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** Genesis is a name taken from the Greek, and signifies "the
book of generation or production;" it is properly so called, as
containing an account of the origin of all things. There is no
other history so old. There is nothing in the most ancient book
which exists that contradicts it; while many things recorded by
the oldest heathen writers, or to be traced in the customs of
different nations, confirm what is related in the book of
Genesis.
 
* God creates heaven and earth. (1,2) The creation of light.
(3-5) God separates the earth from the waters, and makes it
fruitful. (6-13) God forms the sun, moon, and stars. (14-19)
Animals created. (20-25) Man created in the image of God.
(26-28) Food appointed. (29,30) The work of creation ended and
approved. (31)
 
#1,2 The first verse of the Bible gives us a satisfying and
useful account of the origin of the earth and the heavens. The
faith of humble Christians understands this better than the
fancy of the most learned men. From what we see of heaven and
earth, we learn the power of the great Creator. And let our make
and place as men, remind us of our duty as Christians, always to
keep heaven in our eye, and the earth under our feet. The Son of
God, one with the Father, was with him when he made the world;
nay, we are often told that the world was made by him, and
nothing was made without him. Oh, what high thoughts should
there be in our minds, of that great God whom we worship, and of
that great Mediator in whose name we pray! And here, at the
beginning of the sacred volume, we read of that Divine Spirit,
whose work upon the heart of man is so often mentioned in other
parts of the Bible. Observe, that at first there was nothing
desirable to be seen, for the world was without form, and void;
it was confusion, and emptiness. In like manner the work of
grace in the soul is a new creation: and in a graceless soul,
one that is not born again, there is disorder, confusion, and
every evil work: it is empty of all good, for it is without God;
it is dark, it is darkness itself: this is our condition by
nature, till Almighty grace works a change in us.

#3-5 God said, Let there be light; he willed it, and at once
there was light. Oh, the power of the word of God! And in the
new creation, the first thing that is wrought in the soul is
light: the blessed Spirit works upon the will and affections by
enlightening the understanding. Those who by sin were darkness,
by grace become light in the Lord. Darkness would have been
always upon fallen man, if the Son of God had not come and given
us understanding, #1Jo 5:20|. The light which God willed, he
approved of. God divided the light from the darkness; for what
fellowship has light with darkness? In heaven there is perfect
light, and no darkness at all; in hell, utter darkness, and no
gleam of light. The day and the night are the Lord's; let us use
both to his honour, by working for him every day, and resting in
him every night, meditating in his law both day and night.

#6-13 The earth was emptiness, but by a word spoken, it became
full of God's riches, and his they are still. Though the use of
them is allowed to man, they are from God, and to his service
and honour they must be used. The earth, at his command, brings
forth grass, herbs, and fruits. God must have the glory of all
the benefit we receive from the produce of the earth. If we
have, through grace, an interest in Him who is the Fountain, we
may rejoice in him when the streams of temporal mercies are
dried up.

#14-19 In the fourth day's work, the creation of the sun, moon,
and stars is accounted for. All these are the works of God. The
stars are spoken of as they appear to our eyes, without telling
their number, nature, place, size, or motions; for the
Scriptures were written, not to gratify curiosity, or make us
astronomers, but to lead us to God, and make us saints. The
lights of heaven are made to serve him; they do it faithfully,
and shine in their season without fail. We are set as lights in
this world to serve God; but do we in like manner answer the end
of our creation? We do not: our light does not shine before God,
as his lights shine before us. We burn our Master's candles, but
do not mind our Master's work.

#20-25 God commanded the fish and fowl to be produced. This
command he himself executed. Insects, which are more numerous
than the birds and beasts, and as curious, seem to have been
part of this day's work. The Creator's wisdom and power are to
be admired as much in an ant as in an elephant. The power of
God's providence preserves all things, and fruitfulness is the
effect of his blessing.

#26-28 Man was made last of all the creatures: this was both an
honour and a favour to him. Yet man was made the same day that
the beasts were; his body was made of the same earth with
theirs; and while he is in the body, he inhabits the same earth
with them. God forbid that by indulging the body, and the
desires of it, we should make ourselves like the beasts that
perish! Man was to be a creature different from all that had
been hitherto made. Flesh and spirit, heaven and earth, must be
put together in him. God said, "Let us make man." Man, when he
was made, was to glorify the Father, Son, and Holy Ghost. Into
that great name we are baptized, for to that great name we owe
our being. It is the soul of man that especially bears God's
image. Man was made upright, #Ec 7:29|. His understanding saw
Divine things clearly and truly; there were no errors or
mistakes in his knowledge; his will consented at once, and in
all things, to the will of God. His affections were all regular,
and he had no bad appetites or passions. His thoughts were
easily brought and fixed to the best subjects. Thus holy, thus
happy, were our first parents in having the image of God upon
them. But how is this image of God upon man defaced! May the
Lord renew it upon our souls by his grace!

#29,30 Herbs and fruits must be man's food, including corn, and
all the products of the earth. Let God's people cast their care
upon him, and not be troubled about what they shall eat, and
what they shall drink. He that feeds his birds will not starve
his babes.

#31 When we come to think about our works, we find, to our
shame, that much has been very bad; but when God saw his work,
all was very good. Good, for it was all just as the Creator
would have it to be. All his works, in all places of his
dominion, bless him; and therefore, bless thou the Lord, O my
soul. Let us bless God for the gospel of Christ, and when we
consider his almighty power, let us sinners flee from the wrath
to come. If new-created unto the image of God in holiness, we
shall at length enter the "new heavens and new earth, wherein
dwelleth righteousness."
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* The first sabbath. (1-3) Particulars about the creation. (4-7)
The planting of the garden of Eden. (8-14) Man is placed in it.
(15) God's command. (16,17) The animals named, The making of
woman, The Divine institution of marriage. (18-25)
 
#1-3 After six days, God ceased from all works of creation. In
miracles, he has overruled nature, but never changed its settled
course, or added to it. God did not rest as one weary, but as
one well pleased. Notice the beginning of the kingdom of grace,
in the sanctification, or keeping holy, of the sabbath day. The
solemn observing of one day in seven as a day of holy rest and
holy work, to God's honour, is the duty of all to whom God has
made known his holy sabbaths. At this time none of the human
race were in being but our first parents. For them the sabbath
was appointed; and clearly for all succeeding generations also.
The Christian sabbath, which we observe, is a seventh day, and
in it we celebrate the rest of God the Son, and the finishing
the work of our redemption.

#4-7 Here is a name given to the Creator, "Jehovah." Where the
word "LORD" is printed in capital letters in our English Bibles,
in the original it is "Jehovah." Jehovah is that name of God,
which denotes that he alone has his being of himself, and that
he gives being to all creatures and things. Further notice is
taken of plants and herbs, because they were made and appointed
to be food for man. The earth did not bring forth its fruits of
itself: this was done by Almighty power. Thus grace in the soul
grows not of itself in nature's soil, but is the work of God.
Rain also is the gift of God; it came not till the Lord God
caused it. Though God works by means, yet when he pleases he can
do his own work without them; and though we must not tempt God
in the neglect of means, we must trust God, both in the use and
in the want of means. Some way or other, God will water the
plants of his own planting. Divine grace comes down like the
dew, and waters the church without noise. Man was made of the
small dust, such as is on the surface of the earth. The soul was
not made of the earth, as the body: pity then that it should
cleave to the earth, and mind earthly things. To God we must
shortly give an account, how we have employed these souls; and
if it be found that we have lost them, though it were to gain
the world, we are undone for ever! Fools despise their own
souls, by caring for their bodies before their souls.

#8-14 The place fixed upon for Adam to dwell in, was not a
palace, but a garden. The better we take up with plain things,
and the less we seek things to gratify pride and luxury, the
nearer we approach to innocency. Nature is content with a
little, and that which is most natural; grace with less; but
lust craves every thing, and is content with nothing. No
delights can be satisfying to the soul, but those which God
himself has provided and appointed for it. Eden signifies
delight and pleasure. Wherever it was, it had all desirable
conveniences, without any inconvenience, though no other house
or garden on earth ever was so. It was adorned with every tree
pleasant to the sight, and enriched with every tree that yielded
fruit grateful to the taste and good for food. God, as a tender
Father, desired not only Adam's profit, but his pleasure; for
there is pleasure with innocency, nay there is true pleasure
only in innocency. When Providence puts us in a place of plenty
and pleasure, we ought to serve God with gladness of heart in
the good things he gives us. Eden had two trees peculiar to
itself. 1. There was the tree of life in the midst of the
garden. Of this man might eat and live. Christ is now to us the
Tree of life, #Re 2:7; 22:2|; and the Bread of life, #Joh
6:48,51|. 2. There was the tree of the knowledge of good and
evil, so called because there was a positive revelation of the
will of God about this tree, so that by it man might know moral
good and evil. What is good? It is good not to eat of this tree.
What is evil? It is evil to eat of this tree. In these two trees
God set before Adam good and evil, the blessing and the curse.

#15 After God had formed Adam, he put him in the garden. All
boasting was thereby shut out. Only he that made us can make us
happy; he that is the Former of our bodies, and the Father of
our spirits, and none but he, can fully provide for the
happiness of both. Even in paradise itself man had to work. None
of us were sent into the world to be idle. He that made our
souls and bodies, has given us something to work with; and he
that gave us this earth for our habitation, has made us
something to work upon. The sons and heirs of heaven, while in
this world, have something to do about this earth, which must
have its share of their time and thoughts; and if they do it
with an eye to God, they as truly serve him in it, as when they
are upon their knees. Observe that the husbandman's calling is
an ancient and honourable calling; it was needful even in
paradise. Also, there is true pleasure in the business God calls
us to, and employs us in. Adam could not have been happy if he
had been idle: it is still God's law, He that will not work has
no right to eat, #2Th 3:10|.

#16,17 Let us never set up our own will against the holy will of
God. There was not only liberty allowed to man, in taking the
fruits of paradise, but everlasting life made sure to him upon
his obedience. There was a trial appointed of his obedience. By
transgression he would forfeit his Maker's favour, and deserve
his displeasure, with all its awful effects; so that he would
become liable to pain, disease, and death. Worse than that, he
would lose the holy image of God, and all the comfort of his
favour; and feel the torment of sinful passions, and the terror
of his Maker's vengeance, which must endure for ever with his
never dying soul. The forbidding to eat of the fruit of a
particular tree was wisely suited to the state of our first
parents. In their state of innocence, and separated from any
others, what opportunity or what temptation had they to break
any of the ten commandments? The event proves that the whole
human race were concerned in the trial and fall of our first
parents. To argue against these things is to strive against
stubborn facts, as well as Divine revelation; for man is sinful,
and shows by his first actions, and his conduct ever afterwards,
that he is ready to do evil. He is under the Divine displeasure,
exposed to sufferings and death. The Scriptures always speak of
man as of this sinful character, and in this miserable state;
and these things are true of men in all ages, and of all
nations.

#18-25 Power over the creatures was given to man, and as a proof
of this he named them all. It also shows his insight into the
works of God. But though he was lord of the creatures, yet
nothing in this world was a help meet for man. From God are all
our helpers. If we rest in God, he will work all for good. God
caused deep sleep to fall on Adam; while he knows no sin, God
will take care that he shall feel no pain. God, as her Father,
brought the woman to the man, as his second self, and a help
meet for him. That wife, who is of God's making by special
grace, and of God's bringing by special providence, is likely to
prove a help meet for a man. See what need there is, both of
prudence and prayer in the choice of this relation, which is so
near and so lasting. That had need to be well done, which is to
be done for life. Our first parents needed no clothes for
covering against cold or heat, for neither could hurt them: they
needed none for ornament. Thus easy, thus happy, was man in his
state of innocency. How good was God to him! How many favours
did he load him with! How easy were the laws given to him! Yet
man, being in honour, understood not his own interest, but soon
became as the beasts that perish.
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* The serpent deceives Eve. (1-5) Adam and Eve transgress the
Divine command, and fall into sin and misery. (6-8) God calls
upon Adam and Eve to answer. (9-13) The serpent cursed, The
promised Seed. (14,15) The punishment of mankind. (16-19) The
first clothing of mankind. (20,21) Adam and Eve are driven out
from paradise. (22-24)

#1-5 Satan assaulted our first parents, to draw them to sin, and
the temptation proved fatal to them. The tempter was the devil,
in the shape and likeness of a serpent. Satan's plan was to draw
our first parents to sin, and so to separate between them and
their God. Thus the devil was from the beginning a murderer, and
the great mischief maker. The person tempted was the woman: it
was Satan's policy to enter into talk with her when she was
alone. There are many temptations to which being alone gives
great advantage; but the communion of saints tends very much to
their strength and safety. Satan took advantage by finding her
near the forbidden tree. They that would not eat the forbidden
fruit, must not come near the forbidden tree. Satan tempted Eve,
that by her he might tempt Adam. It is his policy to send
temptations by hands we do not suspect, and by those that have
most influence upon us. Satan questioned whether it were a sin
or not, to eat of this tree. He did not disclose his design at
first, but he put a question which seemed innocent. Those who
would be safe, need to be shy of talking with the tempter. He
quoted the command wrong. He spoke in a taunting way. The devil,
as he is a liar, so he is a scoffer from the beginning; and
scoffers are his children. It is the craft of Satan to speak of
the Divine law as uncertain or unreasonable, and so to draw
people to sin; it is our wisdom to keep up a firm belief of
God's command, and a high respect for it. Has God said, Ye shall
not lie, nor take his name in vain, nor be drunk, &c.? Yes, I am
sure he has, and it is well said; and by his grace I will abide
by it. It was Eve's weakness to enter into this talk with the
serpent: she might have perceived by his question, that he had
no good design, and should therefore have started back. Satan
teaches men first to doubt, and then to deny. He promises
advantage from their eating this fruit. He aims to make them
discontented with their present state, as if it were not so good
as it might be, and should be. No condition will of itself bring
content, unless the mind be brought to it. He tempts them to
seek preferment, as if they were fit to be gods. Satan ruined
himself by desiring to be like the Most High, therefore he
sought to infect our first parents with the same desire, that he
might ruin them too. And still the devil draws people into his
interest, by suggesting to them hard thoughts of God, and false
hopes of advantage by sin. Let us, therefore, always think well
of God as the best good, and think ill of sin as the worst evil:
thus let us resist the devil, and he will flee from us.

#6-8 Observe the steps of the transgression: not steps upward,
but downward toward the pit. 1. She saw. A great deal of sin
comes in at the eye. Let us not look on that which we are in
danger of lusting after, #Mt 5:28|. 2. She took. It was her own
act and deed. Satan may tempt, but he cannot force; may persuade
us to cast ourselves down, but he cannot cast us down, #Mt 4:6|.
3. She did eat. When she looked perhaps she did not intend to
take; or when she took, not to eat: but it ended in that. It is
wisdom to stop the first motions of sin, and to leave it off
before it be meddled with. 4. She gave it also to her husband
with her. Those that have done ill, are willing to draw in
others to do the same. 5. He did eat. In neglecting the tree of
life, of which he was allowed to eat, and eating of the tree of
knowledge, which was forbidden, Adam plainly showed a contempt
of what God had bestowed on him, and a desire for what God did
not see fit to give him. He would have what he pleased, and do
what he pleased. His sin was, in one word, disobedience, #Ro
5:19|; disobedience to a plain, easy, and express command. He
had no corrupt nature within, to betray him; but had a freedom
of will, in full strength, not weakened or impaired. He turned
aside quickly. He drew all his posterity into sin and ruin. Who
then can say that Adam's sin had but little harm in it? When too
late, Adam and Eve saw the folly of eating forbidden fruit. They
saw the happiness they fell from, and the misery they were
fallen into. They saw a loving God provoked, his grace and
favour forfeited. See her what dishonour and trouble sin is; it
makes mischief wherever it gets in, and destroys all comfort.
Sooner or later it will bring shame; either the shame of true
repentance, which ends in glory, or that shame and everlasting
contempt, to which the wicked shall rise at the great day. See
here what is commonly the folly of those that have sinned. They
have more care to save their credit before men, than to obtain
their pardon from God. The excuses men make to cover and lessen
their sins, are vain and frivolous; like the aprons of
fig-leaves, they make the matter never the better: yet we are
all apt to cover our transgressions as Adam. Before they sinned,
they would have welcomed God's gracious visits with humble joy;
but now he was become a terror to them. No marvel that they
became a terror to themselves, and full of confusion. This shows
the falsehood of the tempter, and the frauds of his temptations.
Satan promised they should be safe, but they cannot so much as
think themselves so! Adam and Eve were now miserable comforters
to each other!

#9-13 Observe the startling question, Adam, where art thou?
Those who by sin go astray from God, should seriously consider
where they are; they are afar off from all good, in the midst of
their enemies, in bondage to Satan, and in the high road to
utter ruin. This lost sheep had wandered without end, if the
good Shepherd had not sought after him, and told him, that where
he was straying he could not be either happy or easy. If sinners
will but consider where they are, they will not rest till they
return to God. It is the common fault and folly of those that
have done ill, when questioned about it, to acknowledge only
that which is so manifest that they cannot deny it. Like Adam,
we have reason to be afraid of approaching to God, if we are not
covered and clothed with the righteousness of Christ. Sin
appears most plainly in the glass of the commandment, therefore
God set it before Adam; and in it we should see our faces. But
instead of acknowledging the sin in its full extent, and taking
shame to themselves, Adam and Eve excuse the sin, and lay the
shame and blame on others. There is a strange proneness in those
that are tempted, to say, they are tempted of God; as if our
abuse of God's gifts would excuse our breaking God's laws. Those
who are willing to take the pleasure and profit of sin, are
backward to take the blame and shame of it. Learn hence, that
Satan's temptations are all beguilings; his arguments are all
deceits; his allurements are all cheats; when he speaks fair,
believe him not. It is by the deceitfulness of sin the heart is
hardened. See #Ro 7:11; Heb 3:13|. But though Satan's subtlety
may draw us into sin, yet it will not justify us in sin. Though
he is the tempter, we are the sinners. Let it not lessen our
sorrow for sin, that we were beguiled into it; but let it
increase our self-indignation, that we should suffer ourselves
to be deceived by a known cheat, and a sworn enemy, who would
destroy our souls.

#14,15 God passes sentence; and he begins where the sin began,
with the serpent. The devil's instruments must share in the
devil's punishments. Under the cover of the serpent, the devil
is sentenced to be degraded and accursed of God; detested and
abhorred of all mankind: also to be destroyed and ruined at last
by the great Redeemer, signified by the breaking of his head.
War is proclaimed between the Seed of the woman and the seed of
the serpent. It is the fruit of this enmity, that there is a
continual warfare between grace and corruption, in the hearts of
God's people. Satan, by their corruptions, buffets them, sifts
them, and seeks to devour them. Heaven and hell can never be
reconciled, nor light and darkness; no more can Satan and a
sanctified soul. Also, there is a continual struggle between the
wicked and the godly in this world. A gracious promise is here
made of Christ, as the Deliverer of fallen man from the power of
Satan. Here was the drawn of the gospel day: no sooner was the
wound given, than the remedy was provided and revealed. This
gracious revelation of a Saviour came unasked, and unlooked for.
Without a revelation of mercy, giving some hope of forgiveness,
the convinced sinner would sink into despair, and be hardened.
By faith in this promise, our first parents, and the patriarchs
before the flood, were justified and saved. Notice is given
concerning Christ. 1. His incarnation, or coming in the flesh.
It speaks great encouragement to sinners, that their Saviour is
the Seed of the woman, bone of our bone, #Heb 2:11,14|. 2. His
sufferings and death; pointed at in Satan's bruising his heel,
that is, his human nature. And Christ's sufferings are continued
in the sufferings of the saints for his name. The devil tempts
them, persecutes and slays them; and so bruises the heel of
Christ, who is afflicted in their afflictions. But while the
heel is bruised on earth, the Head is in heaven. 3. His victory
over Satan thereby. Christ baffled Satan's temptations, rescued
souls out of his hands. By his death he gave a fatal blow to the
devil's kingdom, a wound to the head of this serpent that cannot
be healed. As the gospel gains ground, Satan falls.

#16-19 The woman, for her sin, is condemned to a state of
sorrow, and of subjection; proper punishments of that sin, in
which she had sought to gratify the desire of her eye, and of
the flesh, and her pride. Sin brought sorrow into the world;
that made the world a vale of tears. No wonder our sorrows are
multiplied, when our sins are so. He shall rule over thee, is
but God's command, Wives, be subject to your own husbands. If
man had not sinned, he would always have ruled with wisdom and
love; if the woman had not sinned, she would always have obeyed
with humility and meekness. Adam laid the blame on his wife; but
though it was her fault to persuade him to eat the forbidden
fruit, it was his fault to hearken to her. Thus men's frivolous
pleas will, in the day of God's judgment, be turned against
them. God put marks of displeasure on Adam. 1. His habitation is
cursed. God gave the earth to the children of men, to be a
comfortable dwelling; but it is now cursed for man's sin. Yet
Adam is not himself cursed, as the serpent was, but only the
ground for his sake. 2. His employments and enjoyments are
imbittered to him. Labour is our duty, which we must faithfully
perform; it is part of man's sentence, which idleness daringly
defies. Uneasiness and weariness with labour are our just
punishment, which we must patiently submit to, since they are
less than our iniquity deserves. Man's food shall become
unpleasant to him. Yet man is not sentenced to eat dust as the
serpent, only to eat the herb of the field. 3. His life also is
but short; considering how full of trouble his days are, it is
in favour to him that they are few. Yet death being dreadful to
nature, even when life is unpleasant, that concludes the
punishment. Sin brought death into the world: if Adam had not
sinned, he had not died. He gave way to temptation, but the
Saviour withstood it. And how admirably the satisfaction of our
Lord Jesus, by his death and sufferings, answered the sentence
passed on our first parents! Did travailing pains come with sin?
We read of the travail of Christ's soul, #Isa 53:11|; and the
pains of death he was held by, are so called, #Ac 2:24|. Did
subjection came in with sin? Christ was made under the law, #Ga
4:4|. Did the curse come in with sin? Christ was made a curse
for us, he died a cursed death, #Ga 3:13|. Did thorns come in
with sin? He was crowned with thorns for us. Did sweat come in
with sin? He sweat for us, as it had been great drops of blood.
Did sorrow come in with sin? He was a man of sorrows; his soul
was, in his agony, exceeding sorrowful. Did death come in with
sin? He became obedient unto death. Thus is the plaster as wide
as the wound. Blessed be God for his Son our Lord Jesus Christ.

#20,21 God named the man, and called him Adam, which signifies
red earth; Adam named the woman, and called her Eve, that is,
life. Adam bears the name of the dying body, Eve of the living
soul. Adam probably had regard to the blessing of a Redeemer,
the promised Seed, in calling his wife Eve, or life; for He
should be the life of all believers, and in Him all the families
of the earth should be blessed. See also God's care for our
first parents, notwithstanding their sin. Clothes came in with
sin. Little reason have we to be proud of our clothes, which are
but the badges of our shame. When God made clothes for our first
parents, he made them warm and strong, but coarse and very
plain; not robes of scarlet, but coats of skin. Let those that
are meanly clad, learn from hence not to complain. Having food
and a covering, let them be content; they are as well off as
Adam and Eve. And let those that are finely clad, learn not to
make the putting on of apparel their adorning. The beasts, from
whose skins they were clothed, it is supposed were slain, not
for man's food, but for sacrifice, to typify Christ, the great
Sacrifice. Adam and Eve made for themselves aprons of
fig-leaves, a covering too narrow for them to wrap themselves
in, #Isa 28:20|. Such are all the rags of our own righteousness.
But God made them coats of skin, large, strong, durable, and fit
for them: such is the righteousness of Christ; therefore put ye
on the Lord Jesus Christ.

#22-24 God bid man go out; told him he should no longer occupy
and enjoy that garden: but man liked the place, and was
unwilling to leave it, therefore God made him go out. This
signified the shutting out of him, and all his guilty race, from
that communion with God, which was the bliss and glory of
paradise. But man was only sent to till the ground out of which
he was taken. He was sent to a place of toil, not to a place of
torment. Our first parents were shut out from the privileges of
their state of innocency, yet they were not left to despair. The
way to the tree of life was shut. It was henceforward in vain
for him and his to expect righteousness, life, and happiness, by
the covenant of works; for the command of that covenant being
broken, the curse of it is in full force: we are all undone, if
we are judged by that covenant. God revealed this to Adam, not
to drive him to despair, but to quicken him to look for life and
happiness in the promised Seed, by whom a new and living way
into the holiest is laid open for us.
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* The birth, employment, and religion of Cain and Abel. (1-7)
Cain murders Abel, The curse of Cain. (8-15) The conduct of
Cain, His family. (16-18) Lamech and his wives, The skill of
Cain's descendants. (19-24) The birth of another son and
grandson of Adam. (25,26)
 
#1-7 When Cain was born, Eve said, I have gotten a man from the
Lord. Perhaps she thought that this was the promised seed. If
so, she was wofully disappointed. Abel signifies vanity: when
she thought she had the promised seed in Cain, whose name
signifies possession, she was so taken up with him that another
son was as vanity to her. Observe, each son had a calling. It is
the will of God for every one to have something to do in this
world. Parents ought to bring up their children to work. Give
them a Bible and a calling, said good Mr. Dod, and God be with
them. We may believe that God commanded Adam, after the fall, to
shed the blood of innocent animals, and after their death to
burn part or the whole of their bodies by fire. Thus that
punishment which sinners deserve, even the death of the body,
and the wrath of God, of which fire is a well-known emblem, and
also the sufferings of Christ, were prefigured. Observe that the
religious worship of God is no new invention. It was from the
beginning; it is the good old way, #Jer 6:16|. The offerings of
Cain and Abel were different. Cain showed a proud, unbelieving
heart. Therefore he and his offering were rejected. Abel came as
a sinner, and according to God's appointment, by his sacrifice
expressing humility, sincerity, and believing obedience. Thus,
seeking the benefit of the new covenant of mercy, through the
promised Seed, his sacrifice had a token that God accepted it.
Abel offered in faith, and Cain did not, #Heb 11:4|. In all ages
there have been two sorts of worshippers, such as Cain and Abel;
namely, proud, hardened despisers of the gospel method of
salvation, who attempt to please God in ways of their own
devising; and humble believers, who draw near to him in the way
he has revealed. Cain indulged malignant anger against Abel. He
harboured an evil spirit of discontent and rebellion against
God. God notices all our sinful passions and discontents. There
is not an angry, envious, or fretful look, that escapes his
observing eye. The Lord reasoned with this rebellious man; if he
came in the right way, he should be accepted. Some understand
this as an intimation of mercy. "If thou doest not well, sin,
that is, the sin-offering, lies at the door, and thou mayest
take the benefit of it." The same word signifies sin, and a
sacrifice for sin. "Though thou hast not done well, yet do not
despair; the remedy is at hand." Christ, the great sin-offering,
is said to stand at the door, #Re 3:20|. And those well deserve
to perish in their sins, that will not go to the door to ask for
the benefit of this sin-offering. God's acceptance of Abel's
offering did not change the birthright, and make it his; why
then should Cain be so angry? Sinful heats and disquiets vanish
before a strict and fair inquiry into the cause.

#8-15 Malice in the heart ends in murder by the hands. Cain slew
Abel, his own brother, his own mother's son, whom he ought to
have loved; his younger brother, whom he ought to have
protected; a good brother, who had never done him any wrong.
What fatal effects were these of our first parents' sin, and how
must their hearts have been filled with anguish! Observe the
pride, unbelief, and impenitence of Cain. He denies the crime,
as if he could conceal it from God. He tries to cover a
deliberate murder with a deliberate lie. Murder is a crying sin.
Blood calls for blood, the blood of the murdered for the blood
of the murderer. Who knows the extent and weight of a Divine
curse, how far it reaches, how deep it pierces? Only in Christ
are believers saved from it, and inherit the blessing. Cain was
cursed from the earth. He found his punishment there where he
chose his portion, and set his heart. Every creature is to us
what God makes it, a comfort or a cross, a blessing or a curse.
The wickedness of the wicked brings a curse upon all they do,
and all they have. Cain complains not of his sin, but of his
punishment. It shows great hardness of heart to be more
concerned about our sufferings than our sins. God has wise and
holy ends in prolonging the lives even of very wicked men. It is
in vain to inquire what was the mark set upon Cain. It was
doubtless known, both as a brand of infamy on Cain, and a token
from God that they should not kill him. Abel, being dead, yet
speaketh. He tells the heinous guilt of murder, and warns us to
stifle the first risings of wrath, and teaches us that
persecution must be expected by the righteous. Also, that there
is a future state, and an eternal recompence to be enjoyed,
through faith in Christ and his atoning sacrifice. And he tells
us the excellency of faith in the atoning sacrifice and blood of
the Lamb of God. Cain slew his brother, because his own works
were evil, and his brother's righteous, #1Jo 3:12|. In
consequence of the enmity put between the Seed of the woman and
the seed of the serpent, the war broke out, which has been waged
ever since. In this war we are all concerned, none are neuter;
our Captain has declared, He that is not with me is against me.
Let us decidedly, yet in meekness, support the cause of truth
and righteousness against Satan.

#16-18 Cain cast off all fear of God, and attended no more on
God's ordinances. Hypocritical professors, who dissemble and
trifle with God, are justly left to themselves to do something
grossly scandalous. So they throw off that form of godliness to
which they have been a reproach, and of which they deny the
power. Cain went out from the presence of the Lord, and we never
find that he came into it again, to his comfort. The land Cain
dwelt in was called the land of Nod, which means, 'shaking,' or
'trembling,' and so shows the restlessness and uneasiness of his
own spirit, or 'the land of a vagabond:' they that depart from
God cannot find rest any where else. Those on earth who looked
for the heavenly city, chose to dwell in tabernacles or tents;
but Cain, as not minding that city, built one on earth. Thus all
who are cursed of God seek their settlement and satisfaction
here below.

#19-24 One of Cain's wicked race is the first recorded, as
having broken the law of marriage. Hitherto, one man had but one
wife at a time; but Lamech took two. Wordly things, are the only
things that carnal, wicked people set their hearts upon, and are
most clever and industrious about. So it was with this race of
Cain. Here was a father of shepherds, and a father of musicians,
but not a father of the faithful. Here is one to teach about
brass and iron, but none to teach the good knowledge of the
Lord: here are devices how to be rich, and how to be mighty, and
how to be merry; but nothing of God, of his fear and service.
Present things fill the heads of most. Lamech had enemies, whom
he had provoked. He draws a comparison betwixt himself and his
ancestor Cain; and flatters himself that he is much less
criminal. He seems to abuse the patience of God in sparing Cain,
into an encouragement to expect that he may sin unpunished.

#25,26 Our first parents were comforted in their affliction by
the birth of a son, whom they called Seth, that is, 'set,'
'settled,' or 'placed;' in his seed mankind should continue to
the end of time, and from him the Messiah should descend. While
Cain, the head of the apostacy, is made a wanderer, Seth, from
whom the true church was to come, is one fixed. In Christ and
his church is the only true settlement. Seth walked in the steps
of his martyred brother Abel; he was a partaker of like precious
faith in the righteousness of our God and Saviour Jesus Christ,
and so became a fresh witness of the grace and influence of God
the Holy Spirit. God gave Adam and Eve to see the revival of
religion in their family. The worshippers of God began to do
more in religion; some, by an open profession of true religion,
protested against the wickedness of the world around. The worse
others are, the better we should be, and the more zealous. Then
began the distinction between professors and profane, which has
been kept up ever since, and will be, while the world stands.
$-$-$- GE:5
 
* Adam and Seth. (1-5) The patriarchs from Seth to Enoch. (6-20)
Enoch. (21-24) Methuselah to Noah. (25-32)
 
#1-5 Adam was made in the image of God; but when fallen he begat
a son in his own image, sinful and defiled, frail, wretched, and
mortal, like himself. Not only a man like himself, consisting of
body and soul, but a sinner like himself. This was the reverse
of that Divine likeness in which Adam was made; having lost it,
he could not convey it to his seed. Adam lived, in all, 930
years; and then died, according to the sentence passed upon him,
"To dust thou shalt return." Though he did not die in the day he
ate forbidden fruit, yet in that very day he became mortal. Then
he began to die; his whole life after was but a reprieve, a
forfeited, condemned life; it was a wasting, dying life. Man's
life is but dying by degrees.

#6-20 Concerning each of these, except Enoch, it is said, "and
he died." It is well to observe the deaths of others. They all
lived very long; not one of them died till he had seen almost
eight hundred years, and some of them lived much longer; a great
while for an immortal soul to be prisoned in a house of clay.
The present life surely was not to them such a burden as it
commonly is now, else they would have been weary of it. Nor was
the future life so clearly revealed then, as it now under the
gospel, else they would have been urgent to remove to it. All
the patriarchs that lived before the flood, except Noah, were
born before Adam died. From him they might receive a full
account of the creation, the fall, the promise, and the Divine
precepts about religious worship and a religious life. Thus God
kept up in his church the knowledge of his will.

#21-24 Enoch was the seventh from Adam. Godliness is walking
with God: which shows reconciliation to God, for two cannot walk
together except they be agreed, #Am 3:3|. It includes all the
parts of a godly, righteous, and sober life. To walk with God,
is to set God always before us, to act as always under his eye.
It is constantly to care, in all things to please God, and in
nothing to offend him. It is to be followers of him as dear
children. The Holy Spirit, instead of saying, Enoch lived, says,
Enoch walked with God. This was his constant care and work;
while others lived to themselves and the world, he lived to God.
It was the joy of his life. Enoch was removed to a better world.
As he did not live like the rest of mankind, so he did not leave
the world by death as they did. He was not found, because God
had translated him, #Heb 11:5|. He had lived but 365 years,
which, as men's ages were then, was but the midst of a man's
days. God often takes those soonest whom he loves best; the time
they lose on earth, is gained in heaven, to their unspeakable
advantage. See how Enoch's removal is expressed: he was not, for
God took him. He was not any longer in this world; he was
changed, as the saints shall be, who are alive at Christ's
second coming. Those who begin to walk with God when young, may
expect to walk with him long, comfortably, and usefully. The
true christian's steady walk in holiness, through many a year,
till God takes him, will best recommend that religion which many
oppose and many abuse. And walking with God well agrees with the
cares, comforts, and duties of life.

#25-32 Methuselah signifies, 'he dies, there is a dart,' 'a
sending forth,' namely, of the deluge, which came the year that
Methuselah died. He lived 969 years, the longest that any man
ever lived on earth; but the longest liver must die at last.
Noah signifies rest; his parents gave him that name, with a
prospect of his being a great blessing to his generation.
Observe his father's complaint of the calamitous state of human
life, by the entrance of sin, and the curse of sin. Our whole
life is spent in labour, and our time filled up with continual
toil. God having cursed the ground, it is as much as some can
do, with the utmost care and pains, to get a hard livelihood out
comfort us." It signifies not only that desire and expectation
which parents generally have about their children, that they
will be comforts to them and helpers, though they often prove
otherwise; but it signifies also a prospect of something more.
Is Christ ours? Is heaven ours? We need better comforters under
our toil and sorrow, than the dearest relations and the most
promising offspring; may we seek and find comforts in Christ.
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* The wickedness of the world which provoked God's wrath. (1-7)
Noah finds grace. (8-11) Noah warned of the flood, The
directions respecting the ark. (12-21) Noah's faith and
obedience. (22)
 
#1-7 The most remarkable thing concerning the old world, is the
destroying of it by the deluge, or flood. We are told of the
abounding iniquity of that wicked world: God's just wrath, and
his holy resolution to punish it. In all ages there has been a
peculiar curse of God upon marriages between professors of true
religion and its avowed enemies. The evil example of the ungodly
party corrupts or greatly hurts the other. Family religion is
put an end to, and the children are trained up according to the
worldly maxims of that parent who is without the fear of God. If
we profess to be the sons and daughters of the Lord Almighty, we
must not marry without his consent. He will never give his
blessing, if we prefer beauty, wit, wealth, or worldly honours,
to faith and holiness. The Spirit of God strove with men, by
sending Enoch, Noah, and perhaps others, to preach to them; by
waiting to be gracious, notwithstanding their rebellions; and by
exciting alarm and convictions in their consciences. But the
Lord declared that his Spirit should not thus strive with men
always; he would leave them to be hardened in sin, and ripened
for destruction. This he determined on, because man was flesh:
not only frail and feeble, but carnal and depraved; having
misused the noble powers of his soul to gratify his corrupt
inclinations. God sees all the wickedness that is among the
children of men; it cannot be hid from him now; and if it be not
repented of, it shall be made known by him shortly. The
wickedness of a people is great indeed, when noted sinners are
men renowned among them. Very much sin was committed in all
places, by all sorts of people. Any one might see that the
wickedness of man was great: but God saw that every imagination,
or purpose, of the thoughts of man's heart, was only evil
continually. This was the bitter root, the corrupt spring. The
heart was deceitful and desperately wicked; the principles were
corrupt; the habits and dispositions evil. Their designs and
devices were wicked. They did evil deliberately, contriving how
to do mischief. There was no good among them. God saw man's
wickedness as one injured and wronged by it. He saw it as a
tender father sees the folly and stubbornness of a rebellious
and disobedient child, which grieves him, and makes him wish he
had been childless. The words here used are remarkable; they are
used after the manner of men, and do not mean that God can
change, or be unhappy. Does God thus hate our sin? And shall not
we be grieved to the heart for it? Oh that we may look on Him
whom we have grieved, and mourn! God repented that he had made
man; but we never find him repent that he redeemed man. God
resolves to destroy man: the original word is very striking, 'I
will wipe off man from the earth,' as dirt or filth is wiped off
from a place which should be clean, and is thrown to the
dunghill, the proper place for it. God speaks of man as his own
creature, when he resolves upon his punishment. Those forfeit
their lives who do not answer the end of their living. God
speaks of resolution concerning men, after his Spirit had been
long striving with them in vain. None are punished by the
justice of God, but those who hate to be reformed by the grace
of God.

#8-11 Noah did not find favour in the eyes of men; they hated
and persecuted him, because both by his life and preaching he
condemned the world: but he found grace in the eyes of the Lord,
and this made him more truly honourable than the men of renown.
Let this be our chief desire, let us labour that we may be
accepted of him. When the rest of the world was wicked, Noah
kept his integrity. God's good-will towards Noah produced this
good work in him. He was a just man, that is, justified before
God, by faith in the promised Seed. As such he was made holy,
and had right principles; and was righteous in his conversation.
He was not only honest, but devout; it was his constant care to
do the will of God. God looks down upon those with an eye of
favour, who sincerely look up to him with an eye of faith. It is
easy to be religious when religion is in fashion; but it shows
strong faith and resolution, to swim against the stream, and to
appear for God when no one else appears for him; Noah did so.
All kinds of sin were found among men. They corrupted God's
worship. Sin fills the earth with violence, and this fully
justified God's resolution to destroy the world. The contagion
spread. When wickedness is become general, ruin is not far off;
while there is a remnant of praying people in a nation, to empty
the measure as it fills, judgments may be long kept off; but
when all hands are at work to pull down the fences, by sin, and
none stand in the gap to make up the breach, what can be
expected but a flood of wrath?

#12-21 God told Noah his purpose to destroy the wicked world by
water. The secret of the Lord is with them that fear him, #Ps
25:14|. It is with all believers, enabling them to understand
and apply the declarations and warnings of the written word. God
chose to do it by a flood of waters, which should drown the
world. As he chooses the rod with which he corrects his
children, so he chooses the sword with which he cuts off his
enemies. God established his covenant with Noah. This is the
first place in the Bible where the word 'covenant' is found; it
seems to mean, 1. The covenant of providence; that the course of
nature shall be continued to the end of time. 2. The covenant of
grace; that God would be a God to Noah, and that out of his seed
God would take to himself a people. God directed Noah to make an
ark. This ark was like the hulk of a ship, fitted to float upon
the waters. It was very large, half the size of St. Paul's
cathedral, and would hold more than eighteen of the largest
ships now used. God could have secured Noah without putting him
to any care, or pains, or trouble; but employed him in making
that which was to be the means to preserve him, for the trial of
his faith and obedience. Both the providence of God, and the
grace of God, own and crown the obedient and diligent. God gave
Noah particular orders how to make the ark, which could not
therefore but be well fitted for the purpose. God promised Noah
that he and his family should be kept alive in the ark. What we
do in obedience to God, we and our families are likely to have
the benefit of. The piety of parents gets their children good in
this life, and furthers them in the way to eternal life, if they
improve it.

#22 Noah's faith triumphed over all corrupt reasonings. To rear
so large a building, such a one as he never saw, and to provide
food for the living creatures, would require from him a great
deal of care, and labour, and expense. His neighbours would
laugh at him. But all such objections, Noah, by faith, got over;
his obedience was ready and resolute. Having begun to build, he
did not leave off till he had finished: so did he, and so must
we do. He feared the deluge, and therefore prepared the ark. And
in the warning given to Noah, there is a more solemn warning
given to us, to flee from the wrath to come, which will sweep
the world of unbelievers into the pit of destruction. Christ,
the true Noah, which same shall comfort us, hath by his
sufferings already prepared the ark, and kindly invites us by
faith to enter in. While the day of his patience continues, let
us hear and obey his voice.
$-$-$- GE:7
 
* Noah, and his family and the living creatures, enter the ark,
and the flood begins. (1-12) Noah shut in the ark. (13-16) The
increase of the flood for forty days. (17-20) All flesh is
destroyed by the flood. (21-24)
 
#1-12 The call to Noah is very kind, like that of a tender
father to his children to come in-doors when he sees night or a
storm coming. Noah did not go into the ark till God bade him,
though he knew it was to be his place of refuge. It is very
comfortable to see God going before us in every step we take.
Noah had taken a great deal of pains to build the ark, and now
he was himself kept alive in it. What we do in obedience to the
command of God, and in faith, we ourselves shall certainly have
the comfort of, first or last. This call to Noah reminds us of
the call the gospel gives to poor sinners. Christ is an ark, in
whom alone we can be safe, when death and judgment approach. The
word says, "Come;" ministers say, "Come;" the Spirit says,
"Come, come into the Ark." Noah was accounted righteous, not for
his own righteousness, but as an heir of the righteousness which
is by faith, #Heb 11:7|. He believed the revelation of a
saviour, and sought and expected salvation through Him alone.
Thus was he justified by faith, and received that Spirit whose
fruit is in all goodness; but if any man have not the Spirit of
Christ, he is none of his. After the hundred and twenty years,
God granted seven days' longer space for repentance. But these
seven days were trifled away, like all the rest. It shall be but
seven days. They had only one week more, one sabbath more to
improve, and to consider the things that belonged to their
peace. But it is common for those who have been careless of
their souls during the years of their health, when they have
looked upon death at a distance, to be as careless during the
days, the few days of their sickness, when they see death
approaching; their hearts being hardened by the deceitfulness of
sin. As Noah prepared the ark by faith in the warning given that
the flood would come, so he went into it, by faith in this
warning that it would come quickly. And on the day Noah was
securely fixed in the ark, the fountains of the great deep were
broken up. The earth had within it those waters, which, at God's
command, sprang up and flooded it; and thus our bodies have in
themselves those humours, which, when God pleases, become the
seeds and springs of mortal diseases. The windows of heaven were
opened, and the waters which were above the firmament, that is,
in the air, were poured out upon the earth. The rain comes down
in drops; but such rains fell then, as were never known before
or since. It rained without stop or abatement, forty days and
forty nights, upon the whole earth at once. As there was a
peculiar exercise of the almighty power of God in causing the
flood, it is vain and presumptuous to attempt explaining the
method of it, by human wisdom.

#13-16 The ravenous creatures were made mild and manageable;
yet, when this occasion was over, they were of the same kind as
before; for the ark did not alter their natures. Hypocrites in
the church, who outwardly conform to the laws of that ark, are
yet unchanged; and it will appear, one time or other, what kind
they are after. God continued his care of Noah. God shut the
door, to secure him and keep him safe in the ark; also to keep
all others for ever out. In what manner this was done, God has
not been pleased to make known. There is much of our gospel duty
and privilege to be seen in Noah's safety in the ark. The
apostle makes it a type of christian baptism, #1Pe 3:20,21|.
Observe then, it is our great duty, in obedience to the gospel
call, by a lively faith in Christ, to come into that way of
salvation which God has provided for poor sinners. Those that
come into the ark, should bring as many as they can with them,
by good instructions, by persuasions, and by good examples.
There is room enough in Christ for all comers. God put Adam into
paradise, but did not shut him in, so he threw himself out; but
when God put Noah into the ark, and so when he brings a soul to
Christ, the salvation is sure: it is not in our own keeping, but
in the Mediator's hand. But the door of mercy will shortly be
shut against those that now make light of it. Knock now, and it
shall be opened, #Lu 13:25|.

#17-20 The flood was increasing forty days. The waters rose so
high, that the tops of the highest mountains were overflowed
more than twenty feet. There is no place on earth so high as to
set men out of the reach of God's judgments. God's hand will
find out all his enemies, #Ps 21:8|. When the flood thus
increased, Noah's ark was lifted up, and the waters which broke
down every thing else, bore up the ark. That which to
unbelievers betokens death unto death, to the faithful betokens
life unto life.

#21-24 All the men, women, and children, that were in the world,
excepting those in the ark, died. We may easily imagine what
terror seized them. Our Saviour tells us, that till the very day
that the flood came, they were eating and drinking, #Lu
17:26,27|; they were deaf and blind to all Divine warnings. In
this posture death surprised them. They were convinced of their
folly when it was too late. We may suppose they tried all ways
and means possible to save themselves, but all in vain. And
those that are not found in Christ, the Ark, are certainly
undone, undone for ever. Let us pause, and consider this
tremendous judgment! Who can stand before the Lord when he is
angry? The sin of sinners will be their ruin, first or last, if
not repented of. The righteous God knows how to bring ruin upon
the world of the ungodly, #2Pe 2:5|. How tremendous will be the
day of judgment and perdition of ungodly men! Happy they who are
part of Christ's family, and safe with him as such; they may
look forward without dismay, and rejoice that they shall
triumph, when fire shall burn up the earth, and all that therein
is. We are apt to suppose some favourable distinctions in our
own case or character; but if we neglect, refuse, or abuse the
salvation of Christ, we shall, notwithstanding such fancied
advantages, be destroyed in the common ruin of an unbelieving
world.
$-$-$- GE:8
 
* God remembers Noah, and dries up the waters. (1-3) The ark
rests on Ararat, Noah sends forth a raven and a dove. (4-12)
Noah being commanded, goes out of the ark. (13-19) Noah offers
sacrifice, God promises to curse the earth no more. (20-22)
 
#1-3 The whole race of mankind, except Noah and his family, were
now dead, so that God's remembering Noah, was the return of his
mercy to mankind, of whom he would not make a full end. The
demands of Divine justice had been answered by the ruin of
sinners. God sent his wind to dry the earth, and seal up his
waters. The same hand that brings the desolation, must bring the
deliverance; to that hand, therefore, we must ever look. When
afflictions have done the work for which they are sent, whether
killing work or curing work, they will be taken away. As the
earth was not drowned in a day, so it was not dried in a day.
God usually works deliverance for his people gradually, that the
day of small things may not be despised, nor the day of great
things despaired of.

#4-12 The ark rested upon a mountain, whither it was directed by
the wise and gracious providence of God, that might rest the
sooner. God has times and places of rest for his people after
their tossing; and many times he provides for their seasonable
and comfortable settlement, without their own contrivance, and
quite beyond their own foresight. God had told Noah when the
flood would come, yet he did not give him an account by
revelation, at what times and by what steps it should go away.
The knowledge of the former was necessary to his preparing the
ark; but the knowledge of the latter would serve only to gratify
curiosity; and concealing it from him would exercise his faith
and patience. Noah sent forth a raven from the ark, which went
flying about, and feeding on the carcasses that floated. Noah
then sent forth a dove, which returned the first time without
good news; but the second time, she brought an olive leaf in her
bill, plucked off, plainly showing that trees, fruit trees,
began to appear above water. Noah sent forth the dove the second
time, seven days after the first, and the third time was after
seven days also; probably on the sabbath day. Having kept the
sabbath with his little church, he expected especial blessings
from Heaven, and inquired concerning them. The dove is an emblem
of a gracious soul, that, finding no solid peace of satisfaction
in this deluged, defiling world, returns to Christ as to its
ark, as to its Noah, its rest. The defiling world, returns to
Christ as to its ark, as to its Noah, its rest. The carnal
heart, like the raven, takes up with the world, and feeds on the
carrion it finds there; but return thou to my rest, O my soul;
to thy Noah, so the word is, #Ps 116:7|. And as Noah put forth
his hand, and took the dove, and pulled her to him, into the
ark, so Christ will save, and help, and welcome those that flee
to him for rest.

#13-19 God consults our benefit, rather than our desires; he
knows what is good for us better than we do for ourselves, and
how long it is fit our restraints should continue, and desired
mercies should be delayed. We would go out of the ark before the
ground is dried; and perhaps, if the door, is shut, are ready to
thrust off the covering, and to climb up some other way; but
God's time of showing mercy is the best time. As Noah had a
command to go into the ark, so, how tedious soever his
confinement there was, he would wait for a command to go out of
it again. We must in all our ways acknowledge God, and set him
before us in all our removals. Those only go under God's
protection, who follow God's direction, and submit to him.

#20-22 Noah was now gone out into a desolate world, where, one
might have thought, his first care would have been to build a
house for himself, but he begins with an alter for God. He
begins well, that begins with God. Though Noah's stock of cattle
was small, and that saved at great care and pains, yet he did
not grudge to serve God out of it. Serving God with our little
is the way to make it more; we must never think that is wasted
with which God is honoured. The first thing done in the new
world was an act of worship. We are now to express our
thankfulness, not by burnt-offerings, but by praise, and pious
devotions and conversation. God was well pleased with what was
done. But the burning flesh could no more please God, than the
blood of bulls and goats, except as typical of the sacrifice of
Christ, and expressing Noah's humble faith and devotedness to
God. The flood washed away the race of wicked men, but it did
not remove sin from man's nature, who being conceived and born
in sin, thinks, devises, and loves wickedness, even from his
youth, and that as much since the flood as before. But God
graciously declared he never would drown the world again. While
the earth remains, and man upon it, there shall be summer and
winter. It is plain that this earth is not to remain always. It,
and all the works in it, must shortly be burned up; and we look
for new heavens and a new earth, when all these things shall be
dissolved. But as long as it does remain, God's providence will
cause the course of times and seasons to go on, and makes each
to know its place. And on this word we depend, that thus it
shall be. We see God's promises to the creatures made good, and
may infer that his promises to all believers shall be so.
$-$-$- GE:9
 
* God blesses Noah, and grants flesh for food. (1-3) Blood, and
murder forbidden. (4-7) God's covenant by the rainbow. (8-17)
Noah plants a vineyard, is drunken and mocked by Ham. (18-23)
Noah curses Canaan, blesses Shem, prays for Japheth, His death.
(24-29)
 
#1-3 The blessing of God is the cause of our doing well. On him
we depend, to him we should be thankful. Let us not forget the
advantage and pleasure we have from the labour of beasts, and
which their flesh affords. Nor ought we to be less thankful for
the security we enjoy from the savage and hurtful beasts,
through the fear of man which God has fixed deep in them. We see
the fulfilment of this promise every day, and on every side.
This grant of the animals for food fully warrants the use of
them, but not the abuse of them by gluttony, still less by
cruelty. We ought not to pain them needlessly whilst they live,
nor when we take away their lives.

#4-7 The main reason of forbidding the eating of blood,
doubtless was because the shedding of blood in sacrifices was to
keep the worshippers in mind of the great atonement; yet it
seems intended also to check cruelty, lest men, being used to
shed and feed upon the blood of animals, should grow unfeeling
to them, and be less shocked at the idea of shedding human
blood. Man must not take away his own life. Our lives are God's,
and we must only give them up when he pleases. If we in any way
hasten our own death, we are accountable to God for it. When God
requires the life of a man from him that took it away unjustly,
the murderer cannot render that, and therefore must render his
own instead. One time or other, in this world or in the next,
God will discover murders, and punish those murders which are
beyond man's power to punish. But there are those who are
ministers of God to protect the innocent, by being a terror to
evil-doers, and they must not bear the sword in vain, #Ro 13:4|.
Wilful murder ought always to be punished with death. To this
law there is a reason added. Such remains of God's image are
still upon fallen man, that he who unjustly kills a man, defaces
the image of God, and does dishonour to him.

#8-17 As the old world was ruined, to be a monument of justice,
so this world remains to this day a monument of mercy. But sin,
that drowned the old world, will burn this. Articles of
agreement among men are sealed, that what is promised may be the
more solemn, and the doing of what is covenanted the more sure
to mutual satisfaction. The seal of this covenant was the
rainbow, which, it is likely, was seen in the clouds before, but
was never a seal of the covenant till now it was made so. The
rainbow appears when we have most reason to fear the rain
prevailing; God then shows this seal of the promise, that it
shall not prevail. The thicker the cloud, the brighter the bow
in the cloud. Thus, as threatening afflictions abound,
encouraging consolations much more abound. The rainbow is the
reflection of the beams of the sun shining upon or through the
drops of rain: all the glory of the seals of the covenant are
derived from Christ, the Sun of righteousness. And he will shed
a glory on the tears of his saints. A bow speaks terror, but
this has neither string nor arrow; and a bow alone will do
little hurt. It is a bow, but it is directed upward, not toward
the earth; for the seals of the covenant were intended to
comfort, not to terrify. As God looks upon the bow, that he may
remember the covenant, so should we, that we may be mindful of
the covenant with faith and thankfulness. Without revelation
this gracious assurance could not be known; and without faith it
can be of no use to us; and thus it is as to the still greater
dangers to which all are exposed, and as to the new covenant
with its blessings.

#18-23 The drunkenness of Noah is recorded in the Bible, with
that fairness which is found only in the Scripture, as a case
and proof of human weakness and imperfection, even though he may
have been surprised into the sin; and to show that the best of
men cannot stand upright, unless they depend upon Divine grace,
and are upheld thereby. Ham appears to have been a bad man, and
probably rejoiced to find his father in an unbecoming situation.
It was said of Noah, that he was perfect in his generations, ch.
#6:9|; but this is meant of sincerity, not of a sinless
perfection. Noah, who had kept sober in drunken company, is now
drunk in sober company. Let him that thinks he stands, take heed
lest he fall. We have need to be very careful when we use God's
good creatures plentifully, lest we use them to excess, #Lu
21:34|. The consequence of Noah's sin was shame. Observe here
the great evil of the sin of drunkenness. It discovers men; what
infirmities they have, they betray when they are drunk; and
secrets are then easily got out of them. Drunken porters keep
open gates. It disgraces men, and exposes them to contempt. As
it shows them, so it shames them. Men say and do that when
drunken, which, when sober, they would blush to think of. Notice
the care of Shem and Japheth to cover their father's shame.
There is a mantle of love to be thrown over the faults of all,
#1Pe 4:8|. Beside that, there is a robe of reverence to be
thrown over the faults of parents and other superiors. The
blessing of God attends on those who honour their parents, and
his curse lights especially on those who dishonour them.

#24-29 Noah declares a curse on Canaan, the son of Ham; perhaps
this grandson of his was more guilty than the rest. A servant of
servants, that is, The meanest and most despicable servant,
shall he be, even to his brethren. This certainly points at the
victories in after-times obtained by Israel over the Canaanites,
by which they were put to the sword, or brought to pay tribute.
The whole continent of Africa was peopled mostly by the
descendants of Ham; and for how many ages have the better parts
of that country lain under the dominion of the Romans, then of
the Saracens, and now of the Turks! In what wickedness,
ignorance, barbarity, slavery, and misery most of the
inhabitants live! And of the poor negroes, how many every year
are sold and bought, like beasts in the market, and conveyed
from one quarter of the world to do the work of beasts in
another! But this in no way excuses the covetousness and
barbarity of those who enrich themselves with the product of
their sweat and blood. God has not commanded us to enslave
negroes; and, without doubt, he will severely punish all such
cruel wrongs. The fulfilment of this prophecy, which contains
almost a history of the world, frees Noah from the suspicion of
having uttered it from personal anger. It fully proves that the
Holy Spirit took occasion from Ham's offence to reveal his
secret purposes. "Blessed be the Lord God of Shem." The church
should be built up and continued in the posterity of Shem; of
him came the Jews, who were, for a great while, the only
professing people God had in the world. Christ, who was the Lord
God, in his human nature should descend from Shem; for of him,
as concerning the flesh, Christ came. Noah also blesses Japheth,
and, in him, the isles of the gentiles that were peopled by his
seed. It speaks of the conversion of the gentiles, and the
bringing of them into the church. We may read it, "God shall
persuade Japheth, and being persuaded, he shall dwell in the
tents of Shem." Jews and gentiles shall be united together in
the gospel fold; both shall be one in Christ. Noah lived to see
two worlds; but being an heir of the righteousness which is by
faith, he now rests in hope, waiting to see a better than
either.
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* The sons of Noah, of Japheth, of Ham. (1-7) Nimrod the first
monarch. (8-14) The descendants of Canaan, The sons of Shem.
(15-32)
 
#1-7 This chapter shows concerning the three sons of Noah, that
of them was the whole earth overspread. No nation but that of
the Jews can be sure from which of these seventy it has come.
The lists of names of fathers and sons were preserved of the
Jews alone, for the sake of the Messiah. Many learned men,
however, have, with some probability, shown which of the nations
of the earth descended from each of the sons of Noah To the
posterity of Japheth were allotted the isles of the gentiles;
probably, the island of Britain among the rest. All places
beyond the sea from Judea are called isles, #Jer 25:22|. That
promise, #Isa 42:4|, The isles shall wait for his law, speaks of
the conversion of the gentiles to the faith of Christ.

#8-14 Nimrod was a great man in his day; he began to be mighty
in the earth, Those before him were content to be upon the same
level with their neighbours, and though every man bare rule in
his own house, yet no man pretended any further. Nimrod was
resolved to lord it over his neighbours. The spirit of the
giants before the flood, who became mighty men, and men of
renown, #Ge 6:4|, revived in him. Nimrod was a great hunter.
Hunting then was the method of preventing the hurtful increase
of wild beasts. This required great courage and address, and
thus gave an opportunity for Nimrod to command others, and
gradually attached a number of men to one leader. From such a
beginning, it is likely, that Nimrod began to rule, and to force
others to submit. He invaded his neighbours' rights and
properties, and persecuted innocent men; endeavouring to make
all his own by force and violence. He carried on his oppressions
and violence in defiance of God himself. Nimrod was a great
ruler. Some way or other, by arts or arms, he got into power,
and so founded a monarchy, which was the terror of the mighty,
and bid fair to rule all the world. Nimrod was a great builder.
Observe in Nimrod the nature of ambition. It is boundless; much
would have more, and still cries, Give, give. It is restless;
Nimrod, when he had four cities under his command, could not be
content till he had four more. It is expensive; Nimrod will
rather be at the charge of rearing cities, than not have the
honour of ruling them. It is daring, and will stick at nothing.
Nimrod's name signifies rebellion; tyrants to men are rebels to
God. The days are coming, when conquerors will no longer be
spoken of with praise, as in man's partial histories, but be
branded with infamy, as in the impartial records of the Bible.

#15-32 The posterity of Canaan were numerous, rich, and
pleasantly seated; yet Canaan was under a Divine curse, and not
a curse causeless. Those that are under the curse of God, may,
perhaps, thrive and prosper in this world; for we cannot know
love or hatred, the blessing or the curse, by what is before us,
but by what is within us. The curse of God always works really,
and always terribly. Perhaps it is a secret curse, a curse to
the soul, and does not work so that others can see it; or a slow
curse, and does not work soon; but sinners are reserved by it
for a day of wrath Canaan here has a better land than either
Shem or Japheth, and yet they have a better lot, for they
inherit the blessing. Abram and his seed, God's covenant people,
descended from Eber, and from him were called Hebrews. How much
better it is to be like Eber, the father of a family of saints
and honest men, than the father of a family of hunters after
power, worldly wealth, or vanities. Goodness is true greatness.
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* One language in the world, The building of Babel. (1-4) The
confusion of tongues, The builders of Babel dispersed. (5-9) The
descendants of Shem. (10-26) Terah, father of Abram, grandfather
of Lot, they remove to Haran. (27-32)
 
#1-4 How soon men forget the most tremendous judgments, and go
back to their former crimes! Though the desolations of the
deluge were before their eyes, though they sprang from the stock
of righteous Noah, yet even during his life-time, wickedness
increases exceedingly. Nothing but the sanctifying grace of the
Holy Spirit can remove the sinful lusts of the human will, and
the depravity of the human heart. God's purpose was, that
mankind should form many nations, and people all lands. In
contempt of the Divine will, and against the counsel of Noah,
the bulk of mankind united to build a city and a tower to
prevent their separating. Idolatry was begun, and Babel became
one of its chief seats. They made one another more daring and
resolute. Let us learn to provoke one another to love and to
good works, as sinners stir up and encourage one another to
wicked works.

#5-9 Here is an expression after the manner of men; The Lord
came down to see the city. God is just and fair in all he does
against sin and sinners, and condemns none unheard. Pious Eber
is not found among this ungodly crew; for he and his are called
the children of God; their souls joined not themselves to the
assembly of these children of men. God suffered them to go on
some way, that the works of their hands, from which they
promised themselves lasting honour, might turn to their lasting
reproach. God has wise and holy ends, in allowing the enemies of
his glory to carry on their wicked projects a great way, and to
prosper long. Observe the wisdom and mercy of God, in the
methods taken for defeating this undertaking. And the mercy of
God in not making the penalty equal to the offence; for he deals
not with us according to our sins. The wisdom of God, in fixing
upon a sure way to stop these proceedings. If they could not
understand one another, they could not help one another; this
would take them off from their building. God has various means,
and effectual ones, to baffle and defeat the projects of proud
men that set themselves against him, and particularly he divides
them among themselves. Notwithstanding their union and obstinacy
God was above them; for who ever hardened his heart against him,
and prospered? Their language was confounded. We all suffer by
it to this day: in all the pains and trouble used to learn the
languages we have occasion for, we suffer for the rebellion of
our ancestors at Babel. Nay, and those unhappy disputes, which
are strifes of words, and arise from misunderstanding one
another's words, for aught we know, are owing to this confusion
of tongues. They left off to build the city. The confusion of
their tongues not only unfitted them for helping one another,
but they saw the hand of the Lord gone out against them. It is
wisdom to leave off that which we see God fights against. God is
able to blast and bring to nought all the devices and designs of
Babel-builders: there is no wisdom nor counsel against the Lord.
The builders departed according to their families, and the
tongue they spake, to the countries and places allotted to them.
The children of men never did, nor ever will, come all together
again, till the great day, when the Son of man shall sit upon
the throne of his glory, and all nations shall be gathered
before him.

#10-26 Here is a genealogy, or list of names, ending in Abram,
the friend of God, and thus leading towards Christ, the promised
Seed, who was the son of Abram. Nothing is left upon record but
their names and ages; the Holy Ghost seeming to hasten through
them to the history of Abram. How little do we know of those
that are gone before us in this world, even of those that lived
in the same places where we live, as we likewise know little of
those who now live in distant places! We have enough to do to
mind our own work. When the earth began to be peopled, men's
lives began to shorten; this was the wise disposal of
Providence.

#27-32 Here begins the story of Abram, whose name is famous in
both Testaments. Even the children of Eber had become
worshippers of false gods. Those who are through grace, heirs of
the land of promise, ought to remember what was the land of
their birth; what was their corrupt and sinful state by nature.
Abram's brethren were, Nahor, out of whose family both Isaac and
Jacob had their wives; and Haran, the father of Lot, who died
before his father. Children cannot be sure that they shall
outlive their parents. Haran died in Ur, before the happy
removal of the family out of that idolatrous country. It
concerns us to hasten out of our natural state, lest death
surprise us in it. We here read of Abram's departure out of Ur
of the Chaldees, with his father Terah, his nephew Lot, and the
rest of his family, in obedience to the call of God. This
chapter leaves them about mid-way between Ur and Canaan, where
they dwelt till Terah's death. Many reach to Charran, and yet
fall short of Canaan; they are not far from the kingdom of God,
and yet never come thither.
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* God calls Abram, and blesses him with a promise of Christ.
(1-3) Abram departs from Haran. (4,5) He journeys through
Canaan, and worships God in that land. (6-9) Abram is driven by
a famine into Egypt, He feigns his wife to be his sister.
(10-20)
 
#1-3 God made choice of Abram, and singled him out from among
his fellow-idolaters, that he might reserve a people for
himself, among whom his true worship might be maintained till
the coming of Christ. From henceforward Abram and his seed are
almost the only subject of the history in the Bible. Abram was
tried whether he loved God better than all, and whether he could
willingly leave all to go with God. His kindred and his father's
house were a constant temptation to him, he could not continue
among them without danger of being infected by them. Those who
leave their sins, and turn to God, will be unspeakable gainers
by the change. The command God gave to Abram, is much the same
with the gospel call, for natural affection must give way to
Divine grace. Sin, and all the occasions of it, must be
forsaken; particularly bad company. Here are many great and
precious promises. All God's precepts are attended with promises
to the obedient. 1. I will make of thee a great nation. When God
took Abram from his own people, he promised to make him the head
of another people. 2. I will bless thee. Obedient believers
shall be sure to inherit the blessing. 3. I will make thy name
great. The name of obedient believers shall certainly be made
great. 4. Thou shalt be a blessing. Good men are the blessings
of their country. 5. I will bless them that bless thee, and
curse him that curseth thee. God will take care that none are
losers, by any service done for his people. 6. In thee shall all
the families of the earth be blessed. Jesus Christ is the great
blessing of the world, the greatest that ever the world
possessed. All the true blessedness the world is now, or ever
shall be possessed of, is owing to Abram and his posterity.
Through them we have a Bible, a Saviour, and a gospel. They are
the stock on which the Christian church is grafted.

#4,5 Abram believed that the blessing of the Almighty would make
up for all he could lose or leave behind, supply all his wants,
and answer and exceed all his desires; and he knew that nothing
but misery would follow disobedience. Such believers, being
justified by faith in Christ, have peace with God. They hold on
their way to Canaan. They are not discouraged by the
difficulties in their way, nor drawn aside by the delights they
meet with. Those who set out for heaven must persevere to the
end. What we undertake, in obedience to God's command, and in
humble attendance on his providence, will certainly succeed, and
end with comfort at last. Canaan was not, as other lands, a mere
outward possession, but a type of heaven, and in this respect
the patriarchs so earnestly prized it.

#6-9 Abram found the country peopled by Canaanites, who were bad
neighbours. He journeyed, going on still. Sometimes it is the
lot of good men to be unsettled, and often to remove into
various states. Believers must look on themselves as strangers
and sojourners in this world, #Heb 11:8,13,14|. But observe how
much comfort Abram had in God. When he could have little
satisfaction in converse with the Canaanites whom he found
there, he had abundance of pleasure in communion with that God,
who brought him thither, and did not leave him. Communion with
God is kept up by the word and by prayer. God reveals himself
and his favours to his people by degrees; before, he had
promised to show Abram this land, now, to give it to him: as
grace is growing, so is comfort. It should seem, Abram
understood it also as a grant of a better land, of which this
was a type; for he looked for a heavenly country, #Heb 11:16|.
As soon as Abram was got to Canaan, though he was but a stranger
and sojourner there, yet he set up, and kept up, the worship of
God in his family. He not only minded the ceremonial part of
religion, the offering of sacrifice; but he made conscience of
seeking his God, and calling on his name; that spiritual
sacrifice with which God is well pleased. He preached concerning
the name of the Lord; he taught his family and neighbours the
knowledge of the true God, and his holy religion. The way of
family worship is a good old way, no new thing, but the ancient
usage of the saints. Abram was rich, and had a numerous family,
was now unsettled, and in the midst of enemies; yet, wherever he
pitched his tent, he built an altar: wherever we go, let us not
fail to take our religion along with us.

#10-20 There is no state on earth free from trials, nor any
character free from blemishes. There was famine in Canaan, the
glory of all lands, and unbelief, with the evils it ever brings,
in Abram the father of the faithful. Perfect happiness and
perfect purity dwell only in heaven. Abram, when he must for a
time quit Canaan, goes to Egypt, that he might not seem to look
back, and meaning to tarry there no longer than needful. There
Abram dissembled his relation to Sarai, equivocated, and taught
his wife and his attendants to do so too. He concealed a truth,
so as in effect to deny it, and exposed thereby both his wife
and the Egyptians to sin. The grace Abram was most noted for,
was faith; yet he thus fell through unbelief and distrust of the
Divine providence, even after God had appeared to him twice.
Alas, what will become of weak faith, when strong faith is thus
shaken! If God did not deliver us, many a time, out of straits
and distresses which we bring ourselves into, by our own sin and
folly, we should be ruined. He deals not with us according to
our deserts. Those are happy chastisements that hinder us in a
sinful way, and bring us to our duty, particularly to the duty
of restoring what we have wrongfully taken or kept. Pharaoh's
reproof of Abram was very just: What is this that thou hast
done? How unbecoming a wise and good man! If those who profess
religion, do that which is unfair and deceptive, especially if
they say that which borders upon a lie, they must expect to hear
of it; and they have reason to thank those who will tell them of
it. The sending away was kind. Pharaoh was so far from any
design to kill Abram, as he feared, that he took particular care
of him. We often perplex ourselves with fears which are
altogether groundless. Many a time we fear where no fear is.
Pharaoh charged his men not to hurt Abram in any thing. It is
not enough for those in authority, that they do not hurt
themselves; they must keep their servants and those about them
from doing hurt.
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* Abram returns out of Egypt with great riches. (1-4) Strife
between the herdsmen of Abram and Lot. Abram gives Lot his
choice of the country. (5-9) Lot chooses to dwell at Sodom.
(10-13) God renews his promise to Abram, who removes to Hebron.
(14-18)
 
#1-4 Abram was very rich: he was very heavy, so the Hebrew word
is; for riches are a burden; and they that will be rich, do but
load themselves with thick clay, #Hab 2:6|. There is a burden of
care in getting riches, fear in keeping them, temptation in
using them, guilt in abusing them, sorrow in losing them, and a
burden of account at last to be given up about them. Yet God in
his providence sometimes makes good men rich men, and thus God's
blessing made Abram rich without sorrow, #Pr 10:22|. Though it
is hard for a rich man to get to heaven, yet in some cases it
may be, #Mr 10:23,24|. Nay, outward prosperity, if well managed,
is an ornament to piety, and an opportunity for doing more good.
Abram removed to Beth-el. His altar was gone, so that he could
not offer sacrifice; but he called on the name of the Lord. You
may as soon find a living man without breath as one of God's
people without prayer.

#5-9 Riches not only afford matter for strife, and are the
things most commonly striven about; but they also stir up a
spirit of contention, by making people proud and covetous. Mine
and thine are the great make-bates of the world. Poverty and
labour, wants and wanderings, could not separate Abram and Lot;
but riches did so. Bad servants often make a great deal of
mischief in families and among neighbours, by their pride and
passion, lying, slandering, and talebearing. What made the
quarrel worse was, that the Canaanite and the Perizzite dwelt
then in the land. The quarrels of professors are the reproach of
religion, and give occasion to the enemies of the Lord to
blaspheme. It is best to keep the peace, that it be not broken;
but the next best is, if differences do happen, with all speed
to quench the fire that is broken out. The attempt to stay this
strife was made by Abram, although he was the elder and the
greater man. Abram shows himself to be a man of cool spirit,
that had the command of his passion, and knew how to turn away
wrath by a soft answer. Those that would keep the peace, must
never render railing for railing. And of a condescending spirit;
he was willing to beseech even his inferior to be at peace.
Whatever others are for, the people of God must be for peace.
Abram's plea for peace was very powerful. Let the people of the
land contend about trifles; but let not us fall out, who know
better things, and look for a better country. Professors of
religion should be most careful to avoid contention. Many
profess to be for peace who will do nothing towards it: not so
Abram. When God condescends to beseech us to be reconciled, we
may well beseech one another. Though God had promised Abram to
give this land to his seed, yet he offered an equal or better
share to Lot, who had not an equal right; and he will not, under
the protection of God's promise, act hardly to his kinsman. It
is noble to be willing to yield for peace' sake.

#10-13 Abram having offered Lot the choice, he at once accepted
it. Passion and selfishness make men rude. Lot looked to the
goodness of the land; therefore he doubted not that in such a
fruitful soil he should certainly thrive. But what came of it?
Those who, in choosing relations, callings, dwellings, or
settlements, are guided and governed by the lust of the flesh,
the lust of the eye, or the pride of life, cannot expect God's
presence or blessing. They are commonly disappointed even in
that which they principally aim at. In all our choices this
principle should rule, That is best for us, which is best for
our souls. Lot little considered the badness of the inhabitants.
The men of Sodom were impudent, daring sinners. This was the
iniquity of Sodom, pride, fulness of bread, and abundance of
idleness, #Eze 16:49|. God often gives great plenty to great
sinners. It has often been the vexatious lot of good men to live
among wicked neighbours; and it must be the more grievous, if,
as Lot here, they have brought it upon themselves by a wrong
choice.

#14-18 Those are best prepared for the visits of Divine grace,
whose spirits are calm, and not ruffled with passion. God will
abundantly make up in spiritual peace, what we lose for
preserving neighbourly peace. When our relations are separated
from us, yet God is not. Observe also the promises with which
God now comforted and enriched Abram. Of two things he assures
him; a good land, and a numerous issue to enjoy it. The
prospects seen by faith are more rich and beautiful than those
we see around us. God bade him walk through the land, not to
think of fixing in it, but expect to be always unsettled, and
walking through it to a better Canaan. He built an altar, in
token of his thankfulness to God. When God meets us with
gracious promises, he expects that we should attend him with
humble praises. In outward difficulties, it is very profitable
for the true believer to mediate on the glorious inheritance
which the Lord has for him at the last.
$-$-$- GE:14
 
* The battle of the kings, Lot is taken prisoner. (1-12) Abram
rescues Lot. (13-16) Melchizedek blesses Abram. (17-20) Abram
restores the spoil. (21-24)
 
#1-12 The wars of nations make great figure in history, but we
should not have had the record of this war if Abram and Lot had
not been concerned. Out of covetousness, Lot had settled in
fruitful, but wicked Sodom. Its inhabitants were the most ripe
for vengeance of all the descendants of Canaan. The invaders
were from Chaldea and Persia, then only small kingdoms. They
took Lot among the rest, and his goods. Though he was righteous,
and Abram's brother's son, yet he was with the rest in this
trouble. Neither our own piety, nor our relation to the
favourites of Heaven, will be our security when God's judgments
are abroad. Many an honest man fares the worse for his wicked
neighbours: it is our wisdom to separate, or at least to
distinguish ourselves from them, #2Co 6:17|. So near a relation
of Abram should have been a companion and a disciple of Abram.
If he chose to dwell in Sodom, he must thank himself if he share
in Sodom's losses. When we go out of the way of our duty, we put
ourselves from under God's protection, and cannot expect that
the choice made by our lusts, should end to our comfort. They
took Lot's goods; it is just with God to deprive us of
enjoyments, by which we suffer ourselves to be deprived of the
enjoyment of him.

#13-16 Abram takes this opportunity to give a real proof of his
being truly friendly to Lot. We ought to be ready to succour
those in distress, especially relations and friends. And though
others may have been wanting in their duty to us, yet we must
not neglect our duty to them. Abram rescued the captives. As we
have opportunity, we must do good to all.

#17-20 Melchizedek is spoken of as a king of Salem, supposed to
be the place afterwards called Jerusalem, and it is generally
thought that he was only a man. The words of the apostle, #Heb
7:3|, state only, that the sacred history has said nothing of
his ancestors. The silence of the Scriptures on this, is to
raise our thoughts to Him, whose generation cannot be declared.
Bread and wine were suitable refreshment for the weary followers
of Abram; and it is remarkable that Christ appointed the same as
the memorials of his body and blood, which are meat and drink
indeed to the soul. Melchizedek blessed Abram from God. He
blessed God from Abram. We ought to give thanks for other's
mercies as for our own. Jesus Christ, our great High Priest, is
the Mediator both of our prayers and praises, and not only
offers up ours, but his own for us. Abram gave him the tenth of
the spoils, #Heb 7:4|. When we have received some great mercy
from God, it is very fit we should express our thankfulness by
some special act of pious charity. Jesus Christ, our great
Melchisedek, is to have homage done him, and to be humbly
acknowledged as our King and Priest; not only the tithe of all,
but all we have, must be given up to him.

#21-24 Observe the king of Sodom's grateful offer to Abram, Give
me the souls, and take thou the substance. Gratitude teaches us
to recompense to the utmost of our power, those that have
undergone fatigues, run hazards, and been at expense for our
service and benefit. Abram generously refused this offer. He
accompanies his refusal with a good reason, Lest thou shouldest
say, I have made Abram rich: which would reflect upon the
promise promise and covenant of God, as if He would not have
enriched Abraham without the spoils of Sodom. The people of God
must, for their credit's sake, take heed of doing any thing that
looks mean or mercenary, or that savors of covetousness and
self-seeking. Abraham can trust the Possessor of Heaven and
earth to provide for him.
$-$-$- GE:15
 
* God encourages Abram. (1) The Divine promise, Abraham is
justified by faith. (2-6) God promises Canaan to Abraham for an
inheritance. (7-11) The promise confirmed in a vision. (12-16)
The promise confirmed by a sign. (17-21)
 
#1 God assured Abram of safety and happiness; that he should for
ever be safe. I am thy shield; or, I am a shield to thee,
present with thee, actually caring for thee. The consideration
that God himself is, and will be a shield to his people, to
secure them from all evils, a shield ready to them, and a shield
round about them, should silence all perplexing, tormenting
fears.

#2-6 Though we must never complain of God, yet we have leave to
complain to him; and to state all our grievances. It is ease to
a burdened spirit, to open its case to a faithful and
compassionate friend. Abram's complaint is, that he had no
child; that he was never likely to have any; that the want of a
son was so great a trouble to him, that it took away all his
comfort. If we suppose that Abram looked no further than outward
comfort, this complaint was to be blamed. But if we suppose that
Abram herein had reference to the promised Seed, his desire was
very commendable. Till we have evidence of our interest in
Christ, we should not rest satisfied; what will all avail me, if
I go Christless? If we continue instant in prayer, yet pray with
humble submission to the Divine will, we shall not seek in vain.
God gave Abram an express promise of a son. Christians may
believe in God with respect to the common concerns of this life;
but the faith by which they are justified, always has respect to
the person and work of Christ. Abram believed in God as
promising Christ; they believe in him as having raised him from
the dead, #Ro 4:24|. Through faith in his blood they obtain
forgiveness of sins.

#7-11 Assurance was given to Abram of the land of Canaan for an
inheritance. God never promises more than he is able to perform,
as men often do. Abram did as God commanded him. He divided the
beasts in the midst, according to the ceremony used in
confirming covenants, #Jer 34:18,19|. Having prepared according
to God's appointment, he set himself to wait for the sign God
might give him. A watch must be kept upon our spiritual
sacrifices. When vain thoughts, like these fowls, come down upon
our sacrifices, we must drive them away, and seek to attend on
God without distraction.

#12-16 A deep sleep fell upon Abram; with this sleep a horror of
great darkness fell upon him: a sudden change. The children of
light do not always walk in the light. Several things were then
foretold. 1. The suffering state of Abram's seed for a long
time. They shall be strangers. The heirs of heaven are strangers
on earth. They shall be servants; but Canaanites serve under a
curse, the Hebrews under a blessing. They shall be suffers.
Those that are blessed and beloved of God, are often sorely
afflicted by wicked men. 2. The judgment of the enemies of
Abram's seed. Though God may allow persecutors and oppressors to
trample upon his people a great while, he will certainly reckon
with them at last. 3. That great event, the deliverance of
Abram's seed out of Egypt, is here foretold. 4. Their happy
settlement in Canaan. They shall come hither again. The measure
of sin fills gradually. Some people's measure of sin fills
slowly. The knowledge of future events would seldom add to our
comfort. In the most favoured families, and most happy lives,
there are so many afflictions, that it is merciful in God to
conceal what will befall us and ours.

#17-21 The smoking furnace and the burning lamp, probably
represented the Israelites' severe trials and joyful
deliverance, with their gracious supports in the mean time. It
is probable that this furnace and lamp, which passed between the
pieces, burned and consumed them, and so completed the
sacrifice, and testified God's acceptance of it. So it intimates
that God's covenants with man are made by sacrifice, #Ps 50:5|.
And we may know that he accepts our sacrifices, if he kindles in
our souls pious and devout affections. The bounds of the land
granted are stated. Several nations, or tribes, are spoken of,
that must be cast out to make room for the seed of Abram. In
this chapter we perceive in Abram faith struggling against, and
triumphing over, unbelief. Wonder not, believers, if you meet
with seasons of darkness and distress. But it is not the will of
God that you should be cast down: fear not; for all that he was
to Abram he will be to you.
$-$-$- GE:16
 
* Sarai gives Hagar to Abram. (1-3) Hagar's misbehaviour to
Sarai. (4-6) The Angel commands Hagar to return, The promise to
her Birth of Ishmael. (7-16)
 
#1-3 Sarai, no longer expecting to have children herself,
proposed to Abram to take another wife, whose children she
might; her slave, whose children would be her property. This was
done without asking counsel of the Lord. Unbelief worked, God's
almighty power was forgotten. It was a bad example, and a source
of manifold uneasiness. In every relation and situation in life
there is some cross for us to bear: much of the exercise of
faith consists in patiently submitting, in waiting the Lord's
time, and using only those means which he appoints for the
removal of the cross. Foul temptations may have very fair
pretences, and be coloured with that which is very plausible.
Fleshly wisdom puts us out of God's way. This would not be the
case, if we would ask counsel of God by his word and by prayer,
before we attempt that which is doubtful.

#4-6 Abram's unhappy marriage to Hagar very soon made a great
deal of mischief. We may thank ourselves for the guilt and grief
that follow us, when we go out of the way of our duty. See it in
this case, Passionate people often quarrel with others, for
things of which they themselves must bear the blame. Sarai had
given her maid to Abram, yet she cries out, My wrong be upon
thee. That is never said wisely, which pride and anger put into
our mouths. Those are not always in the right, who are most loud
and forward in appealing to God: such rash and bold imprecations
commonly speak guilt and a bad cause. Hagar forgot that she
herself had first given the provocation, by despising her
mistress. Those that suffer for their faults, ought to bear it
patiently, #1Pe 2:20|.

#7-16 Hagar was out of her place, and out of the way of her
duty, and going further astray, when the Angel found her. It is
a great mercy to be stopped in a sinful way, either by
conscience or by providence. Whence comest thou? Consider that
thou art running from duty, and the privileges thou wast blest
with in Abram's tent. It is good to live in a religious family,
which those ought to consider who have this advantage. Whither
wilt thou go? Thou art running into sin; if Hagar return to
Egypt, she will return to idol gods, and into danger in the
wilderness through which she must travel. Recollecting who we
are, would often teach us our duty. Inquiring whence we came,
would show us our sin and folly. Considering whither we shall
go, discovers our danger and misery. And those who leave their
space and duty, must hasten their return, how mortifying soever
it be. The declaration of the Angel, "I will," shows this Angel
was the eternal Word and Son of God. Hagar could not but admire
the Lord's mercy, and feel, Have I, who am so unworthy, been
favoured with a gracious visit from the Lord? She was brought to
a better temper, returned, and by her behaviour softened Sarai,
and received more gentle treatment. Would that we were always
suitably impressed with this thought, Thou God seest me!
$-$-$- GE:17
 
* God renews the covenant with Abram. (1-6) Circumcision
instituted. (7-14) Sarai's name changed, Isaac promised. (15-22)
Abraham and his family are circumcised. (23-27)
 
#1-6 The covenant was to be accomplished in due time. The
promised Seed was Christ, and Christians in him. And all who are
of faith are blessed with faithful Abram, being partakers of the
same covenant blessings. In token of this covenant his name was
changed from Abram, "a high father," to Abraham, "the father of
a multitude." All that the Christian world enjoys, it is
indebted for to Abraham and his Seed.

#7-14 The covenant of grace is from everlasting in the counsels
of it, and to everlasting in the consequences of it. The token
of the covenant was circumcision. It is here said to be the
covenant which Abraham and his seed must keep. Those who will
have the Lord to be to them a God, must resolve to be to him a
people. Not only Abraham and Isaac, and his posterity by Isaac,
were to be circumcised, but also Ishmael and the bond-servants.
It sealed not only the covenant of the land of Canaan to Isaac's
posterity, but of heaven, through Christ, to the whole church of
God. The outward sign is for the visible church; the inward seal
of the Spirit is peculiar to those whom God knows to be
believers, and he alone can know them. The religious observance
of this institution was required, under a very severe penalty.
It is dangerous to make light of Divine institutions, and to
live in the neglect of them. The covenant in question was one
that involved great blessings for the world in all future ages.
Even the blessedness of Abraham himself, and all the rewards
conferred upon him, were for Christ's sake. Abraham was
justified, as we have seen, not by his own righteousness, but by
faith in the promised Messiah.

#15-22 Here is the promise made to Abraham of a son by Sarai, in
whom the promise made to him should be fulfilled. The assurance
of this promise was the change of Sarai's name into Sarah. Sarai
signifies my princess, as if her honour were confined to one
family only; Sarah signifies a princess. The more favours God
confers upon us, the more low we should be in our own eyes.
Abraham showed great joy; he laughed, it was a laughter of
delight, not of distrust. Now it was that Abraham rejoiced to
see Christ's day; now he saw it and was glad, #Joh 8:56|.
Abraham, dreading lest Ishmael should be abandoned and forsaken
of God, put up a petition on his behalf. God gives us leave in
prayer to be particular in making known our requests. Whatever
is our care and fear, should be spread before God in prayer. It
is the duty of parents to pray for their children, and the great
thing we should desire is, that they may be kept in covenant
with Him, and may have grace to walk before him in uprightness.
Common blessings are secured to Ishmael. Outward good things are
often given to those children of godly parents who are born
after the flesh, for their parents' sake. Covenant blessings are
reserved for Isaac, and appropriated to him.

#23-27 Abraham and all his family were circumcised; so receiving
the token of the covenant, and distinguishing themselves from
other families that had no part nor lot in the matter. It was an
implicit obedience; he did as God said unto him, and did not ask
why or wherefore. He did it because God bade him. It was a
speedy obedience; in the self-same day. Sincere obedience makes
no delay. Not only the doctrines of revelation, but the seals of
God's covenant, remind us that we are guilty, polluted sinners.
They show us our need of the blood of atonement; they point to
the promised Saviour, and teach us to exercise faith in him.
They show us that without regeneration, and sanctification by
his Spirit, and the mortification of our corrupt and carnal
inclinations, we cannot be in covenant with God. But let us
remember that the true circumcision is that of the heart, by the
Spirit, #Ro 2:28,29|. Both under the old and new dispensation,
many have had the outward profession, and the outward seal, who
were never sealed by the Holy Spirit of promise.
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* The Lord appears to Abraham. (1-8) Sarah's unbelief reproved.
(9-15) God reveals to Abraham the destruction of Sodom. (16-22)
Abraham's intercession for Sodom. (23-33)
 
#1-8 Abraham was waiting to entertain any weary traveller, for
inns were not to be met with as among us. While Abraham was thus
sitting, he saw three men coming. These were three heavenly
beings in human bodies. Some think they were all created angels;
others, that one of them was the Son of God, the Angel of the
covenant. Washing the feet is customary in those hot climates,
where only sandals are worn. We should not be forgetful to
entertain strangers, for thereby some have entertained angels
unawares, #Heb 13:2|; nay, the Lord of angels himself; as we
always do, when for his sake we entertain the least of his
brethren. Cheerful and obliging manners in showing kindness, are
great ornaments to piety. Though our condescending Lord
vouchsafes not personal visits to us, yet still by his Spirit he
stands at the door and knocks; when we are inclined to open, he
deigns to enter; and by his gracious consolations he provides a
rich feast, of which we partake with him, #Re 3:20|.

#9-15 Where is Sarah thy wife? was asked. Note the answer, In
the tent. Just at hand, in her proper place, occupied in her
household concerns. There is nothing got by gadding. Those are
most likely to receive comfort from God and his promises, who
are in their proper place, and in the way of their duty, #Lu
2:8|. We are slow of heart to believe, and need line upon line to
the same purport. The blessings others have from common
providence, believers have from the Divine promise, which makes
them very sweet, and very sure. The spiritual seed of Abraham
owe their life, and joy, and hope, and all, to the promise.
Sarah thinks this too good news to be true; she laughed, and
therefore cannot as yet find in her heart to believe it. Sarah
laughed. We might not have thought there was a difference
between Sarah's laughter and Abraham's, ch. #17:17|; but He who
searches the heart, saw that the one sprung from unbelief, and
the other from faith. She denied that she had laughed. One sin
commonly brings in another, and it is not likely we shall
strictly keep to truth, when we question the Divine truth. But
whom the Lord loves he will rebuke, convict, silence, and bring
to repentance, and if they sin before him.

#16-22 The two who are supposed to have been created angels went
toward Sodom. The one who is called Jehovah throughout the
chapter, continued with Abraham, and would not hide from him the
thing he intended to do. Though God long forbears with sinners,
from which they fancy that the Lord does not see, and does not
regard; yet when the day of his wrath comes, he will look toward
them. The Lord will give Abraham an opportunity to intercede
with him, and shows him the reason of his conduct. Consider, as
a very bright part of Abraham's character and example, that he
not only prayed with his family, but he was very careful to
teach and rule them well. Those who expect family blessings must
make conscience of family duty. Abraham did not fill their heads
with matters of doubtful dispute; but he taught them to be
serious and devout in the worship of God, and to be honest in
their dealings with all men. Of how few may such a character be
given in our days! How little care is taken by masters of
families to ground those under them in the principles of
religion! Do we watch from sabbath to sabbath whether they go
forward or backward?

#23-33 Here is the first solemn prayer upon record in the Bible;
and it is a prayer for the sparing of Sodom. Abraham prayed
earnestly that Sodom might be spared, if but a few righteous
persons should be found in it. Come and learn from Abraham what
compassion we should feel for sinners, and how earnestly we
should pray for them. We see here that the effectual, fervent
prayer of a righteous man avails much. Abraham, indeed, failed
in his request for the whole place, but Lot was miraculously
delivered. Be encouraged then to expect, by earnest prayer, the
blessing of God upon your families, your friends, your
neighbourhood. To this end you must not only pray, but you must
live like Abraham. He knew the Judge of all the earth would do
right. He does not plead that the wicked may be spared for their
own sake, or because it would be severe to destroy them, but for
the sake of the righteous who might be found among them. And
righteousness only can be made a plea before God. How then did
Christ make intercession for transgressors? Not by blaming the
Divine law, nor by alleging aught in extenuation or excuse of
human guilt; but by pleading HIS OWN obedience unto death.
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* The destruction of Sodom, and the deliverance of Lot. (1-29)
The sin and disgrace of Lot. (30-38)
 
#1-29 Lot was good, but there was not one more of the same
character in the city. All the people of Sodom were very wicked
and vile. Care was therefore taken for saving Lot and his
family. Lot lingered; he trifled. Thus many who are under
convictions about their spiritual state, and the necessity of a
change, defer that needful work. The salvation of the most
righteous men is of God's mercy, not by their own merit. We are
saved by grace. God's power also must be acknowledged in
bringing souls out of a sinful state If God had not been
merciful to us, our lingering had been our ruin. Lot must flee
for his life. He must not hanker after Sodom. Such commands as
these are given to those who, through grace, are delivered out
of a sinful state and condition. Return not to sin and Satan.
Rest not in self and the world. Reach toward Christ and heaven,
for that is escaping to the mountain, short of which we must not
stop. Concerning this destruction, observe that it is a
revelation of the wrath of God against sin and sinners of all
ages. Let us learn from hence the evil of sin, and its hurtful
nature; it leads to ruin.

#30-38 See the peril of security. Lot, who kept chaste in Sodom,
and was a mourner for the wickedness of the place, and a witness
against it, when in the mountain, alone, and, as he thought, out
of the way of temptation, is shamefully overtaken. Let him that
thinks he stands high, and stands firm, take heed lest he fall.
See the peril of drunkenness; it is not only a great sin itself,
but lets in many sins, which bring a lasting wound and
dishonour. Many a man does that, when he is drunk, which, when
he is sober, he could not think of without horror. See also the
peril of temptation, even from relations and friends, whom we
love and esteem, and expect kindness from. We must dread a
snare, wherever we are, and be always upon our guard. No excuse
can be made for the daughters, nor for Lot. Scarcely any account
can be given of the affair but this, The heart is deceitful
above all things, and desperately wicked: who can know it? From
the silence of the Scripture concerning Lot henceforward, learn
that drunkenness, as it makes men forgetful, so it makes them to
be forgotten.
$-$-$- GE:20
 
* Abraham's sojourn at Gerar, Sarah is taken by Abimelech. (1-8)
Abimelech's rebuke to Abraham. (9-13) Abimelech restores Sarah.
(14-18)
 
#1-8 Crooked policy will not prosper: it brings ourselves and
others into danger. God gives Abimelech notice of his danger of
sin, and his danger of death for his sin. Every wilful sinner is
a dead man, but Abimelech pleads ignorance. If our consciences
witness, that, however we may have been cheated into a snare, we
have not knowingly sinned against God, it will be our rejoicing
in the day of evil. It is matter of comfort to those who are
honest, that God knows their honesty, and will acknowledge it.
It is a great mercy to be hindered from committing sin; of this
God must have the glory. But if we have ignorantly done wrong,
that will not excuse us, if we knowingly persist in it. He that
does wrong, whoever he is, prince or peasant, shall certainly
receive for the wrong which he has done, unless he repent, and,
if possible, make restitution.

#9-13 See here much to blame, even in the father of the
faithful. Mark his distrust of God, his undue care about life,
his intent to deceive. He also threw temptation in the way of
others, caused affliction to them, exposed himself and Sarah to
just rebukes, and yet attempted an excuse. These things are
written for our warning, not for us to imitate. Even Abraham
hath not whereof to glory. He cannot be justified by his works,
but must be indebted for justification, to that righteousness
which is upon all and unto all them that believe. We must not
condemn all as hypocrites who fall into sin, if they do not
continue in it. But let the unhumbled and impenitent take heed
that they do not sin on, thinking that grace may abound.
Abimelech, being warned of God, takes the warning; and being
truly afraid of sin and its consequences, he rose early to
pursue the directions given him.

#14-18 We often trouble ourselves, and even are led into
temptation and sin, by groundless suspicions; and find the fear
of God where we expected it not. Agreements to deceive generally
end in shame and sorrow; and restraints from sin, though by
suffering, should be thankfully acknowledged. Though the Lord
rebuke, yet he will pardon and deliver his people, and he will
give them favour in the sight of those with whom they sojourn;
and overrule their infirmities, when they are humbled for them,
so that they shall prove useful to themselves and others.
$-$-$- GE:21
 
* Birth of Isaac, Sarah's joy. (1-8) Ishmael mocks Isaac. (9-13)
Hagar and Ishmael are cast forth, They are relieved and
comforted by an angel. (14-21) Abimelech's covenant with
Abraham. (22-34)
 
#1-8 Few under the Old Testament were brought into the world
with such expectations as Isaac. He was in this a type of
Christ, that Seed which the holy God so long promised, and holy
men so long expected. He was born according to the promise, at
the set time of which God had spoken. God's promised mercies
will certainly come at the time which He sets, and that is the
best time. Isaac means "laughter," and there was good reason for
the name, ch. #17:17; 18:13|. When the Sun of comfort is risen
upon the soul, it is good to remember how welcome the dawning of
the day was. When Sarah received the promise, she laughed with
distrust and doubt. When God gives us the mercies we began to
despair of, we ought to remember with sorrow and shame our
sinful distrust of his power and promise, when we were in
pursuit of them. This mercy filled Sarah with joy and wonder.
God's favours to his covenant people are such as surpass their
own and others' thoughts and expectations: who could imagine
that he should do so much for those that deserve so little, nay,
for those that deserve so ill? Who would have said that God
should send his Son to die for us, his Spirit to make us holy,
his angels to attend us? Who would have said that such great
sins should be pardoned, such mean services accepted, and such
worthless worms taken into covenant? A short account of Isaac's
infancy is given. God's blessing upon the nursing of children,
and the preservation of them through the perils of the infant
age, are to be acknowledged as signal instances of the care and
tenderness of the Divine providence. See #Ps 22:9,10; Ho
11:1,2|.

#9-13 Let us not overlook the manner in which this family matter
instructs us not to rest in outward privileges, or in our own
doings. And let us seek the blessings of the new covenant by
faith in its Divine Surety. Ishmael's conduct was persecution,
being done in profane contempt of the covenant and promise, and
with malice against Isaac. God takes notice of what children say
and do in their play; and will reckon with them, if they say or
do amiss, though their parents do not. Mocking is a great sin,
and very provoking to God. And the children of promise must
expect to be mocked. Abraham was grieved that Ishmael should
misbehave, and Sarah demand so severe a punishment. But God
showed him that Isaac must be the father of the promised Seed;
therefore, send Ishmael away, lest he corrupt the manners, or
try to take the rights of Isaac. The covenant seed of Abraham
must be a people by themselves, not mingled with those who were
out of covenant: Sarah little thought of this; but God turned
aright what she said.

#14-21 If Hagar and Ishmael had behaved well in Abraham's
family, they might have continued there; but they were justly
punished. By abusing privileges, we forfeit them. Those who know
not when they are well off, will be made to know the worth of
mercies by the want of them. They were brought to distress in
the wilderness. It is not said that the provisions were spent,
or that Abraham sent them away without money. But the water was
spent; and having lost their way, in that hot climate Ishmael
was soon overcome with fatigue and thirst. God's readiness to
help us when we are in trouble, must not slacken, but quicken
our endeavours to help ourselves. The promise concerning her son
is repeated, as a reason why Hagar should bestir herself to help
him. It should engage our care and pains about children and
young people, to consider that we know not what great use God
has designed them for, and may make of them. The angel directs
her to a present supply. Many who have reason to be comforted,
go mourning from day to day, because they do not see the reason
they have for comfort. There is a well of water near them in the
covenant of grace, but they are not aware of it, till the same
God that opened their eyes to see their wound, opens them to see
their remedy. Paran was a wild place, fit for a wild man; such
as Ishmael. Those who are born after the flesh, take up with the
wilderness of this world, while the children of the promise aim
at the heavenly Canaan, and cannot be at rest till they are
there. Yet God was with the lad; his outward welfare was owing
to this.

#22-34 Abimelech felt sure that the promises of God would be
fulfilled to Abraham. It is wise to connect ourselves with those
who are blessed of God; and we ought to requite kindness to
those who have been kind to us. Wells of water are scarce and
valuable in eastern countries. Abraham took care to have his
title to the well allowed, to prevent disputes in future. No
more can be expected from an honest man than that he be ready to
do right, as soon as he knows he has done wrong. Abraham, being
now in a good neighbourhood, stayed a great while there. There
he made, not only a constant practice, but an open profession of
his religion. There he called on the name of the Lord, as the
everlasting God; probably in the grove he planted, which was his
place of prayer. Abraham kept up public worship, in which his
neighbours might join. Good men should do all they can to make
others so. Wherever we sojourn, we must neither neglect nor be
ashamed of the worship of Jehovah.
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* God commands Abraham to offer up Isaac. (1,2) Abraham's faith
and obedience to the Divine command. (3-10) Another sacrifice is
provided instead of Isaac. (11-14) The covenant with Abraham
renewed. (15-19) The family of Nahor. (20-24)
 
#1,2 We never are secure from trials In Hebrew, to tempt, and to
try, or to prove, are expressed by the same word. Every trial is
indeed a temptation, and tends to show the dispositions of the
heart, whether holy or unholy. But God proved Abraham, not to
draw him to sin, as Satan tempts. Strong faith is often
exercised with strong trials, and put upon hard services. The
command to offer up his son, is given in such language as makes
the trial more grievous; every word here is a sword. Observe, 1.
The person to be offered: Take thy son; not thy bullocks and thy
lambs. How willingly would Abraham have parted with them all to
redeem Isaac! Thy son; not thy servant. Thine only son; thine
only son by Sarah. Take Isaac, that son whom thou lovest. 2. The
place: three days' journey off; so that Abraham might have time
to consider, and might deliberately obey. 3. The manner: Offer
him fro a burnt-offering; not only kill his son, his Isaac, but
kill him as a sacrifice; kill him with all that solemn pomp and
ceremony, with which he used to offer his burnt-offerings.

#3-10 Never was any gold tried in so hot a fire. Who but Abraham
would not have argued with God? Such would have been the thought
of a weak heart; but Abraham knew that he had to do with a God,
even Jehovah. Faith had taught him not to argue, but to obey. He
is sure that what God commands is good; that what he promises
cannot be broken. In matters of God, whoever consults with flesh
and blood, will never offer up his Isaac to God. The good
patriarch rises early, and begins his sad journey. And now he
travels three days, and Isaac still is in his sight! Misery is
made worse when long continued. The expression, We will come
again to you, shows that Abraham expected that Isaac, being
raised from the dead, would return with him. It was a very
affecting question that Isaac asked him, as they were going
together: "My father," said Isaac; it was a melting word, which,
one would think, should strike deeper in the heart of Abraham,
than his knife could in the heart of Isaac. Yet he waits for his
son's question. Then Abraham, where he meant not, prophesies:
"My son, God will provide a lamb for a burnt-offering." The Holy
Spirit, by his mouth, seems to predict the Lamb of God, which he
has provided, and which taketh away the sin of the world.
Abraham lays the wood in order for his Isaac's funeral pile, and
now tells him the amazing news: Isaac, thou art the lamb which
God has provided! Abraham, no doubt, comforting him with the
same hopes with which he himself by faith was comforted. Yet it
is necessary that the sacrifice be bound. The great Sacrifice,
which, in the fulness of time, was to be offered up, must be
bound, and so must Isaac. This being done, Abraham takes the
knife, and stretches out his hand to give the fatal blow. Here
is an act of faith and obedience, which deserves to be a
spectacle to God, angels, and men. God, by his providence, calls
us to part with an Isaac sometimes, and we must do it with
cheerful submission to his holy will, #1Sa 3:18|.

#11-14 It was not God's intention that Isaac should actually be
sacrificed, yet nobler blood than that of animals, in due time,
was to be shed for sin, even the blood of the only begotten Son
of God. But in the mean while God would not in any case have
human sacrifices used. Another sacrifice is provided. Reference
must be had to the promised Messiah, the blessed Seed. Christ
was sacrificed in our stead, as this ram instead of Isaac, and
his death was our discharge. And observe, that the temple, the
place of sacrifice, was afterwards built upon this same mount
Moriah; and Calvary, where Christ was crucified, was near. A new
name was given to that place, for the encouragement of all
believers, to the end of the world, cheerfully to trust in God,
and obey him. Jehovah-jireh, the Lord will provide; probably
alluding to what Abraham had said, God will provide himself a
lamb. The Lord will always have his eye upon his people, in
their straits and distresses, that he may give them seasonable
help.

#15-19 There are high declarations of God's favour to Abraham in
this confirmation of the covenant with him, exceeding any he had
yet been blessed with. Those that are willing to part with any
thing for God, shall have it made up to them with unspeakable
advantage. The promise, ver. #18|, doubtless points at the
Messiah, and the grace of the gospel. Hereby we know the
loving-kindness of God our Saviour towards sinful man, in that
he hath not withheld his Son, his only Son, from us. Hereby we
perceive the love of Christ, in that he gave himself a sacrifice
for our sins. Yet he lives, and calls to sinners to come to him,
and partake of his blood-bought salvation. He calls to his
redeemed people to rejoice in him, and to glorify him. What then
shall we render for all his benefits? Let his love constrain us
to live not to ourselves, but to Him who died for us, and rose
again. Admiring and adoring His grace, let us devote our all to
his service, who laid down his life for our salvation. Whatever
is dearest to us upon earth is our Isaac. And the only way for
us to find comfort in an earthly thing, is to give it by faith
into the hands of God. Yet remember that Abraham was not
justified by his readiness to obey, but by the infinitely more
noble obedience of Jesus Christ; his faith receiving this,
relying on this, rejoicing in this, disposed and made him able
for such wonderful self-denial and duty.

#20-24 This chapter ends with some account of Nahor's family,
who had settled at Haran. This seems to be given for the
connexion which it had with the church of God. From thence Isaac
and Jacob took wives; and before the account of those events
this list is recorded. It shows that though Abraham saw his own
family highly honoured with privileges, admitted into covenant,
and blessed with the assurance of the promise, yet he did not
look with disdain upon his relations, but was glad to hear of
the increase and welfare of their families.
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* The death of Sarah, Abraham applies for a burying-place.
(1-13) Sarah's burying-place. (14-20)
 
#1-13 The longest life must shortly come to a close. Blessed be
God that there is a world where sin, death, vanity, and vexation
cannot enter. Blessed be his name, that even death cannot part
believers from union with Christ. Those whom we most love, yea,
even our own bodies, which we so care for, must soon become
loathsome lumps of clays, and be buried out of sight. How loose
then should we be to all earthly attachments and adornments! Let
us seek rather that our souls be adorned with heavenly graces.
Abraham rendered honour and respect to the princes of Heth,
although of the ungodly Canaanites. The religion of the Bible
enjoins to pay due respect to all in authority, without
flattering their persons, or countenancing their crimes if they
are unworthy characters. And the noble generosity of these
Canaanites shames and condemns the closeness, selfishness, and
ill-humour of many that call themselves Israelites. It was not
in pride that Abraham refused the gift, because he scorned to be
beholden to Ephron; but in justice and in prudence. Abraham was
able to pay for the field, and therefore would not take
advantage of Ephron's generosity. Honesty, as well as honour,
forbids us to take advantage of our neighbour's liberality, and
to impose, upon those who give freely.

#14-20 Prudence, as well as justice, directs us to be fair and
open in our dealings; cheating bargains will not bear the light.
Abraham, without fraud or delay, pays the money. He pays it at
once in full, without keeping any part back; and by weight,
current money with the merchant, without deceit. See how
anciently money was used for the help of trade, and how honestly
it should be