal. 80.11. Mountains of God are expressed, Psal. 36.7. such as are most excellent. So these Hittits esteem Abraham, God had made him so glorious before them. 2. Their concession, wherein are to be noted. 1. The matter granted, not a possession of his own for burial, as he desired, but a liberty to bury with them in the best of their Sepulchers.

In the choice of our Sepulchers bury thy dead. — Sept. and Cald. to same. — So they give him leave of mingling his family in burial with them, even in the best of their Sepulchers.

2. The assurance given him of this grant, — A man from us shall not with-hold his Sepulcher from thee, from burying thy dead. Sept. and Cald. to same purpose. Wherein is granted. 1. Security from opposition. 2. Liberty to dispose of, and bury his dead, where and when he pleaseth.

Learn from it.
• D. 1. Humanity towards the Church, though a stranger, is not inconsistent with Hittits or Canaanites. They give answer. V. 5.
• D. 2. Saints who are low in their own eyes, God make's honorable in the esteem of the world.
• D. 3. Courtesie make's Hittits propose favors not desired by the Saints. Hear us.
• D. 4. Providence so ordereth the Spirits of men, to yield the best and choicest Sepulchers to the Church.
• D. 5. Hittits and unbelievers are content that Saints should be mingled with them in their graves.
• D. 6. Security, and place of burial is granted to strangers by the Law of nature. V. 6.

2. The next passage of discourse is between Abraham and the inhabitants about mediating to Ephron, about this matter of a burying-place. Wherein.

1. Abraham's reply to the Hittits, ver. 7.8.9. Herein.

1. His demeanor toward them. ver. 7.

And Abraham arose, and bowed himself to the people of the land, to the sons of Cheth. — And worshipped — Honored the people, &c. Sept. and Cald. — In his demeanor his actions are two. 1. He arose from the place, where likely he was set, in token of respect unto them. 2. He bowed himself, that is, by way of civil respect towards them, resenting kindly their free proffer and so expressing thankfulness to them. 2. His communication with them. ver. 8.9. Wherein. 1. A repetition of their kind answer.

And he spake with them saying, if it be with your soul to bury my dead from my face. — If ye have it in your souls, &c. Sept. — If it be the pleasure of your soul, &c. Cald. This he repeats with a thankful mention of it. Only the phrase is remarkable, if it be with your soul, that heartily and cordialy ye grant me this. 2. A request unto them for their mediation, wherein note.

1. The work he entreateth. Hear me, and entreat for me, or meet, and intercede for me. 2. The object of this intercession — With Ephron son of Zoar. — Saar. Sept. — Zeor. Cald. ver. 3.

3. The matter of intercession. —

And he shall give, or that he may give to me, the cave of Macpelah, which is his, which is in the end of his field. — And let him give me the double cave, which is in part of his field. Sept. — The side of his field. Cald. This was all, the making over to Abraham's right that cave, which is called double by the Seventy, but read here by ours as a proper name, it might be double also as some think.

4. The condition mentioned. —

For full silver or money let him give it to me in the midst of you. — For silver worth it, &c. Sept. — For money worth. Cald. So he desireth it no otherwise than a purchase, where he profer's 1. A full price. 2. A desire of rendition to him upon this condition. 3. That this be done in the midst of them; which may be taken, either as a testimony of transaction between them, or else may note the circumscription of the place, that which is in the midst of you; so our Translators take it and add it to the last.

5. The end of all this mediation. —

For a possession of a Sepulcher. — Sept. and Cald. same. — That is, that it might be his own peculiar place for burial of his dead.

Learn hence.
• D. 1. Grace teacheth Saints to give due, civil respect to all orders in the world. It makes no clowns. Ver. 7.
• D. 2. A just resentment of the worlds kindness becometh the Saints, though they accept it not.
• D. 3. Injust causes Saints may use the intercession of one worldly man to another. V. 8.
• D. 4. Conveniency of possession may grace desire of the world without their loss or prejudice.
• D. 5. Grace desireth to take away nothing of another's, but in justice giving what is due for it.
• D. 6. Free consent of the owner is to be desired, if it be but for a grave. Ver. 9.

2. Now followeth Ephrons answer to this motion of Abraham. ver. 10.11. Wherein we have to note.

1. His description by his place. —

And Ephron was sitting in the midst of the son's of Heth. — Sept. same. — stood, &c. Cald. (1) His dignity by his posture is noted, he was sitting as a chief among them. (2) His presence with them in the assembly. 2. His answer is observable. 1. In the form of it.

1. In word and expression he replieth. Ephron the Hittite answered Abraham saying.

2. In public before witness, — In the ears of the sons of Heth even all that enter the gate of his city; or all that entered the gate then in this solemn assembly. ver. 10.

2. In the matter of his reply, which containeth.

1. A correction of Abraham's desire, — Not so my Lord, hear me. — By no means my Lord. Cald. — Be with me Sir, and hear me. Sept. In all Ephron, corrects Abraham's desire, as to purchase it.

2. A concession more free than Abraham desired. 1. In the matter, both the field and the cave; Abraham desired the cave only. 2. In the freeness of it, I give it thee, without money, three times is that word here repeated, I give it thee. 3. The evidence of this gift in the eyes of the sons of his people; who were witnesses enough.

3. A commission for the end unto which it was desired, — Bury the dead. — Sept. and Cald. same. Where he giveth him full license, that no more needed of discourse about it, but that this doth not satisfy Abraham, as appears in his further reply.

Learn from it.
• D. 1. Men of the world have their place, dignity and respect among their own. So providence allots them for orders sake.
• D. 2. God make's great men of the world give answers of peace to good men in their straits.
• D. 3. Ingenuity and freedom of Spirit, is comely for a man, much more for a Christian.
• D. 4. God's providence sometimes enlargeth the hearts of men to his people above their expectation. Especially in times of their afflictions as now it was. V. 11.

Thirdly, Now followeth the last discourse between Abraham and Ephron, which complete's the purchase, wherein.

1. Abraham's proposition made again to Ephron, and thereabout, may be noted.

1. His deportment upon the preceding offer of Ephron. — And Abraham bowed himself, &c. — Worshipped, &c. Sept. and Cald. It was civil reverence as before, now repeated, by him for the repeated kindness of the Hittits, and especially of Ephron. ver. 12.

2. His motion which now again he maketh to Ephron. Herein note 1. The form of making it. — And he spake unto Ephron in the people of the ears of the land, saying. — Sept. & Cald. to same. 1. It was by word of mouth. 2. It was public before witness that all might be observed. 2. The matter of his motion, wherein. 1. He supposeth Ephrons former kindness, — But if thou, a short speech, but supposing that he would do him the kindness profer'd. — Because thou art toward me Sept. present with me. — If thou indeed doest good to me Cald. Here he layeth ground for what followeth.

2. He entreateth him. — I would thou wouldest hear me. — Hear me. Sept. — Yield to me. Cald. viz. In what he was now proposing.

3. He profereth and urgeth to take the worth, — I will give the silver of the field, take of me, that is, the silver worth the field. Take the silver of the field from me. Sept. — I will give silver for the field Cald. This he presseth without denial.

4. He promiseth acceptance to make use of it. — And I will bury my dead there. — Sept. and Cald. same. Upon the former condition of burying, thus he accepts a place for burial, and no otherwise. ver. 13.

2. Ephrons answer as to the price which Abraham desired. ver. 14.15.

Herein. 1. The form of his answer. It was by speech as Abraham proposed to him. — And Ephron answered, &c. ver. 14. Sept. and Cald. same. 2. The matter of his answer, wherein also.

1. His reverent bespeaking of him — My Lord heard me. — Not so Sir. Sept. — Yeild to me my Lord. Cald. He reverenceth him that counted himself a stranger.

2. His price mentioned, — The land is of four hundred schekels of silver. — I have heard of four hundred didrachms of silver. Sept. — Which is worth four hundred shekels of silver. Cald. This he proposeth but not exacteth.

3. His slighting of the money. — Between me and between thee, what is this? — What should this between me and thee? Septu. — Cald. as Hebr.

4. His concession for the burial, — Bury thy dead. (So Sep. and Cal.) Which is no more but a former grant. ver. 15.

3. Abraham's payment of the price.

Wherein.

1. His yielding to Ephrons word. — And Abraham hearkened, &c. — Sept. and Cald. same.

2. His payment itself. — And Abraham weighed, &c. — Restored. Sept. Wherein are mentioned.

1. The manner of payment, by weight, not by tale. 2. The measure, 400 Shekels, the price set; what worth these shekells were of, is not agreed, but conceived to amount unto 2s, 6d. a piece: which was called shekel of the sanctuary, because it was there to be a standard for the trial of other weights. These he weighed in full. 3. The evidence of the payment, it was before the children of Heth.

4. The quality of the money. It was, — silver current with the merchant, that is, good and lawful money. The discourses of Ephrons sin in taking money, and the numeral letters in his name to four hundred, are but Cabalistical conceits. Here is a good pattern for buying and selling, no over-reaching, but the price fairly set and paid. So Abraham had this by possession, though God gave him not a foot to inherit as yet, so Stephen relate's it true. Acts 7.5. — Ver. 16. — Approved to merchants. Sept. — Which was taken for merchandise in every promise, Cald. — 4. The assurance of the purchase made unto Abraham upon payment. Wherein.

1. The matter of purchase rehearsed in particulars.

1. The continent. — The field of Ephron, that which was his possession. Sept. and Cald. 2. The situation, which was in Macpelah, which was before Mamre, the field and the cave which was therein. Metonymically the field and cave are said to be in each other. — Double cave. Sept. and Cald. 3. The matters contained, and every tree, which was in the field, which was in every bound of it about. Sept. and Cald. to same. 2. The ratification of all, it stood up, or was made to stand, that is, made sure to Abraham for a peculiar possession. — Sept. and Cald. have the same phrase. That is, surely, it was made over and delivered to Abraham as his own purchase. Ver. 17.

3. The evidence of this confirmation. In the eyes of the children of Heth, among all that go into the gate of his city. — Sept. and Cald. to same. All that were in power, and people present, were witnesses to this purchase. So it could not be denied. And this was conceived to be a token of future possession of the land by Israel. As Jeremiah's purchase was of the return from captivity. ver. 18. one doubt upon all remains to be satisfied.

Quest. How may this be reconciled with that text. Act. 7.16. Where it seemeth to be said, that Abraham bought a sepulcher of the sons of Emor, &c. If so, how could it be here of Ephron?

Answ. The distinguishing of the sentences rightly will clear this doubt. Stephen had proceeded so far in his relation of Israel's ancestors, as to Jacob and the Patriarchs; whose death he mentions. ver. 15.

Their burial he shortly toucheth ver. 16. And indeed the brevity of his report begets this obscurity. The sentence is read all together, which if distinguished according to the light which other scriptures afford, the knot may be untied. The Fathers therefore spoken of, must be divided into two ranks, of which 1. Some were carried or transported from Egypt to Shechem, as Joseph, &c. Jos. 24.32, Here must one distinction be made. 2. Some were put in the sepulcher, which Abraham bought with a price of silver, as Jacob, when he died in Egypt, was carried thither, which was this of the cave of Machpelah, bought at this time of Ephron: now here at the sum of money, ought to be a distinction, 3. That which followeth should be read, besides that, of the sons of Emor the Father of Shechem. True it was, that Jacob bought a parcel of a field of Hamor the Father of Shechem for an hundred lambs; in which portion Joseph was buried, &c. But besides this, some of the Fathers were buried in Abraham's purchase, as Jacob, &c. Gen. 49.29. Ch. 50.13. Thus the sense is made plain, and no opposition between Moses and Luke. All the difficulty is about the defect of an article, 〈 in non-Latin alphabet 〉 . The preposition 〈 in non-Latin alphabet 〉 properly signify's, besides, and supplying that article, which is usual, the sense runneth clearly: that some of the Fathers who came out of Egypt, were laid in Abraham's sepulcher, besides those who were buried in Shechem.

From all that is opened in this passage we may learn.
• D. 1. Grace doubleth it's acknowledgments, to the doubled kindness of men. Ver. 12.
• D. 2. In matters of kindness and equity, God's servants should give public satisfaction unto all they deal with.
• D. 3. Grace may limit the offer of common kindness from men though not despise it.
• D. 4. In some cases grace may not receive from the world without giving to them.
• D. 5. Upon just satisfaction made, God's servants may make use of that which is belonging unto men. Ver. 13. As their possessions.
• D. 6. Humanity may teach men to honor and gratify such as are deserving in the Church, Ver. 14.15.
• D 7. Human ingenuity may be very free, and bountiful to the Saints.
• D. 8. Ingenuity may teach men to make less of money than of deserving friends. Ver. 15.
• D. 9. Buying and selling is allowed in matters lawful between the Church and the world.
• D. 10. Justice and truth becometh all men in buying and selling. Few words and true dealing.
• D. 11. Grace taketh nothing from any but upon just payment and price. Ver. 16.
• D. 12. Nature teacheth men to make good their sale, and bargain to any with the greatest security. Hittits do that.
• D. 13. Civil transactions have had in them special significations. Ver. 17.18. This was an earnest of Canaan which his seed was to inherit in due times.

3. The last general followeth. viz. Sarah's funeral, ver. 19.20.

Wherein occur.

1. The time. — And after then. — Sept. and Cald. to same. That is, after the possession assured.

2. The work performed, — Abraham buried Sarah his wi • e, &c. 1. The subject acting, Abraham the husband. 2. The duty done, he buried Sarah his wife, her, who was called his dead. The work itself only is expressed, he buried; the formality is silenced, doubtless it was comely, as became her, but pomp and folly was not known at that day nor trophies of vanity in monuments as now. 3. The place. 1. The cave is mentioned wherein she lay. 2. The continent, the field of Macpelah, or double cave of the field. Sept. 3. The situation, before Mamre. 4. The name by which it was known in the time of Moses. The same is Hebron in the land of Canaan. Ver. 19.

3. The confirmation of the purchase repeated. And the field and the cave which was in it, stood to Abraham, or was made to stand. 1. The matter assu • ed, field and cave. 2. The subject to whom, Abraham. 3. The end for what, for a grave. 4. The act of assurance, it was made to stand. 5. The assurancers, the sons of Heth. 〈 in non-Latin alphabet 〉 Sept. — Ver. 20.

Learn.
• D. 1. Just purchase being made, it is just for men to make use thereof.
• D. 2. Burial is a duty in the Church as well as in the world.
• D. 3. Eminent Saints are renowned by the Spirit in death as well as in life. Ver. 19.
• D. 4. Civil assurances are repeated for sacred purposes. Ver. 20.

CHAP. XXIV.

THe history of the Church being so far carried on in the former Chapter as to the end of Sarah's life, and withal her death and funeral being recorded, with the purchase of a grave made by Abraham, to distinguish the Church from the world in death, as well as life. Three years providences toward Abraham's family are silenced, for Isaac was 37 years old, when his mother died, and now he was 40, wh • n his Father in this Chapter, under God is providing for him a wife. So that, what events were in these three years intervenient, the Spirit concealeth from us.

The next special matter therefore related in this Chapter after Sarah's funeral, is God's remarkable Providence about the marriage of the promised seed Isaac, wherein we shall see how God ordereth the propagation of the Church, and in what line he is pleased to continue the same; wherein many sweet providences are observable all along.

In the whole Chapter these generals may be observed.

• 1. Abraham's consultation with his servant about it. Ver. 1, 9.
• 2. The Servants execution of his Masters will. Ver. 10, 49.
• 3. The success which God giveth to all. Ver. 50, 60.
• 4. The return of the servant with Rebekah. Ver. 61, 67.

In the first general do occur these particulars.

• 1. The occasion of this consultation. Ver. 1.
• 2. The proposal made by Abraham to his servant. Ver. 2, 3, 4.
• 3. The execution made by the servant. Ver. 5.
• 4. The reply of Abraham for his satisfaction. Ver. 6, 7, 8.
• 5. The servants yielding to Abraham's desi • e. Ver. 9.

The first of these is contained in the first Verse wherein a twofold occasion of this consultation is noted.

1. Abraham's age. And Abraham was old, was gone into days. Hebr. Sept. and Cald. the same. This giveth him occasion now of looking out to settle the son of promise in such a state, wherein the propagation of the Church might be carried on. His yea • s were 140. no great age compared with the Fathers before, but great indeed with respect to ages following; neither was it a decrepit state, but much of strength in it as after will appear. Yet at this time he thinks it duty under God to guide for his son.

2 Abraham's wealth and family, And J hovah had bl • ssed Abraham in all things. 〈 in non-Latin alphabet 〉 Sept. and Cald. to the same. It is a foolish fancy and false of the Jews, that B • col is the name of a woman which should be Abraham's daughter, for he had none, and sacred History is silent of any such thing. It is an universal term only, noting the universality of God's blessing and prospering Abraham with all substance, though he had no possession but a grave. This he thinks of also to dispose his son according to God's will.

Learn these moral truths hence.
• D. 1. Parents especially in the Church grown old should under God provide for children in marriage being ripe for it.
• D. 2. It is duty for parents under God to consider of disposing their estates, when old, unto their children. Ver. 1.

2. Abraham's proposal to his servant is made. Ver. 2, 3, 4. Wherein we have to observe.

• 1. The subject to whom he speaketh, his servant, set out in two expressions.
  • 1. By his age. And Abraham said to his eldest servant of his house. no youth he trusts with this.
  • 2. By his dignity, He that ruled over all that he had or was to him. that is.
    • 1. The Chief.
    • 2. The faithfullest of all.
    • 3. The wisest, who was as his steward. This is judged to be that Eliezer. of Damascus, spoken of. Chap. 15.
• 2. Abraham's demand of him, which was to take an oath about his executing a special service faithfully. Herein note.

1. He calleth him to the form of swearing not read of before this time. Put I pray thee, or now, thy hand under my thigh. Sept. and Cald. same. Of this rite or ceremony of swea • ing we read here and in Jacob's case to Joseph. Gen. 47.29. The Jews conjecture it to be the place near Circumcision, as if it were to call upon the God of Circumcision in this matter. Some Christians have conceived the thigh to be the Hieroglyphics of Generation, and thence look upon the Messiah to come out of Abraham's loins, and so to swear by him; but neither are convincing. It was doubtless a form used of subjection in such cases, of those who did swear fealty in any matter, and doubtless lawful. Ver. 2.

2. He demands his oath in the right power and authority of it, And I will make thee swear by Jehovah the God of the heavens and the God of the earth. Sept. same. — By the word of the Lord God of heaven &c. Cald. In these Abraham draweth him only to God, he that made all and is Judge of all, whose name is honored by swearing in judgment and truth: to the worship of the only true God in this matter Abraham invites his servant.

3. He proposeth the matter of his oath which is expressed.

1. Negatively. That thou shalt not take a wife for my son of the daughters of the Canaanite, where I sit in the midst of it. Cald. same — For Isaac &c. with whom I dwell among them. Sept.

1. The subject prohibited was his servant; who is not to be understood, as if he had power of himself to bestow Isaac in marriage; but as one instrumental to persuade him or to lead him to such an act. It is probable Isaac had been under his tuition.

2. The thing forbidden upon oath, the marriage of Isaac with any daughter of the Canaanites, among whom, Abraham was then sat down. He would not bury with them, neither would he marry his son to them, no doubt he had warrant from God for this; and it was God's law not to marry with Idolaters. Ver. 3.

2. Positively. But thou shalt go to my country and my kindred, and shalt take a wife to my son Isaac. Cald. to the same. — Where I was born and to my tribe, and thence shalt thou take &c. Sept. Herein nothing unlawful is required from him, but according as God had appointed, so he binds his servant to perform punctually; place, family, person, were all pitched on by God. Ver. 4.

Quest. How should the servant take a wife for him, as a proxie?

Answ. Surely no, but as a messenger to deal in such a business, and treat about it by commission from him, and bring her to Abraham's place for marriage and cohabitation.

Quest. Why did he not send Isaac himself, as it may seem, more fit for such a business?

Ans. It might be upon various accounts.

1. Because he was his only son whom he could not spare.

2. Or because he might fear his stay with them if he had gone.

3. But the providence of God is the high reason who so ordered it.

It teacheth us.
• D. 1. Under God it becomes parents to be provident in bestowing children for marriage.
• D. 2. The gravest, wisest, holiest, and faithfullest counselors are fittest for such work.
• D. 3. Forms of swearing are useful though not essential unto the duty. Ver. 2.
• D. 4. Jehovah alone is the God of all, who must be honored in swearing by his name.
• D. 5. The oath of God is justly taken against marriage with Idolaters. Ver. 3.
• D. 6. God's oath may bind members of the Church to marry in the families where God is known. Ver. 4.

3. The exception or limitation made by Abraham's servant before he took his oath. Ver. 5.

Wherein observe.

1. His care supposed about the matter of his oath. And the servant said unto him, Perhaps the woman will not go after me to this land. Sept. and Cald. same. Holy prudence it was in him to avoid scruples in swearing, that he might do it in judgment, and truth, therefore he supposeth such an event which in such cases might be usual, woman love their own families.

2. His quaere thereupon. Shall I in reducling bring back thy son to the land where thou art gone out from thence? Sept. and Cald. to the same. Herein he desires to know his mind plainly, that he might not be entangled about the matter which he sweareth, but exactly understand what was the mind of his masters imposing this duty on him: therefore he quaerieth to remove all scruples.

Learn hence.
• D. 1. In taking oaths imposed it, is a Saints duty to foresee snares and to avoid them.
• D. 2. Godly prudence teacheth in swearing to undertake nothing but possibilities. To swear in judgment. Jer. 4.2.
• D. 3. In swearing about matters of contingency, it is just and duty to expedite difficulties by apposit queries there-about.

4. The reply of Abraham to his servant followeth. Ver, 6, 7, 8. Which containeth in it three things.

1. A prohibition. And Abraham said unto him, keep to thyself or take heed to thyself that thou return not my son thither. Sept. and Cald. to the same. Herein is an answer to his question, that by no means Isaac may go thither, whence God had called Abraham when his son was in his loins.

Quest. How could Isaac return, seeing he was never there?

Answ. It is answered. 1. In Abraham's loins he was there, and so called out thence with his Father.

2. The term of returning may be used for any motion, so that the sense is only, Isaac must not go thither.

3. It may be used in respect of Abraham that the son should not return thither whence his Father came.

Quest. Why might not Isaac go to that land?

Answ. 1. God's call to Abraham was to come off, he and his seed.

2. Abraham would not have his son fall under a temptation of being withdrawn from the land of promise.

3. It was appointed of God that he should sojourn in Canaan as Abraham did. Otherwise it was no more a sin for him to visit his Fathers Country, than for Jacob afterward.

Learn hence.
• D. 1. Imposers of oaths ought to give just satisfaction to the scruples of them who take them.
• D. 2. Express denial of any matter in oath must be strictly observed with all caution.
• D. 3. Reversion from God's promise to man's own choice is sinful, and not to be allowed.
• D. 4. A wife must be left and forsaken rather than God disobeyed. Ver. 6.

2. A praediction promisory, wherein we have to note.

1. The undertaker here expressed, Jehovah, described.

1. By the name of his being, He that was, and is, and is to come. He that puts into being all good events promised.

2. By his Power and propriety of place. The God of the Heavens, that is, that mighty one, whose throne is in heaven. Isai. 66.1. and from on high can do what he pleaseth.

3. By his Act of grace in separating Abraham from his Country, who took me from the house of my Father and from the land of my kindred, — where I was born, Sept. — The land of my nativity. Cald. In this is a periphrasis of God, in a special act of separation of Abraham, that under him he might gather his Church; wherein his grace had eminently appeared; this was a just ground.

1. Of his not suffering Isaac to go back.

2. Of hope, that God would bring others from thence by the same grace, who might build his family.

4. By his Covenant both spoken and sworn unto. Both who spake, and who sware unto me saying, to thy seed will I give this land. — To thee and thy seed, &c. Sept. — To thy sons, &c. Cald. Here be repeated the two immutable things wherein it was not possible for God to lie; given, that the heirs of promise should have strong consolation in all works and conditions whereunto God appointed them. As if he should say, that God who hath promised and sworn this land unto my seed, will bring a wife hither, and not carry my son back, whence I came.

2. The promise itself for encouragement. He shall send his Angel before thee or to thy face, and thou shalt take a wife to my son from thence. Sept. and Cald. same. Two things are here fore-told by Abraham in promise.

1. Help. God shall send his Angel before thee.

• 1. The power sending, God.
• 2. The assistant sent, an Angel of God a ministering, Spirit appointed an helper to the saints.
• 3. The end of his mission to make the way of the servant prosperous as to the work about which he was now sent.

Quest. How did the Angel help him in this matter?

Answ. 1. In garding him in his way from evil Angels who might oppose him.

2. In ordering the motions of parties, to places of meeting, and actions tending to good success.

3. Possibly as instruments suggesting unto minds, and inclining them to yield to what was proposed.

2. Success. Thou shalt take a wife to my son from thence, Sept. and Cald. same. The verse is in the preter-tense but must, need be read future here, because it is a promise, and is connected with that future God will send; but herein he notes the certainty of the event, as if it were done already; doubt not, thou shalt prevail to bring a wife from thence for my son, without peradventure. Ver. 7.

3. A clear resolution to the case supposed, wherein.

1. A discharge of him from his oath, if the matter he supposed shall fall out. But if the woman be not willing to come after thee, then thou shalt be clear from this my oath, — Will not go with thee unto this land, &c. Sept. — From my curse. Cald. Herein his doubt is cleared in the matter of the oath, that he may not be entangled.

2. A strict charge repeated of not bringing back his son Only thou shalt not return my son thither. This an express answer. Sept. and Cald. same.

It instructs us.
• D. 1. It is just to impose oaths, when men can assure them of God's promise to help them.
• D. 2. The engagement of Jehovah, God of heaven, for help, is a just ground of imposing work.
• D. 3. Experience of God's acts of grace to ourselves may encourage to expect it for our children in his way.
• D. 4. God who hath Covenanted and sworn greater things for his Saints, may be trusted for less.
• D. 5. God's Angels are used by him toward making marriages in his Church. Ver. 7.
• D. 6. Where God hath engaged by promise for any blessing, his Saints may surely expect it, Ver. 8.

2. The servants yielding to Abraham is recorded. Ver. 9. Wherein he submitts himself to his masters will.

1. In the form of swearing. And the servant put his hand under the thigh of Abraham his Lord. Sept. and Cald. same. Herein is no more but his just obedience unto a lawful command. He did acknowledge his subjection and fealty by this rite.

2. In the act of swearing. And he sware unto him, that is, in calling upon the Lord God of heaven as witness and judge of his true intent, whose Majesty might make him fear to offend.

3. In the matter about what he sware, upon this word or matter proposed, Sept. and Cald. same. that is, that he would faithfully perform his will about the marriage of his son, not to match him, so far as in him lay, to the daughters of the Hittit's, but procure one for him of the house of his kindred.

It learneth us.
• D. 1. Matters of duty being cleared, inferiors may submit to a lawful form of swearing thereunto.
• D. 2. The Oath of God may justly be taken for faithfulness by inferiors in civil matters. Ver. 9.

1. The next general containeth the servants execution of his Masters will, & performance of his oath in matters which he had sworn. Ver. 10.49. Wherein are,

• 1. His provision & journey. ver. 10.11.
• 2. His prayer to God. ver. 12.13.14.
• 3. God's providential answer. ver. 15.21.
• 4. His treaty with Rebekah. ver. 22.28.
• 5. His entertainment by Laban. ver. 29.33.
• 6. His declaring his message. ver. 34.49.

To the first. Herein are recorded these particulars.

1. His provision for his journey thus expressed. And the servant took ten camels of the camels, &c. Two express heads of his provision we have here named.

1. Beasts, for their journey, by nature camels, by number ten, and by propriety his Masters. These were plentiful in those countries, and reported to be swift for pace, and strong for bearing, some say 800 or 1000 weight each. These however only expressed, we must understand, had all their several men for guidance, and several burdens and furniture which they carried, all which must be understood with them; he took them not empty.

2. Goods, fitted for the business about which he went. And all the goods of his Lord. This is read causal to the former, in a parenthesis by ours (For all the goods of his Master were in his hand), therefore he took the camels, and all that he thought fit with him. The 70 read. — And of all the goods of his Lord with him, which interprets well the Hebr. Some of the precious things and substance he took, to give presents unto them with whom he had to do. So the Cald — And carrying of all the best things of his Lord in his hand. i. e. with him. Great preparation is this.

2. His motion, And he arose and went to Aram Naharaim. — To Mesopotamia. Sept. — To Syria by Euphrates. Cald. It was the country lying between the two rivers Euphrates and Tigris. So the Hebr. and Gr. both express. Again further is it described to the city of Nahor. This was Carran where Terah died, whether it seemeth Nahor came, and dwelt there, but moved no further. Sept. and Cald. same.

Quest. How is this called Abraham's country?

Answ. 1. Not that it was the place of Abraham's nativity, for he came out of Ur of the Chaldees.

2. But taking the continent at large for all the country between the two rivers, so are we to understand it to be styled Abraham's. ver. 10.

3. His stage or resting place, where we have to note.

1. His stop. And he made his camels to kneel down without the city by a well of water. — He made them rest, &c. Sept. — To lie down. Cald. Having brought his journey to this pass so far, he stops without the city, and waits for some more direction before he go farther.

2. The time. At the time of the evening, the time when women who draw water go forth. Sept. and Cald. to the same, the time is expressed 2 ways.

• 1. It was evening, the latter part of the day.
• 2. By the work or business of it, when the women use to come forth to draw water.

Quest. What evening was this, and how long was his journey:

Answ. 1. It is a fable that he should finish his journey in one day, it being conceived no less than 360 English miles.

2. It is safely conceived that he lingered not, but a competent time must needs be granted to finish such a journey; the Spirit is silent in all but only the season of the day: how many days his journey was, it concern's us not to know, because the Spirit thought not fit to reveal it.

Learn hence.
• D. 1. Faithfulness in making vows will be diligent in the performing them.
• D. 2. Prudence will teach men to suit provisions unto undertakings. Ver. 10.
• D. 3. Providence makes stops to creatures where it hath more to discover to them.
• D. 4. It is better staying in the field by a littlewater with God, than to go into cities without him.
• D. 5. Rest for man and beast is but reasonable after labor and travel.
• D. 6. Honest labors become the greatest ladies even in household affairs; it was an honor among the Saints of old. Ver. 11.

2. Upon this stop the servant next betakes himself to God in prayer, ver. 12.13.14. Wherein.

1. The notion under which he speaks to God. And he said Jehovah, God of my Lord Abraham. Sept. and Cald. same. In prayer he conceiveth God suitably to his petition.

• 1. As the cause of all being, who could bring forth what he pleased.
• 2. As a God in Covenant with his master whose matters he now acted.
• 3. As a God of grace, so he was Abraham's God, and by that name he resolved to be known to his forever.

2. His petition put up.

1. As to himself. Cause it to meet before me or bring it to pass I pray thee before me this day — Make it perspicuous before me this day. Sept. — Meet me I pray this day Cald. some refer it to the woman, make her to meet me, but it is better to refer it to the whole event, bring it to pass for me even the work about which I come, good speed is a good paraphrase.

2. As to Abraham his Lord, And do mercy or kindness for my Lord Abraham. Sept. and Cald. same. that which was good success to him, would be mercy and kindness to his Lord. This he beggeth, viz. His pointing out a wife for Isaac of God's own choosing, ver. 12.

3. The signal of this mercy which he desireth, wherein.

1. He proposeth his own posture. I am standing by the well of waters. Sept. and Cald. same. that is, here under thy providence I will set myself to wait the issue.

2. He supposeth the customary address of the women in the evening. And the daughters of the city of the men come forth to draw water. Cald. same. — Dwelling in the city. Sept. So it seemeth the custom was in those hot countries to take that season for that work. Ver. 13.

3. He desireth a sign. And there be a young maid that I say unto her, let down I pray thee thy pitcher, and I will drink, and she shall say drink, and I will give drink to thy camels also, her thou hast appointed evidently for thy servant Isaac. Prepared. Sept. and Cald. to the same. No difficulty in these words for the letter, only several concurring circumstances expressed to make up this sign.

4. His judgment upon the event And herein I shall know that thou hast done mercy to my Lord-Abraham, is added by Sept. and Cald. so he desireth in this Way to be confirmed.

Quest. Was it lawful for him to beg this sign?

Ans. 1. It appears lawful in him because God answered it, and gave in his desire.

2. This was not asked without God's instinct.

3. It was proper to discover the ingenuity of the party desired for a wife. Yet this may not be brought into an ordinary example to limit God in prayer, but reasonable discoveries in doubtful cases may be desired with submission to God's will. ver. 14.

Which teacheth us.
• D. 1. In hard undertakings it is best to call in God by prayer upon man's endeavors. He helps to purpose.
• D. 2. God in his being, power, grace and Covenant with his, is to be conceived by petitioners in their address by prayer to him.
• D. 3. Good, success in events desired depend only upon God.
• D. 4. The success of faithful servants is mercy to their masters, which they should desire.
• D. 5. It is likely to prove best when matters are committed by masters to the care of praying servants Ver. 12.
• D. 6. God doth indulge sometimes visible signs to be asked, to assure his favor to his own
• D. 7. It becomes man to wait when he desires God to appear. I Stand. Ver. 13.
• D. 8. In desiring any visible sign of God's respect, God must not be limited.
• D. 9. God doth appoint and determine wives eminently, for his own specially.
• D. 10. Ingenuity and courtesy to strangers is a good guess for one to make a good wife.
• D. 11. Observation of God's mercies unto faith and prayer is the true use of his signal manifestations. So did Abraham's servant. Ver. 14.

3. God's providential answer to the man's prayer followeth. ver. 15.21.

Wherein are to be considered several steps of God's providence in this matter.

1. The immediate coming of Rebekah unto the place. ver. 15.16.

The instancy of it is expressed, And it was before he had finished to speak, behold Rebekah came out. — Speaking in his mind. Sept. — Before he ceased to speak. Cald. It seemeth that providence had ordered a present return to his prayer, and sends Rebekah instantly to the place, which is marked with a behold.

2. The description of the party, inserted here by Moses.

1. By her line. Which was born to Bethuel, &c. One of the same family to whom he was sent, and of the same line declared by Abraham.

2. By her posture, also her work, and her pitcher upon her shoulder. Having a pitcher &c Sept. Such was her employment. when God sent her as an answer of prayer for a wi • e, she was about honest labor ver. 15.

3. By her personal feature, And the maid was exceeding good in countenance. Sept. and Cald. same, that is, very beautiful, of an exceeding fair countenance. This is joined with labor.

4. By her virginity and chastity, a virgin and m • n h • d not known her. Sept. and Cald. same. This double expression of her pu • ity is not in vain, to note what a wife God provides for prayer, she was und • filed, untouched, fit to be a mother in the Church. This also is joined to her beauty.

5. By her work. And she went down to the well and filled her pitcher or water pot, and came up. Sept. and Cald. to the same. She went about her business without delay or gazing upon anything, and comes up to return to her place again. ver. 16.

3. The servants address to her for making trial. And the servant ran to meet her and said, refresh me, I pray thee, with a little water of thy pitcher. Give me drink, &c. Sept. Let me take a little, &c. Cald. Here providence orders him to begin the sign which he begged; he did not only pray but act, and herein works together with God. ver. 17.

4. The next work of providence in giving the sign desired, is upon her yielding in all particulars which were begged.

1. Her courteous grant to him. And she said, drink my Lord, &c. Sept. and Cald. same. She answereth his heart in this, and that with due respect unto strangers.

2. Her haste to do what she said. And she hasted, herein providence quickens her, and satisfieth him.

3. Her performance to him. And she gave him drink Sept. and Cald. same. Herein she answered God's motion and his desire. ver. 18.

4. Her respect to his beasts, as he also desired might be in the token, wherein we have to note.

1. Her profer, And she finished to make him drink, and said, also for thy camels will I draw, until they have finished to drink. — Until all drink. Sep. Herein is the sign more fully answered, God so moving her Spirit to give in the answer desired, wherein much ingenuity, goodness, and humility appears, to be a servant to a strangers beasts. ver. 19.

2. Her speed in this also, And she hasted and emptied her pitcher into the trough, and ran again unto the well. So God moveth and so she runneth.

3. Her performance of her word, And she drew for all the camels; so his sign was finished.

5. The man's observation of God's fulfilling his desire in all this carriage of hers. Wherein are recorded.

1. His wonder to see things so fall out. And the man was wondering at her. And the man learned or considered her. The answer of God so eminently and so presently and in the same kind as desired could not but put him to a maze, and serious thoughts about the sweet carriage of this maid.

2. His silence for a time He was silent. — Being silent in contempl • ting. Cald. This notes his serious pondering such a rare event as this to receive God's mind in that, and meditate thereon.

3. His scope. To know wheth • r J hovah had prospered his way or not. Sept. and Cald. same. Thi • sign he had prayed for to assure him of God • blessing of him in his journey and undertaking, and now when God had so fully made it visible, he desires to take knowledge of what was done, that himself might be encouraged to duty, and God glorified. ver. 21.

From all these we may learn.
• D. 1. God sometimes answears his in the instant of prayer.
• D. 2. Providence orders motions for time and place in sitting persons for marriage according to his will.
• D. 3. The fittest wives and husbands are such who are the answer of prayer.
• D. 4. Goodness of family, honesty of calling, comeliness of person, purity of conversation, industry in labor, concur sweetly to make a good consort. Ver. 15.16.
• D. 5. After praying to God there must be acting by man to find God's answer.
• D. 6. Humble addresses become strangers in desiring courtesies; as answears from God's mercy. Ver. 17.
• D. 7. Ingenuity is quick and active in doing courtesy unto strangers.
• D. 8. Much kindness sometimes is shown in giving but a little water Ver. 18.
• D. 9. Ingenuous Spirits are free to do good to beasts as well as men. Ve • . 19.
• D. 10. It is a sweet disposition to satisfy man and beast until they be full.
• D. 11. Providence makes good the signs he gives to his to the uttermost Ver. 20.
• D. 12 Wonderful are God's providences many times in answering prayer, and so to be admired.
• D. 13. A silent and serious consideration there should be about the rare events of God's providence.
• D. 14. The knowledge of God's mind in all providences is to be labored after for man's duty and God's glory. Ver. 21.

4. The next thing in the servants execution, is his treaty and dealing with Rebekah. ver. 22.28.

Wherein occur to view.

1. The opportunity of it. And it was as the camels had finished to drink. Sept and Cald to the same. The point of time was when she had finished her courtesy, and the camels as well as himself were satisfied with water. This kindness being finished, and so soon as her labor was ended. This notes the time of succeeding actions.

2. The man's preparing to it by providing some token of gratitude for her voluntary pains. And that or then the man took an ear-ering or Jewel o gold half a shekel the weight thereof and two bracelets for her hands, ten shekels of gold were the weight of them. — Two ear-rings a drachm weight, &c. Sept. — Ear-ring weighing one shekel, &c. Cald. In these we have but his providing or getting them in readiness for her as he reports afterward. v 47 He was satisfied whose daughters he was before he gave them to her; now he had them at hand to bestow.

Qu. It is queried here about the weight, because shekel is not named in the text, but only the words half and ten, what the due estimat should be?

Answ. 1. It is usual to understand shekel when the number or measure is only named, with the Hebrews.

2. It is conceived by some that the half is referred to ten, and so notes five shekels; but there is no sure footing for that, because they are referred to divers things, and such as may be thought not to be near of that weight.

3. The right judgment of weights in that time can only be made by conjecture, which is uncertain. This is to be presumed they were of worth suitable to the persons and business intended.

Quest. Are these ornaments concluded lawful for all, from this example of Rebekah?

Answ. 1. That they may be lawful with all circumstances of persons, times and places as they were used now is not doubted.

2. To draw from hence a liberty for all sorts to be as profuse as they please in apparel and ornaments, is wicked; the Spirit of God speaketh expressly against it. 1. Pet. 3.3. &c.

3. It is more safe to gather a rule of imitation from Rebeckahs labor, than ornaments; many strive to wear her Jewels, that think it shame to do her work. Her heart adorning was better than that of her body. Ver. 22.

3. His expostulation with her in two questions.

1. About her parentage. And he asked her or said, &c. Sept. and Cald. the same with Hebr. Wherein he inquireth to know whether it were the family unto which he was sent, whose daughter art thou, tell me I pray thee; declare it before me.

2. About his entertainment. Is there in the house of • hy Father place for us to lodge? — Is there with thy Father, &c. Sept. — Place sufficient to house or stay in. Cald. Herein he prudently seek's occasion of imparting his business, to take up his lodging where his affairs lay. Ver. 23.

4. Her answer to both his questions proposed.

1. To the former. And she said unto him, I am the daughter of Bethuel, the son of Milcah whom she bare to Nachor. Sept. and Cal to the same. Her • in he hath satisfaction that God had directed him unto the right family. Ver. 24.

2. To the latter. And she said unto him, both straw and much provender are with us, also place to lodge. Sept. and Cald. to the same. Herein also he is satisfied of God's further giving him opportunity to perfect the business about which he came, of which he taketh no small notice, as appear's by his turning to God in the next verses. Ver. 25.

5. The man's acknowledgment of God in all these occurrences, wherein are to be noted.

1. His thankful posture, And the man bended down the head, and bowed himself to Jehovah. — And the man being well pleased worshipped the Lord. Sept. — And the man bowed his knees and prayed before the Lord. Cald. Herein he turns from the maid and betakes himself to God again; the creatures return was good, but God gave the answer by her, therefore he worshippeth now before the Lord. Ver. 26.

2. His thankful expression unto God, wherein observe.

1. His blessing. And he said blessed be Jehovah God of my Lord Abraham. Sept and Cald. same. As his heart was affected, so his tongue expresseth praise and blessing unto God; magnifying his being and his grace expressed in outward providences to his people.

2. The reason of his blessing, which is twofold.

1. To his matter. Who hath not left of his mercy and his truth from my Lord — Who hast not left of thy righteousness, &c. Sept. Cald. to the same with Hebr. It is a figurative speech per liptoten, where less is expressed than meant, God had not only not left of, but continued and pursued to show mercy and truth to Abraham his Covenanted servant, even in this outward providence for his son; his faithfulness and goodness were still continued to him.

2. To himself as the instrument. I being in the way Jehovah led me to the house of the brethren of my Lord. — And God hath prosperoussly led me to the house of my Lord's brother to take a wife for his son. Sept. — And God hath led me in the right way, &c. Cald. In it.

• 1. He acknowledgeth himself used, he was in the way.
• 2. He ascribes his guidance to Jehovah, not the Angel.
• 3. He expresseth the term of his journey even the place whither Abraham sent him, therefore he blesseth Jehovah.

6. Rebeckahs relation of these providences at home, which made way for further transactions. And the damsel ran and told her mothers house according to these words. Sept. and Cald. to the same.

1. Her speed is expressed.

2. Her relation of all passages.

3. The parties to whom, her mothers house, or as many as were there.

Quest. Why it is called her mothers, is questioned, rather than her Fathers who was yet alive?

Answ. No great moment is in it. Doubtless all were in the same family, and her mother might have special rooms to herself, as they several tents, where Abraham lived; It might be the nearest and the speediest way to communicate it to Father and mother also, by whose direction Laban was sent to invite the man to come near.

Learn from all.
• D. 1. Ingenuous Spirits perform what kindness they do offer.
• D. 2. Courtesies being finished, it is time to prepare for thanks.
• D. 3. Ornaments best suit with them that are of pure minds, and ingenuous conversations.
• D. 4. Gifts are not unlawful, being justly bestowed in gratefulnes, and in pursuance of lawful desires. Ver. 22.
• D. 5. Prudence finds out by queries such as are appointed unto marriage by God's providence.
• D. 6. Inquiry for a nights lodging may conduce under providence to further great affairs. Ver. 23.
• D. 7. Providence ordereth the desired answer, concerning persons sought for, to them whom God sends.
• D. 8. Answears of abundant provision God maketh unto strangers sent about his business. All suits well. Ver. 24.25.
• D. 9. Whatever answears of good, men have from creatures they should produce Worship to God. Ver. 26.
• D. 10. Gracious hearts bless God by praising, when he blesseth them by prospering.
• D. 11. Good servants bless God for mercy and truth to their masters as for guidance to themselves.
• D. 12. Though Angels minister to us, God alone must have the glory of all good events. Ver. 27.
• D. 13. In such returns God speed's instruments to further on his own designs of good to his servants. Ver. 28.

5. The next particular is his entertainment by Laban expressed. ver. 29.33. Wherein we have to note.

1. The invitation made unto the man. Ver. 29.30.31. And therein.

1. The party inviting, described both by his relation, he was brother to Rebecka, and Laban is he called.

2. The speed for invitation. He ran forth to the man unto the well, doubtless not without command and license from his Father, and having that, he tarrieth not but hastens to dispatch it. Ver. 29.

3. Tne motive of his speed which was twofold.

1. From what he saw, even the man's courtesies unto his sister. And it was as he saw the ear-ring, &c.

2. From what he heard. And as he heard the words of Rebecca his sister.

1. Relating the man's word to her.

2. Declaring where yet he was. When thus he had seen and heard, he speeds unto him and there he finds him standing, Behold he stood by the camels, there he was expecting further moovings of providence and discoveries of God's will before he would stir. Ver. 30.

4. The invitation itself.

1. By advocation. Come in thou blessed of the Lord, wherein is considerable.

1. His acknowledgment of Jehovah as the author of blessing, God was known in that place though but in obscurity and worshipped, though not so purely as with Abraham.

2. His honorable respect unto the man in his title used, thou blessed of Jehovah. A style of great dignity, such a one whom God honored. All showeth that some religion of God was among them.

2. By expostulation. Wherefore standest thou abroad. Wherein is a kind of reasoning with him about his stop, as being unseemly that such a one should not have better entertainment.

5. By his preparation, And I have prepared the house and room for the camels. All is ready, therefore I pray thee come in. This the invitation. Ver. 31.

2. The acceptance of this invitation, And the man came into the house. He thankfully accepts the invitation from God and him.

3. The entertainments.

1. As to beasts. Ungirding and giving them provender.

2. As to man, water for feet as in these countries needful, and meat for their bellies. All set out.

4. The man's refusal to eat till his business were done which he had to propose, and his liberty for speaking, And he said I will not eat until I have spoken my words, and he said, that is, Laban spake to him, speak on. Ver. 32.33.

From this passage learn.
• D. 1. Providence maketh relations and useth them to carry on his ends to each other and therein to his Church.
• D. 2. Providence spurs on its instruments to serve its ends. Ver. 29.
• D. 3. Outward kindnesses received and seen, help on men under providence to do God's work more lively, and cheerfully.
• D. 4. Children of providence stand still and wait which way it will please God to guide them. So this man. Ver. 30.
• D. 5. He that stayeth for God's guidance shall find some token of it from creatures kindness.
• D. 6. Invitation of holy strangers to harbor, is God's motion and man's commendation.
• D. 7. Some knowledge of Jehovah was in other parts though not so pure as in Abraham's family.
• D. 8. God honoreth his faithful servants before them who have any even the least knowledge of him.
• D. 9. Ingenuity is pressing upon holy strangers to accept its entertainment.
• D. 10. Free Spirits prepare for man and beast liberally before they invite them. All is ready. Ver. 31.
• D. 11. It beseems God's servants to accept of ingenuous invitations.
• D. 12. Mercy to man and beast in their necessities is becoming them that know God.
• D. 13. Good servants mind their trust from God and man to do it, rather than their meat.
• D. 14. Ingenuity will not stop the hand of the diligent, nor hinder the work of faithful ones but help it on. Ver. 32, 33.

6. The last particular in the servants execution is the delivery of his message upon which he was sent. Wherein.

1. He declareth his, relation, and therein.

1. His Masters name, I am Abraham's servant. Wherein he professeth his own subjection and his Masters dominion; which noteth his ingenuity that he cometh not in his own name. Ver. 54.

2. His Masters greatness of which also he mentioneth.

1. The author. And Jehovah hath blessed my Master exceedingly; herein he speaketh as one fearing God, acknowledging Abraham's wealth in respect of its rise, was not man's procuring, but God's blessing. Jehovah only the author and donor of Abraham's riches. And all this is blessing. Otherwise wealth is a curse in the tents of the wicked. The donor God, the gift, a blessing. The measure exceeding greet.

2. His state itself, And he is magnified or made great, — He is exalted, as the 70 read. This expression note's that however he were a sojourner, yet he was a Prince, greatly enriched and exalted among the Princes, that he was a fear to them, great in the earth, and great with God.

3. His particular substance set forth in its kinds. And he hath given to him sheep, and oxen, silver and gold, and men servants, and maid servants, and camels, and asses. All these tend but to show greatness of the estate where with God blessed him: which all together declare him to be very rich. Ver. 35.

3. His Masters wife and issue. And Sarah, my Lord's wife, bare unto my Lord a son, after that she was old, or after her old age. The 70. read, one son after he, that is, Abraham, was old. Where he toucheth.

1. The wife of honorable report Sarah.

2. Her fruit to Abraham, a son, one only son, and that an eminent son Isaac.

3. The miracle of the birth, after that both he and she were old, and past hopes of having children; such a miraculous son doth he mention here unto them, that Abraham had.

4. His Masters will in disposing his estate. Tnd he hath given to him all that was to him. Or was his. That is, all that Abraham had, as to the bulk of his estate. Thus far by his relation he prepareth for the motion he was to make. Ver. 36.

Learn thence.
• D. 1. Fidelity makes servants own and honor their Masters in performing their trust. Especially in the Church. Ver. 34.
• D. 2. Pious souls know and acknowledge God to be the only, author of the prosperity of his servants.
• D. 3. Prosperity of believers is God's blessing. This maketh rich and adds no sorrow. Pro. 10 22.
• D. 4. God is not straitened towards his in outward things, when they are good for them.
• D. 5. Greatness of estate and honor sometimes God uniteth unto godliness. So it was here with Abraham. Ver. 35.
• D. 6. God's miracles should be related when they make to his praise, and his people's good. So doth he.
• D. 7. The heir of promise may be the heir of all things here below. So Isaac. So eminently Christ was.
• D. 8. It is but rational in seeking marriage to declare the state, in measure, which God hath given. Ver. 36.

2. He declareth his commission from his Master about his present business. Wherein he repeateth.

1. His Masters imposition of an oath on him with the matter of it.

1. Negatively, Thou shalt not take, &c. Ver. 17.

2. Affirmatively, But thou shalt go, &c.

The form of this expression in the letter is by way of imprecation, if thou shalt not go to the house of my Father, then the oath imported some evil to befall him; our translators read as the 70. thou shalt go, &c. For that was the intent of the imprecation, on • lie the form of words in the original is more pressing.

But the servant seemeth not to repeat his Masters words, no mention was of his Fathers house? Ver. 4, &c.

The servant dealeth faithfully in his relation, for though not the same words, yet the same mind of Abraham was related by him, which was enough. Ver. 38.

2. His own exception, in the same terms though not in every word yet enough to his purpose, and I said to my Lord, &c. to the same sense as before. Ver. 39.

3. His Masters reply which he relates with some variety of words, but to the same meaning. Wherein.

1. Ahrahams faith is discovered concerning 3 things.

1. That God would send his Angel as a guide, only here he describeth God in another man • , Jehovah to whose face I have walked. The 70 read, The Lord whom I have pleased before him. The Calde, — In whose sight I serve. Before, he described Godby an act of grace to Abraham, and here by Abraham's respect and carriage unto God, now Abraham's walking, serving, or pleasing God is but consequent upon God's favor and respect to him. But upon both Abraham is confident, that God would send his Angel to carry on his servant in his work.

2. That his way should be prospered. He will direct thy way. Cald. That is, Jehovah will cause peace and mercy to be with you in your way and give success.

3. That the event should be certain And thou shall • take a wife for my son of my family, &c. Tins he relateth of Abraham's saith in this matter. Ver. 40.

2. Abraham's discharge of him in case it should not be so, or that they should not vouchsafe a wife for his son as desired, in that case however thou shalt be clear from thine oath, &c. Ver. 41. As before.

Learn here.
• D. 1. It is but rational that commission be declared by servants in solemn undertakings for their Lord's.
• D. 2. Jehovah's respect to his Saints maketh them walk with him.
• D. 3. Such walkers with God may believe that all shall be for good unto them which he hath promised. Ver 40.

3 He declareth God's concurrence in the business as to that days providence, wherein he reporteth.

1. His access to the well and his prayer there, as before expressed. Ver. 42.43.44.

2. God's answer in giving his sign desired. Ver. 45.46.

3. His parly with Rebecca which made known her family. Ver. 47. Where the order of his actions is more plain, that he first knew her family and then gratified her with gifts. The expression of his putting on the earering, &c. Importeth, he gave her them to put on.

4. His Worship of God, in way of thankfulness, as before expressed. Ver. 48. Learn we may.

• D. 1. God's concurrence in pointing out marriages is to be specially observed, & reported in order to good success.
• D. 2. Gracious souls thankfully take notice of providences, to use them to God's glory & his creatures good. v. 48

4. He propoundeth after all this, the matter unto the parents and friends, as if he should say, seeing thus it is so, you have heard my business, my relation, my commission, and God's concurrence, before I eat I must have your answer, wherein

1. His instancy and now; delay me not, now in this instant answer me.

2. His proposal two ways.

1. About their grant. If you be doing mercy and truth with my Lord, declare it to me. This phrase was attributed unto God, Ver. 27. But here to Bethuel and the rest; now this is a desire of their consent that Rebecca should be given to Isaac to wife; it is expressed under mercy and truth, as terms well suiting this work, showing kindness and faithfulness to Abraham in the matter, if so ye grant it, tell me.

2. About their denial, but if not, tell me also, let me have your answer one way or other.

3. The end of his importunity, that he might know unto what to trust, and I will look, or turn myself, to the right hand or to the left; a proverbial expression to note indifferency of taking other ways, if this be not the right: it is but fabulous which the Jews add, that he would offer a daughter of his own. His desire is only in the way of God to have their consent, or if not, to depart whether God called him.

• D. 1. Fidelity in servants is very instant in the dispatch of their Masters business.
• D. 2. Parental consent is necessary to be required in marriage, that it be in the Lord.
• D. 3. Freenes from compassion is due to all whose consent such matters concern. V. 49.

3. The next general head of this chapter, is the success and good issue of this business, ver. 50.60. Wherein.

1. The answer of Rebeckahs Father and friends unto this proposal: and therein note.

1. The parties answering. And Laban answered and Bethuel, and said. — And Laban and Bethuel answering said. Sept. The Father and brother do here give answer to the matter proposed, yet not exclusively to the consent of the mother and Rebekah herself, but inclusively. The only scruple here is, why Laban is named before his Father, which being not orderly, some take Bethuel for another brother, as conceiving the Father to be dead, but without ground. Other of the Hebr. charge Laban as faulty in being so forward, But the scripture observes no such fault in him. The order of naming is arbitrary with God's Spirit, and it may be that Bethuel spake by Laban in giving his consent; the Father by son. However it be, the matter here is their joint reply and answer.

2. The matter of their answer expressed 3 ways.

1. By acknowledgment that God was the author and guide of this affair, The word or thing is gone forth from Jehovah, — From the Lord the word is gone out. Cald. Wherein they acknowledge.

1. Jehovah's authority in managing the affairs of men, and such of this kind.

2. The actual progress of this matter so far as to be brought about by him. Though they lived in corrupt times and places, yet they acknowledge God in the ways of his providence. So God did preserve some discoveries of himself, out of his Church.

2. By denying any opposition to this providence. We cannot spaak to thee evil or good. — We shall not be able to gain-say evil or good. Sept. Cald. as Hebr. In which passage they acknowledge such clear discovery of God's will in this matter, that they take it as irresistible; therefore the meaning of the expression is well paraphrased by the 70. we cannot gain-say thee anything in this matter, either in pretense of evil or good, to urge anything against God's mind, which seemeth to be so clear to us, that we are concluded in it. We cannot deny. Ver. 50.

3. By consenting to his desire, wherein are delivered.

1. Their grant. Behold Rebekah is before thee, take her, and go, and let her be wife to the son of thy Lord. — Taking her return, &c. Sept. Cald. as Hebr. Here is as much as they can say for themselves, they grant Rebekah for wife to Isaac. But doubtless with her own consent also included

2. Their reason of granting. According to what Jehovah hath spoken. Sept. and Cald. same. God's will is the rule of their grant; God will have it so, therefore we will have it thus also. Let the will of God be done.

Learn hence.
• D. 1. Reasonable replies are due from parents and rulers to reasonable demands about marriage for their children.
• D. 2. Rare providences convince such as have any knowledge of God of his ordering affairs below, especially as to marriage.
• D. 3. Jehovah doth move and bring forth the issues of marriage eminently to his own.
• D. 4. God's will declared eminently stops men from contradicting upon any pretense whatever. Ver. 50.
• D. 5. Just grant of children in marriage is that which is a reasonable duty for parents.
• D. 6. God's grant in Heaven determine's man's grant on earth in point of marriage. Ver. 51.

2. The servants resentment of this answer and his return to it, which is two ways expressed.

1. Toward God. And it was when the servant of Abraham heard their words, that he bowed himself on the earth to Jehovah. — He worshipped the Lord, Sept. — He adored before the Lord. Cald. Wherein we have.

1. The event mentioned which was their consent given and heard by their words.

2. The duty incumbent expressed, humble prostration to Jehovah, which notes his faith, humility, and thankfulness unto the Lord to whom he ascribeth all these events which he had seen. This is the third time mentioned in this Chapter of his dealing with God in this matter by prayer and praise. Ver. 52.

Learn we here.
• D. 1. Events of providence by creatures, are to be listened unto and observed as coming from God.
• D. 2. Observation of such good providences by creatures should work to the humble worshipping and praise of God. Ver. 52.

2. Toward them. And the servant brought forth vessels of silver, and vessels of gold, and raiment, and gave to Rebekah herself, and precious things he gave to her brother and to her mother. In all which he dealeth with creatures according to their kindness, after he had worshipped the Lord for his goodness in guiding all their hearts.

1. His presents are costly Jewels, and vestments of gold and silver, with other precious things. — Gifts. Sept.

2. The parties that were presented with them, Rebekah the chief, mother, and brother in their places.

3. Freenes in all, he giveth them, as having commission from his Lord to do liberally as became the business about which he went.

Learn from it.
• D. 1. God having his acknowledgment in all good events, creatures may have their due respects in concurring with them.
• D. 2. Presents of thankfulness are rational and commendable to them who deal kindly with God's Servants
• D. 3. Noblenes and liberality according to abilities becometh God's servants especially in order to marriage. Ver. 23.

3. The comfortable society between them afrer all this, wherein are related.

1. Their refreshing after this journey. And they did eat and, drink he and the men that were with him, and lodged the night, and rose in the morning. —. S •• pt. Sept. in all which, providence also appears in giving food and rest and refreshment to his. These are helps in the way to hold out.

2 The hast which the servant makes after his business completed to return to his Master. And he said send me to my Lord, — Send me away that I may go to my Lord. Sept. Cald. as Hebr. Here his sedulity and faithfulness appears more to give his Lord a speedy account of the performance of his Oath, and God's prospering of him; therefore he craves speedy dismission. Ver. 54.

3. The stop endeavored for a time by the brother, &c. And her brother said and her mother, let the maid abide with us days, even ten or a tenth, afterward thou shall go. This demand for a little stay was from natural affection doubtless being unwilling to send away a daughter so far upon so little warning, all the difficulty in the letter here is about the number 10, the Sept. read, — Daies about ten. The Cald. Somtime, or ten months, which seemeth to be an unreasonable demand. It is avain conceit of the Jews that 7 days she should mourn for her Father now dead, for here is no mention of his death, neither is it probable the departure would have been so sudden, had such an event fallen out. Ver. 55.

4. The servants endeavor to remove this stop. And he said unto them, delay me not for the Lord hath prospered my way, send me away, and I will go to my Lord. Sep. and Cald. to the same.

1. He intreats away all hindrance.

2. He giveth his reason, Jehovah hath prospered me, and speeded me, therefore delay me not.

3. He reneweth his desire. Send me away that I may go to my Lord. Ver. 56.

5. Their consultation with Rebekah, where,

1. Their counsel taken, Let us call, or we will call, the maid, and ask at her mouth, that is, to see how her heart was moved V. 57.

2. Their call of her and their question to her, with her answer of grant. And they called Rebekah and said unto her, wilt thou go with this man, and she said, I will go. So God moved her. Sept. to go speedily, where he would have her. V. 58.

6. Their yielding to the man at his importunity, wherein we have to note.

1. Their dismission of their sister, &c. And they sent a way Rebekah their sister and her nurse, and the servant of Abraham, and his men. It is reported but shortly. Yet doubtless their dismission was honorable, and with more circumstances than are reported, — Her goods. Sep. So far as is spoken Rebekah is attended with her maid, or nurse, and Abraham's servant sufficiently attended. This nurse is conceived to be Deborah whose death is mentioned. Gen. 35.8. V. 59.

2. Th • ir benediction. And they blessed Rebekah, and said, our Sister, be thou for thousands of ten thousands, and let thy seed inherit the gate of them that hate it. — For thousands of miriads. Sept. — Thy sons possess the gates of their enemies. Cald. Herein are observable.

2. The form of blessing, it was by speaking well to them, and wishing good upon them from God, whom they blessed: no more can creatures do in blessing. Yet here it is observable that the fear of God was in some measure among them.

2. The matter of their blessing standing in two petitions.

1. For multiplicity of seed. Be thou for thousands of millions, as ours read i. e. The mother or grandmother of so many, even of an innumerable seed. A quiver full of these arrows were accounted mercies indeed in those and after times. Ps. 127.4.5.

2. For dignity of seed in prevalency and victory over their enemies and haters; which, in the letter, notes temporal power, prevalency and greatness; but as given by God, it carrieth in it, power in the Church, spiritual, over the gates of hell. Gen. 22.17. This blessing God gave to Abraham's seed, and unto the same in words are their hearts guided in blessing Rebekah their sister. Ver. 60.

Learn hence.
• D. 1. God's favor being manifested in his providences, natural and comfortable refreshings may be used.
• D. 2. After refreshings needful, return to duty and just employments is beseeming God's servants.
• D. 3. Sedulity and speed concern faithful servants in their trust committed by their Masters to them. V. 54.
• D. 4. Natural affection will not easily part with near and dear relations V. 55.
• D. 5. God's call, if apparent, is reason sufficient to take of the delays of natural desire.
• D. 6. Nothing but haste with good speed will content faithful servants entrusted. V. 56.
• D. 7. Answears from creatures may help to know God's mind, and so far are to be consulted. V. 5. Call the damsel and know, &c.
• D. 8. Children's consent as well as parents must be had in marriage.
• D. 9. God sometimes giveth in answears of his will by moving the hearts of creatures. V 58.
• D 10. Fear of God in any measure will yield to God's will when so revealed.
• D. 11. Neerest relations must part to give way to the union of marriage.
• D. 12. Such dismission of relations should be suitable to the conditions of men. V. 59.
• D. 13. The fear of God will not send away relations from a family without a blessing.
• D. 14. Fruitfulnes of the womb is a great blessing from God on his People.
• D. 15. Power and prevalency of the Churches seed over all enemies is a sweet blessing.
• D. 16 All this, even to the vanquishing of the gates of hell, is desirable by God's people V. 60.
• D. 17. Marriage should not be yielded without a blessing, especially in the Church. And they blessed her and sent her away.

4. The last general of this Chapter is the history of the servants return with Rebekah unto his Masters house. V. 61. 67. Wherein we may note. 1. Her departure from her fathers house, of which is observed briefly something of Rebekah and Rebekah arose, &c.

1 Her taking leave she arose, so Sept. and Cald. & doubtless as in order to her journey, so in duty to her relations; though every action be not expressly named with she did, yet doubtless, she could not leave her fathers house, but with expression of natural affection and duty to all, and this done she hasteth to her journey.

2. Her retinue, and her damsells or maids, so that not only her nurse, but many attendants seem here to go with her.

3. Her taking camel with her maids, they where carried or rode on camells. They got upon the camells. Sept. and Cald. or ascended.

4. Their motion, and they went after the man with the man, as Sept. That is they followed him as their guide in their journey.

2. Somthing of the servant.

1. His reception of Rebekah to his charge and the servant took Rebekah, that is, as doubtless solemnly she was committed to his tender care, so he entertains her with all respect, and taketh her under his protection.

2. His motion, and he went away or depar • ed. With all his company and charge upon him. So she leaveth father and mother and relations to go to an husband in the Church of God. It is allegorized by some to set out the Churches leaving all for Christ. V. 16.

Learn here.
• D. 1. Upon God's call expressed, it is but just to leave dearest relations. It stirreth up souls to follow it where and when God will.
• D. 2. Marriage-relations must leave fathers house to cohabit, much more between Christ and his Church.
• D. 3. Where God guides, it is no danger to leave dearest relations and follow strangers.
• D. 4. It is duty to take those blessings given into prayer, and use them well, and carry them where God would have them. V. 61.

2. Isaac's providential meeting with Rebekah. Wherein.

1. Is reported Isaac's motion from the place where he was resident. And Isaac came in coming from the well Lahai-roi, and he was sitting or dwelling in the land of the south. — And Isaac went thorough the wilderness by the well of vision, &c. Sept. And Isaac came from the well where on the Angel of life appeared. Cald.

1. His motion. He came toward them.

2. The place whence. From the well of him that liveth and seeth. which was the name given by Hagar when God discovered himself to her, when she fled from Sarah. Gen. 16.14.

3. The reason, he dwelt now in the land of the south. It is conceived at Beersheba, where Abraham dwelt with him, for thither the servant returned to his Master, & there Sarah's tent was; however it is conceived by some, that Abraham and Isaac had parted habitations, and that the Father dwelt at Hebron, and the son at Beersheba. No such thing is expressed, and it is most probable that they lived together, where the father as well as the son might consummate the marriage. V. 62.

2. The end of that walk or motion. And Isaac went forth to pray in the field at the looking out of the evening — To exercise himself in the field toward the south or noontide. — To pray in the field in the evening. It seemeth this was the main end of his walking now, to meditate and converse with God in prayer by himself in some solitary place, the word carrieth both in it. This was Isaac's exercise in the evening.

3. The event while he was about this duty And he lifted up his eyes, and saw & behold the camells were coming. — He saw the camells coming. This God ordered to this servant. It is thought by some that he was praying about this matter, and that God sent them in at this time unto him. V. 63.

Learn here.
• D. 1. Motions of creatures are ordered by God sometimes to see special mercies. V. 62. So Simeon Luke. 2.27.
• D. 2. It is sweet walking in solitary places to converse with God in meditation and prayer.
• D. 3. Mercies sometimes are sent in to God's servants when they are in communion with him. Ver. 63.

3. Rebekah's discovery of, and carriage unto Isaac. Wherein.

1. The providential sight of him. And Rebekah lifted up her eyes, and saw Isaac. And Rebecca looking up with the eyes saw Isaac. Sept. So God brought to her sight first him, who should be her husband. The reason of her knowing him to be Isaac, is in the next verse. The man had told her.

2. Her demeanour.

2. And she fell or lighted of the camel — She slipped of, Sept. — She bowed herself upon the camel. Cald. This was in reverence to the man, whom God had appointed her head. She came of from the beast to honor him.

2. The reason of her coming down, the discovery made by the servant, made by her question and his answer. She said who is this man's? & the servant said, it is my Master. meaning Isaac.

3. Her further submission of herself, And she took a veil & covered herself. a cloak, a mantle or covering and clad herself Sept. This action signified both her modesty and subjection, for which vails were used. So she humbled herself to her head.

Learn hence.
• D. 1. Where God moveth hearts to follow after mercy, he gives eyes in time to see it.
• D. 2. The sight of mercy maketh souls stoop & come down to take it. V. 64.
• D. 3. Creature-reasonings are the way sometimes to discover God's mercies.
• D. 4. Women moved by God, will express modesty and subjection to the heads appointed them by him. V. 65.

4. The servants relation of all his embassage and fruit of it unto Isaac. And the servant declared unto Isaac all things that he had done, That is, all that God had done for him in the way, and what under God he had acted as to this business of a wife for him which doubtless convinced him of God's hand in all.

Learn from it.
• D. Faithfulness will teach men entrusted to give an account of all their actions under God V. 66.

5. Isaac's entertainment of Rebekah. wherein.

1. His acceptance of her. And Isaac brought her into the tent of Sarah his mother, — Isaac went into his mothers house. Sept. — Into the tent, and saw and behold her works were right, as the works of Sarah his mother. Cald. Humanity and ingenuity in entertainment is the first work.

2. The marriage of her, she was to him for a wife. This is a short account, but doubtless a solemn act, it was not done rashly nor foolishly, but with his Fathers approbation, and as the way of God's people was in his Church at that time.

3. His performance of duty to her, and he loved her. Which comprehends all conjugal duties of marriage under God's own expression.

4. His consolation in her, after mourning for his mother. And Isaac was comforted after his mother, that is after she was dead, — Concerning Sarah his mother having now got an help. Sept. — After his mother was dead Cald. Three years now his mother had been dead, yet he keepeth a remembrance of her: some note it a fault, but the Spirit of God doth not so charge it, for doubtless it was not without hope but now when God had pointed out an help meet for him, it was a cause of reviving him. God gave a wife instead of a mother.

Learn from it.
• D. 1. Honorable and due reception is but due to a wife sent from God.
• D. 2. Solemn taking of a wife as well as consent, is requisite for perfecting marriage.
• D. 3. Conjugall love must follow in all marriages made by God.
• D. 4. A wifes comfort may supply a mothers loss. So God makes up creature losses with creature revivings sometimes.

CHAP. XXV.

AFter the history of the Church ended unto the 40th year of Isaac's life, in this Chapter it is continued to the birth and life of the sons of Isaac, Esau and Jacob, that while they were grown to some stature.

In this whole Chapter, the history concerneth mainly 3 general heads treated of.

1. The last state and end of Abraham V. 1. 10.

2. The line and posterity of Ishmael. V. 12. 18.

3. The blessing, place and line of Isaac. V. 11. 19 34.

In the first head concerning Abraham are reported.

1. His second marriage. V. 1.

2. His issue by it. V. 2. 3. 4.

3. His position of his estate V. 5. 6.

4. His Age, death and burial. Ver. 7. 8. 9. 10.

To the first. And Abraham added, and took a wife, and her name Keturah. — And Abraham adding took, &c. Chetoura. Sept. Cald as Heb. Herein occur to note.

1. The burden of this history in the connective particle, And, or then which in the present place sets all that which followeth, to come to pass after Isaac's marriage, and so it seemeth in order of words to follow after, that Abraham's second marriage succeeded Isaac's first. It is indeed conceived by some, that this wife was taken while Sarah was yet alive and that the order of the history is inverted, that reported last which is supposed to be done first; but what convincing ground is of this conjecture I find not, but more probability that this second marriage of Abraham is reported in its due place and time, the Sept. here relating it in consequence to what went before.

2. The subject here undertaking this second marriage, Abraham now aged 140 years. It is questioned why he at so great an age should have thoughts of marrying, and it seemeth to some uncomely for such an age, therefore they would imagine it to be done in his younger time, while Sarah was living, and here only reserved to be spoken of for the issues sake which afterward is related; but this were strange, if it were so that after the death of Sarah no mention should be made of this but only here, after Isaac was bestowed in marriage, to answer that unseemlines of marrying at such an age, it seems to be more than ordinary providence not imitable, and to be intended of God for the multiplying the seed of Abraham which God had promised.

3. The act. He added and took a wife. So the Hebr. phrase is about repeated things, that is, again Abraham took him a wife in marriage, after Sarah was buried; And as probable is it that Abraham might mourn as long for his wife, as Isaac for his mother, before he took another.

4. The name of the woman taken to wife, Keturah, no more but her name is here related, neither line nor kindred, probably she was brought up in Abraham's family, and in the faith of God with whom Abraham should join himself. It is conceived by some to be Hagar, only under another name; but altogether unlikely, both in respect of her years, seeing that this woman was so fruitful, and in that Hagar is expressly mentioned under another relation in that Chap.

Learn hence.
• D. 1. God in providence sometimes hath changed the conditions of his Saints more than ordinarily, for his own ends.
• D. 2. Second marriages are neither unlawful nor unclean, but allowed by God, and prastised by his Saints.
• D. 3. God hath distinguished by name the mother and Children of the Church, from others that were estranged.

To the second, the issue of Abraham by Keturah is here recorded, where we read.

1. The mother mentioned. She viz. Keturah.

2. The father, him viz Abraham.

3. The act of bearing and bringing forth, and she brought forth to him, having conceived by him who was her husband.

4. The issue, which were.

1. Six sons Zimram, &c. V. 2.

2. Two grand children from the second son, Jokshan Sheba and Dedan.

3. Three great grand children from Dedam, Ashrim, Let us him and Leumim. V. 3.

4 Five grand children from his 4 ^th son Midian Yephah, Yepher, Chanoc, Alidah Eldaah, 16 in all are numbered, as being doubtless most eminent in the families, all which are conceived to plant Arabia and S • ria which were east from Canaan, of whom are several conjectures, but little of certainty of their special places and situations. It is added. All these were the sons of Keturah that is, of Abraham by her, yet are they reckoned by their mothers name, because they were not the eminent seed of Abraham.

Quest. How could Abraham beget these seeing at 100 years old his body was noted to be dead as to generation as well as Sarah's womb. Rom. 4?

Answ. To omit vain disputes. It appears that God gave him new strength then by miracle for begetting Isaac; which was either continued or renewed to multiply others seed, v hich God would give hm. This is enough to satisfy.

Learn from it.
• D. 1. God giveth common seed as well as children of promise unto Abraham.
• D. 2. The common seed may be more, and more enlarged in the world than that special seed of the Church.
• D. 3. God's providence is remarkable in multiplying the seed of the flesh, as well as that of promise. Ver. 4.

To the third the disposition of Abraham's estate, two ways.

1. To Isaac. And Abraham gave to Isaac all that was to him, even all that he had. — All his goods &c. Sept, That is, the bulk of his estate, and that which was to be the inheritance of the Church, which the Lord himself entailed on him, therefore Abraham neither could, not would alter it. So far and no farther is that universal to be understood, for something was reserved for his other Children.

2. To the sons which he had by others, where-about note.

1. His donation, and to the sons of the concubines which Abraham had, Abraham gave gifts — The concubines. Cald.

1. The legates are all the fleshly children of Abraham which he had by Hagar and Ketura, both called here concubines although Keturah were taken to wife upon better terms, yet she was not endowed as Sarah was. She is so styled also, 1 Chr. 1.22.

2. The testatour Abraham.

3. The legacies, he gave them gifts, doubtless honorable enough, yet not comparable to the portion of Isaac.

2. His amandation of them, wherein.

1. His Emission And he sent them from Isaac his son, doubtless to prevent future quarrels and divisions which might arise about their possessions.

2. The time of this emission, yet he himself living, so wisely in his time orders he his family.

3. The place whither he sends them Eastward unto to the east country, which were Arabia and part of Syria, there to sit down, and plant, and raise new colonies, yet not to leave them to a wandering desolat condition. V. 6.

Learn here.
• D. 1. Piety as well as nature teacheth men to dispose of their estates which God hath given them unto their seed.
• D. 2. Abraham may not, will not alter the portion of the child of promise which God ordained. The best portion is the children of promise. They have all. Ver. 5.
• D. 3. Some portions below, the children of the flesh do carry away as theirs.
• D. 4. It is wisdom for good fathers to settle their families, while they are alive and stirring.
• D. 5. Some difference between the portion of the children of the flesh and of the promise God makes here below.
• D. 6. Transplantation into places not inhabited, to people, is a design allowed by God. Ver. 6.

To the 4 ^th wherein we have related to us.

1. The term of Abraham's life. And these are the days of the year of the life's of Abraham which he lived, an hundred years and seventy years and five years — 175 years. Sept. and Cald. So that he was a sojourner in Canaan 100 years with patience, and in faith expecting God's promise; as it is computed, he lived 25 years after shem, 100 years after his Father Terah, 38 after the death of Sarah, 35 years after Isaac's marriage, and saw his twins. He finished his course in the years of creation 2183. after the flood 527. V. 7.

2. Abraham's death is related. Whereabout we have.

1. The manner of it. And he expired sweetly, not in anguish as one dragged to death against his will, he gave up the ghost or Spirit into the hand of God who made it — Fainted. Sept. and Cald.

2. The event itself, and he died, that is body and soul parted, and he ceased to be among the living.

3. The condition wherein he died, set out in these expressions.

1. In a good old age, in a good hoary age, or gray head; that is, with a crown of righteousness upon his hoary head; Good it was morally, and not only naturally.

2. An old man. This notes his natural term, which was longer than most which followeth him.

3. And full, we add full of days or years, but this seems to be the same with that before, it sounds rather, he was full and satified with living here, desiring now to depart unto God in peace, he was full with life below, and now makes unto life above — Full of days Sept.

4. The consequent of all. And he was gathered to his people — He was added. Sept.

This cannot be meant of his body laid by Sarah's, but of his soul now taken to the spirits of just men made perfect, which properly were his people, sometime called his Fathers, Gen. 15.15. So Ishmael is said to be gathered to his people, but not to Abraham's. The just are gathered to the just, and the wicked to the wicked at their dying. V. 8.

3. Abraham's burial, about which are also reported here.

1. The parties interring him. Isaac and Ishmael.

2. The place of his interment.

1. Set out by the individual name. The cave, &c.

2. By the continent. The field bought Gen. 23 16. There was Abraham buried and Sarah his wife. These saints were joined in grave as well as life. V. 10.

It teacheth us.
• D. 1. God records the time of his Saints lives to set out the continuance of their faith and patient waiting for God and his promise. Ver. 7.
• D. 2. Saints give up spirits to God, they are not snatched away.
• D. 3. It is good dying in an age full of goodness. So Abraham did.
• D. 4. Saints, as Abraham, depart full and satisfied with life below.
• D. 5. Saints are gathered to their own people in their death. Ver. 8.
• D. 6. Honorable burial is due to Saints deceased by their surviving seed, or friends.
• D. 7. God was as good as his word to Abraham in his death. Ver. 9.

2. The history of Abraham being ended Moses proceeds in describing the lines of his sons whom he left behind, but especially of Isaac the seed of promise, in whom the history of the Church and God's providences toward the same is continued. He beginneth with God's respect to Isaac. V. 11. But breaketh of unto V. 19. And first dispatcheth shortly the history of Ishmael. V. 12. 18. That so he might go on without furher interruption in recording the matters of the Church. To keep the order of the Scripture I shall open the eleventh verse & refer it to the history of Isaac where unto it doth belong, which followeth. V. 19.

In the eleventh verse we have reported concerning Isaac.

1. His benediction from God; whereabout are touched.

1. The time And it was after the death of Abraham, or it come to pass after Abraham died. Sept and Cald. God's faithfulness did not forget his promise upon Abraham's death, but remembers it to his Son, he dieth not though Abraham be gone.

2. The Author of blessing, Elchim the almighty God.

3. The object of it Isaac, Abraham's son, the seed of promise.

4. The blessing itself, he blessed, doubtless by renewing the discoveries of his love, applying, & confirming the promises made to Abraham. Gen. 12.2. Gen. 14.19. Gen. 17.19. Gen. 22.17. So by degrees bringing about all that spiritual good promised, with all other comforts belonging to the promise of righteousness. All this is in the blessing.

2. His habitation And Isaac sat down by the well Lahai-roi, — By the well of vision Sept. — By the well whereat the Angel of life appeared. Cald.

1. The place is that where Hagar found water to refresh Ishmael, spoken of Gen. 16, 14. Gen. 24, 6.

2. His residence, there he sat down with his family to sojourn so long as God did vouchsafe him peace, and continued him in that place, it is conceived not to be far from Beersheba where Abraham had dwelt, Other things that may fall in about this blessing to be considered, will offer themselves in the following history of Isaac.

Learn here.
• D. 1. God's promises and goodness survive to Children of promise, though Fathers die. Abraham's death ends not God's promise, his goodness is to thousands of Generations extended.
• D. 2. The almighty is faithful to bless them whom he hath promised to bless. none can curse them
• D. 3. God sets the habitation of his people here below where he will appear to bless them.
• D. 4. God's life and providence makes up the habitation of the promised seed (From Lachai-roi) to be sweet and comfortable unto them. Ver. 11.

Now follows the History of Ishmael which was noted the second general of the Chapter, wherein are.

1. The title of the record which is here made of him. V. 12. And these are the generations, &c.

1. The scope is noted which is a record of the line of Ishmael; why the spirit inserts this in the holy register is guessed by some to be upon civil accounts in respect of genealogies, for clearing some doubts; but I conceive to clear up the faithfulness of God to Abraham in performing his word to Ishmael is the main reason of it.

2. The Head of this line is set forth by his name Ishmael, by his relation, son of Abraham, by the kind of this relation, it was collateral and not regular, it was by Hagar an Egyptian, Sarah's maid, so he was a bond son. V. 12.

2. The record itself, wherein are reported.

1. The Children of this line recorded by their names, And these are the names of the sons of Ishmael, in the names of their generations — The names of the sons of Ishmael, and the names of his generations. Sep. — By their names in their generations. Cal. The first born of Ishmael Nebaioth &c. Twelve Princes God promised to arise from him. Gen. 17.20. And here God makes it good fully, these twelve were principle heads of families, whose names are therefore recorded to prove the same. Much stir there is about some of the names, and people issuing from them: but of such controversies there is no need, seeing time and succession of ages have both changed places, names, and people. It is enough here to note, That these son's are registered.

1. By their names. V. 13. 14. 15.

2. By their places, villages, castles.

3. By their dignity, 12 Princes, according to their families, nations, or people. V. 16.

2. The term of Ishmael's life, And these are the years &c. Wherein are reported.

1. His age. 100 years and 30 years and 7 years, — 137 years Sept.

2. His expiration and death, he gave up the Ghost and died.

3. His state for his spirit afterward, He was gathered to his people. Even to the spirits of bondmen, of which kind he was. He died in the year of the world 2231. after the flood 573. after the death of Abraham. 48. years. Now Isaac being about 123 years of age. — He was added to his generation. Sep. V. 17.

3. The borders of their habitations And they dwelt from Havilah unto Shur which is before Egypt, as thou goest to Assyria.

1. The compass it was the region about Euphrates toward Egypt. Josephus writeth that these sons of Ishmael possessed all the region from Euphrates unto the red Sea; and gave names to many of the people of Arabia, it wad doubtless a great continent as it was a numerous issue. So God made good his word to Abraham for a temporal portion unto Ishmael.

2. The lot of it which doubtless fell upon him from God, so it is read. Before the faces of his brethren did he fall. So our translators well read it in the margin. — He dwelt before his brother. Sept. and Cald. So that falling here is more properly of his lot for his seed, than of his life, that being expressed in the former verse, and in this mention is only made of his habitation. So he dwelt before his brethren Isaac and the sons of Keturah. The word sometimes notes a fall by death; if this be striven for, then it speaks no more than was said before, he died, only his brethren surviving and seeing his fall.

Learn here.
• D. 1. The genealogies of the wicked, God sometimes recorded for his own glory and the sake of the Church. Ver. 12.
• D. 2. God doth by name punctually perform his promise unto his servants, though it be concerning the wicked.
• D. 3. God doth vouchsafe a more abundant seed sometimes to the children of the flesh than to the children of the promise. Ishmael hath many sons, it is long till Isaac hath any.
• D 4. Great dignities, commands, & powers below God doth cast upon bond men in the Church. Ver. 16. One drachm of grace is above Monarchies.
• D. 5. Along age may betide an Ishmael, but not a good one.
• D. 6. A like death may seem to be both to the righteous and the wicked. But it is not so in truth.
• D. 7 The wicked in death are gathered to their people as well as the righteous unto theirs. Ver. 17.
• D. 8. God giveth the lot of habitation, motion, and cessation unto the worst of men on earth. Ver. 18.

3. Now followeth the third general head noted in this Chapter: where, with the Jews beginneth the 6 ^th Section of the Law, called the generations of Isaac. The history whereof in this Chapter is continued to the mature growth of Esau and Jacob. In that portion of it contained in this Chapter, we have to note.

1. The title of the history. These are the generations of Isaac the son of Abraham. The title is figuratively expressed. Generations, for the history of the line of Israel both in his predecessors and posterity; which carrieth also in it all those providences which befell them in their several times.

2. The matter declared, the generation of Isaac, which as here reported, is twofold, whence the plural expression may arise, generations.

1. As passively taken in respect of Isaac, that is shortly touched Abraham begat Isaac. So his generation is mentioned as begotten, Ver. 19.

2. As actively taken, so it notes those whom Isaac did beget, with their respective conditions. In the recording whereof these particulars are obvious.

1. The age of Isaac at his marriage. And Isaac was the son of 40 years in taking, &c. The use of mentioning his age may be both historical, to give a better aim at times, or moral, to let men see that he came not as others in the heat of youth into that condition, but prudently and maturely under taketh such an estate.

2. The wife by whom his line was drawn out, set out.

1. By her name Rebekah.

2. By her Father, daughter to Bethuel.

3. By her brother, sister to Laban.

4. By her country, they were Syrians, Padan-Aram was the region, not the city of Bethuel. It is the same in signification with Aram Naharaim. All that country between the two rivers Tigris and Euprates is intended by it. Ver. 20.

Learn here.
• D. 1. God hath a special care to commend unto posterity the line of his Church, and his providences toward it.
• D. 2. The eminent line of the Church visible begins from Abraham. Ver. 19.
• D 3. The holy seed run not foolishly nor hastily into the marriage Covenant, but in maturity and prudence.
• D. 4. God separats the mother of his Church from all superstitious relations. In calling any to his Church God separats them from corrupt relations. Ver. 20.

3. The means which Isaac used to obtain the generations which were to issue from him, in sum it was prayer, of which we have to consider.

1. The petitioner Isaac, of whom the promise was formerly revealed to Abraham, that in Isaac the seed should be called.

2. The object of the prayer Jehovah, He that had promised and was able to perform it.

3. The work. And he entreated, the word noteth the abundant, multiplied, and continued desire of the soul to God. Doubtless Isaac in the compass of 20 years wherein he expected this blessing, was very often and earnest with God for it.

4. The matter where about he prayeth, over against his wife because she was barren. The 70 read, he prayed for Rebecca his wife or concerning her.

1. The party prayed for. The word may note either that he prayed in her presence, with her as well as for her, or against her, i. e. Against her barrenness, not against her person; this way Isaac bends his prayer directly: Luther reads it, he prayed directly, his heart wen up without distraction; but the word seems to intimate the praying for his wife, and that he must do by setting his desires more earnest against her barrenness.

2. The reason of such desire is given, because she was barren, as if the power of conceiving were rooted out of her, and there was no hope. Sept. and Cald. are the same. So that it was against that sad temptation that now Isaac prayeth.

5. The success of the prayer set out in two expressions.

1. And Jehovah was exorable or entreated by him — God heard him. Sept. — And God received his prayer Cald. The great Lord to whom he betakes himself in his best time, and after multiplied praying, accept's the petitioner and yields to his desire.

2. And Rebekah his wife conceived — In the womb. Sept. That is, God gave her power by faith and prayer to conceive the seed at last by which the Church might be continued. V. 21.

Learn from it.
• D. 1. Multiplied, instant, and faithful prayer is the way wherein God's children must wait for his promise.
• D. 2. Gracious husbands desire to be in prayer often for and with their wives.
• D. 3. Barrennes of womb hath been a temptation incident unto the holiest women.
• D. 4. Jehovah alone open's and shut's the womb.
• D. 5. God yields himself exorable to the multiplied prayers of his people.
• D. 6. Barrennes flieth away and fruitfulness cometh in, when God hears the prayers of his humble Saints. V. 21.

4. The seed spoken of

• 1. In the womb.
• 2. In the birth.
• 3. In education.
• 4. In conversation.

1. The state of the seed, or issue obtained by prayer, while it was in the womb, wherein are three remarkable events.

1. Rebekah's suffering by her new conception, And the sons s • rugling or clashing together within her. — The children leaped in her. Sept. — Smote one against another in the womb.

1. The combatants, the two lately conceived sons, for which Isaac and she had prayed.

2. The strife with which they affect Rebekah, not an ordinary stirring but a boisterous, turbulent clashing together, even to the afflicting of the mother exceedingly, twins usually may make more motion in the womb than single children, specially toward the birth, but this was extraordinary, such as women in these cases usually feel not, therefore was it signal of the strange events, which were to be manifested in the generations of them who now strove in the womb.

3. The place of this combat, it was within her. even in the womb, the place of the first formation of them. The Apostle paraphraseth, while they were not yet born, neither had done good or evil, yet here by sp • cial instinct from God they clash, and put the mother a little besides herself.

2. Rebekah's acting, which is twofold here observable.

1. Toward the present event, and that way she expresseth a little discontent, And she said &c a quarrelling expostulation she gives to God, wherein.

1. The condition promised if so, — If so it must be to me? Sept. Cald as Hebr. That is, if I must endure these broils and shakings in my body.

2. The discontent consequent, why am I thus? — why is this to me? Sept. Why have I conceived? Cald. It seems to be a question of discontent concerning her present conception, why am I with child? better it had been to be barren, than to suffer such turmoiles. The speeches are imperfect, which some supply thus; it were better I were dead than be in this case. However it be supplied, it is certain it was an irregular motion of her spirit under this temptation.

2. Toward God, And she went to seek Jehovah — And she went to ask of the Lord Sept. — That she might seek an oracle before the Lord Cald Herein the Spirit prevaileth over the flesh, though she seem to repine under the temptation. Some question is.

1. About her motion, whither she went.

2. About her inquisition, how she sought after God, various conjectures men make. Some false, that she went to Shem who was dead ten years before, others that she went to Abraham, or Heber, the patriarchs then surviving, but this is only conjectured. It seems most likely that she went secretly immediately to God. And by prayer desired Jehovah to satisfy her about this great trouble within her; and thereby the events to befall the generations that were now breeding in her womb. Ver. 22.

Learn here.
• D. 1. In God's answer of prayer the greatest mercies may be given in, with the greatest temptation.
• D. 2. Hard temptations may sometimes cause gracious souls to be discontented with their mercies.
• D. 3. In such temptations gracious hearts make their recourse to God to know his mind and do it. Ver. 22.

3. God's answer to Rebekah concerning the children now struggling in her womb. Ver. 23. Wherein occur.

1. The author of the reply, And Jehovah said unto her. It is the eternal truth which maketh reply unto her. He was, and is, and is to come, he who had formed the children in the womb, and determined of them to their special ends, and therefore could well satisfy her concerning the present trouble, and commotion within her.

2. The reply itself which God maketh. It is his oracle wherein Rebekah doth acquiesce. Four things he declareth unto her concerning the seed conceived.

1. The dignity of them. Two nations in thy womb. — Are in thy womb. Sept. — Two people's in thy bowels. Cald. The oracle herein declareth that it was no ordinary burden she carried, but nations, figuratively so called, because they were the two heads of those nations, Esau of the Edomites, Jacob of the Israelites, Hereby staying her heart, that she should not be dismayed with her unusual troubles in bearing, for she was to bring forth an extraordinary seed above other women, even two great nations. Where Israel is expressed by Gojim as well as Edom.

2. The division or contention of these two, and the nations arising from them, And two people's shall be separated from thy bowels, — Two people's shall be divided from thy belly. Sept. — And two kingdoms shall be divided from thy womb. Cald. This giveth her satisfaction concerning the struggling in her womb, the meaning was the future condition between the heads themselves, & the nations issuing from them. Which came to pass, for Esau meditated Jacob's death, and Jacob contended with him about the birth-right & blessing; and afterward what enmity was between Edom & Israel all the Prophets speak abundantly thereof. Their denial of the Israelites passage thorough their country, and their rejoicing in Jerusalem's downfall, declare this sufficiently. Thus God tells her that the present contention in her womb presaged great divisions to come between the nations that should issue from her.

3. The strength of one above the other And a people shall be strong above a people. — And a people shall overcome or bring under a people, Sept. And a Kingdom shall be stronger than a Kingdom. Cald. The people stronger here were Esau & the Edomites his offspring, the people weaker were Jacob & the Israelites, so they were in outward show a long time; Jacob was therefore afraid of Esau at his return, and Israel much oppressed with Edomites.

4. The victory upon one side. And the great shall serve the little, or the elder: who is called great in age shall serve the younger which is less in age. Sept. and Cald. same. that is, Esau who was the first born and strong people, after all contentions shall be brought into subjection to Jacob the younger and the weaker, & so the Edomites unto the Israelites. 2 Sam. 8.14. This oracle is variously unfolded, as the parties concerned the variously understood.

1. The elder and the younger, note the persons of Esau and Jacob, for they were now struggling, and of them it must needs be true, that Esau must serve, that is, be subject unto Jacob. How could that be when Jacob was afraid of him and calleth him Lord? It was not then, in respect of any earthly power, which Jacob had over him, for Esau was at this time stronger, but in better respects.

1. Jacob was above him in the privilege of birth-right, which was much in the spiritual intent of it.

2. Jacob was above him in respect of blessing, wherein Isaac made Esau his servant. Gen. 27.29.

3. Jacob was above him in respect of Church Covenant, which from Abraham and Isaac were continued unto him, but Esau was excommunicate, or rather an Apostat from it. God maketh him a servant to Jacob in his person, sending him to the mountain.

2. Esau and Jacob are considered as heads of their issues, noting the distinct people arising from them, and so the Edomites though they were strong and malicious against Israel, yet were subdued by David and brought in subjection to Israel. 2. Sam. 8.14. It is true they broke their yoke afterward, as Isaac prophesied, but never became Lord's over Israel. This is aimed at in that expression, Was not Esau Jacob's brother? yet I loved Jacob & hated Esau, and laid his mountains & his heritage waste. Mal. 1.2.3.

3. Esau and Jacob under these titles of elder & younger are made patterns of God's election & reprobation in respect of eternal life. Which the Apostle eminently declareth, Rom. 9.10.11 12.13. Which however the adversaries of God's decrees labor to elude by making them only typical to several ways which men take to righteousness, yet the Apostle speaketh expressly of these parsons as by the oracle of God they were disposed of, before they were born, or had done good or evil, to their several ends as to eternity. Against such a sense of this oracle much is objected, not to be punctually dealt withal in a way of explication, only two main objections I shall touch.

Object. 1. It is unjust with God to pass by one, or to hate one in the same condition wherein he loveth and chooseth another, therefore this not competent to him; only in earthly cases?

Answ. The answer whereunto is.

1. That it is only presumed, and not proved that the oracle concerned their temporal conditions alone.

2. Suppose it did, no less injustice were in God, about unequal disposition of temporals than eternals. If the birth-right temporal and blessing belonged to the eldest, how can it be transferred to the younger (by the objectors rule) but by injustice? For by the law it belonged to the elder, if God be bound to his own law. Now if these men can grant that God may dispose of men's bodies and states after his own will and not be unjust, sure it will follow that he hath as much power over souls, and the spiritual conditions of men.

Object. If such should be the meaning of the oracle as to the spiritual condition, then it would follow that all the seed of Esau would perish, and all the seed of Jacob be saved, which the Apostle denies. ergo, &c.

Answ. But this is not so, for something doth concern their persons; and not the seed, as loss and gaining of birth-right, &c. So also the eternal disposition of them as to their spiritual estates. Therefore it followeth not, that though Jacob be loved, all his seed should in the like sense be loved also. The Sept. hath shown us that many of Jacob's seed perish, and yet God's word is not broken.

Learn hence.
• D. 1. Jehovah vouchsafes answears to his troubled petitioners suitable to their desires.
• D. 2. God hath by natural symptoms in some declared the two great parties of the world and of the Church.
• D. 3. God's oracle hath foretold heavy divisions between them.
• D. 4. God hath so ordered that the people of the world, may be outwardly stronger than the Church.
• D. 5. It is God's oracle that the greatest in the world shall serve the least in the Church.
• D. 6. The preferring or undervaluing of creatures either for ourward or inward, temporal or eternal good, depends wholly upon God's will. Ver. 23.

2. The seed issuing from Isaac is described here in the birth of it. Ver. 24. 25. 26 Wherein we have reported.

1. The time of bearing. Then were accomplished her days to bring forth. Sept. and Cald. same. The providence of God was to her for good in carrying her safe to her full time, a mercy not to be neglected; a miscarrying womb were no less evil to her and others then that which is barren.

2. The number of the seed conceived, which was according to what God had told her. And behold twins in her womb. Sep. and Cald. same. So the Oracle had said, two nations were in her, that is the two heads of them, which at this time were twins in the womb together. The number is of God's making as well as the matter of the seed. Ver. 24.

3. The birth of the first, concerning whom we have here to note.

1. His egress. And there came forth the first. — The first born. Sept. A safe deliverance thus far was to mother and child.

2. His portraiture, Red wholly he as a garment of hair. — Fiery total and hairy as an hide. Sept. — As an hairy cloak or garment. Cald. Herein note.

1. His color being so excessively red did presage the cruelty of the man as it proved.

2. His habit being all hairy, as if born a man, noted strength. and subtlety. Such was this first born. Gen. 27.40. Ezek. 25.12. Obad. 12.

3. His name, And they called his name Esau. The name imposed signifieth made or perfected, because he came out hairy as a man, in much strength. The imposers were doubtless his Father and mother, not without the guidance of God in so naming him. V. 25. — He named. Sept. and Cald.

4. The birth of the second son, wherein are recorded.

1. The order of his birth. And afterward came forth his brother. Sept. and Cald. same. Herein the order of nature was seen appointed by God, he was the youngest son in birth though conceived together.

2. His posture, And his hand holding on the heel of Esau. — Holding the heel of Esau. Sept. This was the posture before the birth, but doubtless changed by the midwife, otherwise could he hardly have been born with the safety of his mother, this presaged his turning up Esau's heel & getting the birth-right and blessing from him. God seemeth to make it something prophetical. However this was a good providence unto Jacob for the present. Hos. 12.3.

3. His name here-upon given him. And he called his name Jacob. Sept and Cald. same. The name imposed notes a supplanter; not given to him as an ill cognizance, however Esau applied so, but as good from God, who had appointed him to birth-right and blessing. The imposer was surely Isaac directed by God.

5. The time of these births set out by the age of Isaac, And Isaac was the son of sixty years in the bearing of them. — When. Rebeccab rought them forth. Sept. Cald. as Hebr. This is here noted.

1. For a spiritual use, to show how long Isaac waited in believing for a seed before it came, even 20 years.

2. For a civil use to clear the Chronology, and carry us on to understand the succession of times. At this time was Abraham 160 years of age, and therefore must needs see these grand children, until the 15 ^th year of their age, Ishmael also was now about 74. Therefore the history of both their deaths in the beginning of the Chapter was by way of prolepsis or anticipation. ver. 26.

Learn from it.
• D. 1. There is providence not to be disregarded in carrying women to the fullness of their time in bearing.
• D. 2. God effects in his time what in his Oracle he fore-telleth unto his servants.
• D. 3. The number as well as nature of seed in the womb, is God's wise framing. He giveth twins. Ver. 24.
• D. 4. God maketh the last in grace to be first in nature; he that must serve the Church is the first born.
• D. 5. Complexions and constitutions are sometimes made by God, signals of men's violence and enmities against himself and his.
• D. 6. Names of men are ordered sometimes by providence to note their state. So was that of Esau. Ver 25.
• D. 7. The first and fore-runner in grace is made of God to be second and follower of the last in nature.
• D. 8. Eminent postures in the womb may be types of great achievements by souls through God.
• D. 9. Bad names may be ordered sometimes to good men and for good ends. Saints wait long for promises to be performed, which by faith they have received. V. 26.

3. The seed of Isaac is here further described by their education and several dispositions of life, wherein these particulars are observable.

1. A general proposition of their growth. — And the lads grew great. — Increased were the young men. Sept. This only giveth an account equally that both these births did thrive towards the outward man, grew in stature to be youths, and toward men's estate. This was common to both.

2. A special description of their inclinations is twofold.

1. Of Esau. And Esau was a man knowing hunting, a man of the field. — A wild man skillful to lead dogs, or to hunt. Sept. — A hunts man, a man going out into the field. Cald. This description of Esau's disposition and course whereunto he betook himself, when he was a little grown up, suits with his natural temper, wherein he was born.

1. He is said to be a cunning hunts man, whose work is to catch and to destroy, so he was described to be red and bloody; like Nimrod and the former generation of persecutors,

2. He is called a man of the field, a wild man, rather choosing to converse with beasts than men; to such wild courses he addicts himself. This is Esau.

2. Of Jacob. And Jacob a man perfect inhabiting tents. — A simple man inhabiting a house. Sept. — A minister of the house of doctrine. Cald. Two characters are given of this son.

1. Intrinsical, concerning himself. He was a perfect man, so the Hebr. and Cald. read; he was a man unmixed, simple, sincere and plain, so the 70. and our translators render; this concerneth not only his natural constitution, that might be of a milder and better temper than Esau's, but his moral disposition, and that by grace spiritualized and bettered. He was made perfect, simple, like unto God, through grace.

2. Extrinsical toward others, he inhabited tents, which noteth his relative disposition, to those who were in relation to him; his bent was to deal with men, and to be doing good to all family relations, unto which he was bound, not spending himself in hunting and hawking, &c. but submitting himself to righteous and holy discipline in his fathers house, and tents, which were pitched about it. Some emphasis seems to be in that word tents, that he continued in faith, counting himself a stranger on earth as Abraham and Isaac, not affecting strong holds and cities whereunto others fled, but delighting to be kept by the wall of God's providence.

Quest. It may be inquired how these twins conceived together and born together should be of such contrary dispositions?

Answ. 1. No influence of the stars could make this difference, for they were born as near as could be in the same time, so that if the aspect of stars did favor one it must do both, or if they crossed one, they must also the other.

2 No power of education could make this difference, for doubtless both had the same, Esau as well taught and natured as Jacob; therefore education aim's them both to good.

3. Nothing then but the hand of God could make this difference, being born of the same parents; he frames constitutions, and he orders hearts even as he pleaseth, he showeth mercy, and hardeneth justly, whom he will. Ver. 27.

3. Their character with respect to the affection of their parents.

1. Toward Esau it is noted.

1. His Fathers affection. And Isaac loved Esau, that is, he affected and respected him more than Jacob; for doubtless natural affection was to both, but Esau was preferred with Isaac.

2. The reason of this affection, Because the venison, or hunting, was in his mouth. — Because his venison was food to him, 70. — Because he eat of his hunting. Cald. This can intend nothing but a carnal reason, some think his flattery to his Father was his hunting, to insinuate into his favor, but it is not consonant to the letter; the plainer sense is, that he brought the fruits of his hunting to his Father, and this pleased Isaac, and stole away his heart.

2. Toward Jacob. And Rebekah loved Jacob. Sept and Cald. same. Doubtless she could not but have natural affection to Esau also, but Jacob was preferred more with her; and therefore her eminent love is noted to go out to him. Here is no reason added why she loved Jacob best, but it may be safely guessed; the Oracle of God took hold of her, and the disposition and frame of Jacob's heart in his demeanour toward her in obedience, and toward all, did more incline her affection to him.

Quest. Why should Isaac knowing God's Oracle concerning his sons prefer him, whom God had set lower?

Answ. Doubtless this must be reckoned among Isaac's infirmities to ind lge him so in his bad manners, which gave him occasion to become a greater cross unto him and his mother, as appeareth in his match. Carnal respect carried him aside in this matter.

Quest. Is it fit that parents should love one child before another?

Surely, it is unjust to be partial, and respect persons, for outward carnal considerations, to prefer one before another, but not so, to put a difference upon a gracious account where God himself maketh it, by sanctifying one, and leaving another to vile affections, and wild carriages. Ver. 28.

• D. 1. Providence appoints natural growth equally and alike to good and bad.
• D. 2. Providence alone maketh a difference in the inward dispositions of his creatures.
• D. 3. Where God rejects and passes by souls, they grow wild, brutish, cunning at anything, but good.
• D. 4. Where God chooseth, there souls are perfected by grace and made simple and plain-hearted to do good in their places. Ver. 27.
• D. 5. Gracious Fathers may have their affections warped toward ungracious children upon carnal grounds.
• D. 6. The weaker vessels sometimes show greater strength of grace, to love where God loves. Ver. 28.

4. The seed or sons of Isaac are described by their conversations, and dealings toward God & toward man, from V. 29. to the end. Wherein are considerable.

1, The occasional events, which provoke them to show their dispositions. Ver. 29.

2. The transactions hereupon about the birth-right. Ver. 30. 31. 32. 33.

3. The conclusion of all. Ver. 34.

To the first the occasion of this discovery of these two brethren, as to their disposition and conversation, is twofold.

1. Jacob's business at home. And Jacob boiled a boiling. — Of lentile. Sept. — Boiled pulse. Cald.

1. The subject is Jacob whether by himself in his tent he were doing this, or by his servant, it matters not (for Masters are said to do what servants do at their command) he was in his house providing necessary, though mean food.

2. The work, he boiled a boiling, it seem's of lentiles or pulse, such as our tares or small pease; It was plain homely wholesome food; no great delicat's.

Foolish are the conceits of the Jews.

1. That Isaac was grown poor and could afford no better, for God blessed him after his Fathers death. Ver. 11.

2. That it was the day of Abraham's funeral, and therefore that they fed on lentiles, which was sorrowful meat: for at such a time it is not probable Esau would not have been hunting, nor Jacob so employed. It was no other but a daily provision of food.

2. Esau's weariness. And Esau came from the field, and he weary. — From the field fainting. Sept.

1. Esau's work is mentioned here. He came from the field from hunting, and ranging up and down, that was his course of life, wild like beasts, unprofitable to any, unless now and then to bring a fruit of his hunting.

2. Esau's weariness, he was tired and faint in following his pleasures, wearing out his life in vain sports, and now seeming to faint for hunger, these passages though they be low, and seemingly childish, yet are they mentioned here, upon weighty considerations, that they should administer occasion of discovery of men's Spirits toward God, and the precious privileges vouchsafed unto men.

Learn from it.
• D. 1. It becometh the faithful to make need full provision for themselves and theirs.
• D. 2. Such employments may be occasions of greater good under God's providence to them. So to Jacob. It is good to be found in them.
• D. 3. It is the character of a profane worldly soul to be tyring out itself in pleasures & works of the world.
• D. 4. Such expense of time may prove occasions of God's bereaving them of better things. Ver. 29.

To the second. This occasion falling out, these brethren come to discourse about the birth-right, wherein.

1. Esau's entrance. Note herein.

1. His desire to Jacob And he said, make me taste, feed me, cause me to sup or swallow (the woe • d is used nowhere but h • re) I pray thee of the red, that red. viz. Boiling or pottage, or I am weary — Make me taste Sept. — Give me of this red boiling to taste. Cald. Herein observe.

1. His request, It is in the form of it hasty, and for the matter but some poor mean refreshing which Jacob had provided for himself.

2. The reason of his desire, for I am weary or faint; he had spent his strength and had n • ed of some refreshing. This puts him on.

2. The consequent of this desire that he acquired a new name hereupon. Therefore his name was called Edom. Sept and Sam. same. That is, Red. Another emblem of his cruelty, as it was pre • ented also at his birth; by whom this name was given him is not expressed, but under God's providence so it was, that he was made a proverb in his name upon this occasion, he the Red, so set upon red pottage.

2. Jacob's answer to his request, And Jacob said sell to me as this day thy birth right. Sept. and Cald. same. Herein note.

1. The replier is Jacob the younger.

2. The reply, not by way of grant, but of conditional compact, wherein is demanded.

1. The price of his pottage, thy birth-rights, such as God gave him by precedency in nature, though Jacob seemed signally to strive for it by holding his heel.

2. The conveyance of it unto him by sale, sell unto me upon this price.

3. The instancy of his demand, do it as this day, now at present while we have this opportunity. It is conjectured that Esau had made overtures of it before, and now Jacob puts him to it. Some queries may justly be made here about the demeanour of both these brethren thus far expressed.

Quest. 1. Whether Esau did any evil in asking that red red pottage of Jacob.

Answer. 1. As to the matter desired in itself as answering his need, it was that which nature may desire without sin.

2. Yet Esau may not be acquitted from evil in his desire.

1. In respect of the rise of it, which was his excessive pleasure and wearying himself in his game.

2. In the enormity of his desire, not looking to God at all, but carried on to that which satisfied his sense, and pleased his palate, without respect of any rule of desire.

3. In respect of the end. It was the satisfaction of his own carnal appetite not eying God's glory, and surely all this was sin.

Quest. 2. Whether Jacob did well in demanding such hard conditions from his brother for his passage?

Answer. 1. Consider we the persons in relations, with thing and thing, in this demand of sale ordinarily, it cannot be excused from evil.

2. Yet this being an extraordinary way of fulfilling such a rare oracle given of both in the womb, from the independent will of God; In God's extraordinary way it may be just but not imitable in ordinary providence.

3. God herein makes Jacob only an instrument to try the spirit of Esau, at what a rate he would value the birth-right, which at that time was a privilege of excellent worth and signification, there • fore such a demand is here by Jacob proposed to him. In this Jacob sinned not. What workings might be in his flesh by it, as they are not known, so they are not excusable.

Learn hence.
• D. 1. The first-born under providence may be brought to stand in need of the younger in the flesh. So Esau.
• D. 2. Sinful, wild, and wasting courses usually bring the greatest to such straits.
• D. 3. Sense of outward want in the wicked, leads them no further than to sensual satisfaction. God is not regarded by them.
• D. 4. God sometimes brand's the wicked with the names of their own lusts. Esau, Edom, red from his pottage. Ver. 30.
• D. 5. God hath his time to transfer privileges of grace to the least, unto whom they are promised.
• D. 6 Extraordinary ways, seemingly sinful, may God allow his servants in bringing about his pleasure.
• D. 7. God sometimes puts the wicked upon trial whether they will sell him and his gracious privileges for the trifles of this world.
• D. 8. Saints infirmities may be expressed in way of bringing about God's promises to them. Ver 31.

3. Esau's reply to Jacob about his demand, wherein are obvious to consider.

1. His consultation with himself about it. And Esau said, behold I go to die. Sept. and Cald. same. This is the reasoning of Esau within himself about the danger wherein he was. He spoke thus in his own heart or perhaps he might express it, I am faint and going to death, in respect of the present fit of weariness upon him, or whether in respect of his dangers in hunting he might speak it, is a question. Whether upon one or both occasions, thus he upon present sense of some inconvenience in the flesh reasoneth himself out of faith, and dependence on God. Thus my case is.

2. His determination in a question. And what this birth-right to me? Sept. and Cald. same. In which expostulation he sets light by that great privilege, as if he had said, the right of first born is worth nothing to me in such a case, take it Jacob if thou wilt give me some of that red. Where may be noted.

1. The thing valued, the right of first born, which according to divine ordinance, was of high price.

1. Literally it carried in it the highest place in the family, the Prince & the Priest were designed by this.

2. Typically it sets forth the highest privilege in heaven, figuring out Christ the first born, and the Church of the first born united to him. So that the choicest blessing in heaven and earth is here now rated by Esau. Rom. 8.23. Col. 1.15.18.

2. The price at which this is valued, nothing, What this to me?

3. The subject by whom. Profane Esau. It is he that puts this price upon it. Ver. 32.

Learn thence.
• D. 1. Carnal men have nothing but carnal reasonings about the spiritual things of God.
• D. 2. Present pressures upon sense drive out all faith or hope in God.
• D. 3. Sense of death in carnal men work's only a desire of present ease. The highest spiritual privileges in grace are worth nothing in the judgment of a carnal heart. V. 32. And what is this? &c.

4. Jacob's acceptance, and desire of confirmation by oath. And Jacob said swear unto me as today. Sept. and Cald. same. He taketh his profer and requireth ratification in the highest way of men.

1. The subject demanding is Jacob.

2. The demand is, confirmation of the sale of the birth-right by Esau's oath, swear unto me. Wherein he requires that the name of the almighty God might be called upon as witness and judge of this passing a way of the birth-right from Esau to him. So it should be made sure and irrevocable.

3. The instancy of this demand, do it this day, even now out of hand without further delay.

5. Esau's performance of all that was desired. And he swear to him, and sold his birth-right unto Jacob. — And Esau sold a way his birth-rights. Sept. Cald. as Hebr. Two acts of Esau are here recorded.

1. His swearing away his birth-right, not hastily by word, but resolvedly by oath he confirms the parting with it.

2. His sale accomplished, and he sold his birth-right unto Jacob, that is, upon his former condition of having the red pottage, which he desired; thus he confirm's a sale not to be reversed. In all this Esau's wickedness was eminent.

Quest. But did not Jacob sin in requiring him to swear, he being so profane, and in requiring it for this end.

Answ. 1. It was not sin to require the duty of him, for wicked men are bound to the best duties, though not to do them wickedly.

2. As to the end.

1. This was a case extraordinary, therefore not to be tried by an ordinary rule.

2. This was to discover more the profaneness of Esau's heart, who would so desperately swear away such a sweet privilege from himself.

3. Jacob's desire of such a spiritual privilege, and prizing the same is some ground also of these transactions between them. He would have it secure.

Learn from it.
• D. 1. Gracious hearts take up those spritual things which carnal men refuse.
• D. 2. Good souls may desire the best security for spiritual privileges, even in the way of having them from men. Swear to me, &c.
• D 3. Souls spiritual are instantly desirous of spiritual things. This day.
• D. 4. The just desires of good men may be an occasion of sin to the wicked.
• D. 5. It is proper for wicked hearts to swear and sell away all the tokens of spiritual advantages.
• D. 6. God's providence order's wicked hearts in putting away from themselves, mercy & good natural, which was otherwise bequeathed by grace to them. Ver 33.

3. The conclusion of all this transaction followeth between these brethren, wherein are reported.

1 Jacob's closing action in paying the price demanded, And Jacob gave to Esau bread and boiling • f Lentils. Sept. and Cald. same. Here it is declared that Jacob gave to Esau his desire; satisfaction to his appetite, bread and pottage are but for all other things present; for it is said he did drink as well as eat. Therefore doubtless Jacob gave him a full meal, though it were but one; a carnal feast for a spiritual; However mean it were, yet it was satisfaction to his fleshly lust.

2. Esau's closing work set forth.

1. In several acts.

1. And he did eat. Sept and Cald. same, he satisfied his sensual appetite in the meal.

2. And he drank. Sept and Cald. so. i. e. Satisfied his thirst as well as his hunger, which was importunat.

3. And he rose up. Sept. and Cald. to the same, that is, after he had satisfied his glut, he moved from his place.

4. And he walked away. He departed Sept. He left Jacob with his birth-right and went to his place.

2. In the end, and scope, and interpretation of all the actions, which is the last expression. And, or thus, Esau despised the birth-right. — 〈 in non-Latin alphabet 〉 He made vile, &c. Sep. — Lightly esteemed his birth-right, Cald. This is the account of the whole action, it was wholly a contempt and despising of that privilege, unto which God had ordered him by precedency in nature, the Apostle hence giveth him his name, profane Esau that for one meals meat, or one morsel of meat, sold his birth-right. Heb. 12.16. The sum is, it was E • aus contempt of God and his gracious privilege, which was the cause of all his wicked swearing, and bargaining, and selling away such a dignity which the Saints prize highly. V. 34.

Learn from it.
• D. 1. Heavenly souls easily part with earthly for heavenly things, lentils for a birth right.
• D. 2. Carnal souls go away very well contented with sensual portions.
• D. 3. Sensuall men despise and count vile the choicest of spiritual privileges.

The Spirit of God brands all such as Esau to be beastly and profane wretches. Ver. 34.

CHAP. XXVI.

In the former Chapter it is probable the history of the Church was carried on about or beyond the 80 ^th year of Isaac, for the transactions between Esau and Jacob reported in the former Chapter suppose them to be at man's estate about or above 20 years, and the end of this Chapter we find Esau to be 40 years of age. So that several years providences are here shut up together in a short narration, and to distinguish every event to its peculiar time, is hard, and indeed not to be done, it being not revealed.

The general heads of this Chapter according to its distribution by our Translatours may be five.

1. Isaac's remooval from Lahai-roi to Gerar. V. 1. 6.

2. The events befalling him in that place. Ver. 7. 16.

3. Isaac's removal again at several distances Ver 17. 25.

4. Abimelech's seeking amity with him by oath. Ver. 26. 33.

5. Esau's marriage. Ver. 34. 35.

Others make other partitions, some into 4. some into 3. but I conceive all matters here are more clearly reducible to these 5. heads named.

1. In the first general head fall these particulars.

1. The occasion of Isaac's remooval. A famine.

2. Isaac's motion there-upon. Ver. 1.

3. The reason guiding him to that place Ver. 2. 5.

4. Isaac's pitching for a time. Ver. 6.

In the first verse we have the two first particulars noted.

1. The occasion of Isaac's moving his family, thus expressed. And there was a famine in the land besides the first famine which was in the days of Abraham. — 〈 in non-Latin alphabet 〉 . Sept. Cald as Hebr. Herein is declared that God's judgment in sending a famine upon Canaan brought affliction upon Isaac to make him pluck up his stakes and travel from his place. This providence is here reported.

1. In the kind of visitation, it was famine, one of God's great plagues, and commanded only by him, he opens and shuts heaven, he makes fruitful and barren. Herein God himself afflicts and trieth Isaac.

2. In the place named, in the land, which was Canaan, the land of promise, where Isaac sojourned; there dwelt the wicked Canaanites, whom God visited with this plague several times, though otherwise it was a land flowing with milk and honey.

3. In the specification of it, by distinguishing it from that which was before. It was another besides that in the days of Abraham, which made him go into Egypt. Gen. 12.10. So this was an iterated famine upon the inhabitants; as a new affliction and trial upon Isaac.

2. Isaac's remooveall of his habitation hereupon. And Isaac went to Abimelech king of the Philistines unto Gerar. Sept. and Cald. to the same. Herein.

2. The moover, Isaac the son of promise, blessed of God, yet now tempted.

2. The motion, he walked, he went, he travelled or journed.

3. The term of his motion, set out, both by the person to whom he went for succor, Abimelech king, &c. And by the place, it was Gerar, a chief city of the Philistines. It is only here queried.

Quest. Was it the same Abimelech with whom Abraham sojourned?

Answ. It is the same name, yet whether the same person is much doubted.

1. It might be for age, according as men lived then.

2. It is yet conceived that it was another to whom this name was still continued, as Pharaoh to the kings of Egypt.

3. Yet it matters not as to faith to be ignorant of it, seeing it is not revealed, hither Isaac comes upon this occasion.

Learn thence.
• D. 1. Fruitful lands are made barren for the sins of the inhabitants.
• D. 2. Multiplied famine God sends upon multiplied abominations.
• D 3. In common judgments on nations God's Saints have special afflictions.
• D. 4. God provides a place of refreshing for his in times of straits.
• D. 5 Saints may avoid public judgments in the way which God showeth them. In the day of such a public calamity they may retire from place of judgments, especially when God points them out places of safety. Ver. 1.

3. The reason of Isaac's betaking himself at this time to Gerar is laid down. Ver. 2.5. In which passage occur.

1. God's appearance to him about this matter. And, for, or but Jehovah appeared to him. This is the first time we read of God's appearance unto Isaac, now when he was put to this trial by famine.

1. The subject appearing Jehovah. He that had all being in himself, and therefore could make to be plenty in the midst of famine.

2 The apparition itself, doubtless it was a real notification of the most high; as to the manner, whether it were by dream, or vision, whether immediately by himself, or mediately by an Angel, is not expressed, this is enough that it was a true, sure manifestation of God to him for his support at this time.

3. The subject to whom he appeared now, Isaac under full straits & troubles by this heavy visitation of Canaan, his condition needed God's help.

2. God's bespeaking of him, which is after three ways.

1. By way of prohibition. And he said, go not down to Egypt. Sept. and Cald. same.

1. The prohibition supposeth. Isaac had a mind at least to go thither, if he were not going when God met him.

2. It expressly forbids a thought or motion that way, think not of going into Egypt Isaac, that is no place for you; it is probable for the fruitfulness of that country, Isaac thought he should be better provided against the famine▪ but God's thoughts are otherwise. Thou shall not go thither. What God's reason was is not expressed; his will was enough for Isaac; but his will was good; God knew Egypt might yield more dangerous temptations; and it was not yet time for Abraham's seed to go thither; providence therefore thus ordereth Isaac's motions, so as to further God's ends foretold, as well as to help him in present straits.

2. By way of command expressed.

1. More generally. Dwell in the land which I shall tell to thee. Sept. and Cald. same. This is but a general pointing out of the place where God will have him abide, what ever it be, that I shall show thee, there pitch thy rent and dwell until I remove thee. Ver. 2.

2. More distinctly. Sojourn in this land. Sept. and Cald. to the same. Here note.

1. God giveth in command the manner of his living and biding, it must be by sojourning; build no houses here, but only sojourn for a little time.

2. God points out the place singularly. This land, that is Abimelech's country, bordering upon Canaan, and therefore subject in measure unto the same famine with them, yet hither God points Isaac. Sit down here.

3. By way of promise encouraging him unto present obedience. Wherein we have expressed.

1. The promise itself, which is manifold, as here related.

1. Of God's presence. And I will be with thee. That is, dwell with thee in grace, and watchful providence over thee. Sept. same. — And my word shall be an help to thee. Cald.

2. Of God's blessing generally. And I will bless thee. That is, I will speak all good, and do all good for thee. Sept. and Cald. to the same.

3. Of God's blessing specially ni 4 particulars.

1. In a possession of inheritance. For to thee and to thy seed will I give these lands. — The land Sept. — To thee and to thy sons. Cald. That is Canaan with all the borders and territories of the Philistines, which is to be understood as formerly opened to Abraham; to Isaac as a sojourner should it be given, but to his seed, in God's time, to inherit.

2. In performance of his Oath to Abraham. And I will make to arise or stand, or be performed the Oath which I swore to Abraham thy Father. 〈 in non-Latin alphabet 〉 , &c. Sept. and Cald. the same. This was it which we read Gen. 22.16, &c. Which was the solemn confirmation of all the Covenant from God to Abraham, the exposition of it is in the fore-mentioned place. Ver. 3.

3. In multiplying his seed to fill the promised possession, whereas Isaac had but two sons at this time. And I will make to multiply thy seed as the stars of heaven, and I will give to thy seed all these lands. Sept. same. — Sons Cald. This is opened before Gen. 22.17.

4. In the eminent seed of blessing to all nations. And in thy seed shall all nations bless themselves or be truly blessed. Sept. same. — For thy sons shall all people of the earth be blessed. Cald. This was meant, not of his seed collective, but of the seed singular and eminent to come of his loins, which was Christ Jesus, the Son of God manifest in the flesh, which also was opened. Gen. 22.18. Ver. 4.

2. A reason of God's performing this to Isaac. Ver. 5. For as much, or, for that Abraham obeyed my voice and kept my charge, my commands, my statutes and my laws. — Obeyed my word, and kept the charge of my word, my precepts my Covenants, &c. Cald. The reason of this blessing on the son was the faith and obedience of the Father.

1. The matter of the reason is considerable, which is double.

1. Abraham's faith. He heard my voice that is unto faith. Gen. 15. Ver. 6.

2. His obedience noted in keeping God's charge, in three particulars. That is all that which God committed unto him to keep.

1. All his special commands, as leaving his country, offering his son, and such like.

2. His ordinances of worship in building his Altar offering sacrifice &c.

3. His constant moral walking thereby, perfectly with God.

2. The force of this reason; Was Abraham's obedience the cause of God's covenant & promise? Surely no. Therefore the force of this reason is not meritorious neither of congruity or condignity; but only as rational to the way, wherein all God's promises are made good; not for obedience but in obedience to God's commands. v. 5.

4. The last particular in the last head is Isaac's pitching at God's word, And Isaac dwelt in Gerar. — Among the Gerarims. Sept Cald. as Hebr. Herein is Isaac's obedience to God's command. He bends his way, and sits down presently where God would have him. V. 6.

Learn hence.
• D. 1. God's sweet appearances are usually to his in sad conditions.
• D. 2. Saints bend their motions from plagues upon God's appearance.
• D. 3. God's word may cross the desires of Saints in seeking their help.
• D. 4. God forbids his people such places as would be hurtful to them.
• D. 5. The place which God showeth for rest is best for his to dwell in.
• D. 6. God's command bindeth his to the place of mercy he showeth them. Ver. 2.
• D. 7. God will have his only to sojourn in their places below.
• D 8. God's gracious presence will be with his sojourners.
• D. 9. A blessing Godwill be to his obedient ones.
• D. 10. God will make good every point of his promise, Oath, and Covenant which he made to Abraham, unto his respective seed V. 3. 4.
• D. 11. The Fathers saith and obedience may help on the blessing to the child. Ver. 5.
• D. 12. Sons of promise sit down and dwell where God would have them. Ver. 6.

2. The next general head containeth those events which be • ell Isaac while he sojourned in Gerar. These may be reduced to three heads.

1. His Temptation about his wife. V. 7. 11.

2. His prosperity given in that place V. 12. 14.

3. His afflictions from men. Ver. 14. 15. 16

To the first. In the history of this temptation, note.

1. The occasion of it, which was the inquiry made by the men of Gerar. And the men of the place asked of his wife. — Rebekkas, Sept. Cald same.

1 The inquisitors are but generally named men of the place, it is probable none of the best, whose hearts and eyes were apt to take up objects to please their lusts.

2. The matter of inquisition, concerning his wife, as of what relation she might be to him; or whether so that she might be fit for them. The nearest or dearest thing wherein they could tempt Isaac, or put him to trouble.

2. Isaac's slip in his return to them. Wherein we have.

1. His answer, And he said, she my sister, wherein covertly he concealeth truth, puts his wife in danger, and deceiveth the men that parlied with him. This was his fall in this temptation.

2. His reason for this answer was his fear, wherein are expressed.

1. The fear itself. Because he feared to say, my wife. Unbeleeving passion put him here upon sinning.

2. The ground of his fear.

1. The lust and cruelty of the men, Lest the men of the place should kill me for Rebekah. Such it seemeth they were at least in his suspicion, who cared not much to kill any that stood in the way of their lust.

2. The beauty of Rebekah, because she was of a good countenance, or beautiful in visage to look unto And therefore might be an object abused by wicked men. Sept. and Cald. to the same. Unbelief, dissimulation, and prostitution of his wife to danger was Isaac's sin here, as twice it was his Fathers, who yet is highly commended for his obedience.

Learn hence.
• D. 1. Places of sojourning may be places of temptation unto God's servants.
• D. 2. After promise of presence with his, God may try them by men's queries, whether they will trust to him.
• D. 3. It is an hard temptation when God suffers wicked men to inquire of Saints dearest relations to ensnare them.
• D. 4. Great Saints may slip upon such trials so as to dissemble the truth, and discover their distrust of God.
• D. 5 The unruly passion of fear puts Saints sometimes upon dishonorable practices and sinful.
• D. 6. Lusts and cruelty of men stirred up by the beauty of women may put Saints to such a fear. Ver. 7.

The discovery of Isaac's failing made by Abimelech. Ver. 8. 9. Wherein.

1. The time is observable. And it was when days were prolonged to him there. — And he was much time there. Sept. — When he had staid there many days. Cald. How long it was is not expressed, yet a considerable time doubtless; in all which God preserved him from his fears and his wife from injury.

2. The means of discovery in two particulars.

1. In respect of Abimelech, his accidental looking forth And Abimelech king of the Philistines looked out by a window and saw. Sept. and Cald. to the same. This was providential, but casual to Abimelech.

2. In respect of Isaac acting something which in Abimelech's judgment did not beseem a brother. And behold Isaac sported with Rebekah his wife. — He saw Isaac playing, &c. Sept. Cald. same. The word — rendered sporting, is the very root from whence Isaac is derived, signifying to laugh, play, rejoice, one reads Isaac Isaacabat with a like Paranomasia as in the Hebr. The Jewish conceit is too gross, that Isaac should carnally know his wife before the sun. The phrase noteth only some familiar expressions of love, as are proper to man and wife; such as gave Abimelech cause to judge them husband and wife. Ver. 8.

3. The discovery itself made: wherein occur.

1. Abimelech's carriage to Isaac.

1. In calling for him. Abimelech called for Isaac and said. Here he summons him upon what he saw, to deal with him about the matter.

2. In charging him, Surely behold this is thy wife and how saidst thou she is my sister? Sept. and Cald. same.

1. His judgment upon what he saw, surely by thy sporting, I perceive she is thy wife.

2. His expostulation Why didst thou say she is my sister? It is a question criminating and charging him, with a fault in so doing.

2. Isaac's reply, wherein.

1. Supposed, is a confession that she was his wife.

2. Expressed, is his Apology for dissembling. And Isaac said unto him, because I said lest I die for her. Sept. and Cald. same. Wherein.

1. He acknowledgeth these were his own thoughts, I said to myself. Such reasoning I had within me.

2. The matter of his discourse within himself. I shall die by the hand of some in this place, if I should declare her to be my wife.

Learn from it.
• D. 1. Time usually bringeth forth concealed things and hidden matters of sin to light.
• D. 2. Providential motions casual to man may be means of discovering matters dissembled.
• D. 3. Some carriages and expressions of love are characteristical unto husband and wife. Ver. 8.
• D. 4. Nature teacheth men to convince dissemblers, when discovered and to reprove them.
• D. 5. Saints are apt to take up fears of evil without a cause.
• D. 6. Grace is ingenuous in confessing man's infirmity where-ever he hath failed. Ver. 9.

4. Abimelech's reproof of Isaac, wherein we have.

1. His expostulation. And Abimelech said what is this thou hast done to us? Sept. and Cald. same. It is an expostulation of reproof. Thou hast no cause to dissemble thus, or thus to deceive us. Thou hast done evil in this.

2. His supposition. That a little; one of the people had lien with thy wife, almost one of my stock or kind had laid or slept with thy wife, Sept. — It was but a little distant, but one of the people had laid with thy wife. Cald. q. d. It might have been by this fault of yours, your wife had been defiled.

3. His crimination. And thou wouldest have made guilt to come upon us. — Thou hast brought upon us a sin of ignorance, Sept. — A sin upon us. Cald This was a sad charge, that Isaac should so make guilty another nation, and make other men sin.

Learn thence.
• D. 1. The Saints sometimes may fall so, as to be reproved by strangers to the Church
• D. 2. Lying, dissembling, and uncleanness are in some kind odious to nature.
• D. 3. Dissembling the truth to others may draw them into sin.
• D. 4. It is a great rebuke unto Saints to be the cause of stumbling and sin to others. Ver. 10.

5. Abimelech's protection over him in his strict charge given to all his people concerning Isaac and his wife; wherein we may observe.

1. The charge itself. And Abimelech commanded all the people saying. That is, doubtless he published to his people a command for securing Isaac and his wife, not to touch them for hurt.

2. The penalty added. He that toucheth this man and his wife, dying he shall die. He shall surely die, he shall be guilty of death, Sept. Cald. as Hebr.

1. The crime threatened, which was the touching of Isaac and his wife for hurt, to defiling of her, or abusing of him.

2. The penalty, no less then death is laid upon them on this account.

Learn hence.
• D. 1. Providence maketh strangers a guard unto his sojourning Saints.
• D. 2. Sovereignty hath its power to command and punish, even among them that know not God, and they obey.
• D. 3. violence in touching or defiling wives is punishable by death, even among natural men. Ver. 11.

2. The next event observable in Isaac's sojourning at Gerar, is his prosperity vouchsafed of God. Ver. 12.13.14. Which is here described in some particulars.

1. In the increase of the ground. Ver. 12. About which are related.

1. Isaac's pains. And Isaac sowed in that land, Sept. and Cald. same.

1. His work is considerable. He sowed. Which is but one act of husbandry, but including all others requisite, as plowing, harrowing, &c. Doubtless as a good Master of his family he took all the pains unto which God instructed him to provide bread for his, especially in this time of famine.

2. The place, in this land. Viz. of the Philistines.

• 1. The land of his sojourning.
• 2. Of his enemies.
• 3. Of barrenes in itself.

Object. It is inquired how he could sow there, being but a sojourner and having no land in possession.

Sol. It is justly conceived that he at least hired some of the Philistines, or that Abimelech might gratify him with a parcel of ground for the time of sojourning with him, the history is silent, which way it was, but ground he had there, whereon he casts his seed.

2. The success of his labors. And he found in that year an hundred measures. — Barly an hundred fold. Sept. — An hundred fold more than he thought of. Cald. an hundred for one. As some read. Here is discovered a years profit of some few days labors.

1. The manner of the access of all, he found it, he did not make it.

2. The space, whitin the year, according to the season of the grain lying in the ground.

3. The measure, a hundred measure, so the word is, it notes public measures, which were in the gates of the cities allowed, and of these a hundred for one Isaac received by increase: which doubtless was not so with the neigbouring Philistines.

3. The reason of this success is added, And Jehovah blessed him, or rather, for Jehovah blessed him. This is the reason of his great increase. — Sept. and Cald. same.

1. The blesser here, is Jehovah who command's, and creates his pleasure.

2. The blessing, he heard the heavens, and the heavens heard the earth, and the earth heard the corn, and so it multiplied to Isaac's comfort, in a place of itself not so ready to yield increase.

Learn from it.
• D. 1. Husbandry is a work not unbeseeming Saints.
• D. 2. Mans labor must accompany God's providence to get bread.
• D. 3. The land of sojourning must be the place of labor.
• D. 4. Seed must be scattered if it be increased.
• D. 5. Husband-men find increase, they do not make it.
• D. 6. God's blessing only giveth increase. Ver. 12.

2. In the greatness of his estate, whereof we have related.

1. The assertion of it. Ver. 13. And the man waxed great and went in going on and in waxing great until he became great exceedingly. Cald. to the same. — The man was exalted and going on became great. &c. Sept. In which narration there are 3 steps to set out Isaac's estate.

1. The man was great, that is, in blessing and outward accesses of estate.

2. He went going on, that is, he prospered more and thrived in these good things.

3. In growing great, until he grew great exceedingly; the pitch here set of wealth and greatness, it was exceeding, to admiration of all about him.

2. The demonstration of it. V. 14. And he had possession, and possession of oxen and much husbandry, or a great family. — Flocks of sheep and herds of oxen, &c. — A great family. Cald. In these is demonstrated what was asserted about the greatness of Isaac's estate. It was apparent in flocks and herds and servants, which were real demonstrations.

Learn.
• D. 1. Greatness, exceeding greatness of outward estate is not inconsistent with holiness. Somtimes saints are such.
• D. 2. Providence orders such estate by degrees unto them. Ver. 13.

3. The last event to Isaac in Gerar is the afflictions which befell him from men under the providence of God.

1. From the inhabitants neighbouring. Ver. 14.15. Of whom is recorded.

1. Their envy to him. And the Philistines envied him. Where.

1. The afflictors are the Philistines. The inhabitants of the place, who usually look away upon strangers sojourning.

2. The affl • ction envy, an evil eye upon God's blessing of him, and wrath because it was better with him than them.

3. Their malicious expressions of envy. V. 15. And all the wells which the servants of his Father digged in the days of Abraham his Father, the Philistines stopped them and filled them with dust. Cald. Same. — They stopped them in the days of Abraham his Father. Sept. But that could not be, for then it had not been out of envy to Isaac. In this expression of their envy to Isaac may be observed.

1. Isaac's right to what they took away. His Fathers servants in the days of Abraham digged these wells; and that which is more, they were by solemn oath confirmed to Abraham and his by Abimelech.

2. The Philistines injury notwithstanding offered to him, they stopped these wells and fill d them with rubbish; wherein their malice eminently appeared, not only in depriving Isaac of a necessary support of life, but in spoiling that of which there was so much need in that land.

Learn hence.
• D. 1. Great estates subject the best of men to envy.
• D. 2. Philistine spirits envy all increase of good to the Church of God. Ver. 14.
• D. 3. Men feareles of God make no scruple of doing the greatest injuries to his servants.
• D. 4. All the saints right, persuades not the wicked from doing wrong.
• D. 5. A malicious spirit destroyeth that which itself needeth, only to mischief the righteous man.
• D. 6. Water-mercies are very great, therefore would the wicked take them from the just. Ver. 15.

2. From the king of the place more affliction is added unto this. And Abimelech said to Isaac go • rom us, for thou art very much mightier than we. Sept. and Cald. same. This injury is his exilement or dismission from the place, by the kings prerogative who commands it.

1. The power afflicting, sovereignty, the king now bandieth with the people.

2. The affliction itself, exilement, be gone from us. Some conceive it done in favor to him, to avoid the envy of the people, but by Isaac's words afterward it seemeth to be an act of malice. Ver. 27. It was doubtless an injunction upon his own peril to depart, he would protect him no more.

3. The reason, the greatness of his estate and power which God had given him, because thou art great, mighty, rich, far above us. This potentate could not endure any of God's favorites to grow above him in outward estate; grace they do not envy him, but wealth, wherein it is their grief to see him abound.

Learn thence.
• D. 1. Powers as well as peasants join together to afflict the Saints.
• D. 2. Worldly men in power would not suffer the godly to prosper by them.
• D. 3, Exilement is the best which wicked powers allow to Saints.
• D. 4. God's greatening of his Saints causeth the powers of the world to diminish them. Ver. 16.

3. The next general head of this Chapter followeth, which is Isaac's obedience to the tyrannical command of Abimelech, he pluks up his stakes and remooveth from Gerar as he was charged, wherein are observable 3 steps of his removal.

• 1. To the valley of Gerar. Ver. 17.18.19.20.21.
• 2. To a more remote place. Ver. 22.
• 3. To Beersheba whence he came. Ver. 23.24.25.

1. In the first stage of his removal may be observed.

1. His obedience to the kings injunction. Ver. 17. Wherein.

1. His motion. And Isaac went from thence, Sept. and Cald. same. Herein he yields to the sentence of that power under which he had sojourned as a lamb, he takes up injuries and departs; he resisteth not.

2. His stop and next pitching. And he pitched camp in the valley of Gerar. — And he inned in the valley of the Gerarims, Sept. 〈 in non-Latin alphabet 〉 . — And he dwelt by the brook. &c. Cald.

1. His posture here according to the letter is, he encamped; so the word is used for setting down in order great families as well as armies, Exod. 14.9. Gen. 33.18.

2. His place of pitching, the valley of Gerar; the word signifieth brook also, but probably not so here, for then would there not have been such strife for water. It was therefore a dry valley where water was scarcer; & far enough, as he thought, for present to give the Philistines content, being gone out of their sight. Here he sits a while.

3. His stay in this place, And he sat down there. — He dwelt there. Sept. — and stayed there. Cald. That is, so long as he could for the envy of the Philistines, there he pitched his tent and abode, no longer time it could be.

Learn thence.
• D. 1. Gracious sojourners yield obedience to powers oppressing, rather than resist them.
• D. 2. Postures, places, and abode of God's sojourners under his providences are such as testify their obedience. V. 17.