Part 41
thing, made a jest of that, and so perished in the overthrow. Thus many who are warned of the danger they are in by sin, make a light matter of it; such will perish with their blood upon their heads.
16. Tho' Lot did not make a jest of the warning as his sons-in-law, yet he lingered, he did not make so much haste as the case required. And it might have been fatal to him, if the angels had not laid hold on his hand, and brought him forth. Herein the Lord was merciful to him, otherwise he might justly have left him to perish, since he was loath to depart. If God had not been merciful to us, our lingering had been our ruin.
17. Look not behind thee - He must not loiter by the way; stay not in all the plain - For it would all be made one dead sea: he must not take up short of the place of refuge appointed him; escape to the mountain - Such as these are the commands given to those who through grace are delivered out of a sinful state.
1. Return not to sin and Satan, for that's looking back to Sodom. 2. Rest not in the world, for that's staying in the plain. And, 3. Reach toward Christ and heaven, for that is escaping to the mountain, short of which we must not take up. 22. I cannot do any thing till thou be come thither - The very presence of good men in a place helps to keep off judgments. See what care God takes for the preservation of his people!
24. Then the Lord rained - from the Lord - God the Son, from God the Father, for the Father has committed all judgment to the Son. He that is the saviour will be the destroyer of those that reject the salvation.
25. And he overthrew the cities, and all the inhabitants of them, the plain, and all that grew upon the ground - It was an utter ruin, and irreparable; that fruitful valley remains to this day a great lake, or dead sea. Travelers say it is about thirty miles long, and ten miles broad. It has no living creature in it: it is not moved by the wind: the smell of it is offensive: things do not easily sink in it. The Greeks call it Asphaltis, from a sort of pitch which it casts up. Jordan falls into it, and is lost there. It was a punishment that answered their sin. Burning lusts against nature were justly punished with this preternatural burning.
26. But his wife looked back from behind him - Herein she disobeyed an express command. Probably she hankered after her house and goods in Sodom, and was loath to leave them. Christ intimates this to be her sin, Luke xvii, 31, 32, she too much regarded her stuff. And her looking back spoke an inclination to go back; and therefore our saviour uses it as a warning against apostasy from our Christian profession. And she became a pillar of salt - She was struck dead in the place, yet her body did not fall down, but stood fixed and erect like a pillar or monument, not liable to waste or decay, as human bodies exposed to the air are, but metamorphosed into a metallic substance, which would last perpetually. Our communion with God consists in our gracious regard to him, and his gracious regard to us. We have here therefore the communion that was between God and Abraham in the event concerning Sodom, as before in the consultation concerning It; for communion with God is to be kept up in providences as well as in ordinances.
27. And Abraham gat up early - And to see what was become of his prayers, he went to the very place were he had stood before the Lord.
28. And he looked toward Sodom - Not as Lot's wife did, tacitly reflecting upon the divine severity, but humbly adoring it, and acquiescing in it. Here is God's favourable regard to Abraham,
ver. 29. As before when Abraham prayed for Ishmael, God heard him for Isaac, so now when he prayed for Sodom, he heard for Lot.
29. God remembered Abraham, and for his sake sent Lot out of the overthrow - God will certainly give an answer of peace to the prayer of faith in his own way and time.
30. He feared to dwell in Zoar - Here is the great trouble and distress that Lot was brought into after his deliverance, ver. 29. He was frightened out of Zoar, durst not dwell there, either because he was conscious to himself that it was a refuge of his own chusing, and that therein he had foolishly prescribed to God, and therefore could not but distrust his safety in it. Probably he found it as wicked as Sodom; and therefore concluded it could not long survive it; or perhaps he observed the rise and increase of those waters, which, after the conflagration, began to overflow the plain, and which, mixing with the ruins, by degrees made the dead sea; in those waters he concluded Zoar must needs perish, (though it had escaped the fire) because it stood upon the same flat. He was now glad to go to the mountain, the place which God had appointed for his shelter. See in Lot what those bring themselves to at last, that forsake the communion of saints for secular advantages.
We have here, I. Abraham's sin in denying his wife, and Abimelech's sin thereupon in taking her, ver. 1,
2. II. God's discourse with Abimelech in a dream upon this occasion; wherein he shews him
his error, ver. 3. accepts his plea, ver. 4, 5, 6. and directs him to make restitution, ver. 7. III. Abimelech's discourse with Abraham; wherein he chides him for the cheat he had put
upon him, ver. 8, 9, 10. and Abraham excuses it as well as he can, ver. 11, 12, 13. IV. The good issue of the story; in which Abimelech restores Abraham his wife, ver. 14,
15, 16. and Abraham by prayer prevails with God for the removal of the judgment Abimelech was under, ver. 17, 18.
1. And Abraham sojourned in Gerar - We are not told upon what occasion he removed, whether terrified by the destruction of Sodom, or, as some of the Jewish writers say, because he was grieved at Lot's incest with his daughters, and the reproach which the Canaanites cast upon him for his kinsman's sake. The king of Gerar sent and took her - To his house, in order to the taking of her to his bed.
3. But God came to Abimelech in a dream - It appears by this that God revealed himself by dreams, which evidenced themselves to be divine and supernatural, not only to his servants the prophets, but even to those that were out of the pale of the church; but then usually it was with some regard to God's own people.
4. Wilt thou slay also a righteous nation - Not such a nation as Sodom. 6. I withheld thee from sinning against me - It is God that restrains men from doing the ill they would do; it is not from him that there is sin, but it is from him that there is not more sin, either by
his influence on mens minds checking their inclination to sin, or by his providence taking away the opportunity. It is a great mercy to be hindered from committing sin, which God must have the glory of whoever is the instrument.
9. Thou hast done deeds that ought not to be done - Equivocation and dissimulation, however they may be palliated, are very ill things, and by no means to be admitted in any case. He takes it as a very great injury to himself and his family, that Abraham had thus exposed them to sin, What have I offended thee? - If I had been thy worst enemy, thou couldst not have done me a worse turn, nor taken a more effectual course to be avenged on me. Note, We ought to reckon, that those do us the greatest dislikedness in the world, that any way tempt us or expose us to sin, though they may pretend friendship, and offer that which is grateful enough to the corrupt nature. He challenges him to assign any just cause he had to suspect them as a dangerous people for an honest man to live among.
10. What sawest thou that thou hast done this thing - What reason hadst thou to think, that if we had known her to be thy wife, thou wouldst have been exposed to any danger by it?
11. I thought surely the fear of God is not in this place, and they will slay me - There are many places and persons that have more of the fear of God in them than we think they have; perhaps they are not called by our name, they do not wear our badges, they do not tie themselves to that which we have an opinion of; and therefore we conclude they have not the fear of God in their hearts!
13. When God caused me to wander from my father's house - Then we settled this matter. It may be, that God denied Abraham and Sarah the blessing of children so long to punish them for this sinful compact they had made to deny one another: if they will not own their marriage, why should God own it? But we may suppose, that alter this reproof they agreed never to do so again, and then presently we read, chap. xxi, 1, 2, that Sarah conceived.
16. Thy brother is to thee a covering of the eyes - Thou must look at no other, nor desire to be looked at by any other. Yoke-fellows must be to each other for a covering of the eyes. The marriagecovenant is a covenant with the eyes, like Job's, Job xxxi, 1.
In this chapter we have, I. Isaac, the child of promise, born into Abraham's family, ver. 18. II. Ishmael, the son of the bond-woman, cast out of it, ver. 9-21. III. Abraham's league with Abimelech, ver. 22-32. IV. His devotion to God, ver. 33, 34.
2. Sarah conceived - Sarah by faith, received strength to conceive, Heb. xi, 11. God therefore, by promise, gave that strength. Abraham was old, and Sarah old, and both as good as dead, and then the word of God took place.
4. He circumcised his son - The covenant being established with him, the seal of the covenant was administered to him.
6. And Sarah said, God has made me to laugh - He hath given me both cause to rejoice, and a heart to rejoice. And it adds to the comfort of any mercy to have our friends rejoice with us in it, See Luke i, 58. They that hear will laugh with me - Others will rejoice in this instance of God's power and goodness, and be encouraged to trust in him.
9. Sarah saw the son of the Egyptian mocking - Mocking Isaac no doubt, for it is sad, with reference to this, Gal. iv, 29, that he that was born after the flesh, persecuted him that was born after the spirit. Ishmael is here called the son of the Egyptian, because (as some think) the four hundred years affliction of the seed of Abraham by the Egyptians began now, and was to be dated from hence.
10. Cast out the bond-woman - This was a type of the rejection of the unbelieving Jews, who, though they were the seed of Abraham, yet, because they submitted not to the gospel-covenant, were unchurched and disfranchised. And that, which above any thing provoked God to cast them off, was, their mocking and persecuting the gospel-church, God's Isaac, in his infancy.
11. The thing was very grievous in Abraham's sight - it grieved him that Ishmael had given such provocation. And still more that Sarah insisted upon such a punishment.
13. The casting out of Ishmael was not his ruin. He shall be a nation because he is thy seed - We are not sure that it was his eternal ruin. It is presumption to say, that all these who are left out of the external dispensation of God's covenant are excluded from all his mercies. Those may be saved who are not thus honoured.
14. And Abraham rose up early in the morning - We may suppose immediately after he had in the night-visions received orders to do this.
17. God heard the voice of the lad - We read not of a word be said; but his sighs and groans, cried loud in the ears of the God of mercy. An angel was sent to comfort Hagar, who assures her, God has heard the voice of the lad where he is - Though he be in the wilderness; for wherever we are, there is a way open heavenwards; therefore lift up the lad, and hold him in thy hand - God's readiness to help us when we are in trouble must not slacken, but quicken our endeavours to help ourselves. He repeats the promise concerning her son, that he should be a great nation, as a reason why she should bestir herself to help him.
31. Beer-sheba - That is, the well of the oath, in remembrance of the covenant that they swear to, that they might be ever mindful of it.
33. And Abraham planted a grove - For a shade to his tent, or perhaps an orchard of fruit trees; and there, though we cannot say he settled, for God would have him while he lived to be a stranger and a pilgrim, yet he sojourned many days. And called there on the name of the Lord - Probably in the grove he planted, which was his oratory, or house of prayer: he kept up publick worship, to which probably his neighbours resorted, and joined with him. Men should not only retain their goodness wherever they go, but do all they can to propagate it, and make others good. The everlasting God - Though God had made himself known to Abraham as his God in particular; yet he forgets not to give glory to him as the Lord of all, the everlasting God, who was before all worlds, and will be when time and days shall be no more.
We have here, I. The strange command which God gave to Abraham, ver. 1, 2. II. Abraham's strange obedience to this command, ver. 3-10. III. The strange issue of this trial. (1.) The sacrificing of Isaac was countermanded, ver. 11,
12. (2.) Another sacrifice was provided, ver. 13, 14. (3.) The covenant was renewed with Abraham hereupon, ver. 1519. IV. An account of some of Abraham's relations, ver. 20-24.
1. Here is the trial of Abraham's faith, whether it continued so strong, so vigourous, so victorious, after a long settlement in communion with God, as it was at first, when by it he left his country: then it appeared that he loved God better than his father; now, that he loved him better than his son. After these things - After all the other exercises he had had, all the difficulties he had gone through: now perhaps he was beginning to think the storms were blown over but after all, this encounter comes, which is stranger than any yet. God did tempt Abraham - Not to draw him to sin, so Satan tempts; but to discover his graces, how strong they were, that they might be found to praise and honour and glory. The trial itself: God appeared to him as he had formerly done, called him by name Abraham, that name which had been given him in ratification of the promise: Abraham, like a good servant, readily answered, Here am I; what saith my Lord unto his servant? Probably he expected some renewed promise, like those, chap. xv, 1; xvii, 1, but to his great amazement that which God hath to say to him is in short, Abraham, go kill thy son: and this command is given him in such aggravating language as makes the temptation abundantly more grievous. When God speaks, Abraham, no doubt, takes notice of every word, and listens attentively to it: and every word here is a sword in his bones; the trial is steel'd with trying phrases. Is it any pleasure to the Almighty that he should afflict? No, it is not; yet when Abraham's faith is to be tried, God seems to take pleasure in the aggravation of the trial.
2. And he said, take thy son - Not thy bullocks and thy lambs; how willingly would Abraham have parted with them by thousands to redeem Isaac! Not thy servant, no, not the steward of thine house. Thine only son - Thine only son by Sarah. Ishmael was lately cast out, to the grief of Abraham, and now Isaac only was left and must he go too? Yes: take Isaac, him by name, thy laughter, that son indeed. Yea, that son whom thou lovest - The trial was of Abraham's love to God, and therefore it must be in a beloved son: in the Hebrew 'tis expressed more emphatically, and I think might very well be read thus, Take now that son of thine, that only son of thine, whom thou lovest, that Isaac. And get thee into the land of Moriah - Three days journey off: so that he might have time to consider it, and if he do it, must do it deliberately. And offer him for a burnt offering - He must not only kill his son, but kill him as a sacrifice, with all that sedateness and composedness of mind, with which he used to offer his burntoffering.
3. The several steps of this obedience, all help to magnify it, and to shew that he was guided by prudence, and governed by faith, in the whole transaction. (1.) He rises early - Probably the command was given in the visions of the night, and early the next morning he sets himself about it, did not delay, did not demur. Those that do the will of God heartily will do it speedily. (2.) He gets things ready for a sacrifice, and it should seem, with his own hands, cleaves the wood for the burnt-offering. (3.) He left his servants at some distance off, left they should have created him some
disturbance in his strange oblation. Thus when Christ was entering upon his agony in the garden, he took only three of his disciples with him.
6. Isaac's carrying the wood was a type of Christ, who carried his own cross, while Abraham, with a steady and undaunted resolution, carried the fatal knife and fire.
7. Behold the fire and the wood, but where is the lamb? - This is, 1. A trying question to Abraham; how could he endure to think that Isaac is himself the lamb? 2. 'Tis a teaching question to us all, that when we are going to worship God, we should seriously consider whether we have every thing ready, especially the lamb for a burnt-offering. Behold, the fire is ready; that is, the Spirit's assistance, and God's acceptance: the wood is ready, the instituted ordinances designed to kindle our affections, which indeed, without the Spirit, are but like wood without fire, but the Spirit works by them. All things are now ready, but where is the lamb? Where is the heart? Is that ready to be offered up to God, to ascend to him as a burntoffering? 8. My son, God will provide himself a lamb - This was the language either, 1. Of his obedience; we must offer the lamb which God has appointed now to be offered; thus giving him this general rule of submission to the divine will to prepare him for the application of it to himself. Or, 2. Of his faith; whether he meant it so or no, this proved to be the meaning of it; a sacrifice was provided instead of Isaac. Thus, 1. Christ the great sacrifice of atonement was of God's providing: when none in heaven or earth could have found a lamb for that burnt-offering, God himself found the ransom. 2. All our sacrifices of acknowledgement are of God's providing too; 'tis he that prepares the heart. The broken and contrite spirit is a sacrifice of God, of his providing. 9. With the same resolution and composedness of mind, he applies himself to the compleating of this sacrifice. After many a weary step, and with a heavy heart, he arrives at length at the fatal place; builds the altar, an altar of earth, we may suppose, the saddest that ever be built; lays the wood in order for Isaac's funeral pile; and now tells him the amazing news. Isaac, for ought appears, is as willing as Abraham; we do not find that he made any objection against it. God commands it to be done, and Isaac has learned to submit. Yet it is necessary that a sacrifice be bound; the great Sacrifice, which, in the fulness of time, was to be offered up, must be bound, and therefore so must Isaac. Having bound him he lays him upon the altar, and his hand upon the head of the sacrifice. Be astonished, O heavens, at this, and wonder, O earth! here is an act of faith and obedience which deserves to be a spectacle to God, angels and men; Abraham's darling, the church's hope, the heir of promise, lies ready to bleed and die by his own father's hands! Now this obedience of Abraham in offering up Isaac is a lively representation,
1. Of the love of God to us, in delivering up his only begotten Son to suffer and die for us, as a sacrifice. Abraham was obliged both in duty and gratitude to part with Isaac and parted with him to a friend, but God was under no obligations to us, for we were enemies.
2. Of our duty to God in return of that love we must tread in the steps of this faith of Abraham. God, by his word, calls us to part with all for Christ, all our sins, tho' they have been as a right hand, or a right eye, or an Isaac; all those things that are rivals with Christ for the sovereignity of our heart; and we must chearfully let them all go. God, by his providence, which is truly the voice of God, calls us to part with an Isaac sometimes, and we must do it by a chearful resignation and submission to his holy will. 11. The Angel of the Lord - That is, God himself, the eternal Word, the Angel of the covenant, who was to be the great Redeemer and Comforter.
12. Lay not thine hand upon the lad - God's time to help his people is, when they are brought to the greatest extremity: the more eminent the danger is, and the nearer to be put in execution, the more wonderful and the more welcome is the deliverance. Now know I that thou fearest God - God knew it before, but now Abraham had given a memorable evidence of it. He need do no more, what he had done was sufficient to prove the religious regard he had to God and his authority. The best evidence of our fearing God is our being willing to honour him with that which is dearest to us, and to part with all to him, or for him.
13. Behold a ram - Tho' that blessed Seed was now typified by Isaac, yet the offering of him up was suspended 'till the latter end of the world, and in the mean time the sacrifice of beasts was accepted, as a pledge of that expiation which should be made by that great sacrifice. And it is observable, that the temple, the place of sacrifice, was afterward built upon this mount Moriah, 2 Chron. iii, 1, and mount Calvary, where Christ was crucified, was not far off.
14. And Abraham called the place Jehovah-jireh - The Lord will provide. Probably alluding to what he had said, ver. 8. God will provide himself a lamb - This was purely the Lord's doing: let it be recorded for the generations to come; that the Lord will see; he will always have his eyes upon his people in their straits, that he may come in with seasonable succor in the critical juncture. And that he will be seen, be seen in the mount, in the greatest perplexities of his people; he will not only manifest but magnify his wisdom, power and goodness in their deliverance. Where God sees and provides, he should be seen and praised. And perhaps it may refer to God manifest in the flesh.
15. And the Angel - Christ. Called unto Abraham - Probably while the ram was yet burning. Very high expressions are here of God's favour to Abraham, above any he had yet been blessed with.
16. Because thou hast done this thing, and hast not with-held thy son, thine only son - He lays a mighty emphasis upon that, and ver. 18, praises it as an act of obedience, in it thou hast obeyed my voice. By myself have I sworn - For he could swear by no greater.
17. Multiplying I will multiply thee - Those that part with any thing for God, shall have it made up to them with unspeakable advantage. Abraham has but one son, and is willing to part with that one in obedience to God; well, saith God, thou shalt be recompensed with thousands and millions. Here is a promise,
1. Of the Spirit, In blessing I will bless thee - The Gift of the Holy Ghost; the promise of the Spirit was that blessing of Abraham which was to come upon the Gentiles through Jesus Christ, Gal. iii, 14. 2. Of the increase of the church; that believers, his spiritual seed, should be many as the stars of heaven.
3. Of spiritual victories; Thy seed shall possess the gate of his enemies - Believers by their faith overcome the world, and triumph over all the powers of darkness. Probably Zacharias refers to this part of the oath, Luke i, 74. That we being delivered out of the hand of our enemies might serve him without fear. But the crown of all is the last promise, 4. Of the incarnation of Christ; In thy seed (one particular person that shall descend from thee, for he speaks not of many but of one, as the apostle observes, Gal. iii, 16.) shall all the nations of the earth be blessed - Christ is the great blessing of the world. Abraham was ready to give up his son for a sacrifice to the honour of God, and on that occasion God promised to give his son a sacrifice for the salvation of man. 20. This is recorded here, 1. To show that tho' Abraham saw his own family highly dignified with peculiar privileges, yet he did not look with contempt upon his relations, but was glad to hear of the increase and prosperity of their families. 2. To make way for the following story of the marriage of Isaac to Rebekah, a daughter of this family.
Here is, I. Abraham a mourner, for the death of Sarah, ver. 1, 2. II. Abraham a purchaser of a burying place for Sarah. (1.) The purchase proposed by
Abraham, ver. 3, 4. (2.) Treated of and agreed, ver. 5-16. (3.) The purchase-money paid, ver. 16. (4.) The premises conveyed and secured to Abraham, ver. 17, 18, 20. (5.) Sarah's funeral, ver. 19.
2. Abraham came to mourn for Sarah and to weep - He did not only perform the ceremonies of mourning according to the custom of those times, but did sincerely lament the great loss he had, and gave proof of the constancy of his affection. Therefore these two words are used, he came both to mourn and to weep.
4. I am a stranger and a sojourner with you - Therefore I am unprovided, and must become a suiter to you for a burying-place. This was one occasion which Abraham took to confess that he was a stranger and a pilgrim upon earth. The death of our relations should effectually mind us that we are not at home in this world. That I may bury my dead out of my sight - Death will make those unpleasant to our sight, who while they lived were the desire of our eyes. The countenance that was fresh and lively becomes pale and ghastly, and fit to be removed into the land of darkness.
6. Thou art a prince of God among us - So the word is; not only great, but good. He called himself a stranger and a sojourner, they call him a great prince.
7. Abraham returns them thanks for their kind offer, with all possible decency and respect. Religion teaches good manners, and those abuse it that place it in rudeness and clownishness.
11. The field give I thee - Abraham thought he must be intreated to sell it, but upon the first mention, without intreaty, he freely gives it.
13. I will give thee money for the field - It was not in pride that Abraham refused the gift; but 1. In justice. Abraham was rich in silver and gold, and therefore would not take advantage of Ephron's generosity. 2. In prudence. He would pay for it, lest Ephron, when this good humour was over, should upbraid him with it. 15. The land is worth four hundred shekels of silver - About fifty pounds of our money, but what is that between me and thee? - He would rather oblige his friend than have so much money.
20. A burying place - 'Tis worth noting, 1. That a burying-place was the first spot of ground Abraham was possessed of in Canaan. 2. That it was the only piece of land he was ever possessed of, tho' it was all his own in reversion. Those that have least of this earth find a grave in it.
The subjoining of Isaac's marriage to Sarah's funeral (with a particular reference to it, ver. 67.) shews us, that as one generation passeth away, another generation comes; and thus the entail of human nature is preserved. Here is,
I. Abraham's care about the marrying of his son, and the charge he gave to his servant about
it, ver. 1-9. II. The servant's journey into Abraham's country to seek a wife for his young master among
his own relations, ver. 10-14. III. The kind providence which brought him acquainted with Rebekah, whose father was
Isaac's cousin german, ver. 15-28. IV. The treaty of marriage with her relations, ver. 29-49. V. Their consent obtained, ver. 50-60. VI. The happy meeting and marriage between Isaac and Rebekah, ver. 61-67.
1. Abraham's pious care concerning his son was, that he should not marry with a daughter of Canaan, but with one of his kindred because he saw, the Canaanites were degenerating into great wickedness, and knew, that they were designed for ruin: would not marry his son among them, lest they should be either a snare to his soul, or, at least, a blot to his name. Yet he would not go himself among his kindred, lest he should be tempted to settle there: this caution is given, ver. 6, and repeated, ver. 8. Parents, in disposing of their children, should carefully consult their furtherance in the way to heaven.
2. His eldest servant - Probably Eliezer of Damascus, one whose conduct and affection he had had long experience of: he trusted him with this great affair, and not Isaac himself, because he would not have Isaac go at all into that country, but marry thither by proxy; and no proxy so fit as the steward of his house. This matter is settled between the master and the servant with a great deal of care and solemnity. The servant is bound by an oath to do his utmost to get a wife for Isaac among his relations, ver. 3, 4. Abraham swears him to it, both for his own satisfaction, and for the
engagement of his servant to all possible care and diligence. Thus God swears his servants to their work, that, having sworn, they may perform it. Swearing being an ordinance, not peculiar to the church, but common to mankind, is to be performed by such signs as are the common usages of our country.
7. God's angels are ministering spirits, sent forth, not only for the protection, but guidance of the heirs of promise, Heb. i, 14. He shall send his angel before thee - And then thou shalt speed well.
11. He made his camels kneel down - Perhaps to unload them. 12. Send me good speed this day - We have leave to be particular in recommending our affairs to the care of Divine providence. Those that would have good speed must pray for it this day, in this affair. Thus we must, in all our ways acknowledge God.
14. Let it come to pass - He prays God, that he would please to make his way plain and clear before him, by the concurrence of minute circumstances in his favour. It is the comfort, as well as the belief, of a good man, that God's providence extends itself to the smallest occurrences, and admirably serves its own purposes by them. And it is our wisdom, in all our affairs, to follow providence. Yea, it is very desirable, and that which we may lawfully pray for, while, in the general, we set God's will before us as our rule, that he will, by hints of providence, direct us in the way of our duty, and give us indications what his mind is. Thus he guides his people with his eye, and leads them in a plain path.
15. And before he had done speaking, behold Rebekah came out - Who in all respects, answered the characters he wished for in the woman that was to be his master's wife, handsome and healthful, humble and industrious, courteous and obliging to a stranger. And providence so ordered it, that she did that which exactly answered his sign. She not only gave him drink, but, which was more than could have been expected, she offered her service to give his camels drink, which was the very sign he proposed. God, in his providence, doth sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people even in little things, that he may shew the extent of his care, and may encourage them at all times, to seek him, and trust in him; yet we must take heed of being over bold in prescribing to God, lest the event should weaken our faith rather than strengthen it. And the concurrence of providences, and their minute circumstances, for the furtherance of our success in any business, ought to be particularly observed with wonder and thankfulness to the glory of God. We have been wanting to ourselves both in duty and comfort, by neglecting to observe providence.
27. Blessed be the Lord God of my master Abraham - Observe here, 1. He had prayed for good speed, and now he had sped well, he gives thanks. 2. As yet, he was not certain what the issue might prove, yet he gives thanks. When God's favours are coming towards us; we must meet them with our praises. The Lord led me to the house of my master's brethren - Those of them that were come out of Ur of the Chaldees, though they were not come to Canaan, but staid in Haran. They were not idolaters, but worshippers of the true God, and inclinable to the religion of Abraham's family. 29. We have here the making up of the marriage between Isaac and Rebekah, related largely and particularly. Thus we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence, and other graces: for
the scripture was not intended only for the use of philosophers and statesmen, but to make us all wise and virtuous in the conduct of ourselves and families.
31. Come in thou blessed of the Lord - Perhaps, because they heard from Rebekah, of the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord.
34. I am Abraham' servant - Abraham's name, no doubt, was well known among them, and respected; and we may suppose them not altogether ignorant of his state, for Abraham knew theirs, chap. xxii, 20.
45. Before I had done speaking in my heart - Which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer, and designedly humoured it; no, saith he, I spake it in my heart, so that none heard it but God, to whom thoughts are words, and from him the answer came.
50. The thing proceedeth from the Lord - Providence smiles upon it, and we have nothing to say against it. A marriage is then likely to be comfortable when it appears to proceed from the Lord.
52. He worshipped the Lord - As his good success went on, he went on to bless God: those that pray without ceasing should in every thing give thanks, and own God in every step of mercy.
55. Let her abide a few days, at least ten - They had consented to the marriage, and yet were loth to part with her. It is an instance of the vanity of this world, that there is nothing in it so agreeable but has its allay. They were pleased that they had matched a daughter of their family so well, and yet it was with reluctancy that they sent her away.
57. Call the damsel, and inquire at her mouth - As children ought not to marry without their parents consent, so parents ought not to marry them without their own. Before the matter is resolved on, ask at the damsel's mouth, she is a party principally concerned; and therefore ought to be principally consulted.
61. And her damsels - It seems then, when she went to the well for water, it was not because she had no servants at command, but because she took pleasure in the instances of humanity and industry.
63. He went out to meditate (or pray) in the field at the even tide - Some think he expected his servants about this time, and went out on purpose to meet them. But it should seem he went out to take the advantage of a silent evening, and a solitary field, for mediation and prayer. Our walks in the field are then truly pleasant, when in them we apply ourselves to meditation and prayer, we there have a free and open prospect of the heavens above us, and the earth around us, and the hosts and riches of both, by the view of which we should be led to the contemplation of the Maker and Owner of all. Merciful providences are then doubly comfortable, when they find us in the way of our duty: some think Isaac was now praying for good success in this affair, and meditating upon that which was proper to encourage his hope in God concerning it; and now when he sets himself, as it were, upon his watch-tower, to see what God would answer him, he sees the camels coming.
64. She lighted off her camel, and took a vail and covered herself - In token of humility, modesty and subjection.
The sacred historian in this chapter, I. Takes his leave of Abraham with an account, (1.) Of his children by another wife, ver.
1-4. (2.) Of his last will and testament, ver. 5, 6. (3.) Of his age, death and burial, ver. 7, 8, 9, 10. II. He takes his leave of Ishmael, with a short account, (1.) Of his children, ver. 12-16. (2.)
Of his age and death, ver. 17, 18. III. He enters upon the history of Isaac; (1.) His posterity, ver. 11. (2.) The conception and
birth of his two sons, with the oracle of God concerning them, ver. 19-26. (3.) Their different characters, ver. 27, 28. (4.) Esau's selling his birth-right to Jacob, ver. 29-34.
1. Five and thirty years Abraham lived after the marriage of Isaac, and all that is recorded concerning him during that time lies here in a very few verses: we hear no more of God's extraordinary appearances to him, or trials of him; for all the days even of the greatest saints are not eminent days, some slide on silently, and neither come nor go with observation: such were these last days of Abraham. We have here an account of his children by Keturah, another wife, which he married after the death of Sarah. He had buried Sarah, and married Isaac, the two dear companions of his life, and was now solitary; his family wanted a governess and it was not good for him to be thus alone; he therefore marries Keturah, probably the chief of his maid servants, born in his house, or bought with money. By her he had six sons, in whom the promise made to Abraham concerning the great increase of his posterity was in part fulfilled. The strength he received by the promise still remained in him, to shew how much the virtue of the promise exceeds the power of nature.
5. And Abraham gave all that he had to Isaac - As he was bound to do in justice to Sarah his first wife, and to Rebekah who married Isaac upon the assurance of it.
6. He gave gifts - Or portions to the rest of his children, both to Ishmael, though at first he was sent empty away, and to his sons by Keturah. It was justice to provide for them; parents that do not that, are worse than infidels. It was prudence to settle them in places distant from Isaac, that they might not pretend to divide the inheritance with him. He did this while he yet lived, lest it should not have been done, or not so well done afterwards. In many cases it is wisdom for men to make their own hands their executors, and what they find to do, to do it while they live. These sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed.
7. And these are the days of Abraham - He lived one hundred and seventy-five years; just a hundred years after he came to Canaan; so long he was a sojourner in a strange country.
8. He died in a good old age, an old man - So God had promised him. His death was his discharge from the burdens of his age: it was also the crown of the glory of his old age. He was full of years - A good man, though he should not die old, dies full of days, satisfied with living here, and longing to live in a better place. And was gathered to his people - His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. Death gathers us to our people. Those that are our people while we live, whether the people of God, or the children of this world, to them death will gather us.
9. Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, his sons Isaac and Ishmael buried him - It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael, but it seems either Abraham had himself brought them together while he lived, or at least his death reconciled them. They buried him, in his own burying-place which he had purchased and in which he had buried Sarah. Those that in life have been very dear to each other, may not only innocently, but laudably, desire to be buried together, that, in their deaths, they may not be divided, and in token of their hopes of rising together.
11. And God blessed Isaac - The blessing of Abraham did not die with him, but survived to all the children of the promise. But Moses presently digresseth from the story of Isaac, to give a short account of Ishmael, for as much as he also was a son of Abraham; and God had made some promises concerning him, which it was requisite we should know the accomplishment of. He had twelve sons, twelve princes they are called, ver. 16, heads of families, which, in process of time, became nations, numerous and very considerable. They peopled a very large continent that lay between Egypt and Assyria, called Arabia. The names of his twelve sons are recorded: Midian and Kedar we oft read of in scripture. And his posterity had not only tents in the fields wherein they grew rich in times of peace, but they had towns and castles, ver. 16, where in they fortified themselves in time of war. Their number and strength was the fruit of the promise made to Hagar concerning Ishmael, chap. xvi, 10. and to Abraham, chap. xvii, 20; xxi, 13.
17. He lived an hundred and thirty and seven years - Which is recorded to shew the efficacy of Abraham's prayer for him, chap. xvii, 18. O that Ishmael might live before thee! Then he also was gathered to his people. And he died in the presence of all his brethren - With his friends about him. Who would not wish so to do?
20. And Isaac was forty years old - Not much is related concerning Isaac, but what had reference to his father, while he lived, and to his sons afterward; for Isaac seems not to have been a man of action, nor much tried, but to have spent his day, in quietness and silence.
21. And Isaac intreated the Lord for his wife - Though God had promised to multiply his family, he prayed for it; for God's promises must not supersede but encourage our prayers, and be improved as the ground of our faith. Though he had prayed for this mercy many years, and it was not granted, yet he did not leave off praying for it.
22. The children struggled within her - The commotion was altogether extra-ordinary, and made her very uneasy: If it be so, or, since it is so, why am I thus? - Before the want of children was her trouble, now the struggle of the children is no less so. And she went to inquire of the Lord - Some think Melchizedek was now consulted as an oracle, or perhaps some Urim or Teraphim were now used to inquire of God by, as afterwards in the breast-plate of judgment. The word and prayer, by which we now inquire of the Lord, give great relief to those that are upon any account perplexed: it is a mighty ease to spread our case before the Lord, and ask council at his mouth.
23. Two nations are in thy womb - She was now big not only with two children, but two nations, which should not only in their manners greatly differ from each other, but in their interest contend with each other, and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites for many ages to the house of David.
25. Esau when he was born was red and hairy, as if he had been already a grown man, whence he had his name Esau, made, reared already. This was an indication of a very strong constitution,
and gave cause to expect that he would be a very robust, daring, active man. But Jacob was smooth and tender as other children.
26. His hand took hold on Esau's heel - This signified, 1. Jacob's pursuit of the birth-right and blessing; from the first he reached forth to have catched hold of it, and if possible to have prevented his brother. 2. His prevailing for it at last: that in process of time he should gain his point. This passage is referred to Hosea xii, 3, and from hence he had his name Jacob, a supplanter. 27. Esau was an hunter - And a man that knew how to live by his wits, for he was a cunning hunter. A man of the field - All for the game, and never so well but as when he was in pursuit of it. And Jacob was a plain man - An honest man, that dealt fairly. And dwelt in tents - Either,
1. As a shepherd, loving that safe and silent employment of keeping sheep, to which also he bred up his children, chap. xlvi, 34. Or, 2. As a student, he frequented the tents of Melchizedek or Heber, as some understand it, to be taught by them divine things. 28. And Isaac loved Esau - Isaac though he was not a stirring man himself, yet he loved to have his son active. Esau knew how to please him, and shewed a great respect for him, by treating him often with venison, which won upon him more than one would have thought. But Rebekah loved him whom God loved.
29. Sod - That is, boiled. 30. Edom - That is, red. 31. Sell me this day thy birth-right - He cannot be excused in taking advantage of Esau's necessity, yet neither can Esau be excused who is profane, Heb. xii, 16, because for one morsel of meat he sold his birth-right. The birth-right was typical of spiritual privileges, those of the church of the first-born: Esau was now tried how he would value those, and he shews himself sensible only of present grievances: may he but get relief against them, he cares not for his birth-right. If we look on Esau's birth-right as only a temporal advantage, what he said had something of truth in it, that our worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying hour. They will not put by the stroke of death, nor ease the pangs, nor remove the sting. But being of a spiritual nature, his undervaluing it, was the greatest profaneness imaginable. It is egregious folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures of this world.
34. He did eat and drink, and rise up and went his way - Without any serious reflections upon the ill bargain he had made, or any shew of regret. Thus Esau despised his birth-right - He used no means to get the bargain revoked, made no appeal to his father about it but the bargain which his necessity had made, (supposing it were so) his profaneness confirmed, and by his subsequent neglect and contempt, he put the bargain past recall.
In this chapter we have,
I. Isaac in adversity, by reason of a famine in the land; which, (1.) Obliges him to change
his quarters, ver 1. but, (2.) God visits him with direction and comfort, ver. 2-5. (3.) He denies his wife, and is reproved for it by Abimelech, ver. 6-11. II. Isaac in prosperity, by the blessing of God upon him, ver. 1214. (1.) The Philistines
were envious at him, ver. 14-17. (2.) He continued industrious in his business, ver. 18-23. (3.) God appeared to him, and encouraged him, and he returned to his duty, ver. 24-25. (4.) The Philistines at length made court to him, and made a covenant with him, ver. 26-33 III. The disagreeable marriage of his son Esau was an allay to his prosperity, ver. 34. 35.
2. The Lord said, go not down into Egypt. Sojourn in this land - There was a famine in Jacob's days, and God bid him go down into Egypt, chap. xlvi, 3, 4, a famine in Isaac's days, and God bid him not go down: a famine in Abraham's days, and God left him to his liberty, directing him neither way, which (considering that Egypt was always a place of trial to God's people) some ground upon the different characters of these three patriarchs. Abraham was a man of very intimate communion with God, and to him all places and conditions were alike; Isaac a very good man, but not cut out for hardship, therefore he is forbidden to go to Egypt; Jacob inured to difficulties, strong and patient, and therefore he must go down into Egypt, that the trial of his faith might be to praise, and honour, and glory. Thus God proportions his people's trials to their strength.
5. Abraham obeyed my voice - Do thou do so too, and the promise shall be sure to thee. A great variety of words is here used to express the Divine Will to which Abraham was obedient, my voice, my charge, my commandments, my statutes, and my laws - Which may intimate, that Abraham's obedience was universal; he obeyed the original laws of nature, the revealed laws of divine worship, particularly that of circumcision, and all the extraordinary precepts God gave him, as that of quitting his country, and that (which some think is more especially referred to) the offering up of his son, which Isaac himself had reason enough to remember. Those only shall have the benefit of God's covenant with their parents, that tread the steps of their obedience.
7. He said, she is my sister - So Isaac enters into the same temptation that his father had been once and again surprised and overcome by, viz. to deny his wife, and to give out that she was his sister! It is an unaccountable thing, that both these great and good men should be guilty of so odd a piece of dissimulation, by which they so much exposed both their own and their wives reputation.
8. This Abimelech was not the same that was in Abraham's days, chap. xx, 2-18, for this was near an hundred years after, but that was the common name of the Philistine kings, as Caesar of the Roman emperors.
10. Lightly - Perhaps. 12. Isaac received an hundred fold - And there seems to be an emphasis laid upon the time; it was that same year when there was a famine in the land; while others scarce reaped at all, he reaped thus plentifully.
20. Esek - That is, contention. 21. Sitnah - That is, hatred.
22. He digged a well, and for that they strove not - Those that follow peace, sooner or later, shall find peace: those that study to be quiet seldom fail of being so. This well they called Rehoboth - Enlargements, room enough.
24. Fear not, I am with thee, and will bless thee - Those may remove with comfort that are sure of God's presence with them wherever they go.
28. The Lord is with thee, and thou art the blessed of the Lord, q.d. Be persuaded to overlook the injuries offered thee, for God has abundantly made up to thee the damage thou receivedst. Those whom God blesseth and favours, have reason enough to forgive those that hate them, since the worst enemy they have cannot do them any real hurt. Let there be an oath betwixt us - Whatever some of his envious subjects might mean, he and his prime ministers, whom he had now brought with him, designed no other but a cordial friendship. Perhaps Abimelech had received by tradition the warning God gave to his predecessor not to hurt Abraham, chap. xx, 7, and that made him stand in such awe of Isaac, who appeared to be as much the favourite of heaven as Abraham was.
34. He took to wife - Marrying Canaanites, who were strangers to the blessing of Abraham, and subject to the curse of Noah.
XXVII
We have here, I. Isaac's purpose to entail the blessing upon Esau, ver. 1-4. II. Rebekah's plot to procure it for Jacob, ver. 6-17. III. Jacob's obtaining of the blessing, ver. 18-29. IV. Esau's resentment of this. In which, (1.) His importunity with his father to obtain a
blessing, ver. 3040. (2.) His enmity to his brother for defrauding him, ver. 41-46.
1. Here is Isaac's design to declare Esau his heir. The promise of the Messiah and the land of Canaan was a great trust first committed to Abraham, inclusive and typical of spiritual and eternal blessings; this by divine direction he transmitted to Isaac. Isaac being now old, and either not knowing, or not duly considering the divine oracle concerning his two sons, that the elder should serve the younger, resolves to entail all the honour and power that was wrapt up in the promise upon Esau, his eldest son. He called Esau - Tho' Esau, had greatly grieved his parents by his marriage, yet they had not expelled him, but it seems were pretty well reconciled to him.
2. I am old, and know not the day of my death - How soon I may die. 3. Take me some venison that I may; bless thee - Esau must go a hunting and bring some venison. In this he designed not so much the refreshment of his own spirits, as the receiving a fresh instance of his son's, filial duty and affection to him, before he bestowed this favour upon him. That my soul may bless thee before I die - Prayer is the work of the soul, and not of the lips only; as the soul must be employed in blessing God, Psalm ciii, 1, so it must be in blessing ourselves and others: the blessing will not go to the heart, if it do not come from the heart.
6. Rebekah is here contriving to procure the blessing for Jacob, which was designed for Esau. If the end was good, the means were bad, and no way justifiable. If it were not a wrong to Esau to
deprive him of the blessing, he himself having forfeited it by selling the birth right, yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him: it was a wrong to Jacob, whom she taught to deceive, by putting a lie in his mouth. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone to him, and with humility and seriousness put him in remembrance of that which God had said concerning their sons; if she had farther shewed him how Esau had forfeited the blessing, both by selling his birth-right, and by marrying of strange wives; 'tis probable Isaac would have been prevailed with to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This had been honourable and laudable, and would have looked well in history; but God left her to herself to take this indirect course, that he might have the glory of bringing good out of evil.
19. And Jacob said, I am Esau - Who would have thought this plain man could have played such a part? His mother having put him in the way of it, he applies himself to those methods which he had never accustomed himself to, but had always conceived an abhorrence of. But lying is soon learned. I wonder how honest Jacob could so readily turn his tongue to say, I am Esau thy firstborn: and when his father asked him, ver. 24. Art thou my very son Esau? to reply I am. How could he say, I have done as thou badst me, when he had received no command from his father, but was doing as his mother bid him? How could he say, Eat of my venison, when he knew it came not from the field, but from the fold? But especially I wonder how he could have the forehead to father it upon God, and to use his name in the cheat.
20. The Lord thy God brought it to me - Is this Jacob? It is certainly written not for our imitation, but our admonition, Let him that, standeth, take heed lest he fall. Now let us see how Isaac gave Jacob his blessing. 27-1. He kissed him; in token of particular affection to him. Those that are blessed of God are kissed with the kisses of his mouth, and they do by love and loyalty kiss the son, Psalm ii, 12. 2. He praised him. Upon occasion of the sweet smell of his garments he said, See the smell of my son is as the smell of a field which the Lord hath blessed - That is, like that of the most fragrant flowers and spices. Three things Jacob is here blessed with, (1.) Plenty, ver. 28. Heaven and earth concurring to make him rich. (2.) Power, ver. 29. Particularly dominion over his brethren, viz. Esau and his posterity. (3.) Prevalency with God, and a great interest in heaven, Cursed be every one that curseth thee - Let God be a friend to all thy friends, and an enemy to all thine enemies. Now, certainly more is comprised in this blessing than appears at first; it must amount to an entail of the promise of the Messiah: that was in the patriarchal dialect the blessing; something spiritual doubtless is included in it. First, That from him should come the Messiah, that should have a sovereign dominion on earth. See Num. xxiv, 19. Out of Jacob shall come he that shall have dominion, the star and scepter, Num. xxiv, 17. Jacob's dominion over Esau was to be only typical of this, chap. xlix, 10. Secondly, That from him should come the church that should be particularly owned and favoured by Heaven. It was part of the blessing of Abraham when he was first called to be the father of the faithful, chap. xii, 3. I will bless them that bless thee; therefore when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, chap. xxviii, 4.
33. Isaac trembled exceedingly - Those that follow the choice of their own affections rather than the dictates of the Divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob, I have blessed him, and he shall be blessed - He might have recalled it, but now at last he is sensible he was in an error when he designed it for Esau. Either recollecting the Divine oracle, or having found himself more than
ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did as it were say Amen to it.
39. Esau likewise obtained a blessing: yet it was far short of Jacob's. 1. In Jacob's blessing the dew of heaven is put first, as that which he most valued and desired: in Esau's the fatness of the earth is put first, for that was it which he had the principal regard to. 2. Esau hath these, but Jacob hath them from God's hand. God give thee the dew of heaven, ver. 28. It was enough to have the possession, but Jacob desired it by promise. 3. Jacob shall have dominion over his brethren, for the Israelites often ruled over the Edomites. Esau shall have dominion, he shall gain some power, but shall never have dominion over his brother: we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them. But the great difference is, that there is nothing in Esau's blessing that points at Christ, nothing that brings either him or his into the church, and without that the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both, according as their lot should be. 45. Why should I be deprived of you both? - Not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God would be sacrificed to justice.
46. If Jacob take a wife of the daughters of Heth - As Esau has done. More artifice still. This was not the thing she was afraid of. But if we use guile once, we shall be very ready to use it again. It should be carefully observed, That altho' a blessing came on his posterity by Jacob's vile lying and dissimulation, yet it brought heavy affliction upon himself, and that for a long term of years. So severely did God punish him personally, for doing evil that good might come.
XXVIII
We have here, I. Jacob's parting with his parents to go to Padan-aram: the charge his father gave him, ver.
1, 2. the blessing he sent him away with, ver. 3, 4. his obedience to the orders given him, ver. 5-10. and the influence this had upon Esau, ver. 6. II. Jacob's meeting with God, and his communion with him by the way. And there, (1.) His
vision of the ladder, ver. 11, 12. (2.) The gracious promise God made him, ver. 13, 14, 15. (3.) The impression this made upon him, ver. 16-19. (4.) The vow he made to God upon this occasion, ver. 20, 21, 22.
1. Isaac blessed him, and charged him - Those that have the blessing must keep the charge annexed to it, and not think to separate what God has joined.
3, 4. Two great promises Abraham was blessed with, and Isaac here entails them both upon Jacob. (1.) The promise of heirs, God make thee fruitful and multiply thee.
1. Through his loins that people should descend from Abraham which should be numerous as the stars of heaven. 2. Through his loins should descend from Abraham that person in whom all the families of the earth should be blessed. (2.) The promise of an inheritance for those heirs, ver. 4. That thou mayest inherit the land of thy sojournings - (So the Hebrew) Canaan was hereby entailed upon the seed of Jacob, exclusive of the seed of Esau. Isaac was now sending Jacob away into a distant country to settle there for some time; and lest this should look like disinheriting him, he here confirms the settlement of it upon him. This promise looks as high as heaven, of which Canaan was a type. That was the better country which Jacob, with the other patriarchs, had in his eye when he confessed himself a stranger and pilgrim on the earth, Heb. xi, 16. See note at "ver. 3" 5. Rebekah is here called Jacob's and Esau's mother - Jacob is named first, not only because he had always been his mother's darling, but because he was now made his father's heir, and Esau was postponed.
6. This passage comes in, in the midst of Jacob's story, to shew the influence of a good example. Esau now begins to think Jacob the better man, and disdains not to take him for his pattern in this particular instance of marrying with a daughter of Abraham.
11. The stones for his pillow, and the heavens for his canopy! Yet his comfort in the divine blessing, and his confidence in the divine protection, made him easy, even when he lay thus exposed: being sure that his God made him to dwell in safety, he could lie down and sleep upon a stone.
12. Behold a ladder set upon the earth, and the top of it reached heaven, the angels ascending and descending on it, and the Lord stood above it - This might represent
1. The providence of God, by which there is a constant correspondence kept up between heaven and earth. The counsels of heaven are executed on earth, and the affairs of this earth are all known in heaven. Providence doth his work gradually and by steps; angels are employed as ministering spirits to serve all the designs of providence, and the wisdom of God is at the upper end of the ladder, directing all the motions of second causes to his glory. The angels are active spirits, continually ascending and descending; they rest not day nor night. They ascend to give account of what they have done, and to receive orders; and desend to execute the orders they have received. This vision gave seasonable comfort to Jacob, letting him know that he had both a good guide and good guard; that though he was to wander from his father's house, yet he was the care of Providence, and the charge of the holy angels. 2. The mediation of Christ. He is this ladder: the foot on earth in his human nature, the top in heaven in his divine nature; or the former is his humiliation, the latter is his exaltation. All the intercourse between heaven and earth since the fall is by this ladder. Christ is the way: all God's favours come to us, and all our services come to him, by Christ. If God dwell with us, and we with him, it is by Christ: we have no way of getting to heaven but by this ladder; for the kind offices the angels do us, are all owing to Christ, who hath reconciled things on earth and things in heaven, Colossians i, 20.
14. In thy seed shall all the families of the earth be blessed - Christ is the great blessing of the world: all that are blessed, whatever family they are of, are blessed in him, and none of any family are excluded from blessedness in him, but those that exclude themselves.
15. Behold I am with thee - Wherever we are, we are safe, if we have God's favourable presence with us. He knew not, but God foresaw what hardships he would meet with in his uncle's service, and therefore promiseth to preserve him in all places. God knows how to give his people graces and comforts accommodated to the events that shall be, as well as to those that are. He was now going as an exile into a place far distant, but God promiseth him to bring him again to this land. He seemed to be forsaken of all his friends, but God gives him this assurance, I will not leave thee.
16. Surely the Lord is in this place, and I knew it not - God's manifestations of himself to his people carry their own evidence along with them. God can give undeniable demonstrations of his presence, such as give abundant satisfaction to the souls of the faithful, that God is with them of a truth; satisfaction not communicable to others, but convincing to themselves. We sometimes meet with God there, where we little thought of meeting with him. He is there where we did not think he had been, is found there where we asked not for him.
17. He was afraid - So far was he from being puffed up. The more we see of God, the more cause we see for holy trembling and blushing before him. Those whom God is pleased to manifest himself to, are laid and kept very low in their own eyes, and see cause to fear even the Lord and his goodness, Hosea iii, 5. And said, How dreadful is this place! - That is, the appearance of God in this place is to be thought of, but with a holy awe and reverence; I shall have a respect for this place, and remember it by this token as long as I live. Not that he thought the place itself any nearer the divine visions than any other places; but what he saw there at this time was, as it were, the house of God, the residence of the Divine Majesty, and the gate of heaven, that is, the general rendezvous of the inhabitants of the upper world; as the meetings of a city were in their gates; or, the angels ascending and descending were like travelers passing and repassing through the gates of a city.