The Creative Beginning, 1-2.Genesis 1:1 is to be taken as a heading to the present section, (Genesis 1:1 to Genesis 2:3,) corresponding to the headings of the other sections. Comp. Genesis 2:4; Genesis 5:1; Genesis 6:9; Genesis 10:1; Genesis 11:10, etc. This first section has not the common formula, “These are the generations,” etc.: for this first chapter is a history of creations, not of generations. This is a distinction to be kept constantly in mind. See below, on Genesis 1:2, and notes on chap. 2:4. In the following notes an effort is made to indicate as fully as practicable the grammatico-historical meaning of the language of this most ancient Scripture. The world is full of attempts to “reconcile Genesis and geology:” we assume no such task, but endeavour to keep prominent the query, whether the vast amount of learned labour bestowed upon such attempted reconciliation has not been wasted over a false issue. Our exposition does not essay to solve the mysteries of creation, but merely to determine, as far as the original meaning and usage of his words admit, the most obvious import of the Hebrew writer’s language. See Introduction, pp. 56-67. 1. In the beginning — At the commencement of that series of events with which the creation and history of the human race are associated. Here is no necessary reference to the origin of matter, but simply to the opening of an epoch. God created — αψΰΰμδιν; a plural noun with a singular verb. Some have supposed this plural form of the name of God to be a relic of primitive polytheism, but its construction here with a verb in the singular, and its frequent use in the Hebrew Scriptures as the name of the One only God, forbids such a conclusion. The plural form of the name denotes rather the manifold fulness of power and excellency that exists in God. Not without reason have many Christian divines suggested that in this plural of majesty may also be an intimation of the plurality of persons in the Godhead. No sound logician, however, would cite this as a proof of the doctrine of the Trinity. It is to be mentioned only as a suggestion — a profound intimation — of the plurality of Eternal Powers in the Creator. It will be noticed that the writer does not here formally state the existence of God; much less does he attempt to prove his existence; but he simply assumes it as a fact. The word αψΰ, which means, primarily, to cut, to cut down, (a meaning preserved in the Piel form of the verb, Joshua 17:15; Joshua 17:18,) and thence by a natural and easy process, to construct, to fashion, to produce, is in the Kal and Niphal always used to denote divine creations. It is never used to denote human productions. In Genesis 1:21 it denotes the creation of “great sea-monsters;” in Genesis 1:27, the creation of man; (comp. also Genesis 5:1-2; Genesis 6:7; Deuteronomy 4:32; Psalms 89:47;) in Psalms 89:12, the establishing of the north and the south; in Isaiah 4:5, the creation of “a cloud and smoke by day, and the shining of a flaming fire by night;” in Isaiah 45:7, the creation of darkness and evil, and in Isaiah 57:19, the creation of “the fruit of the lips” — praise to God, or prophecy. This varied usage of the word shows, that to create out of nothing is not its legitimate meaning: for pre-existing material is commonly supposed. Hence the meaning to found, to produce, to cause to arise. Applied thus uniformly to divine creations, αψΰis a more elevated word, and also more specific, than ςωׂ ?δ, to make, which occurs much more frequently. This latter word is also used of divine creations, and so far may be said to be interchangeable with αψΰ. Thus in Genesis 1:7, “God made the firmament” — Genesis 1:16, “God made two great lights” — Genesis 1:25, “God made the beast of the earth” — Genesis 1:26, “Let us make man” — Genesis 1:31, “Every thing that he had made” — Genesis 2:2, “His work which he had made” — Genesis 5:1, “In the likeness of God made he him” — Genesis 9:6, “In the image of God made he man” — Exodus 20:11, “In six days the Lord made heaven and earth.” But though applied to every thing to which we find αψΰ applied, the word ςωׂ ?δ has a much wider and more general application, referring to any work of man, as to make a feast, (Genesis 19:3; Genesis 21:8; Genesis 26:30;) to make a heap of stones, (Genesis 31:46;) to do wickedness, (Genesis 39:9;) to do or show mercy, (Exodus 20:6;) to accomplish a desire, (1 Kings 5:8;) and so in a great variety of ways. Another word of kindred meaning is ιφψ, to form, to fashion. This is used in Genesis 2:7-8, “The Lord God formed man of the dust;” and “the man whom he had formed;” and also in Genesis 1:19 : “Out of the ground the Lord God formed every beast of the field, and every fowl of the air.” It is used of the forming of the dry land, (Psalms 95:5;) and of leviathan to play in the broad sea, (Psalms 104:26;) of the fashioning of a graven image, (Isaiah 44:12;) and of clay by the hand of a potter. Isaiah 29:16; Isaiah 64:8. These three synonyme words are used together in Isaiah 43:7; Isaiah 45:18 : “I have created him for my glory; I have formed him; yea, I have made him.” The distinction to be drawn between these words seems to be this: αψΰ denotes especially the bringing something into being; causing something to arise which had not appeared before; ςωׂ ?δis a less dignified expression, indicating in general the same idea, but often applied to things and predicated of subjects which are never construed with αψΰ. The word ιφψ, on the other hand, conveys the idea of giving particular form or shape to something. In this narrative of creation the three words are all alike applied to the divine production of man and beast upon earth. Comp. Genesis 1:21; Genesis 1:25-27, and Genesis 2:7-8; Genesis 2:19. The heaven and the earth — Rather, the heavens and the land. What mean these words? It has been the prevailing assumption that in this first verse of the Bible they must stand for the entire universe. They have been explained as equivalent to the primordial matter of the universe; the original substance out of which the universe was subsequently formed. But why not allow the sacred writer to explain his own words? In Genesis 1:8, we are told that God called the firmament (or expanse above the land) Heaven, and in Genesis 1:10, the dry ground is called ΰψφ, Land. According to the constant usus loquendi of the Hebrew language, ωׁ ?ξιν, heavens, denotes the ethereal expanse above us, in which the luminaries appear to be set, and the birds fly, and from which the rain falls. Comp. Genesis 1:14-15; Genesis 1:17; Genesis 1:20; Genesis 1:26; Genesis 1:28; Genesis 1:30; Genesis 2:19-20; Genesis 6:7; Genesis 6:17; Genesis 7:3; Genesis 7:11; Genesis 8:2, etc. This may be safely said to be the common and almost universal sense of the word. When occasionally used of the abode of God, it is from the natural conception of him as the Most High, who is exalted above the heavens. Psalms 57:5; Psalms 57:11; Psalms 113:4. The word is dual in form, perhaps from some notion of the expanse as a divider of the waters above and below it, as described in Genesis 1:7. Tayler Lewis regards the word as more probably a plural which originated in the effort of the early world to penetrate in thought beyond the visible heaven, and conceive of a heaven beyond that, and a heaven of heavens higher still, from which God looks down to “behold the things that are in heaven (that is, the nearer heavens) and the earth.” Psalms 113:6. It is equally plain that the Word ΰψφ, land, denotes (not the cubic or solid contents of the earth, considered as a globe; such a conception seems never to have entered the Hebrew mind) an area of territory, a country, a region. The word occurs over three hundred times in this Book of Genesis alone, and in most of those places it can have no other meaning than that which we give above, and in no place does it require any other word to represent it than our word land. The word earth, in our modern usage, is so commonly applied to the matter of the earth, or to the world considered as a planet, or solid sphere, that it misleads us when used as a translation of the Hebrew ΰψφ. 2. And the earth was without form and void — Having stated in the first verse the great fact of the creation, the writer now proceeds to unfold the manner and order of that creation. Here we must differ from those critics who understand Genesis 1:1 of the primordial matter of the universe, and the following verses of a subsequent series of growths. The analogy of the entire Book of Genesis confirms the view of those who regard Genesis 1:1 as a heading or general statement of the substance of the whole following section, which the succeeding verses go on to elaborate in detail. So Genesis 2:4; Genesis 5:1; Genesis 10:1; Genesis 11:10; Genesis 11:27, etc., are respectively the headings of so many sections of this ancient Book of the Beginning and Generations of human history. In every instance, after first positing a general statement of his subject, the writer proceeds to narrate the details which his statement involves. The words used in the first verse needed an explanation, which the rest of the chapter at once supplies. The statement, so often made, that the conjunction and (ε) at the beginning of Gen 1:2 forbids the supposition that Genesis 1:1 is a summary of the whole chapter, is seen to be futile by a comparison of the immediate sequence of other headings of sections named above. The words ϊδεεαδεare rendered by Onkelos waste and empty; by Aquila, emptiness and nothing; by Vulgate, empty and void; and by the Sept., invisible and unformed. The words appear in the same form again in Jeremiah 4:23. They here describe the land as waste and empty, and the context shows that it was as yet covered with waters, so as to form a part and condition of the deep, over the surface or face of which there was darkness. Whether light had ever beamed upon that deep, or how the land and the waters came to be so intermixed, are questions on which the writer utters no sentiment. The Spirit of God moved (ξψητϊ, brooding, comp. Deuteronomy 32:11) upon the face of the waters — The Divine Spirit hovered down upon the deep, as the mighty Agent by whose power the darkness will be made to vanish, and beauty and order arise out of desolation and emptiness. Observe, here is no broad statement that darkness prevailed through the entire universe of God; nor is the deep or the waters to be identified with the entire surface of the globe. FIRST DAY — LIGHT, 3-5. 3. And God said — Or, Then says God. Having stated the condition of things at the time and place of the fiat of the “omnific word,” the writer now denotes a sequence by introducing the future or imperfect tense-form of the verb. The perfect tense of the preceding verbs, αψΰ(Genesis 1:1) and διϊδ, (Genesis 1:2,) puts the reader back to an ideal standpoint — the beginning; the future tense of ειΰξψdenotes a point of time future from that standpoint, though really in the past. Every creation of this chapter is preceded by these words, God said, from which doubtless arose the sublime New Testament conception that the worlds (ages) were made by the WORD of God. Hebrews 11:3. Hence, too, the doctrine of the Logos in John 1:1-3. Let there be light: and there was light — Well might Longinus and others call attention to the sublimity of this passage. The natural meaning is, that at the fiat of the Almighty light supernaturally broke in upon the confused deep, and revealed its desolate and empty condition. Whence the light proceeded, by what means it was produced, and how large an area it illumined, are questions as idle to essay to answer as, Of what did God create the great sea monsters, (of Genesis 1:21,) and how many of them did he make? We are told in the verses next following that “God divided the light from the darkness, and called the light Day and the darkness Night.” The old question, Why this production of light on the first day, when the luminaries first appear on the fourth day? may be anticipated here. The making of an expanse to divide the waters above and the waters below, (Genesis 1:6-7,) and the chaotic condition of the land and waters as previously described, warrant the conclusion that the atmosphere far into the upper heavens was filled with impenetrable mist, utterly shutting out the light of the sun and moon and stars. These luminaries were, of course, in existence, but at the time of this “beginning,” and from that portion of the earth’s surface here described, they were concealed. We know what it is now to have an impenetrable fog settle upon a region and abide for days. Comp. Acts 27:20. The plague of darkness which covered Egypt for three days was such as could be felt, and prevented any one from moving from place to place. Exodus 10:21-23. Is it, then, difficult to conceive a darkness covering all that region where God planted the garden of Eden, so dense as utterly to shut the celestial luminaries from view? We may, indeed, suppose that the light produced by this word of God was the light of the sun, forced through the intervening clouds and mist without dispelling them for three days. The sun would, in such a case, have been invisible. But as the earth continued its axial revolution, day and night were alternately produced, and thus God divided between the light and the darkness. Nothing hinders our supposing such a mode of producing the light, and dividing the light from the darkness. 5. God called the light Day — By whatever means or method God caused “the light to shine out of darkness,” (2 Corinthians 4:6,) it is important to observe that he called that light Day. Why now should we take it on ourselves to say, as so many expositors have ventured to do, that “day” in the first chapter of Genesis means a vast cosmogonic period or age? Shall we permit the sacred historian to define his own terms, as he most certainly assumes to do, or foist into his words the speculative theories of modern times? “The Hebrew word yom, (day,)” says Professor Guyot, “is used in this chapter in five different senses, just as we use the word day in common language: 1. The day, meaning light, without reference to time or succession. 2. The cosmogonic day, the nature of which is to be determined. 3. The day of twenty-four hours, in the fourth cosmogonic day, where it is said of the sun and moon, ‘Let them be for days, and for seasons, and for years.’ 4. The light part of the same day of twenty-four hours, as opposed to the night. 5. In Genesis 2:4, the week of creation, or an indefinite period of time.” — Creation, or the Biblical Cosmogony, pp. 50, 51. Could any thing be more uncritical, arbitrary, and dogmatic than this deliverance of a Christian scientist? If we may put five different meanings upon one simple word, when the writer himself so definitely gives his own meaning, what may we not make the Bible say? The definition No. 4 above is the one which we adopt, (not, however, limiting it to twenty-four hours,) as being that of the sacred writer himself, and this, we believe, will be sufficient to meet the demands of this entire narrative of creation. The length of this day is not told. It was the period of light, whether twelve hours or a much greater length of time. So far as mere length of time is here denoted, there may have been but one day and one night in a year of our time. This would accord with Professor Warren’s hypothesis of the beginning of human life within the Arctic circle. (See his Paradise Found; the Cradle of the Human Race at the North Pole. Boston, 1885.) And the evening and the morning were the first day — Better, And there was evening and there was morning, one day. That is, the first day had its evening and its morning. We are not to understand the morning as equivalent to the day, and the evening to the night, nor are we to construe one day as grammatically in apposition with evening and morning. The simplest meaning is, that this first day, like all other days, had an evening and a morning. Evening was probably mentioned before morning in accordance with the ancient custom of reckoning days from evening to evening; not to indicate that the primeval darkness constituted the first evening. SECOND DAY — HEAVENS, Genesis 1:6-8. 6. Let there be a firmament — Hebrews, ψχις; Sept., στερεωμα; Vulg., firmamentum. The Hebrew word properly means something spread out; margin, expansion. It means the expanse, the open space above the surface of the land through which an observer looks away to what appears a vast concave surface above him. This open sky is metaphorically called the “firmament;” but we are not to suppose that the ancients, any more than the moderns, believed in a solid metallic firmament. The poetical language of Job 37:18; Isaiah 40:22; Psalms 78:23, etc., no more implies such a belief than similar metaphors in the poetry of the present day. In the midst of the waters — Between the waters below and the waters above, as is immediately explained. Let it divide — Let it serve as a divider of the waters below, (namely, the deep,) and the waters that float in cloudy masses above the face of the deep. Psalms 148:4. 7. God made the firmament — By his almighty fiat the dense mist that hung over the face of the deep, and was itself a vast expanse of waters, was lifted up to find a local habitation on high. Thus was formed the vast reservoir of the heavens, from which the rains descend to fertilize and refresh the land. “Next to the light,” says Jacobus, “is the law of the atmosphere, so essential to life in the vegetable and animal world. Here it is set forth as supporting the floating vapour, and keeping in suspense a fluid of greater specific gravity than itself. The formation of clouds is referred to by Job in language which reveals an acquaintance with the laws here established by the Creator: ‘He maketh small the drops of water: they pour down rain according to the vapour thereof; which the clouds do drop and distil upon man abundantly.… Dost thou know the balancings of the clouds?’” Job 36:27-28; Job 37:16; compare also Genesis 2:6. “But why, it may be asked, did he not speak of this storehouse of waters as diffused through the firmament, instead of placing it above it? We answer: This would have been to convert the firmament of sense into the atmosphere of science, and phenomena into natural philosophy, which doubtless God could have done, but did not see fit to do.” — Barrows. 8. God called the firmament Heaven — Rather, called the expanse Heavens. Here the writer defines the meaning of the word “heavens,” which he had used in the first verse. And he further represents the luminaries as set in the expanse of the heavens, (Genesis 1:14-17,) and the winged fowls as flying upon its face, (Genesis 1:20,) and hence called the fowl of the heavens. Genesis 1:26; Genesis 1:28; Genesis 1:30. By a most natural process the word would become associated with things above, and be used to denote the dwellingplace of God. Hence, too, the notion of many heavens. Compare 2 Corinthians 12:3. THIRD DAY — LAND, SEAS, AND , Genesis 1:9-13.9. Let the waters… be gathered… the dry land appear — The import of these words is, that the land was partially, if not wholly, hidden by the waters; thus further explaining the statement of Gen 1:2, that it was desolate and empty, and made so by the dark overflowing deep. Now, by the divine fiat, the land is supernaturally elevated above “the face of the deep,” and the waters are made to flow off together into surrounding seas. How large a portion of land was thus made to appear is nowhere intimated. A very natural supposition is, that a large island was suddenly heaved up in the midst of the deep. And this was “the land” of the antediluvian world. On this land, thus raised in the midst of the seas, the garden of Eden was planted, and here man was first introduced. This miraculous elevation of the land from the waters we understand to be the true conception of 2 Peter 3:5, which, literally and accurately translated, is, “For it is hidden from them who will it, that the heavens were from of old, and the land (ãç) from water and by means of water, consisting by the word of God.” Thus Fronmuller, in loc.: “The earth originated out of water — out of the dark matter in which it was comprehended — and through water, that is, through the agency of water, which partly descended into the lower parts of the earth and partly formed the clouds in the sky.” But all was effected by God’s word. 10. God called the dry land Earth — Or, called the dry (substance) land. The name “land” was given to the dry ground, as distinguished from the surrounding waters, which were named Seas. Here every thing is simple and plain, and as Genesis 1:6-8 explained how “God created the heavens,” (Genesis 1:1,) so Genesis 1:9-10 show how he created the land. 11. Let… earth bring forth grass — In explaining this entire narrative as a supernatural preparation of the soil, climate, and vegetation of the region where the first man appeared, we do not go about seeking the secondary causes by which any of the divine fiats were brought to pass. The divine power by which the grass, herb, and fruit tree of one particular region was brought into existence is doubtless competent to originate all forms of matter and of life. But we have no good reason to expect in this Scripture an answer to the many mysterious questions of biology. Here we have revealed to us the Almighty personal God, infinite in ability and wisdom to originate all things; but how he brought into being the numberless things which now arrest the observation or attract the inquiry of men, we do not believe it is the purpose of this Scripture to explain. It is certainly supposable that he produced the vegetation of Eden miraculously, as Jesus made the water wine, and multiplied the loaves and fishes; but it does not follow that he produced all other vegetation in the same way. We note here three classes, or perhaps three stages, of vegetable life: grass, herb yielding seed, and fruit tree bearing fruit. In the first the seed is not taken into account; in the second it is the principal consideration; while in the third the fruit which envelops the seed is made most prominent. FOURTH DAY — , Genesis 1:14-19. 14. Lights — ξΰψϊ, luminaries, or lightbearers, thus differing from ΰεψ, light, in Genesis 1:3. Light was made to shine out of the darkness upon the deep three days before these lightholders were made to appear in the expanse above the Eden land. Every interpreter has felt the difficulty of explaining this. For our hypothesis, see note on Genesis 1:3. The sacred writer speaks of these luminaries merely in their phenomenal relation to the land of Eden, and not as an astronomer of the nineteenth century A.D. He therefore fittingly assigns them to that day of the creative week when they first became visible from the land already described. Let them be for signs, and for seasons — That is, let them serve this purpose to the earth. Some suppose here a hendiadys, signs of seasons. This, however, is not necessary. There is also no sufficient reason for abandoning the natural meaning of the word signs, (ΰϊϊ,) as indicating remarkable phenomena in the heavens which, according to the Scriptures, sometimes indicate great events of judgment or of blessing. Comp. Jeremiah 10:2; Joe 2:30; Matthew 2:2; Matthew 24:29; Luke 21:25. The luminaries also serve as signs to indicate different points of the compass — signals to direct the path of the traveller on the land and on the deep. ξεςγιν, seasons, or appointed times; from ιςγ, to fix, to appoint. The heavenly bodies serve to regulate and measure off these weekly, monthly, or yearly recurring seasons. 16. Two great lights — This designation of the sun and moon is of itself sufficient to show that the work of the fourth day is phenomenal and popular, not scientific. We know that the moon is but the small satellite of a relatively small planet, and a mere atom as compared with the magnitude of some of the stars. But to man it is one of the two great lightbearers. He made the stars also — The Hebrew is simply, and the stars. That is, they, too, were made and placed in the heavenly expanse. They now first appeared above the newly elevated land where man was about to be created. FIFTH DAY — FISH AND FOWLS, Genesis 1:20-23. 20. Bring forth abundantly — Hebrews, Let the waters teem with creeping things, living beings. πτωׁ ηιδ, soul of life, or living soul, is in apposition with ωׁ ?ψφ, creeping thing. These crawlers, or creeping things, are meant to include “whatsoever passeth through the paths of the seas.” εςε� ιςετ�, and let fowls fly. In Genesis 2:19, the fowls are said to be formed out of the ground. All these creatures were first introduced by God’s word. They were creations, not evolutions. But their subsequent multiplication is conceived of as generations. 21. Great whales — ϊπιπν, dragons, sea-serpents, or some other of the great monsters of the deep. The Septuagint has τακητη; the Revised Version, great sea monsters. SIXTH DAY — ANIMALS AND MAN, Genesis 1:24-31. 24. Cattle… creeping thing… beast — As the sacred writer distributes the growth of the vegetable kingdom into three classes, (see Genesis 1:11-12,) so also he presents three classes of land animals: αδξδ, cattle, that is, the domestic animals; ψξωׂ, creepers, that is, reptiles and insects of the land, corresponding to the creeping things (ωׁ ?ψφ) of the waters; and ηιϊεΰψφ, beasts of the land, that is, wild animals as distinguished from domestic cattle. 26. Let us make man in our image — This form of speaking in the first person plural is explained by some as conformity to the usage of human dignitaries, who are accustomed to speak of themselves in this way; while others suppose that God here addresses the angels of his presence. Others, again, find in these words a reference to the plurality of persons in the divine nature, but the ancient readers of the record would not be likely to comprehend this meaning. Nevertheless, here may be the germ which, by successive revelations, was at last developed into the Christian doctrine of the Trinity. All things conceptual or phenomenal originate in the great, uncreated, self-existent Essence, the fountain of Deity, the Father. These things become thought and form by and through the Divine Word, by whom all things exist. These existences are objects of approval to the Spirit, the Sensibility, so to speak, of God. As God looks over the objects of creation, it is the divine feeling that pronounces them “very good.” Accordingly, man bears the triune image of his God in having will, thought, and feeling, which correspond with our highest conceptions of Father, Word, and Spirit. Will, by which we mean the whole self-acting, conscious Ego; Thought, the only begotten and always begotten offspring of the self-acting, conscious Ego; and Feeling, or Sensibility, by which we appreciate and love; these are the personalities of man’s immortal nature. God is a spirit, and man’s immortal nature is a spirit also, bearing the divine triune impress of the Godhead. We should accordingly understand the “righteousness,” “true holiness,” and “knowledge” of Ephesians 4:24; Colossians 3:10, as qualities or attributes of the divine image in which man was created, but not as constituting the image itself. The likeness was rather in the spiritual personality which made him Godlike as distinguished from all the rest of the animate creation. Likeness is not to be understood as something different from image, but rather as explanatory of it. And let them have dominion — This dominion is the natural superiority and headship which man holds over all the inferior orders of creation. Compare Psalms 8:5-8. Genesis 1:29-30, taken in connexion with chapter 9:3, have been supposed to show that previous to the flood man’s food was restricted to substances in the vegetable kingdom. This was probably the case; but, after all, these passages do not prove that animal food was prohibited before the flood; and possibly the skins mentioned Genesis 3:21, were those of animals slain, not for sacrifices only, but for food. SEVENTH DAY — SABBATH, Genesis 2:1-3. 1. All the host of them — That is, all the things, animate and inanimate, which made up the several works of creation. 2. On the seventh day God ended his work — “The completion or finishing (λμδ) of the work of creation on the seventh day (not on the sixth, as Sept., Samuel, Syr., erroneously render it) can only be understood by regarding the clauses which are connected with ειλμby Vav consec. as containing the actual completion, that is, by supposing the completion to consist, negatively, in the cessation of the work of creation, and positively, in the blessing and sanctifying of the seventh day. The cessation itself formed a part of the completion of the work. For this meaning of ωׁ ?αϊ, see Genesis 8:22; Job 32:1. As a human artificer completes his work just when he has brought it to his ideal and ceases to work upon it, so, in an infinitely higher sense, God completed the creation of the world with all its inhabitants by ceasing to create any thing new, and entering into the rest of his all-sufficient eternal Being, from which he had come forth, as it were, at and in the creation of a world distinct from his own essence.” — Keil. God did not rest because he was weary, but because he had finished his work; and his rest was the divine refreshment of holy contemplation. Exodus 31:17. The fact that there is no mention of the morning and evening of the seventh day is no evidence that that day, as here intended, continues still. 3. Created and made — Hebrews, created to make. That is, created for the purpose of moulding into such forms and putting to such uses as are here described. The Generations of the Heavens and the Land, Genesis 2:4 to Genesis 4:26. In chapters 1, and Genesis 2:1-3, the sacred writer gives us his account of the creation of the heavens and the land; he now proceeds to give us their generations, ϊεμψεϊ. His historical standpoint is the day from which these generations start; the day when man was formed of the dust of the ground, and of the breath of life from the heavens. So the first man is conceived of as the product of the heavens and the land by the word of God. Hence, Adam was the son of God, (Luke 3:38,) and the day of his creation was the point of time when Jehovah-God first revealed himself in history as one with the Creator. In chapter i, which narrates the beginning of the heavens and the land, we find mention of Elohim only, the God in whom (as the plural form of the name intimates) centres all fulness and manifoldness of Divine Powers. At the beginning of this section stands the name ιδεδ, Jehovah, the personal Revealer and Redeemer, who enters into covenant with his creatures, and places man under moral law. The information supplied in this chapter is fundamental to the history of redemption. Here we learn of man’s original estate; the conditions of the first covenant of works; the sanctity of the family relation; and the innocency of the first human pair. Without the information here supplied the subsequent history of man and of redemption would be an insoluble enigma. 5. And every plant… before it was in the earth — The common version is utterly wrong in connecting this verse with what precedes, and so punctuating it as to make plant and herb grammatically the objects of made in Genesis 2:4, the same as earth and heavens of that verse. Literally this verse reads: And every shrub of the field not yet was (ιδιδ, future form, involving the idea of becoming, arising, growing, in the land, and every herb of the field not yet was sprouting, for Jehovah-God had not caused it to rain upon the land; and no man to work the ground. This exhibits the Hebrew idiom, but a more proper translation would be: And no shrub of the field was yet arising in the land, and no herb of the field was yet sprouting. The future form ιδιδ, will be, taken in connexion with the future ιφξη, will sprout, shows that a process of growth is contemplated, not the simple fact of existence. Hence the meaning is, (not that there was yet no plant or herb existing in the land, but,) none of the plants or herbs of the fields of Eden had as yet entered upon the processes of growth. A reason for this is given in the statement that rain had not yet fallen. The dry ground had been made to appear, (Genesis 1:9,) and grass and herb had been produced by the Almighty fiat, (Genesis 1:11-12,) but the ground was not yet watered with rain, and the processes of vegetation were not yet in progress. Not a man to till the ground — Here note that the conceptual standpoint is previous to the formation of man; and the whole narrative naturally reverts to what we may suppose to have been the condition of things on the morning of the sixth day. Nevertheless the exact order of events in this chapter is not definitely stated, as in chapter 1. 6. A mist — àã, a mist, a vapour. This first watering of the whole face of the ground was accomplished by an ascending vapour. Here is no mention of rain falling; but rather of mist going up. Perhaps, however, the one thought is designed to imply the other. The sacred writer thus also intimates how the vast reservoir of “waters above the firmament” (Genesis 1:7) were thenceforth to be supplied. 7. Formed man — Here occurs for the first time the word ιφψ, to form. The production of man is here viewed not so much as a creation, but rather as a formation. Comp. note on Genesis 1:1. It is viewed from the standpoint of the generation of the heavens and the land, and conceived as a process: dust… breath of life… living soul. Having passed from the narrative of creation to a narrative of generations, the sacred writer would have us think of man as not merely created by miracle, but also as brought forth into form and activity by a gradational process of creation. First, God “formed man of dust from the ground.” ςτψ, dust, is here grammatically the “accusative of the material,” and denotes the ground as the source of the primeval generation of man’s body. Hence mortal man is from the earth, (Psalms 10:18,) and we speak of “mother earth.” Breathed into his nostrils the breath of life — So man is not only earthborn, but heavenborn. As to his body, he is from the dust; but as to his soul he is, as the Greek poet and Paul affirm, the offspring of God. Acts 17:28-29. God breathed out of himself into the body of the first man the breath of life, πωׁ ?ξϊηιιν, breath of lives. Some have held that the plural, lives, in this Hebrew expression, was designed to denote the twofold life of man — animal and spiritual; or perhaps the various powers and operations of the human soul. But the frequent use of the same plural form in other connexions (as tree of life, Genesis 2:9; ways of life, Proverbs 2:19) is against such an interpretation. In Genesis 7:22, we have the expression breath of the spirit of life applied to the whole living animal creation. And (the) man became a living soul — This is the third stage, and the outcome of the creative process. Man thus became a self-conscious, living creature. The expression ηιδπτωׁ, soul of life, or living soul, is used also in Genesis 1:20-21; Genesis 1:24; Genesis 1:30, of fishes, birds, and other animals. But the divine process by which man comes to be such a living creature is what we are to note. His soul-endowed nature is the result of an extraordinary divine inbreathing; an “inspiration from the Almighty.” Job 32:8; Job 33:4. Hence we incline, with Delitzsch, to regard the breath of life in this verse (and which occurs nowhere else in this section) as denoting the spirit as distinguished from the soul of man. Accordingly, while discarding the low mechanical anthropomorphic conception of God as a workman, fashioning a clod of earth with his hands, and then standing near it to breathe into it a breath from without, we nevertheless discern in this narrative a divine process in the creation of man. “It begins,” says Delitzsch, “with the constitution of the body, as the regeneration (palin-genesia) of man shall one day end with the reconstitution of the body. God first formed the human body, introducing the formative powers of entire nature into the moist earth taken from the soil of Eden, and placing them in co-operation; whereon he then breathed into this form the creative spirit, which, because it originated after the manner of breathing, may just as well be called his spirit as man’s spirit, because it is his breath made into the spirit of man. This spirit, entering into the form of the body, did not remain hidden in itself, but revealed itself, by virtue of its likeness to God, as soul, which corresponds to the doxa (glory) of the Godhead, and by means of the soul subjected to itself the corporeity, by combining within the unity of its own intrinsic vitality the energies of the bodily material, as they reciprocally act on one another in accordance with the life of nature.… For the soul, as Tertullian says, is the body of the spirit, and the flesh is the body of the soul.” — Biblical Psychology, p. 102. 8. Planted a garden eastward in Eden — The word Eden is here first introduced, and without any explanation. It seems most natural to understand it as the proper name of the land (ΰψφ) of the preceding narrative. The word signifies pleasure, delight, and thus corresponds with the Greek ηδονη. The Septuagint and Vulgate translate βο, garden, by the word paradise, (a park,) and the word came at length to be used as a proper name for the garden of Eden, and also for the abode of disembodied spirits. Compare Luke 23:43; 2 Corinthians 12:4. The Vulgate never renders Eden as a proper name; and the Septuagint only here, in Genesis 2:10, and in Genesis 4:16. Accordingly some translate:God planted a garden in a delightful region. But the word eastward (ξχγν, from the east, or, on the east, that is, in the eastern part) serves to put on Eden the character of a proper name. And a most suitable name it was for the land where man first appeared, created in the image of God. That land, from the dust of which Adam was formed, in which every tree and shrub and herb was very good, being supernaturally produced by the power of God, might well be called Eden. The garden was planted in the eastern section of this Eden-land. There he put the man whom he had formed — These words, taken in connexion with Genesis 2:15, are supposed to imply that Adam was created outside of paradise, and afterward transported thither. But the word ωׂ ?εν, here used, and πεη, in Genesis 2:15, both convey the idea of establishment in some place without any necessary allusion to a previous state. We might say of Eve, as well as of Adam, that God took her and placed her in paradise, without necessarily implying that she was created outside of the garden. The order of the narrative would indicate that man was formed before the garden was prepared for him. But the order of the narrative by no means implies, or requires us to assume, a corresponding chronological sequence of the things narrated. It would require volumes to chronicle all the opinions and discussions relative to the location of the garden of Eden, and the four rivers mentioned Genesis 2:11-14. Three theories have been particularly urged —one which locates the garden near the junction of the Tigris and Euphrates, or somewhere between that junction and the Persian Gulf; another which locates it in the highlands of Armenia, near the sources of these rivers; and a third which places it in the far East, in the mountainous highlands of Central Asia, near the sources of the Indus, the Helmend, the Oxus, and the Jaxartes rivers. All these theories become worthless the moment we allow that the deluge may have borne the family of Noah far away from the primeval home of man. The notion that the rivers and countries subsequently known as Hiddekel, Euphrates, Havilah, Cush, etc., are identical with the lands and rivers of Eden is also destitute of any sure foundation. For we must remember the universal habit of migratory tribes and new colonies to give old and familiar names to the new rivers, mountains, and countries which they discover and occupy. Nothing could have been more natural than for the sons of Noah to give to new objects names from the old fatherland. Prof. W.F. Warren, in his Paradise Found, the Cradle of the Human Race at the North Pole, Boston, 1885, adduces a variety of arguments to prove that the primitive Eden was at the Arctic pole. Nothing in the legitimate interpretation of this Scripture is inconsistent with such an hypothesis; but we make no attempt to determine the site of paradise, inasmuch as we find nothing in this narrative that appears sufficient to solve that problem. It is, however, very probable that the original Eden of the human race was submerged and obliterated by the deluge. 9. Out of the ground… every tree — These growths of the garden may be regarded as special creations; a part of the special work of fitting up the garden for man: or they may be understood as a general statement made without reference to time. The context makes the former supposition the more probable one. The tree of life — A tree of special value and significance, the eating of whose fruit perpetuated life forever. Genesis 3:22. Prof. Warren cites the singular agreement of many ancient religions in associating their paradise-tree with the axis of the world, and observes: “If the garden of Eden was precisely at the North Pole, it is plain that a goodly tree standing in the centre of that garden would have had a visible and obvious cosmical significance, which could by no possibility belong to any other. — Paradise Found, p. 263. In the midst of the garden — As if it were to be the most conspicuous object there, and a constant prophecy to man that he was made for immortality. Comp. Revelation 2:7; Revelation 22:2. And the tree of knowledge of good and evil — The notion that the tree of life and the tree of knowledge were identical is not the most natural meaning of this language. This tree, says Jacobus, “was so-called not merely as a test for proving man, and showing whether he would choose the good or the evil; nor merely because by eating it he would come to know both good and evil, and the evil so that he would know the good in the new light of contrast with the evil. Both these are involved. But it was set also as a symbol of the divine knowledge to which man should not aspire, but to which he should submit his own judgment and knowledge. The positive prohibition was to be a standing discipline of the human reason, and a standing symbol of the limitation of religious thought.” These two trees being named in immediate connexion with the other trees of the garden, are to be understood literally of two particular trees, and not allegorically, as if they were merely symbols. See more on Genesis 2:17; Genesis 3:7. 10. A river went out of Eden — This river, like the trees just named, constituted a part of the perfection of the earthly paradise. Comp. Revelation 22:1-2. From thence — From the garden. The verse clearly implies that the river had its source in the garden, and from that place, as a centre, divided itself off, was parted so as to become the fountain heads of four different streams. Hence by river we may understand river system, set of rivers, all identified as to their origin, but whether flowing from four neighboring fountains or from one may be left undecided. Some suppose the river flowed as one stream through the garden, and after leaving it became divided into four heads or beginnings of rivers. 11. Pison… Havilah — After the views above given as to the site of paradise and the land of Eden, it would be idle to enumerate the diverse speculations and conjectures touching the rivers and lands designated in this and the following verses. The name Pison occurs nowhere else; but Havilah appears in Genesis 10:7, as the name of a son of Ham, and in Genesis 2:29 as that of a son of Shem. Nothing would have been more natural than for the sons of Noah to transfer antediluvian names to their children. In Genesis 25:18, and 1 Samuel 15:7, the name appears as that of a country south-east of Palestine — probably because settled by the descendants of a patriarch of this name. Where there is gold — The land of Eden was rich in precious metals and other costly substances. 12. Bdellium — The word δαγμη occurs only here and in Numbers 11:7. The Septuagint renders it by ανθραξ in this passage, and by κρυσταλλος in Numbers. Gesenius, following Bochart and the rabbins, takes the word collectively in the sense of pearls. The English version, bdellium, follows Josephus, the Vulgate, and the Greek versions of Aquila, Theodotion, and Symmachus, and is as probably correct as any. Bdellium is a transparent, waxlike resin, now found on the trunks of trees in India. Onyx stone — Some render beryl; others, sardonyx. Some precious stone is meant, but it is impossible to determine its identity. 13. Gihon — This name occurs again only as denoting a fountain near Jerusalem. 1 Kings 1:33; 1 Kings 1:38; 1 Kings 1:45; 2 Chronicles 32:30. Compasseth the whole land of Ethiopia — The attempt to explain this as referring to any of the lands subsequently known as Ethiopia, or Cush, are, perhaps, the best possible refutation of the notion that the rivers of Eden are identical with any rivers now known. Cush was evidently the name of a region or country in the land of Eden, and it was very natural for Ham, the son of Noah, after the flood to name one of his sons in memory of this ancient country. Genesis 10:6. The same considerations apply to the names Hiddekel, Assyria, (or Asshur; compare Genesis 10:11; Genesis 10:22,) and Euphrates, or Phrath, in the following verse. There is no sufficient reason for the belief that the original rivers and countries of Eden remained traceable after the flood. 15. Took the man — See note on Genesis 2:8. To dress it and to keep it — The world was made for man, and it became his noble intellect and skillful hand to give direction to its growths. Man was made for work, and labour was honourable in the primitive Eden. God himself is revealed as working, and furnishing a divine example. Hence the commandment: “Six days shalt thou labour,… for in six days the Lord made heaven and earth.” Exodus 20:9; Exodus 20:11. To dress, that is, to work and cultivate the garden, was one means of keeping it, for its vegetation might grow wild, and suffer also from the beasts of the field. The man was placed in paradise to keep it, (ùׁ ?îø, guard, preserve,) not to lose it. Perhaps the word may indicate that an evil enemy was lurking near. 16. The Lord God commanded the man — The Hebrew form of expression, ειφεςμδΰγν, and put a commandment upon the man, suggests the thought of an authoritative law coming down upon him from above. The word man is to be understood here as in Genesis 5:2, of the man and his wife, and not as excluding the woman from the obligation of the law. The woman herself acknowledges this in Genesis 3:2-3. The commandment might, indeed, have been given first to the man, and afterward repeated to the man and his wife together, thus intensifying in them both a sense of its importance. An exact chronological order of particular events is evidently not exhibited in this chapter. Here is the first revelation of moral law. The divine commandment appeals to man’s intellectual and moral nature, recognising him as a thinking religious being. The commandment is simple, specific, positive, and so adapted to test the free and responsible nature of the being to whom it was addressed. Observe that the first great commandment, which served to test man’s moral life, was of a negative form — a prohibition. See next verse. Freely eat — The intensified form of expression (Hebrews, eating thou mayest eat) confers the most unrestricted enjoyment of all the fruitage of the garden. Many understand from this reference to the fruit of trees, as also from Genesis 1:29, that man at first subsisted on the fruit of trees alone. This, taken in connexion with the absence of any allusion to the use of animal food in these first records of the race, may be a legitimate inference, but is nowhere clearly asserted. 17. Of the tree of the knowledge of good and evil — It is idle to speculate on the physical nature of this mysterious tree; and the supposition that its fruit contained a natural poison, which must sooner or later have resulted in the death of the eater, is without warrant in the Scripture. Nordo we see sound reason in classing this account of the tree of knowledge with the myths and traditions of prophetic trees, or in seeking to identify it (or the tree of life) with the sacred plant or branch which appears so noticeably on Chaldean, Assyrian, and Persian monuments. All that clearly appears in this narrative is, that the fruit of a particular tree (or, perhaps, class of trees) was designated as not to be eaten, and the name seems to have been given in anticipation of what would result from eating the forbidden fruit. Its name, therefore, indicated the moral purpose which it served rather than any natural or physical character of the tree itself. The design of the prohibition of this particular fruit was to test man’s moral nature, to develop his love for his Maker by deliberate choice of the good and deliberate rejection of the evil. Thus would he come to distinguish clearly between good and evil by acquiring a godlike permanence in the good, and like steadfast opposition to all evil. By disobedience he came to know good and evil in the Satanic way, becoming experimentally identified with the evil, and thus opposed to God. The disposition which some have shown to ridicule the literal interpretation of this narrative, and to assume that it was unworthy of God and incompatible with the dignity of man’s original state to make his and his posterity’s happiness depend upon the non-eating of a certain tree, springs from notions of God and of man which are unscriptural. The simplicity, clearness, and positive character of the prohibition are conspicuous marks of its fitness as a moral test. The newly created Adam, with great possibilities, was yet undeveloped and undisciplined. His mental and religious nature, like that of a child, would be best trained by a positive commandment, which rested in the authority of the Creator rather than in the reason of the creature whose love and loyalty were to be tested. Moreover, as food was a natural want of man, the most convenient and suitable form of the first law given for his moral guidance was one in which a broad permission and a single prohibition related to the matter of eating. In the day that thou eatest thereof thou shalt surely die — Solemn and startling words to be uttered in the bowers of paradise! What all this terrible penalty involved was doubtless a mystery to the man, and no subsequent revelation has fully cleared the awful mystery. The comments of Muller (Christian Doctrine of Sin, vol. ii, page 291, Edinburgh, 1868) furnish an excellent statement of the doctrine of the ancient Scripture: “If we compare the penalty of death threatened Genesis 2:17, with the fulfilment of the sentence after the first transgression, (Genesis 3:16-22,) two things are manifest. On the one hand we find that the death which was to follow the commission of sin included not only physical death, but the various ills that flesh is heir to — the manifold pains and miseries of our earthly lot; and these are represented as resulting from sin, which ends in death. Thus the well known difficulty involved in the word áéåí, in the day, is at once obviated. In the very day of disobedience a life begins which is at the same time a death. It thus appears, too, that when the serpent in his subtlety said to Eve, ‘Ye shall not surely die,’ this was not a bare lie, but a half truth, and therefore a double deception. But, on the other hand, we find by comparing the two passages that physical death is the real kernel and gist of the punishment. For the sentence pronounced concludes with the prophecy of death, making this the most important element, by emphatic repetition; (Genesis 3:19;) and the account of the execution of the sentence lays stress chiefly upon the fact of man’s exclusion from the means of imperishable life.” See Genesis 3:22; Genesis 3:24. 18. Not good that the man should be alone — He was designed to be a social being, capable of holding intercourse with other beings like himself, as well as with God and angels. Help meet — Hebrews, I will make for him a helper as over against him, ëðâãå, corresponding to him — that is, a suitable companion; one who can assist him in his labours, share his counsels, and reciprocate his feelings. 19. Every beast of the field — That is, representative animals of the garden; not, as some would understand, (and thence erect a skeptical objection to the history,) all the genera, species, and individuals of the animal creation of all climates throughout the world. The apparent design of the writer in introducing here this statement of the animals of Paradise was to show that among all these lower orders of animal life there was no proper companion for the man. He gave these several creatures names according to their natures; but for Adam was not found a helper corresponding to him (Genesis 2:20) among them all. It required no very long time for God to cause the animals of Paradise to pass before Adam and receive their names from him. This was a very proper prelude to the formation of the woman, for it served to awaken in the man a consciousness of his need of a companion. 20. Adam gave names to all cattle — Adam was the first great scientist. For what is all natural science but a discovery of the objects of nature, observing, discriminating, and giving them names? Adam, by a lofty intuition, and a judgment and inspiration unrivaled by any of his sons, first gave facile expression in names to the qualities of the creatures he observed. “Still we are not to suppose that Adam’s insight into the character of the animals was a perfect comprehension of the secrets of nature; it is rather to be regarded as the pure, simple, lively view of an innocent child full of undeveloped depth of mind.” — Gerlach. And yet we may suppose that he uttered the names by means of a divine impulse acting vigorously on his human powers, and giving them a normal development. “The man sees the animals, and thinks of what they are and how they look; and these thoughts, in themselves already inward words, take the form involuntarily of audible names, which he utters to the beasts.” — Delitzsch. And to this we may add the words of Keil: “The thoughts of Adam with regard to the animals, we are not to regard as the mere results of reflection; but as a deep and direct mental insight into the nature of the animals.” 21. Caused a deep sleep to fall — úøãîç, deep sleep, not an ordinary slumber, but a profound sleep in which all self-consciousness was suspended. One of his ribs — Hence the force of the old proverb: The part of which woman was made was not taken from his head, as if she were to be a lord over him, nor from his feet, as if he might tread upon her, but from his side, to show that she was to be his companion and equal. 22. Made he a woman — Hebrews, Built… the rib which he had taken from the man into a woman. This is a simple statement of fact, and skeptical speculation and jest respecting it are idle and absurd. “The woman was created, not of the dust of the earth, but from a rib of Adam, because she was formed for an inseparable unity and fellowship of life with the man, and the mode of her creation was to lay the actual foundation for the moral ordinance of marriage.” — Keil. Brought her — Not that she was formed at a great distance from him, but as soon as he awoke from his deep sleep, she was brought to his notice, that is, stood before him. 23. This is now bone — Hebrews, This — the time — bone of my bones, etc. äôòí, the time, is here equivalent to the adverb now. Comp. Genesis 30:20. The words are an exclamation, and indicate the joyful surprise with which he recognises this time, after having looked hitherto repeatedly among the lower animals in vain, a suitable companion for himself. Shall be called Woman — He gives her at once her proper name, and he does it by means of the same deep insight into her nature as that by which he named the living creatures of Paradise. Thus now has the sacred writer completed a fuller description of the creation of man, male and female, than it was his design to give in the previous section, Genesis 1:27. That was creation, this formation. See above on Genesis 2:7. On the proper name of the woman, see Genesis 3:20. 24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh — Some interpreters (Delitzsch, Lange) regard these as the words of Adam, spoken as by a prophetic impulse from God; while others (Keil, Gerlach, Turner) regard them as the words of the inspired historian. The latter is the more probable view. In Matthew 19:3-6, Jesus showed from this passage that the marriage tie is most holy and inviolable. Says Otto von Gerlach: “There will be times and circumstances when a man is permitted, nay, is commanded, to leave his father and his mother, but his wife he is never permitted to leave — they both shall be one. This is not said of the woman, because she already, by her marriage, has left father and mother, and become subject to her husband. Here it is not spoken of leaving father and mother for the sake of marrying, but of a leaving after marriage.” 25. Not ashamed — For where there is no sin, but a heavenly consciousness of perfect innocence, there can be no sense of shame. THE FIRST SIN, Genesis 3:1-24. Having given a picture of the original uprightness and blessedness of the first human pair, the writer hastens on to delineate their first transgression. How long man continued in his primeval estate of holiness we are not informed, and suppositions are here worthless. We accept the statements of this Scripture as a narrative of facts. The representation of man’s original transgression, as here given, may, indeed, be admitted to have elements of a symbolical drapery, but there is no part of the narrative which may not be explained literally, and accepted as a truthful description of the most important events in the history of our race. We accordingly reject the rationalistic hypothesis, which treats this momentous event as a mythical representation of man’s breaking loose from the purity and innocence of childhood, and his attaining the conscious use of his reason and of moral freedom. A sound and self-consistent interpretation, according to grammatico-historical principles, requires us also to reject the allegorical explanation, which denies that any real serpent was associated with the original transgression, and maintains that the temptation was entirely subjective or internal. That Satan was the tempter is evidently the import of such Scripture passages as John 8:44, where our Lord calls him the father of lies in allusion to the record of the original temptation, and Revelation 12:9, where he is called “that old serpent,… the Devil, and Satan, which deceiveth the whole world.” That this invisible tempter employed the serpent as his agent in deceiving the woman appears from the obvious import of the language which records the transaction, and also from the consideration that one of the creatures pronounced “very good,” had not in itself alone the lying nature disclosed in the seductive words which this serpent uttered. The fact that the serpent figures so prominently in the religious symbolism of ancient heathen nations is no good reason for disputing the credibility of this biblical narrative of the fall. Whence arose those ethnic myths of the serpent which seem to personify the evil principle? Is it not more rational to maintain that they sprung from such a momentous fact in human history as this third chapter of Genesis records, than to suppose that they originated in human speculations and fancies touching the conflict of good and evil in the world? As we hold the biblical account of creation to be the true original from which the various ethnic cosmogonies were derived, (see Introd., p. 67,) so we also hold, as the most reasonable hypothesis, that those heathen myths which represent the evil principle in creation under the form of a serpent, had a traditional origin in the fact that the father of lies made use of a serpent in deceiving the mother of mankind. NOTE ON Genesis 3. This third chapter of Genesis presents a number of the most mysterious questions occurring to the mind of man, but it does not solve the mysteries. We recognise in it four elements of symbolic revelation. We may well hesitate to interpret all its statements in their extreme realistic and literal sense, but we may at the same time perceive that this unique narrative deals with momentous facts, not with fancies. “It is just as little a mere allegory,” says Lange, “as the human race itself is a mere allegory.” In its descriptions and manifold suggestions it is in harmony with the deepest experiences of the human heart, and with all other lessons of divine revelation. Among its lessons we note the following: 1. The problem of moral evil is connected with a spiritual world, and with a demoniacal being, who had become sinful and malicious before man appeared. Already God’s universe was somewhere dark with hell. How evil entered — when and where the tempter first appeared — are questions which this Scripture suggests but does not answer. That sin originated in an abuse of moral freedom is implied in this account of man’s first sin. That the tempter was in fact a personal evil nature, acting in the guise of a serpent, appears from later revelations of Scripture. See especially John 8:44, and Revelation 12:9. That the old serpent, the devil, is chief of legions of like demoniac beings appears from the New Testament, and there is no good reason for believing that this doctrine of evil spirits was first learned by the Jews in the land of their exile. 2. The wiles of the devil notably appear in the craft with which he tempted Eve; and his threefold appeal to the lust of the flesh, the lust of the eye, and the lust of power, (see note on Genesis 3:6,) are strikingly analogous to the three temptations of our Lord. The credibility of this ancient narrative is confirmed by this fidelity of its description to the manifold experiences of men in the midst of foul temptation. As human nature is ever the same in its weakness and exposure, so the wiles of the old adversary continue the same from age to age. 3. But whilst Satan has mysteriously obtruded himself into the realm of human life and experience, so, on the other hand, a merciful but righteous God has, by many supernatural theophanies, revealed himself to man. His interposition is for the purpose of crushing the old serpent’s head. The enmity will be exhibited through ages of conflict. Satan will be permitted to reveal himself with all variety of power and signs, and lying wonders, and with all deceit of unrighteousness, (2 Thessalonians 2:9-10;) but, on the other hand, the mystery of God in Christ will also be revealed by many miraculous signs, and by symbolic revelations adapted to cheer and strengthen those who look for redemption. The benevolent Creator adapts himself to the wants of his creatures, and gradually unfolds a revelation of infinite wisdom and worth. So far from acceding to the rationalistic assumption that the miraculous in human history is impossible and incredible, we rather assume the opposite, suggested by this narrative of man’s original estate and first sin — that, to overcome the evil one, miraculous interposition of a stronger than Satan is to be expected. And so all the theophanies and all the miracles recorded in the ancient Scriptures are but a fitting preparation for the incarnation and redeeming work of the Son of God. In keeping with this it is notable that the two impressive symbols revealed at the gate of Paradise embody the substance of all subsequent Scripture revelation. 4. How far man’s original sin affected the physical creation may be left an open question. The ground was cursed for man’s sake, (Genesis 3:17-18,) and some have thought that all suffering of animals is a consequence of human sin. Here, however, we should proceed with great caution. Decay and death in the vegetable and animal world appeared long before the creation of man, as the fossil rocks abundantly declare. The passage in Romans 8:19-21, even if understood of the animal creation, does not affirm that the subjection to suffering was a penalty or consequence of man’s sin. Many things have been made a curse to man; thorns and thistles, cold and heat, pestilence and famine, ravenous beasts and destructive insects, have scourged the sons of Adam. But while these facts abundantly confirm the word spoken in Genesis 3:17-18, there is no proof that any part of the physical or animal world suffered change on account of man’s sin. So the serpent’s form and man’s nakedness were made a curse, but not by undergoing any natural or physical change. But while we may deny that suffering and death in the animal creation are a consequence of man’s sin, we may well hesitate to affirm that they are in no way whatever a consequence of sin. The existence of the Satanic tempter suggests that sin was in the world before God planted the garden of Eden. We may even venture the statement that before a serpent appeared among “the beasts of the field,” “that old serpent, called the Devil and Satan,” was abroad in the world. But whether the first sin known in the universe of God originated with Satan we may not affirm. As little do we know what havoc and disorder had been previously introduced into creation by wicked “principalities and powers.” Ephesians 6:12. This we do know, that sin spreads ruin and death in the moral world, and, reigning in the spirit of man, it affects his body also, and subjects him to manifold miseries. Who can say how far sin and rebellion in mighty spirits of wickedness in the heavenly regions (Ephesians 6:12) may have had to do in subjecting the creation of God to suffering and death? We know also that,in the gracious economy of our heavenly Father, suffering and tribulation are made to serve a wise disciplinary purpose, and to work for us an eternal glory. 2 Corinthians 4:17. The rich depths of divine wisdom and knowledge are too great for our understanding, (Romans 11:33;) and, for aught we know, the power of Christ’s mediation may so extend to “things in the heavens” (Colossians 1:20) as to reconcile disorders and mischiefs introduced by sin before the foundation of this earth. 1. The serpent is here represented as a beast of the field which the Lord God had made, and, therefore, must have been good, as all the rest of the creation. Genesis 1:25. Hence we should not understand the word ςψεν, subtile, in a bad sense, implying malignant craftiness, as some expositors have done. This term is frequently employed in the Old Testament in a good sense, as meaning prudent, or sagacious. Such is the import of the Septuagint, φρονιμος. Our Lord enjoined upon his disciples to be “wise as serpents.” Matthew 10:16. The serpent’s sagacity is seen in its keen eye, its power to charm birds and men, its prudence in avoiding danger, its skill in shielding the head, its most vulnerable part, from the attack of man. The words more subtile do not imply that all other beasts of the field were also subtile, but rather that this feature separated or distinguished the serpent from them. As to the prominence which the serpent holds in the religious symbolism of ancient peoples, Lenormant observes: “These creatures are there used with the most opposite meanings, and it would be contrary to all the rules of criticism to group together and in confusion, as has been done by scholars of former times, the very contradictory notions attached in this way to the different serpents in the ancient myths, in such wise as to create a vast ophiolatric system, derived from a single source, and made to harmonize with the narration of Genesis. But side by side with divine serpents of an essentially favourable and protective character, oracular, or allied with the gods of health, of life, or of healing, we find in all mythologies a gigantic serpent, personifying the nocturnal, hostile power, the evil principle, material darkness, and moral wickedness.” — Beginnings of History, pp. 107, 108. He said unto the woman — The serpent spoke in an intelligible way. Le Clerc (after some of the rabbies) supposes that the serpent tempted Eve, not by language audibly spoken, but by significant signs, and by repeatedly eating the fruit in her sight. Others imagine she was charmed into a visionary or ecstatic condition in which the movements of the serpent seemed to her like words. Some, as we have seen, deny that any real serpent was connected with the event, and hold that the temptation was purely spiritual; while others have denied the agency of Satan in this temptation, and affirmed that the tempter of Eve was nothing but a serpent, which, by repeatedly using the forbidden fruit before her eyes, at length induced her to follow its example. Less strained, and far more compatible with the general doctrine of the Scriptures, is that ancient interpretation which has been commonly received by Christian scholars, namely, that Satan made use of a serpent in his work of falsehood and ruin. There is no sufficient ground for denying the possibility of Satan speaking through the organs of a serpent. Mind and spirit are superior to matter, and control it. A fallen spirit is, in intellect, untold degrees above a brute. The mystery of demoniacal possession is too great for us to allow any a priori assumptions to govern our interpretation. According to the New Testament records, evil spirits usurped the powers of human speech, and entered also into swine. Mark 5:1-17. Why the Almighty should have permitted Satan to make such an approach to the first woman is as idle as to ask why he permits any sin or sinners to exist in his universe. We regard this first temptation and transgression as a great mystery, and a momentous event, but not a myth nor a fable. The mystery of God in Christ, by which God himself becomes flesh and redeems sinful man, implies other mysteries that may well surpass our knowledge. The incarnation, temptation, righteousness, death, and resurrection of the One who accomplishes the work of redemption, furnish to our thought a series of stupendous events; if we believe them, why do we stagger over that which appears startling and wonderful in the offence of the one by whom “judgment came upon all men to condemnation?” Romans 5:18. Yea, hath God said — Or, as the Hebrew strictly implies: Really, is it true that God has said, Ye shall not eat of every tree of the garden? The language seems like the continuation of a conversation, the previous part of which is not given. The question was adapted to awaken doubt in the woman’s mind, and the tempter shrewdly addressed himself to the woman first, as the one more easily to be deceived than the man. Chrysostom thus expands the thought in the serpent’s words: “What good is life in Paradise if we may not enjoy the things which are found therein, but must feel the pain of seeing before our eyes what we are forbidden to take and eat?” Critics have raised a needless and profitless question over the serpent’s use of the name Elohim, rather than Jehovah. Keil thinks, that the tempter felt it necessary to ignore the personality of God by this omission of his covenant name in order to work distrust in the woman’s mind. Lange says, that the demon could not utter the name of the covenant-God Jehovah, not knowing him in that relationship. According to Knobel, the writer omitted the name of Jehovah from fear of profaning it in such a connexion. All which seems far-fetched and worthless. See Introd., pp. 51-54. 2. The woman said — Her pausing to parley with so serious a temptation was a fearful mistake. To entertain the thoughts of an evil spirit is the sure way to become partaker of some measure of his nature. 3. Neither shall ye touch it — This is the woman’s own addition to the commandment as given in Genesis 2:17, and is thought by many to imply that in her own mind the commandment was too severe. The tempter started a thought which she develops, as if soliloquizing: “Yes, it is even so. We may eat of all other fruit, but this particular tree we must not even touch, lest we die!” And thus the way is prepared for bolder words from the deceiver. 4. Ye shall not surely die — A direct and malicious contradiction of God’s word as given in Genesis 2:17. Here the devil is revealed as Satan, the adversary, “a liar, and the father of it.” John 8:44. This daring advance in the temptation is commonly supposed to imply a noticeable wavering on the part of the woman. 5. For God doth know — The Satanic utterance here recorded is a specimen of blasphemously changing God’s truth into a lie. The deceiver would make the woman believe that God was keeping her in ignorance of some great good. Your eyes shall be opened — “’Your eyes,’” says the voice of the tempter, ‘instead of closing in death, will be for the first time truly opened.’ Here it is to be remarked that the hour when unbelief is born is immediately the birth hour of superstition.… And so, in like manner, is every sin a senseless and superstitious belief in the salutary effects of sin.” — Lange. Ye shall be as gods — Rather, as God. The tempter would pervert the image of God in man by inducing a false aspiration. Elohim has made you in his own image, and yet withholds from you the honour and glory of knowing good and evil. Break this bond, eat this forbidden fruit, and you will at once become like Elohim, your Maker. 6. Good for food… pleasant to the eyes… to be desired to make one wise — Observe the threefold form of this first temptation. First, appeal is made to the animal appetite; next, to the longing eye; and then to an ambition to become wise and godlike. Thus, too, the apostle comprehends all generic forms of human temptation under “the lust of the flesh, and the lust of the eyes, and the pride of life.” 1 John 2:16. It is notable that when this same old serpent attempted the ruin of the Second Adam he employed the same threefold method of assault. The first, was based upon his sense of hunger; the second, was a suggestion to exhibit a vain display at the temple of God; and the third, to make himself a hero-god of the world. Comp. Matthew 4:1-11. After the failure of the first Adam and the triumph of the Second in conflict with the devil, we may not plead that we are ignorant of Satan’s devices. She took of the fruit thereof, and did eat — So it is that “when lust hath conceived it bringeth forth sin,” (James 1:15,) and the heart walks after the eyes. Job 31:7. Her husband with her — This is understood by some to imply that Adam was present with the woman during her temptation; but such a supposition seems inconsistent with the narrative, which exhibits Satan and the woman so prominently, and makes no allusion to the man. Better, therefore, to understand the òîä, with her, of his subsequent partnership with her in transgression. Manifestly we have here a very concise record of a most important event. The great facts are stated, the guile of the tempter is exposed, and the sad result is chronicled. Other details are not attempted. 7. Knew that they were naked — Here is a stinging irony. Literally, Opened were the eyes of both of them, and they knew that — naked were they! Their eyes were opened, indeed, as the serpent had predicted, but his word was like the lying oracles of the heathen world, which contained a delusive double sense. What were their eyes opened to know? That they were like God? No; but that they were naked! Here is a standing type of the vanity, vexation, shame, and confusion of face into which the glowing assurances of the old serpent always lead. Aprons — Or girdles, of fig leaves, fastened about the hips. 8. Heard the voice of the Lord — Some interpreters understand this voice to have been the sound or noise made by the approach of Jehovah. Comp. “sound of a going” in 2 Samuel 5:24. But the two following verses imply that it was the voice of Jehovah calling, rather than the noise of his movement, that is here intended. Both ideas, however, may be combined, for the anthropomorphism here is a notable feature of the description. The voice that called was the well-known voice of One who had spoken to them before, and who now came walking to and fro in the garden as aforetime, but his voice now inspired fear rather than delight. In the cool of the day — Literally, at the wind of the day. That is, at the time of the evening breeze. It was the closing day of Adam’s Eden life, and, as Delitzsch has observed, that hour is adapted to weaken the dissipating impressions and excitements of the day, and beget a stillness in the soul. Then arise in man’s heart the sentiments of sadness and loneliness, of longing, and of the love of home. “Thus with our first parents: when evening comes, the first intoxication of the Satanic delusion subsides, stillness reigns within; they feel themselves isolated from the communion of God, parted from their original home, while the darkness, as it comes rushing in upon them, makes them feel that their inner light has gone out.” Hid themselves — This action was on their part a confession of conscious guilt and shame. 9. Where art thou — àéëä, where — thou? or, where (shall I find) thee? How is it that I must now search for thee, who hast been wont to watch for my coming, and hail it with delight? The entire passage is in condescension to human conceptions. Not that Jehovah was unable to find the guilty one, but to intensify the picture of the sinner attempting to hide himself from Omniscience. Here, truly, is revealed the Good Shepherd seeking after the lost sheep. 10. I was afraid, because I was naked — Adam’s self-defence was a self-betrayal. Fear, consequent upon a sense of guilt, distracts the reason, demoralizes the judgment, and exposes the transgressor to certain condemnation. His nakedness was, for the moment, more prominent in his thought than a proper sense of his guilt. 11. Who told thee — A question adapted to suggest to him the cause of his sense of nakedness. How is it that thou wast never conscious of thy nakedness before? This plea of nakedness was itself a confession of guilt. 12. The woman whom thou gavest to be with me — Observe the natural effort of a fallen nature to excuse its own guilt by casting the blame on another. And not only is the woman blamed, but a sinister reflection on Jehovah himself appears in the words whom thou gavest to be with me.This woman by my side, whom thou gavest to be my companion and helper, she has been the occasion of my eating the forbidden fruit. 13. The serpent beguiled me — The woman also, in her turn, throws the blame of her offence upon another. The serpent, she pleads, had imposed upon her by deception. 14. The Lord God said — Now follows the threefold judgment, pronounced first upon the serpent, next upon the woman, (Genesis 3:16,) and finally upon man, (17-19.) The malediction against the serpent (Genesis 3:14-15) is itself threefold. The prime tempter is not asked, What is this thou hast done? for “the trial had now reached the fountain-head of sin, the purely evil purpose, the demoniacal, having no deeper ground, and requiring no further investigation.” — Lange. Cursed above all cattle — Not that other cattle or beasts were in their measure cursed, any more than in Genesis 3:1 it is implied that they were subtile. Nor is the meaning cursed by all cattle, (as Gesenius, Lex., under îï;) but, cursed from all; that is, thou only out of all. As the serpent was distinguished from all the beasts on account of his subtilty, (Genesis 3:1,) so is he doomed to a like distinction in this condemnation. “The ground was cursed for man’s sake,” says Keil, “but not the animal world for the serpent’s sake, nor even along with the serpent.” Upon thy belly shalt thou go — Thou shalt ever be thought of as an abominable crawler. Comp. Leviticus 11:42. This has been supposed by many to imply that the shape and movements of the serpent were miraculously changed by this curse. Thus Delitzsch: “As its speaking was the first demoniacal miracle, so is this transformation the first divine.” Some have supposed that originally the serpent walked erect; others, that it had wings like a cherub, and could fly. All this, however, is in the realm of conjecture, and not necessarily implied in the words. The serpent may have crawled and eaten dust before as well as after the curse, but as all was then very good, no sense of shame, or curse, or humiliation, attached to these conditions. As the nakedness of the man and the woman excited no thoughts of shame or improper exposure, so the creeping things of the earth, and the serpent among them, had no unfavourable associations attached to their bestial shape or habits. But the serpent’s connexion with man’s sin caused him, as apart from all other beasts, to have his natural form and locomotion cursed into that which ever suggests disgust, meanness, and enmity. Dust shalt thou eat — For being a crawler on the ground and eating its food in the dirt, the serpent must needs devour much dust along with his food. Hence to “lick the dust like a serpent” is a proverbial expression. Micah 7:17. “And while all other creatures shall escape from the doom which has come upon them in consequence of the fall of man, (Isaiah 65:25,) the serpent, the instrument used in the temptation, shall, agreeably to the words in the sentence, all the days of thy life, remain condemned to a perpetual abasement, thus prefiguring the fate of the real tempter, for whom there is no share in the redemption.” — Hengstenberg. 15. Enmity between thee and the woman — That a sense of enmity exists between the entire serpent race and mankind is a conspicuous fact, account for it as we may. But no better reason for it can be given than that presented in this Scripture, namely, because it was basely associated with man’s original sin. It shall bruise thy head, and thou shalt bruise his heel. — It is difficult to ascertain the precise meaning of the word ωׁ ?ε�, here rendered bruise. It occurs but three times, namely, here, Job 9:17, and Psalms 139:11. The Septuagint renders it here by τηρεω, to watch for; in Job by εκτριβω, to rub; in the Psalm by καταπατεω, to tread upon. The Vulgate translates it by two different words in this passage, contero, to bruise, in the first sentence, and insidior, to lie in wait for, in the second, but in Psalms 139 it has conculco, to tread upon. The word evidently denotes some sort of deadly stroke or wound, and the universal habit of man to seek to wound the serpent’s head, while the serpent is apt to wound the heel, (comp. Genesis 49:17,) confirms the realistic character of this narrative. But while this Scripture is capable of such a simple and literal interpretation, it has also its profounder allusions. As the serpent was but the instrument of the devil, the father of lies, (see note on Genesis 3:1,) so the curse pronounced against the crooked, crawling beast has a deeper application to Satan and his seed. The base crawling, the dust-eating, and the heel-biting of serpents symbolize the habits of the old serpent, the devil. He evermore moves about his demoniacal work in conscious condemnation, as if in trembling (James 2:19) and in torment. Matthew 8:29. Like unto the natural enmity existing between the serpent-race and man is that irrepressible conflict between Satan and the redeemed man. Tayler Lewis suggests that head and heel in this Scripture may denote the strong contrast between the methods of contest of these two eternal foes. The seed of the woman fights in a bold and manly way, and strikes openly at the head. Biting or striking at the heel, on the contrary, “denotes the mean, insidious character of the devil’s warfare, not only as carried on by the equivocating appetites, but also as waged by infidels and self-styled rationalists in all ages, who never meet Christianity in a frank and manly way.” But who, in this deeper sense, is that “seed” who shall bruise the serpent’s head? The masculine pronoun HE (δεΰ) is not without significance. The reading is not ipsa, she herself, as the Vulgate has it, and which some Romanists understand of the Virgin Mary; nor it, of the English version, which fails to convey the force of the Hebrew, δεΰ. We fully accord with the great body of Christian interpreters who recognise here the first Messianic prophecy, the protevangelium. But this prophecy, given in Paradise before the expulsion of the transgressors, should not be explained exclusively of the personal Messiah. That promised seed comprehends also the redeemed humanity of which he is Head — that great company who both suffer with him and with him shall also be glorified. Romans 8:17. The final triumph will not be won without much bloodshedding and many wounds. The old serpent has more than once bruised the great Conqueror’s heel, and many of the faithful “have resisted unto blood, striving against sin.” Hebrews 12:4. So only those who belong to Christ as their great head and leader, are the seed of promise; all others, though born of woman, by espousing the serpent’s cause and doing the lusts of the devil (John 8:44) are of the seed of the serpent, a “generation of vipers,” (Matthew 23:33,) whose end is perdition. “Against the natural serpent,” says Keil, “the conflict may be carried on by the whole human race — by all who are born of woman — but not against Satan. As he is a foe who can only be met with spiritual weapons, none can encounter him successfully but such as possess and make use of spiritual arms. Hence the idea of the seed is modified by the nature of the foe. If we look at the natural development of the human race, Eve bore three sons, but only one of them, namely, Seth, was really the seed by which the human family was preserved through the flood, and perpetuated in Noah. So, again, of the three sons of Noah, Shem, the blessed of Jehovah, from whom Abraham descended, was the only one in whose seed all nations were to be blessed; and that not through Ishmael, but through Isaac alone. Through these constantly repeated acts of divine selection, which were not arbitrary exclusions, but were rendered necessary by differences in the spiritual condition of the individuals concerned, the seed to which the victory over Satan was promised was determined, and ceased to be co-extensive with physical descent. This spiritual seed culminated in Christ, in whom the Adamitic family terminated, henceforward to be renewed by Christ as the Second Adam, and to be restored by him to its original exaltation and likeness to God.… On the other hand, all who have not regarded and preserved the promise, have fallen into the power of the old serpent, and are to be regarded as the seed of the serpent, whose head will be trodden under foot.” Matthew 23:33; John 8:44; 1 John 3:8. Comp. the conflict between Michael and his angels, and the dragon and his angels in Revelation 12:7-9. 16. Unto the woman he said — A fourfold sentence: 1) multiplied pains of conception and pregnancy; 2) the pangs of childbirth; 3) the desire of the husband; and 4) the subjection to the authority of the man. Or the sentence may be treated as twofold by connecting the first and second together, the pains of pregnancy and childbirth being naturally associated; and the third and fourth are, in like manner, closely related in thought. The words thy sorrow and thy conception are properly regarded by most commentators as a hendiadys, meaning the sorrow of thy conception. The anxiety and pains of woman in conception, pregnancy, and childbirth are a most impressive commentary on this Scripture. The travail of childbirth is frequently alluded to as the image of deepest distress. Isaiah 13:8; Jeremiah 30:6; Micah 4:9. Thy desire shall be to thy husband — Not sensual desire, though that may be remotely implied, but that instinctive inclination and tendency of heart which the female sex has ever shown toward man. The woman seems to have aspired to headship and leadership, but, being first in transgression, is doomed to be the “weaker vessel,” instinctively clinging to the man who has lordship over her. 17. Unto Adam he said — The examination began with Adam, (Genesis 3:9,) and the offence was traced to the serpent, (Genesis 3:13;) the condemnation was pronounced first upon the serpent (Genesis 3:14) and last upon the man. The curse pronounced against the man seems manifold. It contains, at least, five elements of woe: 1) On account of him the very soil is cursed, and, as a penal result of that curse, 2) the ground he tills will produce thorns and thistles along with the herb which is to be his food. Genesis 3:18. Moreover, 3) the cultivation of the grain which is to be his food, will involve toilsome and tiring labour, causing the sweat to stand upon his face, (Genesis 3:19,) and consequently, 4) his very eating will be in sorrow. 5) At last he himself must die and return to the dust from which he was taken. Because thou hast hearkened… and hast eaten — To listen was a culpable weakness, to eat the forbidden fruit a crime. The plea of Adam (in Genesis 3:12) is of no avail. For the weakness of hearkening to his transgressing wife he must expend his manly strength in life-long painful struggle with a cursed soil, and for his own transgression of the commandment he must return to dust. Cursed is the ground — Instead of a delightful Paradise, he shall find the ground becoming barren and unfruitful. Often since this general curse was uttered has God, by special judgments, cursed the land for the sins of the people. See Isaiah 24:1-6; Jeremiah 23:10. In sorrow shalt thou eat — òöáåï, labour, distress. The same word employed in Genesis 3:16 to denote the woman’s sorrow. Her perpetual reminder of the original sin is to be the pain of childbearing; his, the corresponding sorrow of oppressive labour for food in the midst of manifold vocations. 18. Thorns also and thistles — Not that these had never yet grown, though they may not have existed in the garden. They become a curse and a plague by often outstripping the better herbs. They become luxuriant in spite of human effort to root them up and destroy them, while the much desired edible products of the soil demand great labour, sweat, and care. This fact should also remind fallen man that evil will grow in his heart more readily than good, and the “fruits of the Spirit” are not obtained and kept except by constant watching and working. The wild olive grows untilled, but not the good olive-tree; if that receive not cultivation, it will also run wild. Romans 11:24. Thou shalt eat the herb of the field — These words may be understood as enhancing the idea of the curse and vexation of thorns and thistles just mentioned. Thus taking herb, in the broad sense of vegetable products necessary to man’s subsistence, the thought would be: The herb of the field will be necessary for thy subsistence; but not as heretofore will it grow without the troublesome admixture of thorns and thistles. These ugly growths will furnish an element of vexation in procuring thy daily bread. But a better view is, that which takes the herb of the field as a sad contrast of the fruit of the trees of the garden. Genesis 2:16; compare Genesis 3:2. The fruits of Eden, furnished in profusion and without laborious toil, shall be thine no longer, but in their stead thou shalt be compelled to eat the herbs of the field. 19. In the sweat of thy face shalt thou eat bread — Not only shall the sweat oppress thee in thy toil, but even when thou sittest to eat bread, it shall appear on thy face. “This sentence includes all the sorrows, pains, and sweating toils to which men are subject in gaining a livelihood.” — Jacobus. “No man eats bread but by the sweat of some man’s face.” — Conant. Dust thou art, (Genesis 2:7) and unto dust shalt thou return — Excluded from the garden and the tree of life, man must, sooner or later, suffer bodily dissolution. He may live nine hundred and thirty years, (Genesis 5:5,) but the death will surely come. The perfection and vigour of the first man may reasonably be believed to have been the cause of patriarchal longevity. The vigour of the race gradually deteriorated until human life rarely continued beyond a hundred years. See note introductory to chapter 5. 20. Eve… the mother of all living — The account of man’s original sin concludes with four statements too important and suggestive to have been accidental. The new naming of the woman, (comp. Genesis 2:23,) the first clothing, the expulsion from the garden of Eden, and the two sacred symbols placed at the gate, are full of significance. The name Eve, ηεδ, Hhavvah, from the intensive stem ηιδ, signifies life-spring, or quickener of life. Given in the very face of the death foreshadowed by the penal sentence, it seems to have arisen from Adam’s faith in the promise that the woman’s Seed should wound the serpent’s head. In Genesis 2:23 he named her Woman, in view of her origin; here he names her Eve, in view of her hopeful destiny. 21. Coats of skins — To procure these, animals must have been slain, and this was probably done by the man in accordance with a divine commandment. With much reason, therefore, have Christian divines believed that this was the origin of sacrifices, the offering of blood as an atonement for the soul. Comp. Leviticus 17:11. Possibly these animals were slain for food, but Genesis 9:3, taken in connexion with Genesis 1:29-30, has been thought to imply that animal food was not used by man before the flood. The covering of skins might have been an appropriate object-lesson to enforce the deeper lesson of the covering of guilt by the shedding of vicarious blood. Only by symbol could this deep lesson be then set forth. 22. As one of us, to know good and evil — The plural form of expression is the so-called plural of majesty, as in Genesis 1:26. Some, however, imagine that the angels are here addressed. The likeness is defined and limited by the words, to know good and evil, and this entire utterance of Jehovah Elohim is a solemn declaration of judgment. The allusion to the serpent’s words, in Genesis 3:5, is too marked to be denied, and hence we may allow that this word of the Lord contains an element of irony. This opinion is not to be set aside by the assertion that irony, at the expense of a fallen soul, would befit Satan rather than Jehovah. The irony is an element of the penal judgment, and as Goeschell (quoted in Lange) well observes, “a divine irony is everywhere the second stage in all divine acts of punishment.” Lange himself thus paraphrases: “He is become like God; true, alas! God pity him! He knows now, in his guilty consciousness, the difference between good and evil.” God, in his infinite holiness and wisdom, possesses absolute knowledge of good and evil, but not by participation in the evil. By a perfect knowledge and possession of good, sinning is with him immutably impossible. Hebrews 6:18. Man should have attained like knowledge in a normal way, not by an opening of his eyes through disobedience. Compare note on Genesis 2:17. Take also of the tree of life — The word also does not necessarily imply “that the man had not yet eaten of the tree of life,” (Keil,) nor are we to suppose that once eating of the fruit of that tree would secure exemption from death. Often, during his sojourn in Eden, might he have eaten of that tree. But now, lest by continuing to eat he maintain himself in immortal vigour, he must be excluded from the garden, and allowed no access to the tree of life. 23. Therefore the Lord God sent him forth — The divine utterance in the previous verse was impressively left unfinished, a notable example of aposiopesis. The writer here passes abruptly to state what immediately followed the penal sentence, as if unwilling to express the awful words of the Judge. To till the ground from whence he was taken — His toilsome labour in the dust is to be a constant reminder both of his bodily origin and of his future dissolution. Compare Genesis 3:19. 24. Cherubim, and a flaming sword — More accurately the Revised Version: the cherubim, and the flame of a sword. There is nothing in this narrative to assure us that these cherubim were “real creatures, and not mere symbols.” (Murphy.) Their introduction into a history of what was real does not prove that they, any more than the flaming sword, were real creatures. Rather, both cherubim and sword were significant symbols placed at the east of the garden of Eden, in sight of our first parents, (as Moses lifted up a brazen serpent in view of penitent Israel, Numbers 21:9,) and adapted to inculcate some important fact or lesson of divine revelation, The flame of the sword — probably a flame of fire in the form of a sword — would have served as a symbol of divine justice to intensify the certainty of retributive judgment on every transgressor. Such a spectacle, turning to and fro before the eyes of the first man, was a significant “object lesson” to inspire holy fear of God, the righteous Judge. In connexion with the words of promise (Genesis 3:15) and the doctrine of sacrifice and atonement, (Genesis 3:21, note,) it was necessary to impress the lesson that the Justifier must himself be just. See Romans 3:26. But what was the appearance of the cherubim, and what did they signify? In Ezekiel 1:5-14, they are represented as “living creatures,” combining the four highest types of animal life, namely, man, lion, ox, and eagle, and moving in closest connexion with the mystic wheels of divine providence and judgment. Ezekiel 1:15-21. Over their heads was enthroned the appearance of the likeness of the glory of Jehovah. Ezekiel 1:26-28. In Revelation 4:6-8, they appear also as living creatures “in the midst of the throne, and round about the throne,” and the New Testament seer combines with them some features peculiar to the seraphim of Isa 6:2-3. These latter seem to have been the same in the heavenly temple as the cherubim were in the temple and tabernacle. Moses was commanded to make two cherubim of gold, and place them in the holy of holies, one at each end of the mercy-seat, with their faces toward each other, and their wings spread out over the mercy-seat. Exodus 25:18-20. Hence Jehovah was thought of as dwelling with, or sitting upon, the cherubim. 1 Samuel 4:4; 2 Samuel 6:2; Psalms 80:1; Psalms 99:1; Isaiah 37:16. Whatever the various import of these composite figures, we should observe that they everywhere appear in most intimate relation to the glory of God, and to be filled with intensity of life. As now the flaming sword symbolized the righteous judgment of God and proclaimed his fearful justice, so, on the other hand, the cherubim were suggestive symbols of the eternal life and heavenly glory to be secured to man through the mystery of redemption. Their composite form would serve to illustrate the immanence and intense activity of God in all created life — an incarnation or embodiment of divine life in earthly form, by which all that was lost in Eden might be restored to heavenly places in Christ. Thus the Edenic symbols were a grand apocalypse, revealing the glorious truth that man, redeemed and filled with the Spirit, shall again have power over the tree of life which is in the midst of the Paradise of God. Comp. Revelation 2:7; Revelation 22:14. Though of composite form, and representing the highest kinds of creature-life on earth, those symbols had pre-eminently the likeness of a man. Ezekiel 1:5. Jehovah is the God of the living, and has about the throne of his glory the highest symbols of life. So at the gate of Eden and in the holy of holies, the cherubim were signs and pledges that in the ages to come, having made peace through the blood of the cross, God would “reconcile all things unto himself,” whether things upon the earth or things in the heavens, (Colossians 1:20,) and sanctify them in his glory. Exodus 29:43. The redeemed are to “reign in life” through Jesus Christ. Romans 5:17. It is significant, therefore, that these prophetic symbols were set to keep the way of the tree of life. That way was not to be closed up forever. It was guarded both by justice and love, and will be until the work of redemption becomes complete, and “there shall be no more curse.” Revelation 22:3. Then the redeemed of Adam’s race, having washed their robes, shall have the right to come to the tree of life, and shall “enter through the gates into the city.” Revelation 22:14. The New Testament vision of new heavens and new earth, and New Jerusalem, are but a fuller revelation of what was shown in symbol at the east of the garden of Eden. The whole earth shall become a blessed Eden, (comp. Micah 4:1-5,) the holy city shall, like the happy garden, become its holy of holies, into which fallen man, having washed his robes, shall freely enter, for then, in the highest reality, “the tabernacle of God” shall be “with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” Revelation 21:3-4. It is significant, that in the New Testament Apocalypse no cherubim appear about the throne of God and the Lamb. For the mere symbols of redeemed humanity are supplanted by the innumerable multitude in blood-washed robes, (comp. Revelation 7:9-17,) from whom the curse has been removed, and who take the places of the cherubim and seraphim about the throne, behold the glory of Christ, (comp. John 17:24,) look upon the face of God and the Lamb, act as his servants, and have his name upon their foreheads. Revelation 22:3-4. So the New Testament Apocalypse completes what the one at the garden of Eden but dimly foreshadowed. 1. Adam knew Eve — A euphemism, based upon a profound conception of the marital relation. “Generation in man is an act of personal free-will, not a blind impulse of nature. It flows from the divine institution of marriage, and is, therefore, knowing the wife.” — Keil. Bare Cain — In the Hebrew the word Cain has the emphatic particle ΰϊbefore it, the Cain. In these most ancient narratives names have special significance, and the name Cain is most naturally derived from the Hebrew χεο, kun, or χπδ, kana, the word immediately used by Eve, and translated in our text, I have gotten. A better translation would be, I have begotten. The name Cain, then, would signify offspring, or one begotten, rather than possession, as held by many writers. See Furst’s Hebrews Lex. and T. Lewis’s note in Lange in loc. A man from the Lord — Literally, a man, the Jehovah. This exact rendering appears to us better than our common version, which follows the Targum of Onkelos; better than the Sept. and Vulg. by the Lord; better than any attempt to paraphrase the passage, or construe the ΰϊas a preposition. With MacWhorter (see Bib. Sacra for January, 1857, and the volume entitled “Yahveh Christ, or, the Memorial Name”) and Jacobus, we understand Eve’s exclamation as a kind of joyful eureka over the firstborn of the race, as if in this seed of the woman was to be realized the promise of the protevangelium recorded in chap. 3:15. Keil’s objection to this view, on the ground that Eve knew nothing of the divine nature of the promised seed, and could not have uttered the name Jehovah, because it was not revealed until a later period, is unwarrantable assumption. The statement of Exo 6:3, (where see note,) that the name Jehovah was not known to the patriarchs, does not mean that the name was never used before the days of Moses; and if these are not the very words of Eve, or their exact equivalent, why should we believe that she said any thing of the kind? If the name JEHOVAH was used at all by Eve, it is likely that something of its profound significance had been revealed in connexion with the first promise of the coming One. And it would have been very natural for the first mother, in her enthusiasm over the birth of her first child, to imagine him the promised Conqueror. But, as T. Lewis observes, “The greatness of Eve’s mistake in applying the expression to one who was the type of Antichrist rather than of the Redeemer, should not so shock us as to affect the interpretation of the passage, now that the covenant God is revealed to us as a being so transcendently different. The limitation of Eve’s knowledge, and perhaps her want of due distinction between the divine and the human, only sets in a stronger light the intensity of her hope, and the subjective truthfulness of her language. Had her reported words, at such a time, contained no reference to the promised seed of the woman, the Rationalist would doubtless have used it as a proof that she could have known nothing of any such prediction, and that therefore Genesis 3:15, and Genesis 4:1, must have been written by different authors, ignoring or contradicting each other.” Eve’s hasty and mistaken expectation of the coming Deliverer is a fitting type of the periodic but mistaken pre-millennialism of New Testament times, which has, with almost every generation, disturbed the Church with excitement over the expected immediate coming of Christ. 2. She again bare — Literally, she added to bear; which expression has usually been construed to mean that Cain and Abel were twins; but such meaning is not necessarily in the words. They simply mean that Eve bore another son. Nor is it necessary to suppose that Abel was born next after Cain; between the two, Adam and Eve may have begotten many sons and daughters. Genesis 5:4. The name Abel, (which means a breath, a vapour, vanity, or nothingness,) suggests that the mother, so joyful and hopeful over her firstborn, had now perceived her error, and the vanity of hopes of human birth. Or, perhaps, the name Abel was given with a fearful presentiment of his lamentable death. A keeper of sheep… a tiller of the ground — Thus the occupations of shepherding and agriculture appear side by side in this most ancient history. The notion that man’s primitive condition was that of savagery, in which he lived by hunting, and from which he subsequently advanced into nomadic pursuits, and later still into the pursuits of agriculture, has no support here. Adam was put in the garden to dress and keep it, (Genesis 2:15,) and on his expulsion thence he was probably instructed to keep sheep for sacrifice and clothing, (Genesis 3:21.) But there is no evidence that the first generation of men were endued with any superior gifts or with a high civilization. The conditions of such a civilization were, from the nature of the case, wanting. The first men were neither savages nor barbarians; but their numbers were limited, and their habits and pursuits of the most simple kind. 3. In process of time — Heb, at the end of days. Of how many days is not specified, and some understand at the end of the year, or at the time of the gathering of fruits; others explain the phrase indefinitely, as our version, or as Keil: “After a considerable lapse of time.” It seems better, however, to understand it of the days of the week — that is, at the end of the ordinary and well-known week of seven days. In this sense we have here another trace of the original institution of the Sabbath as a day of worship. Cain brought of the fruit — A most natural offering for a tiller of the ground to bring, and a gift sufficiently proper in itself. But his failure to bring also a bleeding sacrifice may well be looked upon as evidence of a want of faith in the doctrine of sacrifices, and a disposition to substitute what was most convenient to him for all that the law of sacrifice required. 4. Abel… brought of the firstlings of his flock and of the fat thereof — The best and most complete offering which he could make, not the most convenient, or the ones that came first to hand. He seems to have apprehended something of the profound doctrine, afterward made so prominent, that without shedding of blood there is no remission, and hence especially the reason why the Lord had respect unto Abel and to his offering. In what way this respect, or favourable look, was shown is not recorded, but the ancient and prevailing opinion is, that God sent down fire from heaven to consume the sacrifice. Comp. Leviticus 9:24; Judges 6:21; 1 Kings 18:38. Jehovah’s look was thus a fire-glance from heaven that set the offering aflame. The word translated offering (îðçä) is always used in the Mosaic laws of a “meat offering,” or bloodless sacrifice; but here it is applied to Abel’s gift as well as to Cain’s. 5. But unto Cain… not respect — Why? From Hebrews 11:4, we infer that it was because of some lack of faith, for “by faith Abel offered unto God a more excellent sacrifice than Cain.” Cain’s, then, was not the blossomings or the fruit of faith in Jehovah. It sprung from no profound conception of the grounds or need of sacrifice. And, perhaps, as suggested above, Cain’s lack of faith was evinced by his neglect to bring a bleeding victim. If animal sacrifices were of divine institution, (see note on 3:21,) Cain must have known the fact and the mode; but so far from regarding it, he seems not to have been even careful to bring the firstfruits of the ground. Hence his offering was not a doing well. Genesis 4:7. Cain was very wroth — Manifestly yielding to passions of jealousy and anger. His countenance fell — Like a sullen, spoiled child, pouting with bad passion, and waiting for an opportunity of revenge. 6. The Lord said unto Cain — By an angel or by the lips of Adam, or by one of Cain’s brothers or sisters. Why… wroth — A question and an appeal that might well have wrought in Cain a conviction of his wrong. 7. Shalt thou not be accepted — Rather, is there not an uplifting, that is, of the countenance. The downcast, sullen look is not a mark of him that doeth well. Sin lieth at the door — In the Hebrew sin is a feminine noun, and lieth is a masculine participal, because, says Keil, with evident allusion to the serpent, “sin is personified as a wild beast, lurking at the door of the human heart, and eagerly desiring to devour his soul.” 1 Peter 5:8. But we cannot, with Keil and others, understand that which follows, unto thee shall be his desire, as referring also to sin personified, for the words as used can scarcely justify the paraphrase: sin, lying at the door of thy heart, has strong desire to enter in and control thee; nevertheless, if thou do well, thou shalt obtain the mastery, and rule over sin. The better interpretation is that which refers the pronouns his and him to Abel. The Lord thus assures Cain that he has nothing to fear from Abel, whose úùׁ ?å÷ä, desire, (tender and loyal devotion,) is strong and fervent towards him as his elder brother, and, therefore, certain to attempt no interference with Cain’s right of primogeniture to rule over him, and thus enjoy all the privileges of his natural pre-eminence. 8. Talked with Abel — Rather, said to Abel. The Septuagint, Samaritan, Syriac, and Vulgate supply: Let us go into the field; but the Hebrew text does not relate what he said, but, as in Genesis 3:22-23, hastens to the sequel, the bloody action in the field. The repetition of the words, his brother, seems designed to impress the awful wickedness of the deed. Slew him — The first death was by violence; the first murder a fratricide. “And wherefore slew he him?” inquires the apostle. 1 John 3:12. “Because his own works were evil, and his brother’s righteous.” “Cain was of that wicked one,” whom the Lord declares (John 8:44) to have been “a murderer from the beginning,” “a liar, and the father of it.” By his lying he deceiveth the whole world and makes himself the murderer of man. Cain identified himself with that wicked one, became a child of the devil, and representative of the seed of the serpent. The first murder sprung from jealousy; jealousy begat hatred, and hatred beget murder. Hence the apostle says: “Whosoever hateth his brother is a murderer.” 1 John 3:15. 9. Where is Abel — God’s judgment with Cain, as with Adam, begins with the searching WHERE? Comp. Genesis 3:9. I know not — It is easy for a murderer to lie. I my brother’s keeper — Am I his shepherd, to watch over him? A word of daring impudence and defiance; a sort of retort on the Lord’s care of Abel. “How is it that thou, who hadst delight in him, and didst show him such favouritism, hast not watched over him!” 10. What hast thou done — In this verse it is well to emphasize and compare together the words thou, thy brother, me. The guilt of the bloody deed rests upon Cain’s dark soul; the brother’s blood cries to heaven; God hears, and will not ignore the cry. “The pious Abel had pleaded with his fierce brother in vain, but the great God hears the cry of injured innocence. He is the God of those whom men forget and scorn. Every groan and cry that tyranny and persecution crush from broken hearts are gathered up in the all-embracing heaven, and poured into that ever-listening ear.” — Newhall. The Hebrew words for blood and crieth are in the plural, as if to suggest that all the drops or streams of blood thus violently shed took on so many imploring tongues. “The blood, as the living flow of the life, and the phenomenal basis of the soul, has a voice which is as the living echo of the blood-clad soul itself. It is the symbol of the soul crying for its right to live.” — Lange. 11. Cursed from the earth — The curse shall seem to come forth out of the earth, which hath opened her mouth to receive thy brother’s blood. As the next verse further explains, the ground, which so readily drank the innocent blood, will not be fruitful to the murderer’s tilling. The earth, cursed by reason of Adam’s sin, (iii, 17,) will seem to pour forth special judgments upon Cain. Others explain, less in keeping with the natural meaning of the words and the context: Thou art cursed away from the land; that is, banished out of this land, or district, where thy father and brothers dwell. 12. Not henceforth yield — Not add, or continue to yield, so abundantly as in the past. How much has righteousness in man to do in securing bountiful harvests, and averting pestilence and famine! Her strength — Her full fruitage, as the forceful and legitimate outcome of her fertility. In Job 31:39, the word (λη) is translated fruits. A fugitive and a vagabond — The Hebrew words here form a paranomasia, πςεπγ, na’ wa-nadh, something like plodding and nodding. The first word means a restless wanderer, the second a roving fugitive. 13. My punishment is greater than I can bear — The words thus rendered will bear two interpretations, that given in the text, and that of the margin: My sin is greater than can be forgiven. Both interpretations are very ancient, and both yield a pertinent sense; but the next verse, in which Cain goes on to bewail the greatness of his curse, sustains the view that Cain deplored his punishment more than his sin. Both views, however, may be so far united as to show that in the murderer’s soul there was a mingling of guilt, sorrow, and dismay. 14. Thou hast driven — Cain seems to charge all his curse on God, as if ignoring that he himself was the guilty cause. From the face of the earth — Special reference to the district of Eden. Compare Genesis 4:16. His sentence to be a vagabond and a fugitive involved this separation from Eden. From thy face — From that hallowed spot on the east of the garden of Eden where the symbols of the divine Presence were set, (Genesis 3:24,) and where, probably, all sacrifices to Jehovah had hitherto been offered. Comp. Genesis 4:16. Every one… shall slay me — Thus in that first age we note how the guilty conscience fears the avenger of blood. It has been plausibly supposed that the murder of Abel occurred not long before the birth of Seth, (see Genesis 4:25,) when Adam was one hundred and thirty years old, (Genesis 5:3;) at which time there was probably a considerable population in man’s primeval seat. “By every one we are not to understand every creature, as though Cain had excited the hostility of all creatures, but every man. Cain is evidently afraid of revenge on the part of relatives of the slain, who were either already in existence or yet to be born.” — Keil. 15. Therefore — Because there was just reason for such fear of the blood-avenger, and in order to save Cain from such death, the Lord uttered what follows in the text. Vengeance… sevenfold — Judgment and penalty of the most extreme character, passing down, perhaps, to children’s children through many generations. God takes the punishment of Cain into his own hands, not because he was not deserving of death, but because in that early time it were better to preserve Cain a living monument of the curse of blood-guiltiness. Set a mark upon Cain — Some sign by which he would be everywhere known as the cursed man, and which also might serve as a token to him that he should not fall by the avenger of blood. But the exact nature of the mark no one now knows, and conjectures are worthless. THE , Genesis 4:16-24. 16. Cain went out from the presence of the Lord — From that sacred spot on the east of the garden, where Jehovah had revealed his presence and glory to Adam and his sons. Comp. Genesis 4:14. Land of Nod — The word Nod means wandering, and is from the same root as that translated vagabond in Genesis 4:12; Genesis 4:14. It probably took this name from Cain’s fleeing and dwelling there, and the writer uses it here proleptically. Its location, on the east of Eden, may serve to suggest the contrast between Nod (flight, banishment, wandering) and Eden, (delight, pleasure.) Arabia, Susiana, India, and other countries have been fixed upon as the land of Nod, but these are mere conjectures. 17. Cain knew his wife — See on Genesis 4:1. “The text assumes it as self-evident that she accompanied him in his exile; also that she was a daughter of Adam, and, consequently a sister of Cain. The marriage of brothers and sisters was inevitable in the case of the children of the first men, if the human race was actually to descend from a single pair, and may, therefore, be justified in the face of the Mosaic prohibition of such marriages, on the ground that the sons and daughters of Adam represented not merely the family, but the race, (genus,) and that it was not till after the rise of several families that the bonds of fraternal and conjugal love became distinct from one another, and assumed fixed and mutually exclusive forms, the violation of which is sin.” — Keil. Enoch — Meaning initiated, as if with this son, and the city called after his name, Cain was instituting a new order of things. He builded — Literally, he was building. He began to build the city, perhaps before Enoch was born, and he continued building it long after. “The word city is, of course, not to be interpreted by modern ideas; a village of rude huts, which was distinguished from the booths or tents of the nomads, would satisfy all the conditions of the text.” — Speaker’s Com. And yet something more pretentious than mere huts may well be understood. Nor is it far-fetched and irrelevant to trace in this first city-building the earliest attempt to centralize worldly forces, and construct something like world-empire, one of the outward forms of the later Antichrist. For the “mystery of iniquity” was already working in this very line of Cain, “who was of that wicked one.” 1 John 3:12. The location of this city named Enoch is, like the land of Nod, unknown. 18. Irad… Mehujael… Methusael — Compare the similar names in the Sethite genealogy recorded in the next chapter, Jared, Mahalaleel, and Methuselah. Hence some have supposed a confusion growing out of two forms of one and the same old legend. But why may not different families have adopted similar or identical names in that as in later ages? Enoch and Lamech are names that occur in both genealogies, but the piety of the sons of Seth, bearing these names, is in notable contrast with the worldliness of Cain’s Enoch and the polygamy of Cain’s Lamech. This contrast seems to have been drawn out, as if to prevent the possibility of confounding the two genealogies. 19. Lamech took… two wives — Here is the first recorded instance of bigamy, and it is here noted as originating in the race of Cain. “The names of the women,” says Keil, “are indicative of sensual attractions, Adah, the adorned; and Zillah, the shady, or the tinkling.” 20. Jabal… father of… tents… cattle — Though descended from a city-builder, he adopted the nomadic life; but, unlike Abel, who probably held to a settled habitation and kept only sheep or small cattle, Jabal led a wandering life, living in tents, which were easily pitched and easily removed from place to place. Thus he was the originator of genuine nomadic life. 21. Harp and organ — Here used as general names of stringed and wind instruments of music. “That the inventor of musical instruments should be the brother of him who introduced the nomad life is strictly in accordance with the experience of the world. The connexion between music and the pastoral life is indicated in the traditions of the Greeks, which ascribed the invention of the pipe to Pan and of the lyre to Apollo, each of them also being devoted to pastoral pursuits.” — SMITH’S Dictionary of the Bible. 22. Tubal-cain — It is quite natural to compare this name and character with the Vulcan of Roman mythology, but the names have no necessary connexion. Instructor of every artificer — Rather, a forger of all that cuts brass and iron. The invention of metal instruments marks an advancing civilization, but is no evidence in itself that the previous times were barbarous or savage. Their wants were fewer, but increasing population, pursuing new arts and enterprises, furnishes the conditions of many inventions. Naamah — This name of Tubal-cain’s sister, which means the lovely, or the beautiful, is apparently introduced as further showing the worldly spirit and tastes of the Cainites. According to the Targum of Jonathan, she was the mistress of sounds and songs — a poetess. 23. Lamech said — This father of skilful inventors was himself a genius, and the author of this oldest fragment of poetical composition, of which the following is a literal translation:Adah and Zillah, hear my voice, O wives of Lamech, listen to my saying; For a man have I slain for my wound, And a child for my bruise.For sevenfold avenged should Cain be, And Lamech seventy and seven.It is not strange that this mere fragment of antediluvian song is obscure and difficult of explanation. The common version conveys the idea that Lamech was smitten with remorse over the murder of a young man, and this is the explanation of some of the older expositors. But the language of Gen 4:24 illy accords with such a view, and the entire passage breathes the spirit of violence and confident boasting rather than of remorse. A better interpretation is, that which supposes Lamech to have slain a man in self-defence. The words “for my wound” and “for my bruise” would then be equivalent to “for wounding me,” “for bruising me,” and the song is Lamech’s attempt to comfort his wives in view of the manslaughter, and assure them that no one would dare avenge the deed. Others make the poem a sort of triumphant exultation over Tubal-cain’s invention of brass and iron weapons, and translate the past tense of the verb slay as future, or else as present, expressing confident assurance: “I will slay the man who wounds me, and the youth who presumes to harm me.” Genesis 4:24 is understood to express the boast that he could now avenge his own wrongs ten times more completely than God would avenge the slaying of Cain. This interpretation accords with the context, and brings out the spirit of the passage, but has against it the perfect tense of the verb I have slain, δψβϊι. May we not blend the two last mentioned views, and, retaining the strict sense of the words, as translated above, explain that Lamech, by the use of weapons of his son’s invention, had in some duel or personal conflict slain a young man, possibly one of his own children, ιμγ; and yet, so far from feeling remorse or penitence over the deed, exultingly sang to his wives this song of his prowess, and boastingly declared that any one who should attempt to take vengeance on him for the deed would suffer more than ten times the vengeance pronounced against the murderer of Cain. “By the citation of the case of his ancestor Cain he shows,” says Lange, “that the dark history of the bad man had become transformed into a proud remembrance for his race.” According to this view, we discern in this old Cainite song that spirit of violence and lust which waxed worse and worse until it brought upon the wicked world the judgment of the flood. For a full synopsis of the various expositions of this passage, see M’ and STRONG, Cyclopedia, art. Lamech. SETH AND ENOS, 25, 26. Having traced the development of the race of Cain, the sacred writer now turns to record the origin of that godly line whose genealogy appears at greater extent in the following chapter. 25. Seth — The name means placed, or appointed, as Eve explains in the words: For God… hath appointed me another seed, etc. The mother of this divinely chosen seed speaks by a divine inspiration. 26. Enos — Or Enosh. This name, according to most critics, means weakness, frailty, and according to Keil, “designates man from his frail and mortal condition. Psalms 8:4; Psalms 90:3. In this name, therefore, the feeling and knowledge of human weakness and frailty were expressed — the opposite of the pride and arrogance displayed by the Cainite family.” Then began men to call — Literally, Then it was begun to call in the name of Jehovah. That is, with the line of Seth began a more open and established mode of worship by calling directly upon God in prayer, and using the hallowed name Jehovah. Thus the Sethites came in time to be known as “the sons of God.” Genesis 6:2. These devout worshippers had probably now come to believe that the promised Deliverer, whom Eve had hoped to see in her firstborn, was to be God himself, and to him they now transfer the name Jehovah. “With a new divine race, and a new believing generation, there ever presents itself the name Jehovah, and even with a higher glory. Now it is for the first time after Eve’s first theocratic jubilee-cry of hope.” — Lange. THE SETHITE FROM ADAM TO NOAH, Genesis 5:1-32. Having now recorded the main features in the development of the race of Cain, and having also informed us of the birth of Seth and his appointment to pious Abel’s place, the sacred writer proceeds in the present chapter to record a more detailed and complete genealogy of this child of hope and of prophecy. Names, dates, and ages are carefully given, for this is the record of a chosen seed, through which, in an age long subsequent, the evangelist will trace the human lineage of man’s adorable Redeemer. Comp. Luke 3:36-38. Cain’s race had no such future, but all perished by the flood. They were, therefore, more rapidly passed over by the sacred historian, as calling for no such details as the permanent historic line of the godly race. There are strong resemblances and contrasts between the Sethitic and Cainitic lines. There is an obvious similarity and sometimes identity of names. The names Enoch, or Henoch, and Lamech occur in both; Adam and Enos both signify man; and the resemblance between Cain and Cainan, Irad and Jared, Methuselah and Methusael, and Mehujael and Mahalaleel is striking. But there is a marked contrast when we consider the signification of the names. The etymology of some of them is obscure, but we give the two lines in contrast, with the most probable meanings attached to the names: Cainitic line, chap. 4. Sethitic line, chap. 5. . Adam, (man of the earth.)1. Adam, (man of the earth.). Cain, (begotten.)2. Seth, (appointed.). Henoch, (initiating, or initiated.)3. Enos, (weak man.). Irad, (city dweller.)4. Cainan, (possession.). Mehujael, (smitten of God.)5. Mahalaleel, (praise of God.). Methusael, (man of God.)6. Jared, (condescension.). Lamech, (the strong.) Adah, (ornament;) Zillah7. Henoch, (initiated.). Methuselah, (man of the dart, Naamah, (loveliness.) or man of growth.)÷Genesis 5:8 The Book of the Generations of Adam, Genesis 5:1 to Genesis 6:8. Here begins another of the main divisions of our volume. As observed in the Introduction, (p. 50,) it is not an account of the origin or creation of Adam, nor even of his oldest progeny, but of his posterity through the line of Seth, who is treated as having taken the place of Abel. Genesis 4:25. It is our author’s habit to unfold a series of events connected as in a chain of causes and effects, and then to return and take up one or another for further development and detail. So in the following genealogy, the age, offspring, and death of each patriarch are given, and then the record returns in every case to narrate events in the lives of his descendants which transpired before his death. 2. Called their name Adam — Adam, ΰγν, is the Hebrew word for man, and the reference is to Genesis 1:26, Let us make ΰγν. Adam means man of the soil: our word man, (Sanscrit, manuscha, Latin, reeds, Saxon, gemynd,) signifies thinking being. Man and woman were one at creation; their name was Adam. 5. Nine hundred and thirty years — Widespread heathen traditions preserve the memory of the antediluvian longevity. Persian annals relate that the first Persian kings reigned from five hundred to one thousand years. The Arcadians had traditions that their first kings lived three hundred years. Berosus, the Chaldean historian, states that there were ten antediluvian patriarchs, and preserves the tradition of their great longevity. Josephus states (Antiq., 1. 3, 9) that “all who have written antiquities, both among the Greeks and barbarians,” are witnesses of this fact; and he mentions, among others, Manetho, Hieronymus the Egyptian, Berosus the Chaldean, Hesiod the Greek poet, and Hecataeus and Hellanicus, the earliest Greek historians. The works that he mentions exist now only in fragments, so that most of his statements cannot be verified; but it is not likely that he would thus have appealed to these authorities when extant unless they had corroborated the Scripture narrative. 6. Enos — This word signifies man, and may denote that the race begins anew from Seth. For the meaning of the other names in the list, see above, page 110. 8. In his own likeness, after his image — Not God’s image and likeness, in which man had been created. The contrast is designed and striking. God’s image and likeness could not be transmitted in their purity through the fallen Adam. Seth — See Genesis 4:25. Seth only is here named of Adam’s sons, because he was the one divinely appointed to take Abel’s place as the heir of the great primeval promise. This is not a history of the antediluvian world, but of the gradually unfolding plan of salvation. They only are chronicled who transmitted God’s torch from age to age. 22. And Enoch walked with God — ειϊδμκְ ηπεκְ ΰϊδΰμδινNot before God, as a messenger, or a workman beneath his eye: nor after him, as a servant; but with him, as a friend. A remarkable expression, occurring but twice in Scripture: in the text as applied to Enoch, and in Genesis 6:9, to Noah. In Malachi 2:6, it is, in our translation, applied to the faithful priest, but the Hebrew verb in this passage is in Kal, not reaching the high spiritual idea of the text. The verb as applied to Enoch and Noah is in Hithpael implying a voluntary and delightful walk. The passages which speak of walking before God (Genesis 24:40, etc.,) and walking after him do not rise to the high conception of this text. The article is here, for the first time, used with Elohim, the one only God. The LXX translates Καιευηρεστησεν ‘ΕνωχτωΘεω, and Enoch pleased God, which version Paul uses in Hebrews 11:5 : “He had this testimony, that he pleased God.” Intimate and confidential communication, such as exists between the nearest friends, is suggested by this peculiar language. This single example of eminent piety stands forth sublimely solitary in the antediluvian waste. While the patriarchs from Seth to Enoch, and from Enoch to Lamech, are but a series of Hebrew names, we see Enoch’s face as it shines in his godly walk, and hear him, as a prophet, testify against the sin of his age, and proclaim a coming judgment. Jude 1:14-15. The Jews have manifold traditions concerning Enoch, most of which are gathered in the apocryphal Book of Enoch, written, probably, in the last century B.C. There is a heathen tradition of the same wonderful history in the Phrygian legend of Annacus, a pious king, who lived and prophesied three hundred years, predicting the deluge of Deucalion. 24. The testimony to the exalted piety of Enoch is emphatically repeated; and where we might expect to read again the solemn phrase, “and he died,” we find instead the mysterious words and he was not; for God took him. The expression, and he was not, has frequent parallels in the Hebrew Scriptures, denoting any sudden and mysterious departure. Thus, Jacob says of his lost sons, (Genesis 42:13; Genesis 42:36,) “Joseph is not, and Simeon is not.” The LXX translates, “And he was not found,” quoted in Hebrews 11:5. He was suddenly withdrawn from sight, for God took him. If the expression, “and he was not,” does not teach annihilation, much less, as Murphy remarks, does the phrase, “and he died.” Enoch’s life, by its brevity, strongly contrasts with that of the other patriarchs. His earthly existence was a year of years, symbolic thus of an ideal human life in its perfect cycle. Thus, perhaps, would man have lived and been “taken” had he never fallen. The apocryphal Book of Wisdom says happily of him, (chap. 4:13, 14,) “He being made perfect in a short time fulfilled a long time.” The Targums show that the story of Enoch was regarded by the Jews as a revelation of human immortality. It was also proof of the great doctrine afterwards intimated by the translation of Elijah, and fully revealed by the transfiguration and resurrection of Christ, that the human body will share in the bliss and glory of immortality. 27. Methuselah — The etymology of this word is uncertain. Gesenius gives it man of the dart; it may also mean, he dieth, and sendeth forth, (that is, the deluge,) a prophetic name, given by his father, Enoch, when prophesying of God’s judgments, indicating that the deluge would take place at his death. He died in the year of the flood, having reached the greatest age recorded, nine hundred and sixty-nine years. 29. Noah — This name signifies rest or comfort. The godly hope and prophetic aspiration of the Sethite, Lamech, as expressed in this name, contrast strongly with the fierce and defiant song of the warrior and polygamist of the same name, who was descended from Cain. Lamech groans under the curse of severe bodily toil, the consequence of sin. In this son he expects deliverance, and, therefore, names him Rest. Rest and deliverance came to man through Noah, but in a way that Lamech had not thought. Exactly what Lamech expected is not clear; perhaps, like Eve, he looked upon his firstborn son as the great promised Deliverer. 32. Noah was five hundred years old — It is not meant that Noah had no children born to him for five centuries. Only those sons are mentioned with whom the narrative is specially concerned. Each patriarch had sons and daughters whose descendants multiplied through these centuries, but their names are lost to history. The order of age in Noah’s family is a matter of discussion. Shem is mentioned first, but it may be because he was the heir in the line of promise. Japheth, in Genesis 10:21, seems to be called the elder, but the meaning may be, “Shem, the elder brother of Japheth,” that is, older than Ham, though not older than Japheth. Ham is called the youngest in Genesis 9:24, yet the Hebrew may also be rendered younger. See Gesen. Hebrews Gram., § 119. From Genesis 11:10, it seems that Shem was a hundred years old two years after the flood, that is, in Noah’s six hundred and third year. He must, then, have been born in Noah’s five hundred and third year, and, as Ham was younger than he, it follows that Japheth only could have been born in Noah’s five hundredth year. Yet some understand that in Genesis 10:21, Shem is declared to be “elder” than Japheth, but this view cannot be harmonized with Genesis 11:10. Japheth is not called the eldest of the three in Genesis 10:21, but is conclusively shown to be so by the above comparison of passages. The Arabic writers represent Japheth as the eldest. Shem means name, fame; Ham means burnt, and Japheth means enlargement. Shem, the heir of Messianic hopes, the man of name, is placed first because Christ and salvation are ever first in revelation. , 1-8. After finishing the genealogical records of the Cainites and Sethites, the narrative now, in the short section, Genesis 6:1-8, returns to a general description of the antediluvian race. Having distinctly traced each family down to the time of Noah, the writer now describes the mingling of the two which resulted in the widespread corruption that immediately preceded the deluge. So this introduction to the history of the Deluge is properly connected with the “generations of Adam,” (Genesis 5:1,) rather than with the “generations of Noah.” Comp. Introd., p. 50. 2. Sons of God — There has been much dispute as to the nature and character of the “sons of God” mentioned in this section. Three different theories have been maintained in the Jewish and Christian Churches. The first, arising apparently from the Samaritan, which translates the phrase sons of mighty men, is found in the Targums of Jonathan and Onkelos, and was maintained by eminent Jewish commentators, like Aben Ezra and Rashi, but is now abandoned. A second view, which seems to have some countenance from the LXX, some copies of which read αγγελοιτουθεου, instead of υιοιτουθεου, makes the sons of God angels, as in Job 1:6; Job 2:1. The Alexandrian commentators, and Jews who fell under strong Greek influences, as Philo and Josephus, in their anxiety to bridge over the chasm between Judaism and heathenism, and many of the Rabbins and oldest Church Fathers, (Justin., Clem., Alex., Tertul., Cyp., etc.,) adopted this view; while others of the Rabbins, and Chrysostom and Augustine, vehemently opposed it. Modern commentators who regard the early history of Genesis as mythical, as well as some orthodox commentators, from Luther to Stier and Delitzsch, embrace this view. The third view, that of Chrysostom, Cyril, etc., and now generally held, is, that the “sons of God” were the children of the godly Sethite line. Against the second view it may be conclusively urged 1) that we have had thus far no account of the creation of the angels, and the author would not for the first time mention them thus incidentally. 2) Our Lord expressly says (Matthew 22:30) that angels “neither marry nor are given in marriage.” 3) Although in poetical pieces (as in Job 1:6; Job 2:1; Job 38:7; Psalms 29:1; Psalms 89:6) angels are styled sons of God, in pure historical composition this never occurs. On the other hand, godly men and the chosen race are expressly said to stand in this filial relation to God. Exodus 4:22-23, “Israel is my son;” Deuteronomy 14:1, “Ye are the children of the Lord your God;” also, Hosea 11:1; Hosea 11:4) It is not the corruption of angels but of men that forms the subject of the narrative. No judgment is pronounced upon angels, but a flood destroys the race of men. If the sin of angels is here recorded, it is inappropriate to follow it with an account of the punishment of men. 5) “Sons of God,” is a Hebrew idiom for “men in the likeness of God.” Noah (Genesis 5:32) is called the “son of five hundred years;” Abraham calls Eliezer (Genesis 15:3) “son of my house;” Rachel named her son Benoni, “son of my sorrow,” but Jacob called him Benjamin, “son of the right hand;” “sons of the prophets” (1 Kings 20:35, etc.) are the disciples or followers of the prophets. “Son” thus has a latitude of meaning in the Hebrew idiom that specially fits it to convey the idea of the text, as is also seen in the New Testament phraseology, wherein “sons of God” and “born of God” are applied to true Christians. John 1:12-13. Took them wives of all which they chose — Sensuality, polygamy, and the intermarriage of the Sethite and Cainite families were the great causes of the “corruption” and “violence” that now filled the earth. These causes may have been centuries in operation, even from the time of Seth and of Cain. The author has separately described the fleshly and the godly race; and now, after his manner, he returns to take up events which were transpiring contemporaneously. From the time that “men began to multiply” the godly race did not keep itself wholly distinct, but the “sons of God” looked on the beauty of the “daughters of men,” rather than on their moral character, and took them wives of all which they chose, that is, took such and as many as carnal choice might prompt. The personal charms of the daughters of the Cainites are commemorated in the names of Lamech’s wives, (Genesis 4:19,) yet we are not to suppose that it was these women only that are intended by the daughters of men. The phrase is general, and means simply womankind. The word ξֶ ?λμ from all, is noteworthy and emphatic. The choice was indiscriminate among those that were fair, selecting one or many, according to a carnal desire. Not the amours of angels, but family degradation, does the historian assign as the great cause of the antediluvian corruption. This is written for our instruction. It is a solemn warning against poisoning with sin the family fountain. See the Mosaic law, Deuteronomy 7:3-4, repeated by Joshua. Joshua 23:12. Thus Israel was led into apostasy in the desert, (Numbers 25,) and in the time of the judges. Judges 3:6. Thus Solomon fell, and Ezra and Nehemiah could not deliver the restored nation from idolatry till the people had put away their “strange wives.” The anxiety of Abraham concerning the marriage of Isaac, and of Isaac and Rebekah for their sons Jacob and Esau, (Genesis 24:3; Genesis 26:34-35; Genesis 27:46,) will illustrate the text. 3. My Spirit shall not always strive with man — γεο, here rendered strive, occurs nowhere else, and its meaning is doubtful. Our translation assumes that it is the same as γιο, following in this respect Symmachus (ουκρινει) and Kimchi. This is not impossible, as the verbs ςεand ςιoften interchange their middle radical. Gesenius renders the word to be made low, depressed; (so Vatablus and Ewald;) and, if this be the meaning, the sense of the text would seem to be, my Spirit shall not be trampled on, despised by man forever; language of weariness after long forbearance. Some (as Grotius) have favoured the translation ensheathed, and understand that Jehovah here threatens that his spirit (the soul breathed into man by God) shall not forever be sheathed in the human body, as a sword in the scabbard; that is, the human race shall be cut off. But most of the ancient versions, as well as the Targums, render, my spirit shall not abide, or dwell among men; and understand the words to threaten that the spirit breathed into man at his creation shall no more dwell on the earth, now that man has become brutalized with fleshly lusts. T. Lewis somewhat modifies this view, understanding by my spirit not simply the life principle, but the spiritual or rational in man, as distinguished from the carnal — (the πνευμα, as distinguished from the ψυχη,) — and, moreover, considers it a sorrowing prediction rather than a threat. The meaning shall dwell or abide, is more in harmony with the context than strive. The reason of the threat, or prediction, is because he is flesh. This would seem to be a reason why the Spirit should continue to strive, unless, indeed, we understand it as the language of weariness and hopelessness in view of man’s degradation. But this expression furnishes a reason, most forcible and appropriate, why God should refuse to allow his image to be longer defiled upon the earth. Man’s kinship with God, his sonship, (comp. Genesis 6:2,) gives special flagrancy to his guilt. Man has dishonoured the divine image; it is the “Spirit of God that giveth him understanding;” that he has defiled, and, therefore, that “Spirit shall return unto God who gave it.” Ecclesiastes 12:7. It was a resolution made in divine justice and mercy. It was a fearful sin for a son of God to prostitute his highest powers in the service of the flesh, a sin that called for the divine wrath. But the very enormity of the sin leads a merciful God to resolve on blotting out the race, to stop the ever-increasing flood of wretchedness that flows from increasing wickedness. So he drove man away from the tree of life, lest he should secure an immortality of sin. For that he also is flesh — Or, because of their transgression, he is flesh, (Ewald, Nordh., Furst, Gesen.,) that is, he is all flesh. The flesh — the body, with its appetites and passions, has risen above the spirit. The divine has become quenched in the carnal. Jehovah describes the being whose nobler part was made an image of himself, as now wholly flesh. Flesh and spirit were originally made in happy, harmonious adjustment; but now all is flesh. From this text arose the Pauline phraseology carnal and spiritual, flesh and spirit, so common in the epistle to the Romans. The difficult word αωׂ ?βν may also be construed with what precedes, thus disregarding the Masoretic punctuation and reading: My spirit shall not dwell with men forever in their errors. He is flesh, and his days, etc. In this case, the word is composed of the preposition α, and pronominal suffix ν, connected with the construct infinitive of the verb ωׁ ?ββ. His days — His allotted time on the earth. Hundred and twenty years — This language is used of man, the race with whom God’s Spirit dwelt, not of individual men. It refers, then, to the duration of the then existing race, and not, as some have supposed, to the length of human life. It was then in the four hundred and eightieth year of Noah’s life that the antediluvian world received its sentence; but it was allowed a respite of one hundred and twenty years, during which, according to 2 Peter 2:8, Noah was a “preacher of righteousness,” “when once the longsuffering of God waited” for the world’s repentance, “while the ark was a preparing.” 1 Peter 3:20. 4. Giants in the earth — Literally, The Nephilim were in the land in those days, and also after that, (or specially after that,) when the sons of God came in unto the daughters of man, and they bare children to them, these are the heroes (Gibborim) who from the olden time were the men of name — renowned, notorious men. There is no authority in the Hebrew for the translation giants. The word comes from the Sept., which renders Nephilim, γιγαντες, earth born, from which it has been supposed that the Nephilim were men of immense size and stature, Nephilim is derived from πτμ, to fall, (fallo, σφαλλω,) and this fall may be understood physically or morally. Some (Kimchi) understand it to mean those who caused men to fall, (through fear;) others, (Aq., Symm., Ges., Keil,) understand those who fell upon men, (επιπιπτοντες,) fierce and violent men. The word occurs in but one other passage, (Numbers 13:33,) where it is applied by the terrified spies to the sons of Anak. The word vividly pictures scenes of violence and bloodshed in the antediluvian world. Lewis supposes another derivation, making it mean famous men, corresponding to the Gibborim, who afterward arose from the marriage of the “sons of God” and the “daughters of men,” and who, in the last clause of the verse, are called men of name. Of old — That is, in the old or ancient time; applied to the warlike heroes of the antediluvian epoch. It is noteworthy that no mention is made of kings, rulers, or civil government of any kind in this antediluvian era. In this respect the record presents a remarkable contrast to all profane histories. The eye of the author was upon the moral rather than upon the political condition of man; he surveys the world not from a political or scientific, but from a spiritual, point of view. 5. God saw… only evil — A fearful picture of human depravity, in its thoroughness and universality. The genealogy of the lust and violence that now raged through the world is powerfully traced in a few pregnant words. First, the foul heart, then the thinking, (process,) then the thought, (product,) the imaged sin, (éöø,) then the foul deed. From the corrupt heart swarm the carnal thoughts; in these are bred the sinful imageries and purposes, whence are spawned the abominable crimes which break upon the world. How philosophically is this deluge of universal evil traced by secret channels to the parent fountains in the human heart. Comp. Matthew 15:19. Continually — Hebrews only evil all the day. There is terrible emphasis in the few Hebrew monosyllables here employed, which express the idea of sin in every thought and deed, at every time and place. 6. It repented the Lord — The pain of the divine love at man’s sin is thus tenderly and forcibly set forth; explained more fully by the following words: It grieved him at his heart — Or rather, He grieved himself to the heart. A beautiful picture of God’s tenderness, yearning over the sinful child who had so fearfully corrupted his way and befouled the earth (made “very good” for him) by abominable wickedness. God’s acts and purposes are here, as everywhere, necessarily described in human words, which can only in a figurative sense be applied to Him whose ways are not our ways, nor his thoughts our thoughts. Repentance appears no more at variance with immutability, when we look closely into the matter, than any divine act, purpose, or resolve that is revealed. As in man all such mental acts and states involve the idea of change, it is impossible for us to reconcile them with immutability. But all revelation is a condescension to human weakness, a clothing of divine thoughts in human draperies, for thus only could it be of any value to man. So God, the Infinite, imprisons himself in time and space that he may talk with the child who dwells there. It is the condescension of all instruction, wherein the teacher must come down to the plane of the pupil, and adapt himself to his thoughts and feelings in order to convey the lessons of wisdom. In fact, absolute truth in regard to supernatural things can be conveyed to man only in negations; that is, it can only be said that the supernatural facts are not like the natural. But absolute truths like these are pointless, soulless, and spiritually profitless, and, therefore, God gives us relative truths that are positive to meet the deep religious wants of the soul. But he gives us the negative absolute truths also, in order that we may see that the affirmative truths are only relative. Thus of the spirits of the just made perfect it is said “they neither marry nor are given in marriage,” and, “a spirit hath not flesh and bones,” while yet these saints hold harps, sing songs, wear robes and crowns, and dwell in a city made of precious metals and precious stones. God is described, in this relative language of imagery, as having a human form, yea, even human eyes, and hands, and feet, and, as in this passage, human voice and thoughts; yet the absolute truth is also revealed to correct and modify the relative. “Ye saw no manner of form;” “God is a spirit;” “the ETERNAL ONE of Israel… is not a man that he should repent.” 1 Samuel 15:29. This is a paradox, but it is the paradox of revelation. He who understands its spirit can believe that they saw the God of Israel, (Exodus 24:10,) while yet no man hath seen God at any time, and feel that there is no contradiction. 7. I will destroy — Literally, I will wipe out man. When God destroys his own creature, the creature must have made itself fearfully guilty and corrupt. Both man, and beast — Heb, from man unto beast; that is, beginning at man, the destruction shall descend to beasts, man’s subjects and servants. It is one of the deep mysteries of this life that the lower orders of animate beings rejoice and suffer in sympathy with man, and are, therefore, involved in the calamities which result from human sin. But they are also a part of the whole creation, (πασαηκτισις,) which groans and travails together with sinning and suffering man, waiting “for the manifestation of the sons of God.” Romans 8:19-21. What and how much the apostle means by these wondrous words we cannot conceive, but it is something ineffably glorious. 8. Noah found grace — Because of his godly filial fear and faith, (Hebrews 11:7,) which wonderfully showed itself in preaching righteousness to that corrupt generation, and especially by working through more than a century in the construction of the vast ark for the saving of his house. Generations of Noah, Genesis 6:9 to Genesis 9:29. Note here, again, how the history doubles back upon itself. Noah has been already introduced, (Genesis 5:29; Genesis 5:32,) but now the divine record of beginnings and developments takes a new departure. Compare note at beginning of chap. v, and Introd., pp. 49, 50. 10. Three sons — In this and in the three following verses the narrator, after his manner, goes back again over the ground already traversed. 11-13. The earth also was corrupt — This verb, in the same form, is used in Exodus 8:24, to describe the land of Egypt corrupted by the swarms of flies, the black, blood-sucking multitudes that made the land uninhabitable. It is also used in Jeremiah 13:7, of a girdle rotted in the ground, which symbolized to the prophet the awful sin of idolatrous Israel. Earth, or rather the land, is used by metonomy for the inhabitants of the land, as in the last clause of Gen 6:13. The expression is repeated and thus explained in the following verse. Before God — In the three successive verses this sinful corruption and violence is described in words of increasing vigour and vividness, as going on before the very eyes of God. Violence — A chaos of sinful destructive passion raged through the inhabited world. God looked upon the earth, and, behold — A sublime and solemn anthropomorphism. The universal destruction of the sinful race rises before God’s eye as a vivid fearful vision, and he describes what he sees to the solitary righteous man who “walked with him” in confidential communion. Through them — Hebrews, from before their face. Violence heralded their steps wherever they trod. I will destroy them — Hebrews I am destroying them, even (the inhabitants of) the earth. The determination to destroy having been formed, the event is spoken of as already in process of execution. 14. Make thee an ark — ϊαδ, a word applied only to the structure built by Noah and to the little papyrus vessel made by the mother of Moses, (Exodus 2:3,) and like this, “daubed with slime and with pitch,” to make it water-tight, in which she put her child, (afterwards the Noah of Israel,) and laid it in the flags of the Nile. It was a chest, or oblong box, and in no sense a ship. It was flat-bottomed, not boat-shaped, as often pictured, was without spars or sails, oars or rudder, built simply for floating and carrying a precious freight, not for sailing. Gopher wood — Or pitch wood; a general name for resinous timber, and especially cypress, which the Phenicians used for ship-building on account of its lightness and durability. Rooms — Literally, nests; little compartments arranged for the accommodation of Noah’s family and of the various animals which were to dwell for a year in the ark, as well as for the provisions that were to sustain their lives through this long period. Pitch — Hebrews λτψ, kopher, cognate with gopher. Mineral pitch or asphalt; an opaque, inflammable, very tenacious substance, used, according to Josephus and Strabo, for mortar and for the calking of ships, (Genesis 11:3, where it is called slime,) and, according to Wilkinson, used by the Egyptians to make their papyrus boats water-tight. 15. Three hundred cubits — The cubit being at first a natural measure, like the foot and the hand, denoted the distance from the elbow to the end of the middle finger, and varied from 18 to 21.888 inches. It was generally reckoned (Ges., Jahn., Smith’s Dict.) at 21 inches, or 1.75 feet. This would make the ark 525 feet long, 87.5 feet wide, and 52.5 feet high. Experiments made in Holland and Denmark show that vessels built on this model are admirably adapted to freightage, though, of course, unfit for rapid progress through the water. 16. A window — öäø. The Hebrew word here employed occurs nowhere else in the singular, but is frequently found in the dual, denoting the noontide. A different word is used in Genesis 8:6, to describe the window which Noah opened to send forth the raven. The making of that window is nowhere described. In a cubit… finish it above — Or, unto a cubit (within a cubit of the ridge) shalt thou finish it (the ark) from above, (on the roof, measuring from the eaves upward.) Leave an aperture the whole length of the roof and a cubit wide, on each side of the ridge. This seems to be the best interpretation of this concise and obscure passage. This aperture, two cubits wide and running through the middle of the roof, was at once a skylight and a ventilator, being wholly or partially closed by some sort of a covering, perhaps a semi-transparent awning, (Genesis 8:13,) during the rain, and which Noah lifted up to get a wide view of the face of the earth. Directly beneath the ridge there was probably a wide space, or hall, the whole length and depth of the ark, into which the rooms or stalls opened on the right and left. It was thus a vast three-story building, with a hall through the middle from floor to ridge. The door — One large door for entrance and exit in the side. 17. Behold, I, even I, do bring a flood — Language setting forth a special and awful providence. The word îáåì, flood, here used, is applied only to the deluge of Noah; Psalms 29:10, is no exception; and everywhere except in Genesis 9:15, where it is promised that a similar judgment shall never recur, it invariably has the article, pointing out the great inundation that once washed out the world’s sin in judgment. To destroy all flesh — This language is absolute and unqualified, as in Genesis 6:13, yet afterward the exceptions are introduced. Such rhetorical peculiarities mark the extreme antique simplicity of the style. These simple, absolute assertions, pictorially describing facts when seen, as it were, on successive sides, would have been interwoven into balanced periods in a more modern historical production. 18. With thee will I establish my covenant — αψιϊ, covenant; Septuagint and New Testament, διαθηχη. For the origin of the word, see notes on chap. 15. This word and act contain the weightiest and most vital truths. God’s personal condescension and love, man’s dignity and sonship, with all the duties and obligation involved in these exalted relations, are contained in this word. It is a rich, strong, elevating, and consoling word. Man, God’s image, God’s son, is accepted by him as a partner in promises and obligations. There is something indescribably ennobling and inspiring in the thought. God’s fatherly nearness and man’s immortal nature and destiny are implied in the word. 1) It was solemnly repeated to Abraham, the father of the covenant people; revealed to Isaac and Jacob; enlarged, explained, and more formally ratified with Moses, and all of these covenants were but typical of that sublimest and most mysterious transaction, “the new testament,” διαθηχη,) revealing that infinite condescension and love which “the angels desire to look into,” ratified by the blood of the Son of God. A covenant of works was made with Adam at his creation, wherein man, as his part, was to furnish legal obedience, and God, as his part, eternal life; but when the promise came to sinful man, “faith was counted for righteousness” in the covenant of mercy. How empty, belittling, and cold are those systems of religion that would substitute obedience to the laws of nature for worship in faith and love, which takes hold on a personal, covenant-keeping Father! A covenant with man was implied in his moral nature; it was first expressed in the promise of the woman’s seed, but now, for the first time, appears under the covenant name. 19. Two of every sort — From this statement, repeated in the next verse, as well as from that made in Genesis 7:15-16, it would be understood that only a pair of the animals were to be preserved; but from Genesis 7:2-3, we see that the clean beasts and fowls went into the ark by seven pairs. Animals instinctively foresee great natural convulsions or earthquakes, volcanic eruptions and tornadoes, and often, on such occasions, quite subdued by fear, seek human protection. It is natural to suppose that there would have been in the earth, atmosphere, and clouds fearful premonitions of this unparalleled convulsion, which lasted through forty days, and which is described as opening the windows of heaven and breaking up “the fountains of the great deep.” Beasts and birds of all kinds, that is, of all the species in that region, affrighted by these signs of the coming tempest, and tamed by their fears, may be reasonably believed to have gathered around or settled on the vast ark, during the few days before the deluge actually began. From these Noah selected twos or sevens of each kind. Instinct was thus providentially (we need not say miraculously) made the means of their preservation. Shalt thou bring — They came unto Noah, (Genesis 5:20,) and he caused them to come (for this is the true idea of the word rendered bring) into the ark. 21. All food — Noah had had abundant opportunity to lay in provisions for the animals before the signs of the catastrophe appeared. It was not till the last seven days that they began to enter the ark. Genesis 7:4; Genesis 7:10. 22. Thus did Noah — And thus he showed his faith (Hebrews 11:7) by ready and long-continued obedience to all that God commanded him, “by the which he condemned the world, and became heir of the righteousness which is by faith.” 1. Come thou and all thy house into the ark — “The long period of warning and preparation had now nearly passed. The one hundred and twenty years had rolled on, and were now within a week of their termination. The ark itself was at length completed and ready for occupancy. Against all the reviling of men and the temptations of Satan, Noah’s faith had triumphed. Now it remained to introduce to the majestic structure its tenants, and God’s time has come for them to enter. The command to enter is a gracious command. The plan of God from the beginning has been to dispense his grace by a household covenant. He has been pleased to propagate his Church by means of a pious posterity. Hence we have the household baptisms in the Christian Church.” — Jacobus. 2. Every clean beast — “The objection that this was an anticipation of the Levitical distinction of beasts into clean and unclean, is wholly groundless. The boundary line between clean and unclean animals is marked by nature. Every tribe of mankind would distinguish between the sheep and the hyena, between the dove and the vulture. Whether animal food was eaten before the deluge or not, it is certain that flocks and herds were fed for the sake of their milk and wool, and that of them victims were offered in sacrifice. This alone would separate between the clean and the unclean. It is not improbable, that the distinction even of the names clean and unclean had been fully established by custom long before it was recognised and ratified by the law.” — Speaker’s Com. By sevens — Heb, seven seven. Seven pairs of every clean beast is, doubtless, the meaning of the writer, as implied by the additional words, the male and his female. This statement Kalisch declares to be totally “irreconcilable with the preceding narrative,” and imagines that the discrepancy may be easily explained by the hypothesis of Elohistic and Jehovistic documents. He supposes that the Jehovist “prudently introduced the significant number of seven pairs” in order to provide for Noah’s offering of clean beasts and fowls after the flood. Genesis 8:20. And yet he admits that the Jehovist “neither thought, nor did he in any way intend, to be in opposition to the statement of the Elohist. He understood the two animals which Noah was to bring, as merely signifying that always male and female were to be chosen, that they were to be pairs, without the number of these pairs being stated; for he writes: ‘Two and two went in to Noah into the ark, male and female, as Elohim had commanded Noah.’” Genesis 7:9. Is it not strange that a writer who can so readily understand that this “Jehovist” (who wrote the narrative as it now stands, and “designed full harmony with the Elohist”) saw no discrepancy here, but “understood that they were to be pairs without the number of these pairs being stated,” will insist that the two statements are utterly irreconcilable with each other? If the “Jehovist” had no trouble in reconciling these statements, probably Moses had none; nor need we. “The command here is but an amplification of the former injunction, which had probably been given one hundred and twenty years before. In the first instance it was said that Noah’s family should be preserved, together with a pair of every kind of beast. In the second, that, while the general rule should be the saving of a single pair, yet, in the case of the clean beasts there should be preserved not one pair only, but seven.” — Speaker’s Com. 4. Yet seven days — One full week yet remained for gathering all into the ark. Seven… forty… forty — We naturally note here the occurrence of these significant numbers. Comp. also Genesis 8:4; Genesis 8:10; Genesis 8:12 (notes); and Moses forty days on the mount; Israel forty years in the desert; the spies forty days in searching Canaan. But in these historical narratives there is no reason to question the literal significance of the numbers. Their prominence in history made them specially significant in prophecy. 11. Six hundredth year… second month… seventeenth day — Dates and measures throughout the narrative are given with an arithmetical minuteness which removes it entirely out of the region of poetry. In fact, there is no poetic colouring, no vividly emotional expression, such as might naturally be expected in the description of such an awfully impressive judgment. It reads like a simple diary of events from an eye-witness who is profoundly impressed with their divine origin and purpose, but who makes no attempt at rhetorical embellishment. See further on Genesis 8:4. Fountains of the great deep — The fathomless ocean. Broken up — Rent, or cloven asunder. The windows — Lattices, sluices; margin, floodgates. The waters came from the great deep and from the skies. Two natural causes of the deluge are here, then, clearly assigned — the overflowing ocean and the descending rains. The word deep (úäåí) primarily signifies the original watery abyss (Genesis 1:2) out of which the “dry land” was elevated, and would here, therefore, be naturally applied to the ocean returning over the sinking land. This unique event is described in wholly unique phraseology. The water rushes upon the earth from the ocean as if from a multitude of suddenly opened fountains. Bursting fountains from the deep and opened lattices in the skies are pictorial conceptions of one who saw and felt the awful judgment; yet, as said above, there is no attempt at an elaborate description of scenes which have furnished poetry and painting an exhaustless field. 13. The selfsame day entered — áà, might here be rendered in the pluperfect, had entered; that is, on that day the embarkation had ended. There may have been fearful portends of the approaching convulsion of nature while Noah was making his final preparations; but when the great rain actually began and the great deep burst over the barriers of the shore, Noah and his family, and the animals that were to be preserved, were safe in the ark. 16. The Lord shut him in — Noah in the ark was encompassed by the arms of the covenant-keeping God. While the elemental war raged so fiercely above and beneath, he was shut in with Jehovah. The use of the two divine names is here most suggestive and impressive. It was Elohim, the mighty God, the Creator, who brought the flood of waters upon the earth; but it was Jehovah, the God of the promise and of the covenant, the Unchanging One, (οωνκαιοηνκαιοερχομενος,) who now covered him with his wings. Thus will God close the door of the Church when the final storm of judgment shall fall upon the world. They “went in unto the marriage and the door was shut.” Matthew 25:10. This verse, blending, as it does, the two divine names in one sentence, conclusively demonstrates the unity of the narrative, showing that in its present form it proceeded from a single mind. 17, 18. Forty days — That is, as we understand it, for forty days the rain burst from the “lattices of heaven,” and the waters rushed from the great deep upon the subsiding land. At last they lifted up the ark from off the earth, so that it went upon the face of the waters. Repetitions like those in Genesis 7:17-19 (comp. also Genesis 7:12, and Genesis 7:20-23) favour the theory that the narrative is a compilation from different documents; but the compiler may as well have been Moses or one of his contemporaries as any writer living a thousand years later. 19. High hills… covered — Waters rose above the summits of the high hills, or rather, they gradually settled beneath the inundating flood, until, to the observer in the floating ark, the world was a monotonous waste of waters, vast and mighty, (Hebrews, mighty exceedingly,) and as far as the eye could see, all the high hills, that were under the whole heaven, were covered. On the usage of such universal terms, see above, note introductory to Genesis 6:9. 20. Fifteen cubits upward — The arithmetical exactness here is noteworthy. Here, as in the minute specifications of time, which are given as carefully as if they had been set down in a logbook, we have the language of one who was in the midst of the scene — a spectator who was profoundly impressed by the rushing floods, the rising and slowly moving ark, the sinking hills, the drowning men and beasts, yet was not confused or bewildered amid the awful scene. He notes and records the precise date of each critical event, and coolly fathoms the deluge itself. Probably the ark drew fifteen cubits of water, and as it did not ground upon the hills, the spectator saw that they were covered to this depth. Shut in with Jehovah, though in the unwieldy ark, floating he knew not whither, faith gave Noah a confidence more calm and grand than skill and science can ever give the navigator, though in a seaworthy ship traversing familiar waters. 21. And all flesh died — In the land inhabited by man. Far as the narrator could see the mountains were covered, and all living things were swept away. See the introductory note on the extent of the deluge. 24. A hundred and fifty days — Five months elapsed from the time Noah entered the ark until it rested on the mountains of Ararat. He entered in on the seventeenth day of the second month, (Genesis 7:11,) and the ark rested on the seventeenth day of the seventh month. Genesis 8:4. 1-3. God remembered Noah — The ark, containing the seed of the Church and of the human race, a solitary speck in the watery wilderness, was remembered by God. The tokens of that remembrance followed. The providential means by which the land was dried and made once more a habitation for man are now related. Three causes are mentioned: a wind passing over the earth, (toward the sea,) which dispelled the clouds and laid open the earth to the sun, (a land breeze, which carried the clouds seaward;) as a consequence of this, the shutting of the windows of heaven; and, thirdly, the stopping of the fountains of the great deep, which was probably effected by the gradual re-elevation of the land which had been gradually subsiding during the increase of the deluge. As the sun broke through the clouds the waters were thus seen to follow the wind. As the result of these causes the waters subsided. And the waters turned from off the earth, continually turning, and diminished at the end of the hundred and fifty days. 4. The ark rested — Here is the reason of the statement made in the previous verse; at the end of five months, or one hundred and fifty days, it is known that the waters had begun to diminish, because the ark, which had hitherto floated freely, now caught ground, and finally rested. It is not likely that the year of the flood was reckoned from Abib, the beginning of the sacred year as established at the Exodus; but, as the Speaker’s Commentary observes, about the autumnal equinox. “If so, the seventeenth day of the second month (Genesis 7:11) would bring us to the middle of November, the beginning of the wintry or rainy season.… With regard to the forty days’ rain, it seems pretty certain that these were not additional to, but part of, the one hundred and fifty days of the prevalence of the flood. Supposing the above calculation to be correct, we have the very remarkable coincidences that on the seventeenth day of Abib (five months later than November) the ark rested on Ararat; on the seventeenth of Abib the Israelites passed the Red Sea, and on the seventeenth of Abib our Lord rose from the dead.” Upon the mountains of Ararat — Not the mount or double peak now called Ararat, which from its height, steepness, ruggedness, and cold (the summit is higher than Mont Blanc) would have been totally unsuited for the ark’s resting-place, but the highlands of the country or district of Ararat, probably the central province of Armenia. Von Raumer has shown that this was the most suitable spot in the world for the cradle of the human race. “A cool, airy, well-watered mountain-island in the midst of the old continent,” whence the waters descend toward the Black, Caspian, and Mediterranean Seas and the Persian Gulf. At the center of the longest land-line of the ancient world from Behring Straits to the Cape of Good Hope, it stood in the great highways of colonization, near the seats of the greatest nations of antiquity. 5. Waters decreased — Hebrews, the waters were going and decreasing (steadily decreasing) until the tenth month. The waters slowly settled for two months and thirteen days after the ark rested, until, on the first day of the tenth month, (of the six hundredth year of Noah’s life,) the mountain tops were seen. The various epochs of the narrative are given in the years, months, and days of the life of Noah. It commenced (Genesis 7:11) in his six hundredth year, second month, and seventeenth day, and ended (Genesis 8:13) in his six hundred and first year, first month, and first day. 6. Forty days — It is a question whether these forty days are to be reckoned from the landing of the ark on Ararat, (as Calvin,) or from the time that the mountain summits became visible. If the first view be taken, then the raven and the dove were sent forth after the ark grounded and before any land was seen. This seems to be the most reasonable view, for it does not appear likely that Noah would send forth the raven and the dove “to see whether the waters had abated” after the mountain tops had become visible. We understand, then, that Genesis 8:6-12 detail events which transpired while the waters were decreasing, and before the mountain tops were seen, as described in Genesis 8:5. The window — Not the window mentioned in Genesis 6:16, which was an aperture for light. See the note at that place. 7. A raven — Hebrews, the raven; the well known: historic from this event. To and fro — Hebrews, it went going and returning; that is, going away from the ark and returning to it, settling upon but not entering into it. The raven may have found abundant sustenance from the floating caresses, so that it needed not to return to the ark for food. This black bird of death, finding a congenial home in the watery sepulchre of the antediluvian world, is a symbol of judgment and wrath. 8. Also he sent forth a dove — Rather, the dove; so well known from this event. Probably seven days after the raven had been sent forth, (Aben Ezra, Kimchi, Knobel,) for Genesis 8:10 states, that he waited yet other seven days. The dove, unlike the raven, alights only where it is clean and dry, and so the fact of her not returning would give more certain information in regard to the state of the earth. 9. No rest for the sole of her foot — The state of the earth is thus graphically and beautifully described. The delicate dove, the bird of the plains, finding no clean dry place on which to alight, and nothing fit for her food, instinctively returned to the window from which she was sent forth. The mountain summits were bare, but the desolate scene was as yet only a fit abode for the raven. May we not find here the origin of the heathen practice of bird divination? 10. Yet other seven days — Here and in Genesis 8:12 is a clear allusion to the sevenfold division of time, the week, a period which was adopted by all the Shemitic races, by the Egyptians, by the Chinese and Hindus as far back as authentic history extends, and which was even found among the ancient Peruvians. Unlike the year, the month, the day, this division does not correspond with any natural phenomena, and can only be reasonably accounted for by supposing it to be a traditional remembrance of the creative week. It is probable that Noah, on the Sabbath, sent forth the raven and the dove, in earnest prayer seeking providential aid and guidance. These weekly waitings from Sabbath to Sabbath were additional trials to his faith. 11. Olive leaf plucked off — Not picked up. The freshly torn leaf or twig showed that the bird had plucked it from the tree. The olive tree puts out its leaves even if covered with water; and Noah saw by this freshly plucked leaf that the waters had subsided to the plains or slopes where the olive trees grew, and that their tops at least now rose above the surface. This fresh leaf was the first sign of the earth’s resurrection to life. The dove, with the olive branch in her mouth, has thus become the herald of peace and salvation. 13. First month — Noah waits another month before removing the covering of the ark, and nearly two months more before he went forth. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 16. Go forth — Noah patiently waited for the divine word, and did not hasten to leave the ark, although it was now about two months since he lifted the cover and saw that the earth was dry. Although, probably, he could see no reason for delay, and the narrative does not enable us to assign any reason for it, yet walking by faith, as one does who “walks with God,” he waited for Jehovah, who “shut him in,” to lead him forth. They who dwell most closely with God are often thus mysteriously bidden to stand and wait when every thing seems to call for action. 20. Noah builded an altar — This is the first altar mentioned in history, although it is generally supposed that Abel built one for his acceptable offering. It is possible that the antediluvian saints brought their gifts to the gate of Eden, where God had “tabernacled the cherubim.” Chap. 3:24. Whether this were so or not, all traces of that paradise were obliterated by the deluge, so that even the geographical marks of the antediluvian record cannot now be identified. ξζαη, the Hebrew for altar, is from ζαη, to slay, a place where victims were slain in confession of the desert of sin. Noah, the priest of the human race, type of the Great High Priest who offered himself without spot unto God, comes forth upon the baptized earth, and his first act is to make this solemn confession of sin in behalf of the rescued remnant of humanity. This man, who alone was perfect in his generations, and who walked with God, built the first altar, and sprinkled it with the blood of every clean bird and beast as a confession of sin. Sacrifice is symbolic in its very essence. The slain victim represents the worshipper, its death being typical of the desert of sin; the consumed offering going up from the earth in smoke typifies the prayer in which the man sends his inmost being up to God; while at the same time all these sacrifices, divinely appointed, prepared man to understand God’s great Sacrifice, wherein Christ offered himself up unto God, that He might be just and the justifier of all that come unto him by faith. Noah did not see Calvary, but God saw it; and we now see the smoke from this first historic altar, together with that from the tabernacle and the temple, blending in the cloud on the gospel mercy-seat. 21. A sweet savour — Or, an odour of rest. Septuagint, οσμηνευωδιας, the Levitical phrase often used of acceptable sacrifices, (comp. Leviticus 1:9; Leviticus 13:17; Leviticus 2:9, etc.,) and is quoted by Paul (Ephesians 5:2) in reference to the great Antitype, who was at once Priest and Victim: “as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God, for a sweet-smelling savour.” Noah, as the priest of the new humanity, offers every clean bird and beast on his solitary altar, and consecrates the renewed earth to God. The whole earth is the altar on which the Infinite Victim is offered up as a spotless offering in behalf of all mankind; and in his dying cry are gathered the prayers of universal humanity, which some up before God as a savour of sweet smell. No other figure of speech could so perfectly and beautifully express God’s delight in genuine prayer — that offering in which the soul’s very essence ascends to him. The Lord said in his heart — A divine soliloquy inspired by infinite tenderness and mercy. God smells the sweet savour of prayer that rises, and is to rise, from earth, especially that of the Great High Priest, and covenants with man not to smite the earth again. Imagination of man’s heart — The things imaged in his heart. Evil from his youth — From the very dawn of his consciousness. The reason here given for the divine promise seems strange at first, as if the magnitude and hopelessness of man’s sins were grounds of mercy, yet this is in perfect harmony with the whole plan of salvation. Man’s innate sinfulness is to the merciful God a reason why he is not to be treated as a being under law, and hence in fatherly mercy he makes with him a covenant of grace. This is the rich and tender purpose of the divine heart in regard to the child that is lost, and because he is so hopelessly lost. Interpretation should not strive to soften away the bold, strong language of texts like this. Let it be noted, that it is while Jehovah smells the sweet odour of sacrifice — it is while man’s confession, consecration, and prayer rise before him — that this soliloquy of mercy is spoken to his heart. 22. While the earth remaineth — Some (as Delitzsch) understand this promise to teach that the present alternation of the seasons did not take place in the antediluvian world; but the language does not warrant such an inference. A great convulsion had interrupted the regular order of nature, so that there had been no seedtime nor harvest through the whole inhabited world. Here it is promised that the great natural changes shall be orderly and uniform all the days of the earth. (Hebrews) The six agricultural seasons, as known among the Hebrews and the Arabs, are here mentioned. Yet we are not to think of them as dividing up the year among themselves after the manner of our four seasons. The words rendered seedtime and harvest have reference to the sowing and the reaping of grains, while the words rendered summer and winter have reference primarily to the cutting and gathering of fruits, and more exactly correspond to our summer and autumn. Of course the times of sowing, reaping, and gathering vary according to latitude and zone. The year is also divided, with regard to temperature, into cold and heat. The promise, then, is universal for mankind, and declares that the earth’s annual changes, with regard both to productions and temperature, shall be regular and perpetual. There are included, also, in this promise, the regular alternations of light and darkness, although these were not interrupted by the flood. Man craves these changes in his present state, for they are essential to his happiness and development, but will not be so with man renewed and restored, who “needs no candle, neither light of the sun,” and John says of the New Jerusalem, “there shall be no night there.” Revelation 21:25. THE WITH NOAH, Genesis 1:1-17. 1. God blessed Noah — Noah, as the second founder of the race, receives a renewal of the blessing and the promise given to Adam, (Genesis 1:28-29,) but modified by the altered relations which had been introduced by sin. Had man never fallen, the beasts of the field would willingly and naturally have owned his dominion; but the fallen king must struggle for his sceptre, and can govern only by fear and dread. Genesis 9:2. 3. Meat for you — Animal food is here granted to man. It may have been used before, but is now for the first time expressly permitted. Man is permitted freely to eat whatever he desires in the vegetable and animal creation. 4. Flesh with the life thereof — Literally, Only flesh in its life, its blood, ye shall not eat — a humane restriction, the necessity of which is seen in the barbarous and gluttonous cruelty of some heathen nations. The animal is not to be used for food until life has become wholly extinct. The restriction forbidding the eating or cooking of an animal while capable of suffering pain is in that benevolent spirit which pervades all the Bible, and has a care for the sparrow that falls. Another reason for this prohibition is, that blood is considered as typical of expiation and atonement. This is assigned in the Mosaic law, (Leviticus 17:10-11,) “for the life of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls.” By this legislation the way was prepared for the reception of the great gospel doctrine that without the shedding of blood there is no remission of sins, and that Christ is the propitiation for our sins. 5. And surely — In the original, Genesis 9:4-5 both commence with the particle, àêְ, except, or but, which introduces two stringent prohibitions supplementary to the liberty granted in Genesis 9:2; Genesis 3:1) The life, or blood of the animal, is never to be used as food. 2) The life of man is to be held sacred, Blood of your lives — Rather Your blood, for your lives, (in requital for them,) will I require, (seek for, demand.) A command sternly guarding the life of man. At the hand of every beast — Beasts should be killed that endanger the life of man, (Exodus 21:28,) for the animal creation exists for man. By this precept the sacredness of human life is impressively declared. At the hand of every man’s brother — The brotherhood of man is the foundation of this precept. The beast is man’s servant — made for him — but man, wherever met, of whatever race or condition, is his brother. How completely this strikes at the root of national pride, at the aristocracy of family or race! Man’s life is to be sacred simply because he is a man, a brother, God’s image. The Noachian precept is the germ of the Pauline declaration uttered in the ears of the proud Athenians, amid the very glories of Greek civilization, God “hath made of one blood all nations of men.” Acts 17:26. 6. Whoso sheddeth — The command is here repeated and enforced more explicitly. The beast that endangered human life should be slain, (Genesis 9:5;) so it shall be man’s duty to take the life of the murderer, for murder is a crime against the divine majesty, which is imaged in man. These words are the divinely granted charter of civil government. The means by which this precept is to be carried out in the details of human government are left to human wisdom and experience, but man is here authorized and commanded to form institutions for the protection and welfare of society, and to defend them, if need be, at the sacrifice of life. Civil government is of God; “The powers that be are ordained of God.” Romans 13:1. So the heathens regarded the magistrate as God’s vicegerent. (Iliad, 1:239.) Luther remarks: “If God here grants to man the power over life and death, much more does he also grant him power over inferior things, such as fortune, family, wife, children, servants, lands. God intends that all these should be placed under the authority of certain men, whose duty is to punish the guilty.” The rulers, as God’s representatives, were designated Elohim among the Hebrews. Psalms 82:1. “He judgeth among the Elohim” — magistrates. From these commands the Jewish synagogue drew what they styled the seven Noachic precepts, which were obligatory upon all proselytes. These are seven prohibitions forbidding, 1) idolatry, 2) blasphemy, 3) murder, 4) incest, 5) theft, 6) eating blood, 7) disobedience to magistrates. Civil government has its authority, not from expediency, not from any primeval social compact, but from the ordinance of God. It is not founded on the shifting sands of popular opinion, but on the eternal rock of the divine justice. Obedience to magistrates is enjoined, not because of its expediency, not because of a social covenant, but because “whosoever resisteth the power, (of the magistrate,) resisteth the ordinance of God.” Romans 13:2. For in the image of God made he man — This is the reason for the stern and stringent command. He who slays a man slays God’s image, and God demands blood for blood. The murderer’s life is forfeited, and it is not only the right, but the duty, of the magistrate, who “bears the sword,” to fulfil the ordinance of God. This was the universal sentiment, or rather instinct, of antiquity, as shown in heathen poetry and law. This, let it be noted, is not a Mosaic precept given to the Hebrew people, but one enjoined upon the race as it goes forth from its cradle upon the renewed earth. Hence in the infancy of society, before judicial processes became regular and methodical, those nearest the scene of a murder felt called upon to avenge it. This is the origin of the institution of Goelism, which, in the patriarchal times, provided for the punishment of the murderer. By the Goel (âåàì) is to be understood the nearest relative of the murdered man, whose duty it was to avenge his death, and who is, therefore, called “the avenger,” or rather, the “redeemer, of blood;” that is, one who pays for blood with blood. Goel thus came to mean simply the nearest blood relative. Rth 4:1; Rth 4:6; Rth 4:8, etc. Hence the word is transferred, with great tenderness and power, to the divine Redeemer, the Goel of the race. Christ is our nearest kinsman, our elder brother, who redeems us by giving blood for blood, and who will avenge our spiritual murder upon Satan, that archetypal murderer in the spiritual world. Hebrews 2:14. 8. God spake unto Noah — The Elohistic narrative here describes more fully the covenant with Noah, briefly mentioned before in the Jehovistic narrative. Genesis 8:20-22. The covenant promised (Genesis 6:18) is now consummated. But there is no inconsistency, as Knobel and others have alleged, between the two narratives. They may have been appropriated by the author of Genesis from different ancient documents, but, if so, the compiler saw, as every candid reader must now see, that these verses (8-17) are supplementary, and supply most interesting information not previously given. 10. With every living creature — The covenant is made, first, with all creatures which went forth from the ark, and then, with all flesh; “with every living creature… from all that go out of the ark, to every beast of the earth.” In the words which relate the establishment of the covenant with the animal creation, Keil remarks, “The prepositions are accumulated, first, á, embracing the whole, then the partitive, îï, restricting the enumeration to those which went out of the ark, and, lastly, ì, with regard to extending it again to every individual.” 13. Do set my bow — πϊϊι, I have set. The verb is in the perfect tense, but the perfect is often used with reference to future events in promises and assurances, where the speaker wishes to represent the event as so absolutely certain that it may be regarded as having already taken place. Especially is this the case in prophecies. Comp. Genesis 15:18; Genesis 7:16, the promises to Abraham; Jeremiah 31:33 : “I will put my law in their inward parts,” (lit., I have put.) Kimchi remarks of this usage in the prophecies: “The thing is as certain as though already performed, it having been long determined on.” (Comp. Ges., Hebrews Gr., 126, 4.) Some (Knobel, Del., Keil, Bush, Jac.) understand the text as teaching that there had been no rainbow before the flood, perhaps from the lack of the atmospheric conditions which the phenomenon is now observed to follow. Others, following Maimonides and the most celebrated Jewish scholars, as well as Chrysostom, understand that a phenomenon which had existed from the beginning, was now made a sign of this covenant. They accordingly render πϊο, “appoint, constitute,” as in 1 Kings 2:35. But if the rainbow were familiar to the antediluvians, in what sense could it be a token to Noah and his family that the human race should not again be destroyed by a deluge of water? This is the question that has always perplexed expositors, especially since the natural causes of the rainbow were unfolded by the discoveries of Newton. Of course there is no difficulty to the Christian expositor in assuming, with Bush and Delitzsch, that the peculiar atmospheric conditions which now precede the rainbow did not exist before the deluge, being providentially prevented, from a foresight of the moral uses to which it was hereafter to be applied. Yet assumptions of this character are obviously to be avoided. We are decidedly of the opinion that science has increased rather than diminished the lustre of this promise, and that no unwarrantable assumption or meddlesome softening away of the express statements of the text is required by modern discoveries. After the terrible deluge storm, the sun bursts through the retiring clouds, and the glorious arch appears. It is a sign that the storm is vanquished by the sun, a beautiful trophy woven by the sunbeams and water-drops on the skirts of the retreating tempest. God points it out to Noah as a symbol of peace restored after the fierce elemental war, and science now shows us how completely it is such a symbol, it being the first flashing glance of the victorious sun through the discomfited clouds as they discharge their last shower upon the air. And Jehovah says, “I have set my bow in the cloud;” “set” is the emphatic word. He has bound the bow, wherein is the essence of the promise, to the stormy heavens; that is, the bow, or in other words, by immutable laws, the causes that produce the bow, shall never fail. The sun shall always burst through the clouds. There was a storm which, to the antediluvian world, had no end; to that doomed race no bow appeared; but man hereafter shall always see the bow in the heavens. God has set, established, it there by an immutable decree. Nature is so constituted, its forces so adjusted, that another similar convulsion can never occur. Thus is the bow set in the heavens. 16. And I will look upon it — A tender and beautiful anthropomorphism. God remembers us in every earthly storm. The bow is a symbol of his tender look upon frail, sinning man. The fragment of a vast and glorious circle, formed from the sunshine and storm, it typifies eternal mercy blended with justice, as seen from earth; binding earth to heaven, it typifies God’s perpetual covenant. We hear scattered echoes of this promise from the heathen poetry and mythology. Homer calls the rainbow a sign, (ôåñáò.) Iliad, 2:324. The Latin poets make Iris, or the rainbow, the messenger of the gods. Virgil, AEn., 4:694; Ovid, Met., 1,270. The ancient Germans considered the bow as the bridge of the demigods, by which they went to and fro between heaven and earth; and the Indians, according to Kuhn, had a similar tradition. Compare Delitzsch. 18. Sons of Noah — Japheth was the eldest and Ham the youngest. See note on Genesis 5:32. Father of Canaan — This clause is added in this place, and in Genesis 9:22, because Noah’s prophetic curse lighted on the Canaanites, with whom the Hebrews were so familiar as a people accursed of God. It is, perhaps, a Mosaic addition to the original document. 20. Began to be a husbandman — Or, Noah began to be a man of the soil, and he planted a vineyard. That is, began to cultivate the vine, which probably had grown only spontaneously hitherto, and perhaps its intoxicating properties had not yet been discovered. 21. Was drunken — Here is the first recorded instance of drunkenness, and its revolting consequences. It is probable that in this case it was a sin of ignorance, for Noah’s character as a “perfect” man, who “walked with God,” seems to warrant this assumption. 22. Saw the nakedness of his father, and told his two brethren without — Ham displays immodesty and sensuality, as well as an unfilial glorying in his father’s shame. 23. Took a garment — Hebrews, the garment; that is, the loose mantle with which he would naturally have covered himself on going to sleep. The Mosaic law was specially stringent in enjoining filial reverence, and in prohibiting such moral uncleanness as seems to have given pleasure to Ham. Compare Leviticus 18:7, etc. Sensuality, with its attendant abominations, were the great sins which brought such terrible judgment upon the Canaanites, so that the land “vomited them out.” Comp. Leviticus 18:24-28. 24. Awoke… and knew — His stupor was not so deep as to prevent his being conscious of Ham’s shameful conduct. 25. And he said — Render the whole prophecy thus:Cursed be Canaan, A servant of servants let him be unto his brethren.And he said:Blessed be Jehovah, God of Shem; And let Canaan be a servant unto them.Let God enlarge Japheth, And let him dwell in the tents of Shem, And let Canaan be a servant unto them.The futures in this passage have an imperative sense, the prediction taking the form of blessing and imprecation. It will be noted, that in reference to both Shem and Japheth the plural pronoun them is used, showing that each patriarch’s name is used in a collective sense, embracing his posterity. The preposition and suffix ìîåis incorrectly rendered his in our version, although the margin gives the real meaning. Comp. Ges., Gr., §103, 2, note. There is a play upon words, after the favourite method of the Old Testament writers and speakers, which cannot be well shown in translation. Japheth signifies enlargement, and Noah uses, in the blessing, the verb from which the name is derived. The predictions touched the individuals addressed only as they were interested in their posterity. The sin of Ham and the etymology of the names, furnish starting points for prophecies of world-wide interest. Noah is now, for the first time, made to understand the prophetic significance of the names which, under divine guidance, he had given his children, as Lamech, his father, saw that Noah would be Noah, or Rest, to mankind. The filial piety of Shem and Japheth was the means by which the revealing Spirit lifted the curtain of the future, and showed Noah how the knowledge of Jehovah should make the children of Shem illustrious (ùׁ ?í, name, a great name), how the descendants of Japheth should be spread over vast continents yet unknown, while the sensual impiety of Ham typified the degradation of the children of Canaan, his son, who should be enslaved or exterminated by the Shemites, as the reward of their dreadful iniquities. But this foresight had no causative power, and in no sense necessitated the sin or holiness of those far-off generations; for necessary sin or holiness is an impossibility. Their actions were foreseen, not foreordained. Cursed be Canaan — Not Ham, as might be expected. The prediction begins with the youngest, as his sin was its immediate cause, (compare the order in Genesis 3:14-16,) and as certainly would have been the case had Noah been left to vent a natural ebullition of wrath upon his unnatural son. The curse lights only upon the descendants of Canaan, the youngest son of Ham, and father of the nations who dwelt in Canaan in the time of Abraham, and down to the era of its conquest by Joshua. It is, then, pure assumption to apply the prediction to the African families who descended from the other children of Ham. Shem and Japheth are mentioned by name, but the curse of Ham is expressly limited to Canaan. It is true that in modern times slavery has mostly fallen to the African race, but it is only in extremely modern times; and this slavery is not to be compared in universality or in severity to that which prevailed in ancient times and involved the children of Shem and Japheth as much as those of Ham. Slavery was the normal condition of the masses in the Greek and Roman world. It was a fundamental characteristic of all ancient society. Aristotle, the greatest political philosopher of antiquity, lays it down as an indispensable condition of civilization. (Polit., i, cap. 3, 6.) Greeks enslaved Greeks, and Roman fathers, at the time of Christ, enslaved their own children. 26. Blessed — The blessing of Shem is an ejaculation of praise, as the patriarch sees that Jehovah, the one only God, will be the God of his children, the Hebrew people. This made them a nation, and gave them an historic position grander than was ever occupied by any other people, making the Hebrew character, ritual, and literature the channels of the sublimest moral and religious truths to the world. Thus has the world learned, or rather remembered, the momentous truths of the unity, spirituality, and holiness of God, and the unity, spirituality, and depravity of man. 27. God — Elohim, the generic, not the covenant name, as used with Shem. Shall — Rather, let. Enlarge Japheth — Japheth goes forth to conquer worlds of matter and worlds of thought. The Shemitic nations are spiritual and contemplative, preferring a pastoral or agricultural life; the Japhetic nations are intellectual, enterprising, nomadic. Intellectual activity characterizes them, as spiritual insight characterizes the descendants of Shem. The conquests of Xerxes, Alexander, the Cesars, and Napoleon — the logic and philosophy of the Sanscrit, the Greek, the German, the English — the vast migrations of the Tartars and Goths — the colonies and the commerce of the Greeks, the Romans, and the English, show how deeply prophetic is the name of Japheth. He shall dwell in the tents of Shem — Let him dwell in the tents of Shem. Many commentators, following the Targum of Onkelos, make Elohim the subject here, but most follow the Targum of Jonathan, and consider Japheth the subject. The first interpretation destroys the unity of the prophecy, and is harsh and forced. As Japheth and Shem had united in this work of filial piety, so should their children be united in participating in world-wide blessings. The aggressive, intellectual Japheth shall dwell in the tents of the quiet, spiritual Shem, and share in the wondrous promises which he inherits. Each shall share the strength and glory of the other. The Hebrew religion was poured upon the world through the languages, the logic, and rhetoric of the Greek and Roman. The words of Jesus (who bore the “NAME above every name,” typified by Shem) come to us in a language of Japheth. Paul, a Hebrew of the Hebrews, preached and wrote in Greek, yet was protected in his work as a Roman citizen, and carried the glad tidings over Roman roads and in Roman ships. 28. Noah lived after the flood — The narrative up to this verse may have been composed during the life of Noah, and in all probability the details of the deluge, the covenant, and these wondrous predictions, minute and graphic as they are, were written by Noah or by Shem, not in the present form, for the Hebrew did not then exist, but in a more primitive tongue, from which they were afterward translated by some one of their descendants, probably before the time of Moses. Generations of Shem, Ham, and Japheth, 10-11:9. Under this head our author records, first, the genealogy of nations which sprang from Noah as a second root of the human race, (Genesis 10:1-32,) and next, the confusion of their languages, (Genesis 11:1-9.) OF NATIONS, 1-32. This chapter furnishes the most ancient and most valuable ethnological document in the world. Knobel says, “Progressive investigation will ever more and more confirm the credibility of this, our oldest description of the races of men. It is a priceless fragment of ancient history.” It is the great purpose of the inspired author to trace the history of redemption, which he knew, from the promise given to Abraham, would embrace all nations. While, therefore, his chief attention is given to the chosen family, as the channel of this salvation, he here points out their relationship to all the known nations of the earth, representing humanity as a trunk dividing into three great branches, and sprouting into the manifold peoples existing at the time. The great truth proclaimed by Paul to the haughty Athenians, that God hath made of one blood all nations of men, and that all men are essentially equal before him — a truth very unpalatable to the most advanced heathen nations, and unimagined by the most profound heathen thinkers, like Plato and Aristotle, yet a truth which lies at the roots of all true education, civilization, and religion — this truth was firmly grasped as fundamental by the writer of this chapter. See here the marvellous guidance of inspiration! No Hebrew prejudice, deep as we know it to have been, was allowed to tinge this ancient page. The children of Eber are but a twig on the mighty tree. This description of the nations bears the clear marks of an antiquity far higher than Moses. Probably he received it from a writer of the time of Abraham. Tyre, which was a “strong city” at the time of the conquest of Canaan, was not yet founded, or it would certainly have been mentioned with Sidon. Sodom and Gomorrah were yet standing, (Genesis 10:19,) but they were destroyed in the time of Abraham. The whole style of the document indicates that at the time of its original composition the Hebrew people had as yet no distinct existence. (Furst.) The original authorship of this venerable chapter was not only pre-Mosaic, but pre-Hebraic; but, under inspired guidance, it is interwoven by Moses into his work to map out the dispersion of the nations, as described in the next chapter. Probably the original author obtained his knowledge of these nations from the Phenicians, who, even in the age of Abraham, had extended their commerce down the Red Sea, and along the coasts and through the islands of the Mediterranean, probably to the Atlantic. Japheth, Shem, and Ham correspond, in a general way, to Europe, Asia, and Africa, respectively; to the white, brown, and black races of men, which are here all traced to a common ancestor, that they may hereafter be shown to be subjects of the same salvation. But it is only in a rough and general way that this distinction can be maintained, especially as the Hamitic Babylonians are found in Asia, and the Sidonians in Asia and Europe. The Japhetic family stretched from Armenia, east and south-east, into Media and Persia, west and north-west around the Black Sea, and along the northern shores of the Mediterranean; the Hamitic family skirted the south-eastern shore of the Mediterranean, and extended southward over the African peninsula; while the Shemitic occupied the intermediate territory — the irregular parallelogram stretching south-east through Arabia, having the Tigris Valley and the Persian Gulf on the east, and the Red and Mediterranean Seas on the west. In this very ancient record the words “father” and “son” are used not in a genealogical, but in an ethnic, sense, as (Genesis 10:4) Chittim and Dodanim, plural national names, as shown by the ending im, are called “sons;” that is, nations sprung from Javan, who (see note) represents a national Japhetic family. So Mizraim (a plural national name) is said to have begotten the Ludim, the Anamim, etc., (Genesis 10:13-14;) and in Genesis 10:16-17, etc., the Jebusite, Amorite, etc., are represented as begotten by Canaan. The greater part of the names were regarded by the writer as national and geographical, not as individual. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 2. Gomer — The word occurs elsewhere in the Scriptures only in Ezekiel 38:6, where it is, as here, associated with Togarmah. The name is undoubtedly preserved in the Homeric name Κιμμεριοι, the Gimiri in the cuneiform inscriptions of Darius Hystaspes, Cimmerians, Kymri or Kymbri, the original Kelts, (Celts,) and Gauls, who were found in possession of all northern and western Europe at the dawn of western civilization. This race settled first on the north of the Black Sea, where they have left traces of their name, as Crimea, Crim-Tartary; driven thence by the Scythians before the time of Herodotus, (Her., 4, 11,) they moved west and south-west to the sea. Traces of the original Celtic language are still preserved in Ireland, the Isle of Man, Wales, and the Scotch Highlands. The Galatians of Asia Minor, the Celtic people to whom Paul wrote his famous epistle, were called Gomerites by Josephus. The Celts call themselves Kymr, and by orthoepic changes between the liquids L, M, R, as well as the palatals K and G, changes such as are constantly taking place in spoken languages, the names Gomer, Kymr, Gaul, Kelt, Galatae, Kimmeri, Crimea, Cambria, Cumberland, all come from the same root. Linguistic affinities show that these people, the earliest inhabitants of Europe of whom we definitely know, were Asiatic in origin, for the Keltic is an Indo-European language. Magog — The name probably means “the place,” (or region,) of Gog, and appears in Ezekiel 38:2; Ezekiel 39:6, as the name of a people dwelling “in the sides of the north,” over whom Gog is king, identified by Josephus, Jerome, and most moderns with the Scythians, who in the time of Herodotus had their home north of the range of Caucasus, in what is now Russia. Furst interprets Magog as Great Mount, that is, Caucasus. The region between the Black and Caspian Seas was called Magog by the Arabians. They came into Europe after the Kelts, a fierce, formidable, nomadic race, who poured down upon Asia Minor and Egypt in the seventh century B.C. (Herod., 4.)Madai — This word is nowhere else in the Bible rendered as the name of a person, but, whenever it occurs, it is translated Media, or the Medes, (see 2 Kings 17:6; Esther 1:3; Esther 1:18-19,) a powerful nation who once dwelt south and south-west of the Caspian, east of Armenia and Assyria. The Medes are here represented in close affinity with the Kelts (Gomer) and the Greeks, (Javan,) confirming Schlegel’s theory, now deemed established by linguistic researches, that the principal European and East Indian nations are of the same Aryan stock, having in a prehistoric period migrated westward and eastward from the high land of Ivan. This theory is embodied in the word Indo-European. Javan — ιεο, Yavan, translated Greece in Zechariah 9:13; Daniel 8:21, etc.; and its plural is rendered Grecians in Joel 4:6. Ionia, the name of a western province of Asia Minor, colonized at an early period by the Greeks, and applied by the Orientals to the Greeks in general. The Rosetta Stone shows that the Egyptians called the Greeks by the same name. The word occurs with the same meaning in Sanskrit and old Persian, showing that the name existed before the rise of the Aryan, Hamitic, and Shemitic families of speech. (Knobel.) The famous Greco-Italian races, which did not arise till many centuries after the composition of this narrative, inhabiting Macedonia, Thessaly, the Greek and Italian peninsulas, and west Asia Minor, are foreshadowed in this name. Tubal, and Meschech — These peoples are constantly associated together by Ezekiel, (Ezekiel 27:13; Ezekiel 32:26; Ezekiel 38:1-2, etc.,) and by Herodotus, (Herod., 3:94, 7:78.) They are likewise, according to Rawlinson, associated in the Assyrian inscriptions. Josephus identifies Tubal with the Iberians, who once dwelt between the Caspian and Euxine Seas. Knobel considers the Tibareni to have been only a branch of the widespread Iberians, some of whom settled in the east, some in the west. The Moschi were the ancestors of the Muscovites, builders of Moskwa, or Moscow, and still give Russia its name throughout the East. Ezekiel says that they came down from the “sides of the north,” and traded in copper and slaves in the markets of Tyre. Ezekiel 27:13. Tiras — Thracians, who dwelt between Mt. Haemus and the AEgean, on the south-west shore of the Black Sea. They are associated with Meshech (Meshnash) on the old Egyptian monuments. (Rawlinson.) 3. Sons of Gomer — Sub-families of the Gomeridae, or Cimmerians, Kimbri. Ashkenaz — Or Askenaz. Kenaz means family, family of the Asi, who lived in the north-west of Asia Minor, and from whom Asia derives its name. (Knobel.) By metathesis the name becomes Aksenaz, possibly the old name of the Black Sea, which the Greeks called αξενος, Euxine. (Lewis.) The Greek name is usually understood, however, to mean inhospitable.Riphath — The portion of the Kelts who, according to Plutarch, crossed the Rhipoen (Carpathian) mountains, and poured over northern Europe, seem to have preserved this name. Togarmah — The Armenians, who, according to their own historians, had Thorgon for their founder, and call themselves the house (family) of Thorgon. (Furst, Knobel.) They originally dwelt in Armenia and Asia Minor, but poured across the Hellespont into Europe before the dawn of history, and, according to Sallust, (Jugurtha, 18,) spread over the Mediterranean peninsulas even to Spain. They are mentioned by Ezekiel (chap. 27:14) as trading at the Tyrian markets in horses, horsemen, and mules, which they brought down from the Armenian highlands to the sea. 4. Sons of Javan — Rather, Yavan, the Ionian families. Elishah — The AEolians, (Elis,) who occupied three fourths of Greece, and spread to the coasts and isles of Asia Minor. (Josephus, Knobel.) Tarshish — A famous commercial people well known to the sacred and classic writers, (Isaiah, Ezekiel, Strabo, Herodotus,) whence the Greek Tartessus and Tartessis, a town and region in southern Spain at the mouth of the Guadalquivir. According to Herodotus, Tartessus was settled by a colony of Phocaean Greeks, (i, 163,) the word signifying in Phenician, younger brother, (Rawl.,) a very suitable name for a colony. Their ships were so celebrated for size and fleetness as to give the name “ships of Tarshish” to all large merchant vessels wherever sailing. The ships of Tarshish (Ezekiel 27:12, etc.) brought gold and silver, iron, tin, and lead to Tyre, and these are precisely the articles which the classic writers, Strabo, etc., make the staple products of Spain. Knobel and Furst understand the word to refer to that Pelasgic-Hellenic race called Etruscans, Tuscans, Tyrsenians, who before the Roman dominion peopled Italy and the Sicilies, and thus carried the name to Spain. (Knobel, p. 86.) Hence, perhaps, Tarsus in Cilicia. (Josephus.) Kittim — Cyprians, who still preserve the name in the term Kitti. Josephus says (Ant. 1:6) that the Helvens transferred the name Kittim to all the Mediterranean isles and coasts. The Cyprian Kittim is shown by its monuments to have been a Phenician colony, or at least to have had Phenician or Hamitic settlers. But there were also Hamitic Chittim, (Hittites, sons of Heth or Cheth,) see Genesis 10:15, a widespread people in the age of Solomon; and the Japhetic Kittim seem to have mingled at Cyprus with the Hamitic Chittim. (Knobel.) Dodanim — Dardanians, Trojans, or perhaps it should be Rodanim, (interchange of ãand ø, in the first syllable,) as it is given in 1 Chronicles 1:7, and in some copies by the Septuagint and Samaritan. The Rodani, or Rhodians. 5. By these were the isles of the Gentiles divided — Rather, from these [Japhethites] have the [dwellers on the] islands of the [Gentile] nations divided themselves in their lands. “Islands,” in the Old Testament, means the isles, coasts, and peninsulas of the Mediterranean. The writer knew only of the “enlargement” of Japheth over the Mediterranean coasts and isles, but modern linguistic and monumental research shows that these ancient Hebrew names outline those vast pre-historic migrations of the Japhetic race from the great plateau of Iran eastward into Asia, westward and north-westward into Asia Minor and Europe, the traces of which may be found to-day from the Indian peninsulas to the Atlantic, and from the Mediterranean to the frozen ocean. After his tongue… their families… nations — The peoples called Turanian (a linguistic, rather than an ethnic, name) were on the ground at the dawn of tradition itself, and their origin is yet obscure; successive families of the Indo-European (Aryan) race swept eastward and westward, wave after wave, each to a great degree obliterating the traces of its predecessor, yet, as Rawlinson expresses it, leaving detached fragments of the superseded race in holes and corners, as the Turanian Laps and Fins are left in their remote peninsulas — as the Keltic Welsh and Scotch are left in their highlands, mountains, and islands — scattered patches of peoples who once thinly covered the continent. 6. Ham — Or rather Cham, is from a root signifying to be hot, and hence burnt, black. The Hamites are dark-skinned peoples, dwelling mainly in the torrid zone. Ham is used frequently in Scripture for Egypt and the Egyptians, an Hamitic country and people. It, or its Egyptian equivalent, was also the common name for that land and people among the Egyptians themselves. It is written with two letters in the hieroglyphic language, K M, and occurs in the form Ch M E more than ten times on the Rosetta Stone. The Hamites are presented here, 1) as Cushite Ethiopians, Assyrians, Babylonians; 2) Egyptians; 3) Lybyans; 4) and Canaanites. Cush — Ethiopia in the Sept. and Vulg., and so often rendered in our version. Isaiah 43:3; Isaiah 45:14, etc. Monumental and linguistic research has now established the long-disputed theory that there was an Asiatic as well as an African Cush. Lepsius finds the name in Egypt on monuments of the sixth dynasty, and Rawlinson proves an ethnic connexion between the Ethiopians and the primitive Babylonians. The later Babylonians were Shemitic in origin, but Knobel shows (Volk., p. 246) that the Cushites primarily peopled Babylonia and spread eastward to India. Thus has it been shown by the research of our own day that the Asiatic kingdoms of Nineveh and Babylon are Hamitic in origin. The African and the Asiatic Cush freely communicated with each other through Meroe, on the upper Nile, and the Red Sea, by caravans and ships. Mizraim — This is the Hebrew name for Egypt and the Egyptians. It is primarily a geographical word, in the dual number, well rendered by Lewis the Narrows, a designation singularly descriptive of Egypt, which is a narrow strip of verdure threaded by the Nile, hundreds of miles in length and only a dozen or so in breadth, stretching from Ethiopia to the Mediterranean, and separating the deserts of Africa and Asia. The name was naturally imposed by the first Hamite settlers, and afterwards transferred from the country to its inhabitants. Phut — Lybyans, in the wide sense of the word inhabitants of the North African coast west of Egypt. Ptolemy and Pliny mention a river Phtuth, (φθουθ,) in north-western Africa. The Egyptian designation of Lybya is Phet, from Pet, Coptic Phit, a bow, by which symbol it is represented in the hieroglyphics. (Knobel, p. 296.) Jeremiah (xlvi, 9) associates Phut (Lybyans) with Cush, (Ethiopians,) as rising up against Pharaoh-necho; and Nahum (Nahum 3:9) makes Phut an ally with Nineveh in connexion with Ethiopia and Egypt. Canaan — Rather, Kenaan, from a root signifying to be low.Hengstenberg supposes that Ham thus named his son in a tyrannical spirit, to denote the obedience which he exacted from him, though so irreverent himself, while God’s secret providence had a national humiliation in view in permitting the child to receive this name. Comp. Genesis 9:25, and the note. Some understand Kenaan as geographical, signifying Lowland, but this is not in harmony with Noah’s prophecy in Genesis 9:25, etc. Herodian states that the ancient name of Phenicia (Palm-land) was Χνα, or Kenaan. 7. Sons of Cush — The Cushite Ethiopians and Arabians. Seba — Inhabitants of Meroe of the Upper Nile, situated on the peninsula (called an island by Herodotus) formed by the Astaboras and the Nile, about eight hundred miles south of Syene. It is often mentioned by the classic writers, and by the Hebrew poets and prophets, as a land of precious woods and metals, the thoroughfare of caravans that traded between Egypt and Ethiopia, and between both of these countries and India. Queen Candace, mentioned in Acts 8:27, seems to have reigned here. Heeren and others consider Meroe the mother of Egyptian civilization, but Rawlinson considers it the daughter. (Herod., 2:46.)Havilah — The Macrobian Ethiopians, who dwelt in what is now Abyssinia. There was also a Shemitic Havilah (Genesis 10:29) in Arabia. The two families probably intermingled, and thus bore a common name. See note on Cush.Sabtah — Ethiopians of Hadramont, in South Arabia, whose chief city was Sabta, Sabota, or Sabotha. Arrian mentions inhabitants of South Arabia, distinguished from true Arabs by stature, darker skin, and habits of life, such as eating fish, (ichthyophagi.) Niebuhr and other travellers and missionaries confirm these differences, and also declare that the language of this people differs wholly from the Arabic. (Knobel.) Raamah — This name still remains in South-eastern Arabia, the Rhegma of the old geographers, where, according to Pliny and Ptolemy, dwelt a fish-eating people, (ichthyophagi.) We learn from travellers that they still exist in Omaun, distinguished from the Arabs by colour, language, and habits. (Ritter.) The merchants of Raamah and Sheba are mentioned by Ezekiel (Ezekiel 27:22) as trading at Tyre in spices, precious stones, and gold. Sheba is to be distinguished from the Shemitic Sheba, (Genesis 10:28.) The Cushite Sheba was on the Persian Gulf, traces of which may, perhaps, be found in the modern Saba, the thoroughfare of the Hebrew commerce with India. The Shemitic Sheba was an Arabic town in South Arabia, and appears as a kingdom in the days of Solomon, when the “queen of Sheba” came, with a caravan laden with gold and precious stones and “great store of spices,” to test the wisdom of the Hebrew king. Dedan is probably still to be traced in Dodan, on the east coast of Arabia. Sheba and Dedan are also given (Genesis 25:3) as descendants of Abraham by Keturah. This also seems to point to an early intermingling of the Shemitic and Hamitic families. Sabtecha — The dark-skinned Carmanians. (They were a fish-eating people,) described by the old settlers as dwelling on the coast east of the Persian Gulf. They had a river and a city Sabis. 8. Nimrod — If this is a Hebrew or Shemitic word, it is probably related to the verb îøã, to rebel, and means, let us rebel; but it may be an Hamitic name. The author here naturally turns aside to notice the foundation of the first great monarchies of the earth, Babylon and Nineveh. Brief digressions of this kind are not uncommon with the Hebrew chroniclers. Comp. 1 Chronicles 2:4. Nimrod is clearly a person, and appears to be separately introduced as such, but he may have been removed several generations from Cush; for the Hebrew usage allows the dropping out of intermediate names in order to introduce an important personage. A mighty one — Mighty in personal prowess; warlike. 9. A mighty hunter — Or, a hero of hunting; a powerful man in the chase. Such a hero would also be likely to become a mighty warrior. Bold and expert hunters have usually been the great pioneers of civilization, and their prowess became developed by fierce conflicts both with savage beasts and savage men. The Assyrian monuments, covered with scenes of hunting and of war, commemorate the daring and the prowess of ancient Ninevite kings. Accordingly some of the best interpreters (as Delitzsch and Lange) regard this description of Nimrod as a praiseworthy account of his work as a pioneer of culture and civilization; and the proverb recorded in this verse, instead of being a stigma on his name, was rather intended to commemorate him as a benefactor of the race. Others, however, understand the words before the Lord to imply some hostility towards Jehovah; like the phrase before God (Elohim) in Genesis 6:11, which seems to enhance the wickedness of the antediluvians. So the Septuagint (εναντιον) and the Jerusalem Targum. These regard him as notoriously violent; so bad that God could not take his eyes from him. (Lewis.) Nimrod was the first of the long line of bloody conquerors whose cruel ambition has cursed the earth. 10. The beginning of his kingdom — He was the first to build great cities, the seats of luxury and idolatry, which have crushed the masses of mankind by bloody despotisms, whereas the primary design of God seems to have been for mankind to scatter themselves in smaller masses under a patriarchal government. The four places here mentioned may not have been founded by Nimrod personally; they are mentioned as the germs of the great Babylonian empire. Babel — Babylon, whose origin is more fully described in the next chapter, identified with the modern Babil. Erech — The great necropolis of Babylonia, situated on the Euphrates. Accad — A name often found by Rawlinson in the Babylonian inscriptions, the native name of the primitive inhabitants (and language) of Babylonia, (Rawl. Her., 1:319,) situated on the Tigris. This was the beginning of the famous empire of Babylon. Calneh — Ctesiphon, Sept., χαλαννη, a compound of Kal or Khal, the almost universal Babylonian and Assyrian prefix denoting place, as Khal-asar, fort of Asshur, Khal-nevo, temple of Nebo, etc. (Rawl., Her., 1:480.) Anna is a Babylonian name for the first god in the Chaldean triad, corresponding to the Greek Pluto, and so Kal-neh, or χαλαννη, probably means temple of Anna. Shinar is the early Hebrew name for the great plain afterward known as Babylonia or Chaldea, through which flow the lower Euphrates and the Tigris; perhaps derived from sh’ne and ar, signifying “two rivers.” The monuments and the cuneiform inscriptions of this region, now being deciphered, show the Hamitic origin of this kingdom, and its intimate relationship with Egypt. The Babylonian and Assyrian languages contain strong Shemitic elements, as well as Aryan traces, which have been very baffling to scholars; but Renan, a high authority on such a subject, concludes, from purely philological reasons, that the basis of the Assyro-Babylonian nationality was an Hamitic race, resembling the Egyptians; that this was succeeded by a large Shemitic population; and that this, in turn, was dominated over by Aryan (Japhetic) warriors. G. Rawlinson proves at length the Hamitic origin of the Chaldees (Ancient Mon., I, iii) from tradition, language, and physical characteristics. Thus was there a primeval fusion, as well as separation, of races on the plain of Shinar. Babylon is often made in Scripture the type of unholy ambition, despotism, and idolatry. It is noteworthy that the covenant people founded no vast cities or military monarchies. Cain builds the first city; Nimrod founds Babylon and Nineveh; the descendants of Ishmael and Esau dwelt in cities, while the sons of Isaac and Jacob yet dwelt in tents, confessing “that they were strangers and pilgrims on the earth.” 11, 12. Went forth Asshur — Rather, [Nimrod] went forth to Asshur [Assyria.] So reads the margin, after the Targums of Onkelos and Jonathan; (so Baumgarten, De Wette, A. Clarke, Delitzsch, and Knobel.) This is certainly the meaning of the text, for the author would not here describe the person Asshur, who is not introduced till Genesis 10:22; and besides, if Asshur be not here a place, the locality of these four cities would not be designated in the text at all. Nimrod first founded Babylon, (Genesis 10:10,) and then he (or his descendants) ascended the Tigris valley and founded the Assyrian kingdom, (Asshur,) whose capital city was Nineveh, identified of late years with the mass of ruins on the east bank of the Tigris, opposite Mosul. And the city Rehoboth — This should be rendered either Rehoboth, a city, or as a compound name, Rehoboth-Ir, so called, perhaps, from being the market places of the city Nineveh. Genesis 10:11-12 should accordingly be translated: “From that land he went forth unto Assyria, and builded Nineveh, and Rehoboth-Ir, and Calah, and Resen between Nineveh and Calah. This was the great city.” As Rehoboth, Calah, and Resen have not been identified, it is very possible that they became a part of Nineveh, and the pronoun äåà, this, (common version, the same,) is to be understood not of Calah, the last named city, but Nineveh, called great, because thus composed of four cities, the name Nineveh being in the first instance applied in a restricted sense to the city whose ruins lie opposite Mosul, and then being extended to other cities along the east bank of the Tigris, so as to embrace the whole region where are now found the ruins called Nimroud, south of Mosul, Konyunjik and Nebbi Yunus, opposite Mosul, and Khorsabad, to thenorth. This is the opinion of those most eminent Assyrian scholars, Rawlinson, Layard, and Grote, and also of Delitzsch, Knobel, and Ewald. 13. Mizraim — The descendants of Mizraim formed the Egyptian nations. Comp. note on Genesis 10:6. The names of these seven Egyptian peoples cannot all be with certainty identified. All these words are plurals in im.Ludim — Must be distinguished from the Shemitic Lud. Genesis 10:22. A warlike people of Northern Africa, associated by the prophets with the Lybyans and Ethiopians as those who handle the bow and shield. Isaiah 66:19; Jeremiah 46:9; Ezekiel 27:10, etc. It is possible, but not probable, that the prophets in the above passages may refer to the Shemitic Lud. Some (Movers) make this a Mauritanian race; others (Knobel) assign them to Northeast Egypt. Anamim — Inhabitants of the Nile Delta. Lehabim — Elsewhere called Lubim, Lybyans, yet not the Lybyans proper, who descended from Phut, but the Egyptian Lybyans, dwelling west of the Nile Delta. Shishak, king of Egypt, had them in the army which he led against Jerusalem in the days of Rehoboam, (2 Chronicles 12:3,) and Nahum and Daniel associate them with the Ethiopians. Naphtuhim — Middle Egyptians, people of Phtah, which is the name of an Egyptian god. Memphis means the dwelling of Phtah. (Gesen., Champol.) 14. Pathrusim — Inhabitants of Pathros, an Egyptian word meaning southern region, (Gesenius,) Upper Egypt, Thebais. Casluhim — Or better, Kasluchim. The word is, according to Knobel, Egyptian, meaning dwellers in the dry (or desolate) mountain; probably Mount Casius and the region about it. Casiotis, (the modern Cape El-Cos preserves the name,) the sandy region of North-east Egypt towards Philistia. From this people sprang the Colchians, who dwelt on the east shore of the Black Sea. (Herod., 2:104.) Out of whom came Philistim — The Philistines, so often mentioned in the Old Testament; the Palestinians, as Philistia was the original Palestine, a name which afterwards came to mean the same as Canaan. Amos (Amos 9:7) and Jeremiah (Jeremiah 47:4) describe the Philistines as coming from Caphtor, (Crete;) but this was also colonized from Egypt, so that there is no discrepancy. The primitive Philistine colony, probably, came from Casiotis, in Egypt, and was afterward re-enforced from Crete. Knobel (p. 215) understands this phrase to describe the place whence the Philistines came, that is, from Casiotis, and not to set forth their origin, translating îùׁ ?í, whence, and the word may certainly apply to the country or people. Knobel believes the Philistines to have been descendants of Shem through Lud. Caphtorim — This name is preserved in the ancient Egyptian Coptos, whence Copt and Coptic, the names applied to the modern Egyptians. Probably it here refers to the island of Crete, which was colonized from Egypt. The Greek myths of Cecrops and Danaus point to an early colonization of the Greek coasts and cities from Egypt. 15-18. Eleven Canaanitish nations are here enumerated. The first two names are probably personal, the last nine are certainly national. The descendants of Canaan, it is observable, are given with unusual fulness, they being the foreign tribes with whom the Hebrews came into most immediate contact, and, therefore, the sources of information were in this case unusually complete. The descendants of Canaan were, first, the Phenicians; second, the Canaanites proper. Sidon — Sidonians, Phenicians. Recent studies of Phenician monuments establish the view, long since on other grounds entertained, that the Phenicians spoke a Shemitish language, very closely allied to the Hebrew, if not identical with it. Thus Carthage (the name of a Phenician colony) signifies New-Town; Barcas, Carthagenian for Hamilcar, is the Hebrew Barak, signifying thunderbolt, a name appropriate to a military hero. The bal of Hannibal and Hasdrubal is the Phenician and Hebrew Baal, signifying Lord. These facts accord well with the Scripture record of Canaanitish proper names, and of the free intercourse between the Hebrew patriarchs and the Canaanitish aborigines. Some have insisted that the Phenicians must have been of Shemitic origin, but they show no Shemitic peculiarities, except in language. There is much obscurity yet to be cleared up in the early Phenician history; but the facts seem best explained by supposing a very early mingling of Hamites and Shemites in what is now Palestine, whereby the Hamites acquired a Shemitic language, yet retained, in a most marked manner, the leading Hamitic peculiarities, such as sensuality and idolatry, and, as contrasted with the Shemites, commercial enterprise. The ancient myths and the Assyrian monuments show a similar mingling of the two races, in prehistoric times, in Mesopotamia. Rawlinson, however, supposes that Sidon and Tyre were originally Canaanitic, but afterwards Shemitic, the Phenicians being a Shemitic race, who immigrated into Palestine from the shores of the Persian Gulf in about the 13th century B.C. The free and friendly intercourse maintained between the Hebrews and the Phenicians in the days of David and Solomon, certainly seems to separate them, in a marked manner, from the Canaanitish tribes who were devoted so solemnly to destruction, and with whom the Hebrews were forbidden to form any alliances. The subject can by no means be regarded as settled. (RAWL., Her., book vii, Essay ii; Knobel, p. 305.) Sidon, or Zidon, or Tsidon, signifies hunter, or fisher. This was the chief city of the Phenicians, from which Tyre was colonized. It was situated on the Mediterranean shore, where its ruins may now be seen. The Sidonians were the first navigators, being the first to steer by the stars; they had colonies in Africa, Spain, and even in Britain. Tyre surpassed Sidon in power and commercial splendor. The great variety and richness of the Tyrian commerce is described by Ezekiel in lofty strains, chapters 26, 27. The name Sidon is used by the Greeks and on the Tyrian coins, as equivalent to Phenician. There are Phenician names along the Persian Gulf, which attest the westward movement of this people in very ancient times. (RAWL., Her., 1:1.) Heth — Or Cheth, ancestor of the Hittites or Chittites, who are also called sons of Heth, Genesis 23:3, etc. They were a Canaanitish tribe, who, in the time of Abraham. occupied the hill country about Hebron, (then called Kirjath-Arba,) and who treated the patriarch with much kindness and hospitality, chap. 23. They afterwards spread northward, and the name Hittite becomes synonymous with Canaanite. In the time of Solomon and of Elisha we read of their “kings.” 1 Kings 10:29; 2 Kings 7:6. Jebusite — A mountain tribe who dwelt in Jebus, afterwards Mount Zion, and who held that strong fortress for centuries after the conquest of Canaan, being only finally subdued by David. 2 Samuel 5:7. Amorite — The most powerful and widespread of the Canaanitish tribes, and hence their name is often equivalent to Canaanite, as in Genesis 15:16; Genesis 48:22. They founded powerful kingdoms on both banks of the Jordan, the eastern Amorites being conquered by Moses and the western by Joshua. Yet a remnant of this, as of other Canaanitish tribes, survived, even in the days of Solomon. 1 Kings 9:20. It is made quite probable by Knobel that the word Amorite is used not only of an Hamitic tribe, but also in a larger sense of a widespread people who dwelt in Canaan before the Canaanitish occupation, and were descended from the Shemitic Lud. The gigantic Amorites, of whom Og and Sihon were kings, he believes to have been Shemites. (So FURST, Gesch. Bib. Lit., pp. 19, 127, etc.)Girgasite — A tribe of whom, as Josephus says, there is left only the name. Hivite — Or Chivite; a people who, in the time of Jacob, lived in Shechem, (Genesis 34:2,) who were also found by Joshua in Gibeon, (Joshua 11:19,) but whose chief seat at the time of the conquest of Canaan seems to have been in North-west Palestine, about Hermon and Lebanon. Joshua 11:3. Arkite — This people dwelt on the Mediterranean shore north of Sidon. Their name is still preserved in the modern Arka, famous as being the birthplace of the Emperor Alexander Severus. Its ruins, including great columns of granite and of syenite, are scattered about a lofty mound twelve miles north of Tripoli. Sinite — This people seem to have left their relics in the mountain fortress of Sinna, mentioned by Strabo, and the town of Sini, or Syn, north of Arka.Arvadite — Inhabitants of the island Arvad or Arad, and the adjacent shore. Arvad was a rocky island fortress, two miles from the shore, north of Arka and Sini. It was colonized from Sidon, and was the mother of Tarsus, ranking at one time next to Tyre. It is ranked with these renowned Phenician cities by Herodotus, (vii, 98,) by Ezekiel, (Ezekiel 27:8; Ezekiel 27:11,) and by the historian of the Maccabees. 1Ma 15:23. It is still inhabited by a maritime population bearing the name of Ruad, and retains some well-preserved remnants of heavy, bevelled Phenician walls. Zemarite — This people has not, as yet, been with certainty, identified by any historical or geographical traces. Perhaps the town of Sumra or Shoumra, at the foot of Lebanon, between Arka and the sea, is one of the memorials of this tribe, (so Knobel,) but there is no other proof than its vicinity to the other identified Phenician remains. Hamathite — Or Chamathite; inhabitants of Hamath or Chamath Rabba, that is, Chamath the Great, (Amos 6:2,) a city on the Orontes, now known by the same name, in the great valley between Lebanon and Anti-Lebanon. This valley is known in the Old Testament as “the entering in of Hamath,” and formed the northern boundary of the promised land. See Numbers 13:21; 1 Kings 8:65. 19. The territory of the Canaanites is now described, in general terms, as commencing at the Phenician city of Sidon and running southward to Gerer and Gaza, cities of the Philistines, then spreading eastward to the great plain of Siddim, which is now covered by the southern portion of the Dead Sea, but which, at the time this narrative was written, was occupied by the cities of Sodom, Gomorrah, Admah, and Zeboim. This statement shows that this chapter must have been written at least as early as the time of Abraham. The location of Lasha is unknown, although Jerome, and others following him, identify it with Callirhoe, north-east of the Dead Sea. But there are no remains there, and the identification is doubtful. THE FAMILY, Genesis 10:21-31. 21. Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born — That is, older than Ham, though younger than Japheth. Comp. note on Genesis 5:32. This expression, “elder brother,” seems to be inserted here to remind the reader that, although Shem was mentioned after Ham, he was really older than he. Shem’s posterity is mentioned last, to form a more immediate and natural connexion with the following history, which pertains to them exclusively. Shem signifies name, that is, great or distinguished name; made illustrious as the line through which God shines on the world — the line in which arose the “NAME that is above every name.” Shem was the ancestor of the Persians, Assyrians, Arabians, and Lydians, (perhaps also of the Phenicians, see Genesis 10:15,) all great nations of western Asia; but he is especially conspicuous in this history as father of the “children of Eber,” the Hebrew people, through whom came revelation and the Messiah. For the meaning of “Hebrew,” see Genesis 10:24 and note. The names of most of these sons of Shem became early transferred to the countries they occupied. 22. Elam — The Elymaeans who originally peopled the country west of Persia, between it and Mesopotamia, Elymais, stretching from the Caspian to the Persian Gulf; called Susiana by the old geographers, the Cissia of Herodotus. It had become important and powerful in the time of Abraham, (Genesis 14:1, etc.,) although before that time, having been overrun by a Cushite race, it had lost its Shemitish language. Asshur — Assyria; probably the word signifies plain, originally applied to the plain along the east bank of the Tigris, north of Susiana, (Elam,) which was the original seat of the great Assyrian empire. The recently discovered Assyrian monuments show that the people originally spoke a Shemitic language, although Aryan and Hamitic elements were afterwards mingled with it. (Furst, Gesch. Bib. Lit., p. 9.) Arphaxad — Ewald interprets this word fortress of the Chaldees; Furst, country of the Chaldees, but the etymology is doubtful. Following Bochart, scholars have usually identified this name with Arrapachitis, a region on the east bank of the Tigris, north of the primitive Assyria and joining Armenia. Lud — Supposed by eminent ethnologists to be the Lydians, a warlike race who spread westward into Asia Minor, and there founded a powerful kingdom, which was conquered by Cyrus, and swallowed up in the Medo-Persian empire. But the undoubted Aryan (Sanskrit) derivation of certain Lydian proper names (for example, Sardis, Candaules) makes the conclusion at least doubtful. The matter must be regarded as yet unsettled. (Comp. Rawl., Her., i, Essay ii; Furst, Gesch., Bib. Lit., p. 19.) The Arabic historians assign to Lud the Amalekites and the primitive Arabs, the Joktanite (Genesis 10:26) and Ishmaelite (Genesis 25:13) Arabs being younger branches of the nation. With this Knobel coincides, and also makes it probable that the primitive Amorites and the Philistines were Shemitic peoples of the stock of Lud. (Volktfl., p. 198, etc.) Aram — High land, Aramea, or Syria, especially that part north of Palestine. Mesopotamia is the Aram of the two rivers, that is, Euphrates and Tigris — that part of Aram which falls between these streams; so there is an Aram of Damascus — Aram Zoba, north of Damascus, etc. It probably receives its name from Lebanon, the conspicuous mountain chain of the region. The Shemitic languages, Syriac and Chaldee, originated in Aram. 23. Uz — Who gave name to the country of Job, in the north of Arabia Deserta. The manners and habits of this people may, to a considerable extent, be learned from this ancient poem. Hul, Gether, and Mash are not identified to any degree of certainty, although some think that the last may be traced in Mysia of Asia Minor, and the Mount Masius, or Masion, and the Masei Arabs of Mesopotamia. The Arabic geographers call two districts of Syria by the name of Hul, (Chul,) and also trace to Gether the Themudites of Hedjaz and the Djasites of Jemama. (Knobel.) 24. The line of Arphaxad is now specially taken up, as that with which the narrative is mainly concerned. Salah, or Shelah, from ωׁ ?μη, to send forth, one sent; hence Shiloah, or Siloah, sent. John 9:7. Eber, or Heber, from ςαψ, beyond, that is, beyond the river, (Euphrates,) an emigrant. Both of these names seem to point to the migration of the Hebrew people from Aram westward. The name Hebrew, ςαψι, first occurs in Genesis 14:13, in the phrase Abram the Hebrew, and seems to be derived from the same root, meaning “one coming from beyond,” (the river Euphrates,) that is, immigrant, pilgrim. So the Seventy understood the word, and, therefore, translated it οπερατης, one from beyond. (So Jerome, Theodotion, Chrysostom, Origen, Rosenmuller, Gesenius, Furst, Knobel.) In later years the term became narrowed to those who came from beyond the Jordan, that is, the Israelites proper, who dwelt west of the Jordan. (Furst.) The sacred historian is supposed by many to have traced the word Hebrew to the person Eber, making it a patronymic, in styling Shem the “father of all the children of Eber.” Genesis 10:21. (So Gesenius.) But he calls the Hebrew people sons of Eber simply because the name Eber expresses their character; they were a pilgrim people, going forth by faith to a land that was not their own; wandering there for generations before they obtained possession, yet believing it theirs, (Hebrews 11:8-9,) and conquering it at last by divine help. They were owners of the land where they dwelt, not by original possession or conquest, but by faith. The word Eber expresses this distinguishing trait of the Hebrew people. Comp. Genesis 12:1-2. Thus were they typical of the spiritual Israel, who are pilgrims and strangers here, but seek a heavenly country. Hebrews 11:13-14. This is the name by which the chosen people were designated by foreigners (see Genesis 39:14; Genesis 39:17, etc.) and by the Greek and Roman writers until the term Jew (from Judah) came into use. They called themselves Israelites, except when speaking of themselves to foreigners, or in contrast with foreigners. Genesis 40:15; Exodus 1:19; Exodus 2:11; Exodus 2:13. This trait made them a peculiar people. 25. Peleg — Division, relating, it is generally thought, to the division of tongues which the narrator immediately proceeds to describe in the next chapter, but Knobel makes it refer to the division in the family of Eber between the brothers Peleg and Joktan. He presents reasons for the view which seem to have weight. It is doubtful if the matter can be decisively settled, but we follow the current opinion. Smith’s Dictionary follows Knobel. His brother’s name was Joktan — Called in the Arabian genealogies Kahtan, the ancestor of thirteen tribes in South Arabia. The name signifies Little. Niebuhr mentions a town and province Kahtan. Some of these thirteen names following are still found in Arabia, others have become extinct, and others are not as yet identified. 26. Almodad — This name seems to be preserved in the Arabic El-Mudad, or Al-Modhadh, a famous Arab prince. The name was borne by several Arab chiefs in a tribe that lived first in Yemen, (South-west Arabia,) and then in Hedjaz, (along the upper Red Sea.) Sheleph — Probably Salif, or Sulaf, the Salapani of Ptolemy, an Arab people of Yemen. Hazarmaveth — Court of death. The modern Hadhramant, or Hadramant, east of Yemen, in south Arabia, on the Indian Ocean; so named for its unhealthy climate. The modern name has the same meaning. This identification is undisputed. Jerah — The moon. Michaelis and Gesenius understand this to designate what are now called the Moon Coast and the Moon Mountain, near Hadhramant. 27. Hadoram — The Adramites of Pliny and Ptolemy, in the eastern part of Hadhramant. Uzal — The modern Sanaa, the chief city of Yemen, a walled town; said to be the finest in Arabia. Diklah — Palm-tree. Probably some place abounding in palms, but not identified. 28. Obal — Not identified. Abimael — Father of Mael. An Arabic style of naming. Among the Arabs a man is sometimes named from his son, as among the Hebrews from his father. Sheba — A kingdom in Yemen, or Arabia Felix, often mentioned by the classic and Arabic writers. Its chief cities were Uzal and Sepher. It was the queen of this country who visited Solomon. There are ancient buildings in this region, evidently of Cushite origin, showing a very ancient connexion between this and the Cushite Sheba of Gen 10:7. 29. Ophir — A land celebrated in Solomon’s time for its trade in gold, gems, apes, and peacocks. Probably it was a port in Arabia on the Red Sea, although some assign it to India. There is an El-Ophir in the modern Oman or Omaun, east Arabia. Havilah — A district of north Yemen. There was also a Cushite Havilah. See Genesis 10:7, and note on Cush.Jobab — Not identified, but supposed by Bochart and others to be in Arabia Deserta. 30. Their dwelling was from Mesha — In this verse are given the boundaries of the Joktanite Arabs, probably as they existed in the time of Abraham. But it is now impossible to follow them with any degree of certainty. Yet, in the language and monuments of South Arabia there are, as shown above, abundant traces of these thirteen Joktanite tribes. The position of Mesha is uncertain, but it was probably located in North-west Yemen, and the seaport Mousa, on the Red Sea, may be its modern representative. Sepher is undoubtedly the modern Zafar, Dafar, Dhafari, a seaport beneath a lofty mountain on the shore of the Indian Ocean, in Hadhramant, an ancient mart of the Indian trade. These boundaries would fix the primitive seat of the Joktanite Arabs in Yemen and Hadhramant, mostly in Arabia Felix — a district stretching from the Nikkum mountains to the Red and Arabian Seas. 1. Whole earth… one language… one speech — Hebrew, as margin, one lip and one words. The whole population of the earth was one lip, and one kind of words. They were one in the manner (lip) and the matter (words) of language, that is, they had the same words for things, and the same modes of expression. There is no tautology, as in the common translation, but there are here two distinct ideas, 1) the same stock of words, and 2) the same inflexions and pronunciation. The Noachian language was probably the immediate parent of the Hebrew, Arabic, and Syriac. This primitive language has long ago vanished, but its ruins or debris are scattered everywhere, and can, with more or less certainty, be traced toward a parent formation. There are known at present, according to Kaulen, 860 languages, divided into three great families: 1) isolating, 2) agglutinative, and 3) inflective, each of the last two being regarded as derived from the next preceding; and the science of philology, by studying their manifold analogies and differences, is steadily reducing them to species and genera, all leading up to ultimate unity. The lines of variation all converge toward a distant centre, which, though it may never be scientifically reached, yet is seen by scientific faith. While languages are structurally divided, as above, they are also genealogically divided into Shemitic, Hamitic, and Aryan. This last is a provisional division, having a great number as yet unclassified. We give on pp. 156, 157, Schleicher’s genealogical tree of the Shemitic and Aryan families, the dotted lines representing the dead languages. Of course this represents the present phase of philological knowledge and opinion, and is subject to revision by the advance of science. 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e94aa84b5f23ce7f7677d22f1a5f94c5ec43820d742599fb6bc434a657a6162c69592c015cb5ec55af0552ee86f1981406f2 bd0000002049444154cb65eada73fd355d0935494b1143d6b699f8cfcd62236d45ac43fa1f8568de9c7315fac70000000049 454e44ae426082It may be mentioned that the Egyptian is considered by Max Muller as an offshoot of the original Asiatic tongue, before it was broken up into Turanian, Semitic, and Aryan. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 2. As they journeyed — Literally, in their breaking up (their encampments;) as they struck their tents and slowly moved with flocks and herds from day to day. The word sets forth the leisurely movements of a nomadic company. It is not necessary to suppose that the whole human race were in this movement. Noah and Shem, who were probably living at the time, would hardly sympathize in the godless enterprise about to be described. From the east — Or better, as the margin, eastward. Comp. Joshua 7:2; Judges 8:11. They slowly moved from the table-land of Armenia, eastwardly and southerly, along the Euphrates valley to the rich alluvial plain… of Shinar, the region afterwards known as Chaldea and Babylonia. Here was a fertile country in a genial climate, offering a delightful place for permanent residence. 3. Said one to another — Hebrews, each man to his neighbour. Go to — An obsolete English expression, equivalent to come on. Burn them thoroughly — In distinction from the sun-dried bricks, so common in Babylonia, which yet are very hard and durable. They had brick for stone — Stone being the building material with which the Hebrews were chiefly familiar in Egypt. Slime — Bitumen; mineral pitch or asphalt. Although the Babylonian plain has no quarries in or near it, yet, being largely composed of fine sand and clay, it furnishes ample material for the most beautiful and durable bricks. All the splendid edifices of Babylon were built of burnt or sun-dried brick. The plain also abounds in bitumen; called naphtha, when it appears as a thin yellow fluid; petroleum, when thicker and darker; and asphaltum when solid. This substance furnishes an imperishable cement. It was used by Noah in the construction of the ark; by the mother of Moses in the manufacture of her little papyrus boat; by the Egyptians in fastening the cerements of mummies; and is now used by the natives of ancient Shinar in making the ferry boats of the Tigris, which are simply round baskets, daubed with bitumen. The asphalt springs of Is, or Hit, a small stream flowing into the Euphrates, are mentioned by Herodotus, and are thus quaintly described by an old traveller: “Near unto which town (Hit on the river Hit) is a valley of pitch, very marvellous to behold, and a thing almost incredible, wherein are many springs throwing out abundantly a kind of black substance like unto tar, or pitch, which serveth all the countries thereabouts to make staunch their barks and boats, every one of which springs maketh a noise like a smith’s forge, in puffing and blowing out the matter, which never ceaseth, night or day, and the noise is heard a mile off, swallowing up all weighty things that come upon it. The Moors call it the mouth of hell.” — Quoted in Rawlinson’s Herodotus, 1:316. 4. A city, and a tower — Nimrod, the beginning of whose kingdom was Babel, (Genesis 10:10,) is recognized by almost universal tradition as the leader in this movement. His name, which signifies “Let us rebel,” concisely expresses the sentiment of this verse. It was not to escape another deluge, as Josephus imagines, that a lofty tower was to be built, for, had this been the object, a mountain would certainly have been selected for its site rather than a plain; but to establish a conspicuous rallying point, and to erect a strong citadel, whereby the despotic unity at which they aimed could be enforced. They proposed to build a city and a very lofty tower, with its summit in the sky. So the Israelites spoke of the Canaanitish cities as walled up to heaven. Deuteronomy 1:28; Deuteronomy 9:1. This hyperbolical expression, passing to the heathen nations, perhaps gave rise to the fable concerning the giants who piled up mountains to scale the heavens and dethrone Jupiter. (Homer, Odys., 11:311, etc.) Let us make us a name — Hebrew, a Shem, perhaps in allusion to Shem who sought renown from God, and refused to engage in their impious schemes. God had promised enduring fame to him, (Genesis 9:26;) they would seek it for themselves. Despotic unity, military power and fame, with the attendant consequences of war, luxury, and slavery, these were the ends of their heaven-defying pride. 5. The Lord came down — God had familiarly dwelt with man before his fall, but he is here represented as living above and afar, visiting the earth only on occasions of special judgment and mercy. The language here employed is “after the manner of men;” and it is to be noted that it is not only after the manner of men of a simple and primitive age, but of a modern and cultured age as well. All our language concerning God’s actions is, and must be, tropical or figurative. To say that in this case God perceived and judged man’s sin, would sound more appropriate to those who do not think precisely and profoundly; but those who do thus think see that perceive and judge are just as tropical, when applied to God, as come down, see, and say. The tropes are more remote, but equally real. The inspired author would teach that God does not punish without examination. 6. This they begin to do — This is only the beginning of their deeds, and if this daring act of impiety be not rebuked, and their far-reaching plans of centralized human power be not frustrated, nothing will be restrained from them, (Hebrews, cut off from them;) that is, there will be no bound or limit to their purposes. 7. Let us… confound their language — The solemn deliberation and decision of the Triune God is mysteriously intimated in this language. See note on Genesis 1:1; Genesis 1:26. So in the miracle of the Pentecost, which fore-shadowed the restoration of the unity shattered at Babel, CHRIST, at the right hand of the FATHER exalted, shed forth the SPIRIT upon the multitude from “every nation under heaven,” that is, representatives of the whole race. The language of this verse certainly implies a sudden and miraculous, rather than a gradual and providential, action in the modification of human speech. The mode of such a miracle, as of all miracles, is, of course, inexplicable, for explanation is simply reference to some natural law, and where a miracle is concerned, causes above nature come into action. But the probable character of the miracle may be seen from considering the nature of language. All language, as shown above, can be reduced to some four or five hundred verbal roots, or consonantal combinations — for in the power to produce consonants man’s vocal organs differ essentially from those of brutes — and it was made natural, or instinctive, at creation, for man to produce these sounds to express the elementary ideas, (for example, to produce the sound st to denote fixedness, firmness, etc., as in stand, sto, ιστημι, see also on Genesis 11:1,) just as the dove instinctively coos and the cock crows to express certain emotions. These roots furnished man’s primary outfit, from which, by manifold modifications, he has developed language. Originally these modifications, to express action, passion, time, manner of action, (voice, mood, tense, etc.,) were the same for all men; but now each family of languages has its own peculiar way of expressing them. The Shemitic family conveys these ideas mainly by internal modifications, interposing sounds between the root letters, the Aryan by external modifications, prefixes, and affixes. This may help us understand where the miraculous stroke fell on human nature at the Babel catastrophe, and thus was the “lip,” the manner of expression, not the essential matter, changed. Historical and geographical philology furnish a most remarkable confirmation of the miracle of Babel. The fixedness and generic persistency of the great linguistic types point to a violent cleavage and projection asunder in the remotest past. The Finnish was in Northern Europe before the Celts arrived, and there it still is. It may perish, but it will never change to Slavonic. The Gaelic survives in a few patches of the British Islands, dwindling slowly away, but while it lives it will ever be Gaelic, it cannot develop into English. It is many centuries since the Shemitic, stretching through the Euphrates valley and the Arabian peninsula, clove the Aryan district asunder. But, as in the days of Solomon, the Sanscrit lay on the east and the Pelasgic on the west of the Hebrew, so to-day the same Sanscrit and its children live in the Indian peninsula, and the children of the Greek and Latin and Teutonic flourish in Europe, while the Arabic, in all its Shemitic integrity, lies between, neither family mingling with the other. (See Lewis, Excursus on Genesis 11.) 8. Scattered them — Thus, in the days of Peleg, (Genesis 10:25,) was effected the division of the nations. It is possible, however, that the Shemites were not involved in this judgment, and that the primitive Shemitic tongue, from which have descended the Hebrew, Arabic, and Syriac, was the language that came out of the ark. Jewish and Gentile traditions relate that lightning split the tower to its foundations; such embellishments of the history would, however, naturally arise from imagination. The present appearance of the Borsippa tower (see on Genesis 11:9) may have given rise to this tradition. 9. Babel — Confusion; ααμ, contracted from αμαμ, derived from the verb αμμ, to pour together, to confound. (Gesenius.) So the Septuagint. But the local tradition concerning the modern Babil, so generally identified with Babel, is, that it signifies the Gate of Il, that is, Gate of God. Perhaps this name was originally imposed by Nimrod in defiance, and after the judgment described in the text, it changed its meaning, since originally the tower was a symbol of human pride and subsequently of the divine wrath. This would be entirely natural, and both etymologies are equally admissible. What Nimrod meant as a monument of despotic power became a memorial of his discomfiture and shame. It would hardly seem possible that any relics of this ancient structure could now be discovered; but the researches of modern travelers render it highly probable that this edifice was afterwards completed by the kings of Babylon, who have left in the cuneiform inscriptions a record of their work. Oppert, the eminent orientalist, is confident that the modern Birs-Nimrud, at Borsippa, on the west bank of the Euphrates, about six miles from Hillah, is the ruin of this ancient tower, which, he thinks was finished by Nebuchadnezzar, whose name is found stamped upon its bricks, and upon the clay cylinders buried at its angles. It was a temple to Nebo, or Nabu, a deity of the Babylonian kings, whose names are often compounded from Nabu, as Nebuchadnezzar, which was in their orthography Nabu-kuduri-uzur. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ The Generations of Shem, Genesis 11:10-26. The narrative here again doubles back upon itself, returning over a century to take a new departure from the birth of Shem’s eldest son, two years after the flood. Having described the judgment that scattered the nations, the historian now returns to give at one view the pedigree of Abraham, the heir of the promises made successively to Adam, Seth, Noah, and Shem, and the father of the covenant people. The great post-diluvian rebellion, which gave rise to all the manifold idolatries of the Gentile nations, has been described, to set forth the need of the Abrahamic call and the Israelitish election; in other words, the dark background of the picture has been painted to set forth more vividly the forms of Abraham, Isaac, Jacob and Judah, to whom the divine artist now turns all his attention. Abraham was the tenth, inclusive, from Shem, and the twentieth from Adam. Important variations from the Hebrew text are here found in the Samaritan and Septuagint, similar to those described in the notes on chap. v, giving rise to two different systems of chronology, the long, or Septuagint, that of Jackson, Hales, etc.; and the short, or Hebrew Masoretic chronology, that of Usher, adopted in our English Bibles. There is also a third system, the Rabbinic, which follows the Hebrew with certain variations. These arbitrary changes made by the Septuagint translators, although the question will long remain an open one among the most judicious scholars. The Samaritan, also, adds 650 years to the period between the flood and Abraham’s call, by making six of the patriarchs 100 years older, and one of them, Nahor, 50 years older, at the time of begetting the firstborn son. But the Septuagint, in addition to this, interposes another name, Canan, (comp. Luke 3:36,) between Arphaxad and Shelah, making him 130 years old at the birth of Shelah, and also adds 100 years more to the age of Nahor at the time of the birth of Terah, thus increasing the Samaritan period by 230 years, and the Hebrew period by 880 years. By the Hebrew chronology, followed in our English Bibles, it is, then, 422 years from the flood to the time when Abraham entered Canaan, while by the Samaritan it Isaiah 1072 years, and by the Septuagint it Isaiah 1302 years. Josephus gives minute chronological data, but he cannot be fully harmonized with either of the above systems, or with himself, although it is evident that the Hebrew numbers are the basis of his calculations. Now since we find by the Peshito and the Targum of Onkelos that the Hebrew text was the same as now up to the time of the Christian era, and since most of the variations above recounted can be accounted for by the supposition of arbitrary changes on the part of translators and transcribers, it seems wise, with our present light, to adhere to the Hebrew chronology. The reasons for so doing may be found well set forth by Murphy in his Commentary, and are also fully given in M’Clintock &Strong’s Cyclopedia, (Art., Chronology.) It is, meanwhile, to be remembered that these chronological facts, although scientifically most important, yet form no essential part of divine revelation. 10. Shem was a hundred years old, and begat Arphaxad two years after the flood — Hence he was ninety-eight years old when he came out of the ark. Comp. Genesis 5:32; Genesis 7:11, and notes. The generations to Peleg are repeated from Genesis 10:21-25. 18. Peleg — Division; that is, of the peoples at Babel. At the flood the average duration of human life was shortened nearly one half: Noah, 950; Shem, 600; Arphaxad, 438; Salah, 433; etc. And now, after the Babel catastrophe, it is shortened about one half again: Peleg, 239; Reu, 239; Serug, 230. After the call of Abraham it was shortened again about one fourth: Abraham, 175; Isaac, 180; Jacob, 147. There are, then, three distinct epochs in human longevity, marked by three divine judgments: the deluge, the Babel judgment, and the call of Abram, which left the idolatrous nations to their own ways. 26. And Terah lived seventy years, and begat (began at that time to beget) Abram, Nahor, and Haran — Although Abram is mentioned first, as father of the covenant people, as Shem is mentioned first among the sons of Noah, yet Haran was probably the oldest son, begotten when his father was 70 years old. Abram was 75 years old when he left Haran, (Genesis 12:4,) which, according to St. Stephen, (Acts 7:4,) was after Terah’s death. But Terah died in Haran at the age of 205, (Genesis 11:32.) Hence Terah must have been at least 130 years old at the time of Abram’s birth. But see note on Genesis 11:32. Nahor is here mentioned because he was the ancestor of Rebekah, Leah, and Rachel; and Haran as the father of Lot and Iscah, (Sarah,) all of whom were blended with the covenant people. Shem was ninety-eight years contemporary with Methuselah, who was two hundred and forty-three years contemporary with Adam; so that, if we assume that the genealogy is here completely given, no generations being omitted, there was but one link of tradition through which the story of the creation and of the fall passed over the flood. Shem was, also, one hundred and fifty years contemporary with Abraham, so that the father of the faithful received from an eye-witness the narrative of the flood, and was removed but two generations from the creation; that is, he received the history of events that Adam witnessed and experienced as if from his great-grandfather. 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fab4af988ea5fa6ea95d3689845e1374e65a6cd9d8e93a5b44b395767dbb9ca882c9091f6771c0a43da79febb57eed37d1c6 0f5d21973f73ce8619532b672e1c0d7de315bba7fa7d67994b43971565d6d1dca14857a75fce4780b8d8ab6b5da85890a3e3 b2f618049aa71a95e6792c934090158767f0921761319d4d1cc5b3e32a6390fcf41efe0d0fff7a8fa2e00c0ec5d264385da2 8d97d2e6f146155413f24d725d57b40bfdef05fa168e4f1a91f2d32a62bf5e59740aa9f344d8ee77efd2a6c712081814a6f3 207cb0ac14c41ddec8080322a50998cc0233a9efee38748a0cb41f8e42352221bf7f6a633854191a8640437686dffce49b46 09fa720f6840ff2b219d4432a001fdba06a01fd05fa701e807f4d76900fa01fd75fa3fc174aa685adf1d650000000049454e 44ae426082From this plan it is clearly seen that Methuselah was contemporary with Adam from A. M. 687 to 930, and with Shem from 1558 to 1656; and that Abraham was also contemporary with Shem from 2008 to 2158. Thus there was little chance for false tradition. Generations of Terah, 27. This heading is properly the beginning of the history of Abraham, which gives account also of the peoples most intimately related to the covenant people. The following plan shows the genealogy of the fathers and mothers of these patriarchal nations, or tribes, as far as it is given in the sacred record: 89504e470d0a1a0a0000000d4948445200000380000002500803000000e8a3fafe00000300504c5445000000fffffffefefe fafafaf7f7f7fdfdfdf9f9f9fbfbfbf8f8f8eaeaead0d0d0f0f0f0dbdbdba8a8a8e0e0e0f6f6f6fcfcfcecececebebebc2c2 c2e4e4e4f2f2f2cfcfcfe9e9e9e6e6e6a9a9a95f5f5f4c4c4c5050505454545b5b5b797979b5b5b5a1a1a15c5c5c5757575d 5d5d5858584e4e4e9b9b9bc3c3c3828282616161606060646464878787e1e1e1afafaf8181814545454444447c7c7c494949 4141415e5e5eaaaaaaedededf4f4f45a5a5a0b0b0b3434340909090101012f2f2fa2a2a22727270505058d8d8d6a6a6a1515 153c3c3c8a8a8a0404040c0c0c3a3a3a3838380f0f0f2c2c2cbbbbbb7474741919191313134d4d4d4a4a4ad7d7d7464646cc cccc2a2a2a8c8c8cf5f5f5838383101010e5e5e5b2b2b28b8b8b535353c5c5c5c1c1c1cacacaf3f3f37272727d7d7d1c1c1c 020202787878757575d6d6d6565656484848c6c6c68888882b2b2b1414147e7e7e0a0a0a525252bebebe3f3f3f404040b9b9 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The rest is at https://www.sermonindex.net/commentary/whedon/ FROM UR, Genesis 11:28-32. 28. And Haran died before his father Terah — That is, in the presence of Terah, or it may mean before, as a designation of time, (see Gesenius,) since the phrase refers to both place and time. If Haran were, as we suppose, the eldest son, there is a special reason why his death should here be mentioned. Terah, as the head of the family tribe, adopts Lot, his grandson, in the place of Haran, his son, as heir to the chieftainship, and then, perhaps, saddened at his loss, under a providential leading, resolves to emigrate from his native land. Abram, as we learn from Acts 7:2, had already heard a divine call to break loose from the idolatries that surrounded him, and in which it seems that Terah’s family were involved, for Joshua says to the Israelites: “Your fathers dwelt on the other side of the flood [Euphrates] in old time… and they served other gods.”Joshua 24:2, note. Ur of the Chaldees — Ur was a city, or district, of the ëùׂ ?ãéí, Kasdim, Kardi, Kurds, or Kaldees, a people not mentioned in the table of nations, Genesis 10, under this name, but whose native name, Accad, as it appears in the Babylonian inscriptions, is mentioned in Genesis 10:10, as designating a city in the land of Shinar, the beginning of the (Hamite) kingdom of Nimrod. The primitive Chaldees were an Hamitic people, descendants of Cush, famous as the builders of the first cities, inventors of alphabetic writing, and discoverers in science, especially in astronomy. The name was afterward applied (as in Daniel) to a sect of astrologers and philosophers, who inherited the science and astrologic arts of the ancient Chaldees, and transmitted them in the Cushite language, although dwelling among Shemitic peoples. These Chaldeans of the time of Daniel were thus a learned aristocracy, who had their schools, corresponding to modern universities, (Strabo, 16:1, 6,) at Orchoe and Borsippa, and also (Pliny, H. N., 11:26) at Babylon and Sippara. Chaldea is the great alluvial plain of the Euphrates and Tigris, stretching from the mountains of Kurdistan to the Persian Gulf, about 400 miles in length, and about 100 in breadth, ascending on the east to the chalky limestone wall of the great table-land of Iran, and descending on the west to the Arabian desert. Covered for many centuries with the mighty cities, and teeming with the vast populations, of the Assyrian and Babylonian empires, the whole plain fertilized through a network of canals branching from the two great arterial rivers, it is now a desert, with swamps and marshes and pools, the dwelling-place of lions and jackals and wolves, although in early spring it seems a wilderness of flowers. The great plain is ridged here and there along the courses of ancient canals, and dotted with mounds of earth-covered ruins, from which now and then a solitary mass of ragged brickwork rises into the malarious air. Ur is supposed by Rawlinson to be the Hur of the Babylonian inscriptions, the modern Mugheir, in lower Chaldea, about six miles west of the Euphrates. Orfa, in upper Chaldea, is a rival site, but this place is too near Haran, being only a day’s journey distant. On the rude bricks of Mugheir are found legends of Urukh, king of Hur, the most ancient inscriptions known, unless it be those of a king called Kadur-mapula, found in the same region, who is likely to have been the Elamite Chedorlaomer of Genesis 14. The ruins of a Chaldean temple dedicated to the moon, built in stages like the Tower of Babel, (see above, p. 162,) and composed of sun-dried and kiln-burnt bricks cemented with bitumen, are yet found at Mugheir, whose inscriptions are deemed by Assyrian scholars to show an antiquity higher than Abram’s call. This venerable temple, now nearly 4,000 years old, when it stood in massive magnificence, a monument of Chaldean idolatry, we may probably regard as the very shrine where the family of Terah worshipped; and they turned away from its splendours at the divine call to wander to a far land, there to dwell in tents for centuries, that they might learn to teach mankind the lessons of the ONE only GOD. Whether Terah himself had these higher motives is doubtful. See on Genesis 11:31. 29. Iscah is, by Josephus, (Ant., 1:6,) and by the Jewish writers generally, identified with Sarai or Sarah. If so, Abram married his niece, and Lot was his brother-in-law as well as his nephew. See the plan under Genesis 11:27. That Sarah was in some way descended from Terah appears from Abram’s statement to Abimelech, Genesis 20:12, “She is the daughter of my father, but not the daughter of my mother.” 31. Terah took — Terah, the patriarch of the tribe, here appears as the leader of this movement. In this memorable emigration the divine and the human are seen to co-operate and interact, as in the case of all the great movements of Providence. Natural causes, and even selfish human motives, are taken up into the divine plan. So God uses the avarice of Laban (chap. 31) to bring Jacob back again into Canaan; the envy of Joseph’s brethren to plant Israel in Egypt, (Genesis 45:8;) and the tyrannical cruelty of Pharaoh to transfer them to their final home. In this history, and in the heathen traditions, we see other traces of westward movements from the Mesopotamian plain and the Asiatic table-land around the desert and down the Jordan valley to the Mediterranean shore. Warlike expeditions from beyond the Tigris. as we see from chapter 14, had already brought the kings of the vale of Siddim under tribute to the king of Elam. Shemitic tribes were at this same time pressing westward and southward into the Arabian peninsula, and the Arameans were ascending the Euphrates and settling in Eastern Syria. The migration of Terah and his tribe was thus a part of a general movement of the Shemitic people, settling towards the Mediterranean from the east, divinely guided so as to rescue a branch of that people from the prevailing idolatry, and bless, in their old age, the nations of the earth. They went forth with them — That is, Lot and Sarai, the two just previously mentioned, went forth with Terah and Abram. To go into the land of Canaan — There is no indication that Terah had any other than secular motives, but St. Stephen tells us in Acts 7:2, that Abram had already received a divine call. The tribe, with their dependents and cattle, moved slowly up the Mesopotamian plain, intending to advance northward, around the desert, and then south-westerly into the land of Canaan, but arriving in the vicinity of Haran, (Charran of the New Testament, the Carrhae of the Greeks and Romans,) and encamping there, perhaps the advancing infirmities of the aged Terah prevented his moving farther, and so they… dwelt there till Terah was dead. Acts 7:4. Then the migration continued, under the leadership of Abram. But more probably we are to understand the text to state that Terah started on the expedition which terminated in Canaan, that is, which Abram continued to Canaan, although Terah himself had not this issue in mind when he left Ur of the Chaldees. This harmonizes better with Genesis 12:1, “Unto the land that I will show thee,” implying that the particular land was not then made known to Abram, and also with Paul’s language, in Hebrews 11:8, “and he went out, not knowing whither he went.” Haran, or Charran, in north-west Mesopotamia, on the stream Belilk, a little affluent of the Euphrates, situated in a large plain surrounded by mountains, was a natural halting-place for caravans, being but a very little out of the direct route to Canaan, and the point whence diverged the great caravan routes to the fords of the Euphrates and Tigris. There was once here a temple of the moon goddess, as in Ur. The city is remarkable in Roman history as the scene of the defeat of Crassus. It had quite a population under the caliphs, but is now a ruined village, inhabited by a few Arabs. 32. Two hundred and five years — We see, from Genesis 12:4, that Abram was seventy-five years old when he left Haran. If now he remained in Haran till Terah’s death, then Terah must have been at least one hundred and thirty years old at the time of Abram’s birth, since 205-75=130. But this does not seem likely, since Abram regards it a miraculous thing that he should be a father at one hundred, (Genesis 17:17,) and this surprise at the divine promise is unaccountable if he were himself born when his father was one hundred and thirty. But the narrative allows us to suppose that Abram left Haran some years before Terah’s death, the history of Terah being finished up in this chapter, and the narrative then doubling back upon itself to resume the history of Abram. The only difficulty in this interpretation is, that we find St. Stephen, in his discourse, (Acts 7:4,) assuming that Abram remained in Haran till the death of Terah. In this, however, Stephen, as we see from Philo, followed a Jewish tradition, which was probably erroneous. We do not certainly know in what year of Terah’s life Abram was born. 1. The Lord had said — Rather, the Lord said. The pluperfect rendering was adopted by our translators from a supposed necessity of harmonizing this verse with Acts 7:2. But it is not necessary to suppose the writer here refers to a second call, which Abram received in Haran. According to a usage often noticed in these pages, the writer goes back and takes up his narrative at a point previously recorded — so we may believe, with Stephen, that this call of Abram occurred “before he dwelt in Haran.” The history of Terah was in the last chapter finished, and now begins the continuous history of the chosen seed from the great event in which it had its birth. It was a Jewish tradition, as we see from the book of Judith, that the descendants of Terah were driven out from Chaldea because they refused to follow the prevalent idolatry: “For they left the way of their ancestors, and worshipped the God of heaven, the God whom they knew: so they [the Chaldeans] cast them out from the face of their gods, and they fled into Mesopotamia, and sojourned there many days. Then their God commanded them to depart from the place where they sojourned, and to go into the land of Canaan.” Jdt 5:8-9. Get thee out — Go for thyself; a special command. Note four particulars in this divine call. 1) Abram was to leave his native country, the fertile land where his fathers had dwelt for centuries, with its cities and its civilization, the mountains and noble rivers of his childhood. 2) His kindred, the stock of Eber, whom he left in Chaldea. 3) His father’s house, the family of Terah, whom he left in Haran. The closest earthly ties were to be broken. 4) He was to go forth, he knew not whither, unto a land that God should show him. Hebrews 11:8. He was to exchange the town and the pastoral life for that of the nomad; to leave the massive temples of Chaldea to build altars here and there in the wilderness. But by faith he saw his father-land, his home, in the promise of God. Hebrews 11:14. 2. I will make of thee a great nation — Great promises correspond with the great sacrifices commanded. 1) He left his nation, but should himself be the founder of a great nation. 2) He sacrificed kindred, but should be blessed with a spiritual kinship, as yet by him unimagined and inconceivable, but hailed afar off by faith. Hebrews 11:13. 3) He broke away from ancestral ties, but his own name should be illustrious as father of the faithful, ancestor of the Hebrew people, and of the world’s Messiah. 4) Most glorious of all, Thou shalt be a blessing — Hebrews, Be thou a blessing. “It is more blessed to give than to receive;” and, like the great Antitype, Abram’s highest glory was in being a fount of blessing to all mankind. He should be famous, not for what he took from men, but for what he gave to men; not like Sesostris, Caesar, Alexander, for the victories of the sword, but for the grander victories of truth and love. Abram signifies “the lofty Father,” and to-day Christians, Mohammedans, and Jews contend with each other in the veneration which they show for Abram as a father. Alexander Severus, the Roman emperor, built a chapel in his palace in which all the great religions of the earth were honored; and it is related that the statues of Abram and Zoroaster stood there with those of Orpheus and of Christ. Probably no human name is to-day so widely honored as that of the “father of the faithful.” 3. I will bless… curse — The promise is here expanded — Abram, as the man of faith, is to be identified with the divine plan for human redemption; his friends are, therefore, God’s friends, his enemies God’s enemies. Faith makes man one with God; takes up his plans into the divine plan. Thus “all things work together for good to them that love God, to them who are the called [as was Abram] according to his purpose,” who elects, as sons of God, those in whom this faith is foreknown. Romans 8:28-29. The foreknowledge of Abram’s faith was the basis of the great promise, in thee shall all families of the earth be blessed. This promise was conspicuously fulfilled in three modes by Abram. Abram became a channel of the divine law to all mankind. 1) From him came the Hebrew people, who for fifteen centuries preserved the knowledge of the unity, spirit, and holiness of God amidst manifold and abominable idolatries, which saturated all the ancient ceremonies. 2) From him thus came the Bible, God’s book, to the world. 3) And from him came the Messiah, the Incarnate God and Redeemer. This promise is as broad as mankind, as deep and high as human wants and aspirations, as far reaching as immortality itself. Abram believed it, though imperfectly comprehending it; not receiving in his earthly lifetime the thing promised, yet having God’s testimony of acceptance through faith, (Hebrews 11:39,) God having, in all this preparatory dispensation, provided, (Hebrews 11:40,) foreseen, and arranged for better things concerning us who enjoy the revelations in full sunshine, whose twilight gleam patriarchs saw afar off. Yet they were made perfect in their love by this distant view; what then must be our responsibility, who have come unto Mount Zion? ABRAM IN CANAAN, Genesis 12:4-9. 4. Departed — Abram obeys, and goes forth from Haran, westward, over the river, as it was ever called by the Hebrews, the great Euphrates, afterwards the boundary of the kingdom of David and Solomon, separating Aram from Padan-Aram, the fertile Mesopotamian plain from the Syrian desert, and henceforth he was Abram, the Hebrew, the man who had crossed the border from beyond the great river, (οπερατης, LXX of Gen 14:13,) the emigrant, the pilgrim, (peregrinus, perager,) a typical name of spiritual depth and beauty. See note on Genesis 10:24. He crossed the high chalk cliffs which wall the plain on the west, and forded the broad strong stream with wife and nephew and dependants, his flocks and his asses and camels, and entered the Syrian desert, a pilgrim, henceforth a type of all who set out on the heavenly pilgrimage. The manners and habits of the East are to day so nearly what they were in Abram’s day that we can easily picture the scene. 5. Substance — Literally, possessions which they had gained possession of — flocks and herds. Souls — Persons, which they had acquired, the dependent followers of the household establishment. We find afterwards that Abram has three hundred and eighteen trained servants whom he leads forth in a warlike expedition, to rescue Lot. Genesis 14:14. 6. Passed through the land — Descending, probably, by way of Damascus — as we find afterwards that the steward of his house is a native of that city — thence southward and along the valley of the Jabbok by the route afterwards followed by Jacob, and across the Jordan unto the place of Sichem, or Shechem, the region in which afterwards, and in the writer’s time, the town of Shechem was situated. (Neapolis and Nablus in subsequent time.) Yet the name, meaning shoulder, was probably given the locality from its being the water shed between the Jordan and the Mediterranean, and from the place passed to the man Shechem, son of Hamor. The particular spot of Abram’s halt was the oak or oak grove (not plain) of Moreh, the name of its owner or planter. The town of Shechem, which we find here in the time of Jacob, lay in a beautiful sequestered valley between Mount Ebal on the north and Gerizim on the south. These mountains are in the narrowest place only sixty rods apart, and rise in bold bluffs to the height of about one thousand feet. Groves of evergreen oak and terebinth, as well as luxuriant orchards of orange and citron, vocal with birds and running waters, are a delightful feature of the valley of Nablus to-day. In this lovely valley, beneath and between these bold crags, which more than four centuries afterwards echoed with the solemn blessings and cursings of his descendants as they covenanted with God at their entrance into the land of promise — here, near the spot where, more than nineteen centuries afterwards, Jesus sat on the well of Jacob and made “this mountain” a stepping-stone to the spiritual kingdom in which men shall worship the Father in spirit and in truth — it was fit that here the father of the chosen people should first pitch his tent and build his altar. But the oak grove under which he encamped belonged to Moreh the Canaanite. The land whose very earth and air were to be saturated with his name was the possession of idolatrous strangers, the Canaanite was (even) then in the land, as he was when this narrative was written. This remark seems to have been added to show why it was impossible at that time for Abram to take possession. This handful of pilgrims, when they arrived in the vale of Shechem, found a widely-spread nation already in possession of the land of promise. 7. The Lord appeared unto Abram — This is the first time that Jehovah is said to have appeared to man; and here, at Shechem, Christ revealed himself as the Messiah to a woman of Samaria. How Jehovah appeared at this time to Abram no man is now competent to say, and speculation and theories seem idle. Here was the first altar built to Jehovah as the covenant God; but we may be sure that “Melchizedek, king of Salem, and priest of the Most High God,” was also at this time offering acceptable worship in this land of idolatry. Now for the first time Abram is told what is the land promised him, and yet it is not to be an inheritance for him, but only for his children. Unto thy seed will I give this land — There was now no established priesthood; the head of the family was priest in his own household. Abram builds an altar of earth and rough stones, and in the midst of his assembled household calls upon God by the mysterious covenant Name. He thus enters the land of promise with the solemn worship of Jehovah. 8. Removed from thence — Abram moved southward from Shechem and pitched his tent on the little round mount now seen strewn with stones, as if for the building of an altar, south-east of Bethel — now called Beitin by the Arabs — a little spot covered with foundation stones and half-standing walls, while east of this mount, and at about the same distance, may be seen a hill covered with the gray ruins of Ai, the modern Et-Tel. See Joshua 7:2, note. The name Beth-el (house of God) is said to have been given to this spot by Jacob on two different occasions, (Genesis 28:19; Genesis 35:15,) so that here the historian may mean that Abram pitched his tent at the place afterwards called Beth-el; or it may have borne this name already in Abram’s day, an interesting relic of ancient piety, such as we meet with in the name Melchizedek, and the name may have again been applied to it in a new sense by Jacob after his wondrous vision there. 9. Abram journeyed — Literally, and Abram pulled up, (his tent-pins,) going and pulling up, (encamping and striking his tents.) Toward the south — Hebrew, towards the Negeb, that is, the country south of Palestine; probably encamping in the vale of Hebron, where we afterwards find him. Thus he dwelt in tabernacles (tents) with Isaac and Jacob, heirs with him of the promise, a stranger in the land which yet he called his own. Hebrews 11:9. ABRAM IN EGYPT, Genesis 12:10-20. 10. Famine in the land — Famine comes on him in the land of promise, and thus his faith is sorely tried. Not only were idolaters in possession of the ground on which he pitched his tents, but famine comes also. Canaan is watered by periodic rains; when they fail the ground dries up, and scarcity becomes no uncommon event. But Egypt, being watered by the regular overflow of the Nile, which was utilized by artificial irrigation, was rarely afflicted with famine, although when it did occur it was terribly destructive. Egypt was the granary of the adjacent nations in times of want. But Abram went there only to sojourn (âåø) till the famine was passed, not to dwell there. Abram passes down through the desert, as Jacob and his sons did afterwards for a similar cause to go down into Egypt. Abram, Israel, and the promised Seed fled before calamity through the same desert into the same land of refuge, sojourned there awhile amid its idolatrous civilization, its massive gods and temples, and then returned to Canaan — three advancing dispensations and divine manifestations which broke upon the world from this mysterious land, that it might be fulfilled that was spoken by the prophet, “I… called my son out of Egypt.” Hosea 11:1. 11. Thou art a fair woman — Sarai was sixty-five years of age when Abram left Haran, being ten years younger than he, but, considering the longevity of the patriarchs, we may assume that at that period of life she would retain much of her youthful beauty, appearing much as a woman of thirty in our time. To the more dusky Egyptians an Asiatic woman would appear especially beautiful. The Egyptians were not Negroes, as is shown by the monuments; they were tawny in color, with straight hair, and features more Asiatic than African, (Rawl. Herod., 2:104;) but there was still a strong contrast between them and the true Asiatics, whose women might, therefore, appear to them very fair. Abram’s fear was by no means groundless, for the Egyptian monarchs were unscrupulous in exercising their despotic power for the gratification of their desires. But we here meet with a manifestation of unbelief and of a lack of sensitiveness in regard to the marriage tie on the part of the father of the faithful, which, to a Christian, is startling. But we must, as Kurtz observes, “Consider what Abram could gain by pretending that Sarai was merely his sister. If she had been introduced as his wife, any one who wished to possess her could only attain this by violence, which would have greatly endangered Abram’s life. But if she passed for his sister, it seemed probable that overtures would be made, and thus time, in this case the one thing requisite, be gained. Besides, he probably hoped that Jehovah, who had destined his wife to be the mother of the promised seed, would vindicate the honour of his promise.” But while the narrative furnishes a faithful picture of Abram’s struggle into true faith through the heathen corruptions which surrounded him, it teaches us also lessons of the divine discipline, and at the same time furnishes valuable incidental evidence of the impartial truthfulness of a history that so frankly sets down most humiliating truths concerning the father of the chosen people. Overawed by the splendours of the Egyptian civilization and by the absolute power of the Pharaohs, his faith in God’s power wavers, and he resorts to a prevarication for the preservation of his life, which it seems he had preconcerted with Sarai at the commencement of his wanderings. Genesis 20:13. Sarai was, it seems by Genesis 20:12, his half sister, daughter of his father by another mother, and he tells a half truth by calling her simply his sister, thus weakly exposing her to save himself. Of course, the sin was not so great as it would be under the Gospel or even the Mosaic law, but the course of Providence by which its weakness and wickedness was revealed to Abram is detailed for our instruction, while God’s forgiving tenderness is also set forth in his remarkable interposition to rescue Sarai from her peril. Abram — reproved and punished, yet spared and forgiven, as one who yet walked in the twilight of revelation — is thus trained for fuller manifestations of the divine will, and thus in his weakness as well as his strength — in his sin as well as virtue — becomes an encouragement and warning to his children, the heirs of faith. In judging of the magnitude of this sin we are to remember that Abram was everywhere encompassed by idolatry, and where there is idolatry there is always sensuality and falsehood. Such a lapse is not to be wondered at in one who breathed such a tainted air, although privileged to receive direct revelations from God. In fact, how truthful to human nature is this incident! how unlike the artificial virtue of legendary saints and heroes! 14. Beheld — The Egyptian women were not veiled, like the Orientals. The pictorial representations in Egypt show the women unveiled, associating with men in all the freedom of modern civilization. 15. Commended her before Pharaoh — The result is as Abram anticipated. He sins to help Providence, and Providence abandons him. This was also the sin of Jacob in stealing Esau’s blessing, and is no uncommon sin in God’s Church to-day. Pharaoh — This is the same as the PI-Ra and PHRAH of the hieroglyphics, meaning “The Sun,” and applied as a title to the Egyptian kings. P-RE is written as a hieroglyphic symbol over the titles of the Egyptian kings. In the monuments the sun is treated as the visible representation of the generative principle of nature, and sun worship may have been a primitive idolatry brought into Egypt from the East. The colossal Theban statues, representing kings as brothers of the gods, show how they assumed divine dignities, and furnish a comment on the name Pharaoh. Taken into Pharaoh’s house — An Egyptian harem. Herodotus mentions that the Egyptians had but one wife; but Diodorus says that this restriction was confined to the priests, while other men took as many wives as they pleased. Polygamy seems to have been allowed, while monogamy was deemed more reputable. Wilkinson states that the monuments show evidence that the kings had many foreign wives or concubines, captives taken in war. 16. He entreated Abram well — Observe that the presents which Pharaoh makes Abram are such as were suited to his nomad life. It is noticeable that nothing is here said of horses, which, as shown by the monuments, were introduced at a later period of Egyptian civilization. We find them there in the time of Moses. 17. The Lord plagued Pharaoh — As another Pharaoh and his people were afterwards smitten for their cruel oppression of Abram’s seed. What these plagues were we are not told, but they seem to have fallen upon all who were engaged in this despotic proceeding, and probably were of such a nature as to prevent Pharaoh from consummating his marriage with Sarai, and led him to see that his design ran counter to the purposes of Abram’s God. According to Josephus, the priests told Pharaoh the cause of the plagues; but Patrick suggests, that Sarai confessed the truth to Pharaoh. 18. What is this — The heathen despot reproves the sin of the God-fearing Abram! What a humiliation! 20. Sent him away — The language implies an honourable escort, and a safe conduct out of Egypt. “It deserves to be noticed that throughout the history of the chosen race, Egypt was to them the scene of spiritual danger, of covetousness and love of riches, of worldly security, of temptation to rest on man’s arm and understanding, and not on God only. All this appears from the very first, in Abram’s sojourn there, Sarai’s danger, and their departure full of wealth and prosperity.” — Speaker’s Commentary. RETURN FROM EGYPT, Genesis 13:1-4. 1. Abram went up out of Egypt — An exodus typical of that later one of Israel, when another Pharaoh was plagued, and Abram’s sons and daughters went forth with much Egyptian spoil. Exodus 12:36. Lot with him — Hitherto Lot had accompanied his uncle in all his wanderings to the west and to the south; but the time of separation draws near. Into the south — The Negeb, or south country, (Genesis 20:1,) a name constantly used to designate the district immediately south of Palestine. So, whether Abram journeys southward, as in Genesis 12:9, or northward, as here, he goes into the Negeb; that is, enters the South Country bordering on Canaan. See note on Joshua 10:40. 2. Very rich in cattle — Largely acquired in Egypt. Comp. Genesis 12:16. In silver, and in gold — “This species of wealth is intended to describe a higher social scale to which the patriarch had risen, and which significantly points to a future more settled state, when the bare necessities of life would be adorned by comforts, and cheered by embellishments.” — Kalisch. 3. On his journeys — An expression peculiar to the nomadic life — a pulling up of tent-pins, breaking up of camp, and moving onward. Comp. Genesis 12:9, note. Even to Beth-el — See on Genesis 12:8. At the beginning — Formerly. His first stop was then at Sichem. Genesis 12:6. 4. There Abram called on the name of the Lord — At the old altar, where he had once faithfully worshipped the holy Name, he offers sacrifice again, and calls aloud in praise and prayer to Him who has saved him from famine and from the power of Pharaoh. Blessed worship after long and hazardous exile! 5. Lot also… had flocks — His associations with Abram had been to him a source of temporal prosperity, as well as a means of grace. 6. Land was not able to bear them — Having been impoverished by the recent great famine, and being already occupied, as the next verse states, by other dwellers, they were cramped for pasturage for their immense flocks and herds. 7. A strife between the herd-men — “Such disputes were unavoidable in the circumstances. Neither party had any title to the land. Every body availed himself of the best spot for grazing he could find unoccupied. We can easily understand what facilities and temptations this would offer for the strong to overbear the weak. We meet with many incidental notices of such oppression: Genesis 21:25; Genesis 26:15-22; Exodus 2:16-19.” — Murphy. “The germinal divisions of masters ofttimes reveal themselves clearly in the strifes of their servants and dependents. Even the wives are often in open hostility while their husbands are still at peace. Abram teaches us how to observe these symptoms in the right way.” — Lange. The Canaanite — Comp. Genesis 12:6. Perizzite — This name, not appearing among the descendants of Canaan in Genesis 10:15-17, is supposed to designate some tribe not of Hamite origin. The Hebrew word, which means rustics, or countrymen, may designate them as nomads, or dwellers in the country as distinguished from dwellers in towns and cities. See note on Joshua 3:10. They probably occupied the best pastures, and so partly occasioned the strife between Abram and Lot’s herdmen. 8. Abram said — Abram’s words and proposition on the occasion are most magnanimous, and every way worthy of the father of the faithful. “He walks,” says Murphy, “in the moral atmosphere of the Sermon on the Mount. Matthew 5:38-42.” We be brethren — Hebrews, Men brethren are we. Compare Acts 15:13; Acts 23:1. Their kinship and religious affinity would authorize this warm expression. 10. Lot… beheld all the plain of Jordan — λλψ, here rendered plain, means the region around, or circuit; ηπεριχωρος, Matthew 3:5. “At the time when Abram and Lot looked down from the mountain of Beth-el on the deep descent beneath them, and Lot chose for himself the circle of the Jordan, that circle was different from any thing that we now see. It was well watered everywhere… as the garden of the Lord, like the land of Egypt — And this description is filled out in detail by subsequent allusions. It is described as a deep valley, distinguished from the surrounding desert by its fertile fields. If any credence is to be attached to the geological conclusions of the last fifty years, there must have been already a lake at its extremity, such as that which terminates the course of the Barada at Damascus, or of the Kouik at Aleppo. Then, as now, it must have received in some form or other the fresh streams of the Jordan, of the Arnon, of En-gedi, of Callirrhoe, and at the southern end, as Dr. Robinson has observed, more living brooks than are to be found in all the rest of Palestine. On the banks of one or some of these streams there seems to have been an oasis, or collection of oases, like that which is still, from the same causes, to be found on a smaller scale in the groves of En-gedi and of Jericho, and in the plain of Gennesareth, or, on a larger scale, in the paradise of Damascus. Along the edge of this lake or valley Gentile and Jewish records combine in placing the earliest seat of Phoenician civilization. Sodom, Gomorrah, Admah, Zeboim, are (with Lasha [probably Laish] by the sources of the Jordan, and Sidon on the seashore) mentioned as the first settlements of the Canaanites. Genesis 10:19. When Lot descended from Beth-el, ‘the cities of the round’ of the Jordan formed a nucleus of civilized life before any city, except Hebron, had sprung up in Central Palestine.” — STANLEY: Sinai and Palestine, p. 281. The mention of the garden of the Lord shows how the traditions of Eden still lingered in the thoughts of men, and Lot’s recent sojourn in the valley of the Nile would naturally prompt the comparison of the well-watered Jordan valley to the land of Egypt. The words, as thou comest unto Zoar, are not to be connected, grammatically, with land of Egypt, but with plain of Jordan, from which they are separated by the intervening description of the Jordan plain. 12. Lot dwelt in the cities… and pitched his tent — He seems to have divided his interests between city and country. Having pitched his tent toward Sodom, (òã ñãí, unto Sodom, or at Sodom,) and leaving his flocks and herds in charge of herd-men, he himself “dwelt in Sodom.” Genesis 14:12. It is thought that he was not married until after his separation from Abram, and that then he took a woman of Sodom for his wife, thus mingling himself with the ungodly. 13. Wicked and sinners — As more fully exhibited in chap. 19. The fairest and most inviting regions of the earth,“Where every prospect pleases, And only man is vile,”may furnish the conditions of excessive licentiousness and crime. Sadly did Lot mistake in looking more on outward and temporal beauty than on moral and religious worth. THE PROMISE RENEWED TO ABRAM, Genesis 13:14-18. 14. After that Lot was separated from him — Now, in the gracious providence of Jehovah, the father of the faithful is cut loose from all his kindred according to the flesh. Thoroughly separated from home, country, and kin, (comp. Genesis 12:1,) he is free to move in the line of the divine call and purpose. In this renewal of the promise to Abram, (Genesis 13:14-17,) we notice the following: 1.) Look — Feast thine eyes on it in all directions. 2.) It is thine for ever, and will be known through the centuries as the Land of Promise. 3.) Thy seed shall be as the multitudinous particles of the dust of the earth, innumerable by man. 4.) Walk through the land — At pleasure; survey it as thine own, although thou, in thy lifetime, dost not possess it. 5.) Know and remember it as a GIFT. àúððä, I will give it, is twice repeated. Genesis 13:15; Genesis 13:17. 18. Plain of Mamre — Rather, oaks of Mamre. Abram now pitches his tent among the oaks (or in the oak-grove) of Mamre, as formerly at the oak of Moreh. Genesis 12:6, note. About a mile from Hebron is one of the largest oaks of Palestine, and bears the name of “Abram’s Oak.” Mamre is not to be identified with Hebron, but seems to have been the name of the oak-grove or plain in Hebron, that is, at or near Hebron; perhaps so called from Mamre the Amorite, the friend and confederate of Abram. Genesis 14:18. Hebron is celebrated as the most ancient city of Canaan, “built seven years before Zoan in Egypt.” Numbers 13:22. Its more ancient name was Kirjath-arba. Genesis 23:2; Joshua 14:15. Abraham, Isaac, and Jacob spent much of their lives in the vicinity of this city, and here was Machpelah, the tomb of these patriarchs. Chap. 23. Hebron is now called El-khalil, “the friend.” Built there an altar — The third altar he had built in Canaan, (comp. Genesis 12:7-8,) and thus is he careful to “keep the way of the Lord.” Genesis 18:19. “This remarkable narrative,” says Bunsen, “bears upon its face every evidence of historic truth, and is most fitly assigned to a time soon after 2900 years before Christ.” Notable concession from such a source. 1. Amraphel king of Shinar — Successor of Nimrod, and perhaps mentioned first because of his location in this most ancient seat of empire. Comp. Genesis 10:10. The derivation of the name is uncertain, though some have sought to trace it in the Sanscrit Amarapala, “guardian of the immortals.” No other record of this king is known besides what is contained in this chapter. The same is the case with Arioch king of Ellasar. The modern town Senkerah, between Ur and Ereck, is supposed by many to be the site of the ancient Ellasar here mentioned. It was known to the Greeks as Larissa, and appears from the inscriptions to have been one of the primitive capitals of this region. Chedorlaomer, though mentioned third in order here, appears from Genesis 14:4-5; Genesis 14:17 to have been the chief king, and the leader of the expedition. Elam, the province which he ruled, is doubtless the same as the vast district known as Elymais, east of the lower Tigris, and first settled by the children of Shem. Genesis 10:22. The name Kadur Mapula has been found on Chaldean bricks, and he is called “Ravager of the West.” Tidal — Sept., Thargal. This name, according to Rawlinson, is found in the early Hamitic dialect of the lower Tigris and Euphrates country, and means “the Great Chief.” The title king of nations may denote that Tidal was chief of a number of nomadic tribes, without settled dominion. Some render âåéí, nations, as a proper name, Goyim. But we have no knowledge of any nation or district of that name. 2. Bera… Birsha — The names of the kings of the pentapolis of this Jordan plain live only in this record. Sodom, Gomorrah, Admah, and Zeboiim are said in Genesis 10:19, to have been settled by the sons of Ham. Bela, more commonly known as Zoar, is generally supposed to have been situated at the southern end of the Dead Sea. But Grove, in Smith’s Bib. Dict., places it at the northern, as also Sodom and Gomorrah. This new theory of Grove is controverted, and the older view ably defended by Wolcott in Bib. Sacra, for 1868, vol. xxv, p. 112, ff. 3. These were joined together — They were allies and confederates. The vale of Siddim is, according to the obvious import of the words here used, the name of the ancient plain or valley in which the five kings joined together, but which, at the time of our writer, was covered by the waters of the salt sea. But these waters may cover a larger extent of surface than was included in the vale of Siddim. The word Siddim (ùׂ ?ãéí) itself means fields or plains. The sea here called the salt sea is called in Deuteronomy 4:49, “the sea of the plain;” in 2Es 5:7, “the Sodomitish sea;” in Josephus, “the Asphaltic lake;” by the Arabs, Bahr Lut, “Sea of Lot;” and by the Greek writers and most moderns, “the Dead Sea.” 4. Twelve years they served — During these years they were probably required to pay annual tribute to the king of Elam, the leader and most powerful of the eastern kings. Rebelled — Threw off this yoke and refused to pay homage to eastern sovereignty. 5. Smote the Rephaim in Ashteroth Karnaim — The word Rephaim is in the Hebrew plural, and designates an ancient people of gigantic stature, of whom Og, king of Bashan, is spoken of as the last remnant. Deuteronomy 3:11. Of their origin the Bible is silent. Their chief seat was at Ashteroth Karnaim, or Ashteroth of the two horns, so called, probably, from the worship of the two-horned Astarte, the Syrian Venus and moon-goddess. See note and cuts on Judges 2:13. Some identify this place with the Ashtaroth near Edrei, where Og dwelt, (Deuteronomy 1:4,) which is generally identified with the modern Tel-Ashtereh, some 25 miles east of the Sea of Galilee. Others locate it at the modern Es-Sanamein, about half way between Tell-Ashtereh and Damascus. After this defeat these Rephaim seem to have settled in other parts of Canaan, and the “valley of Rephaim” south-west of Jerusalem probably derived its name from them. We find traces of them in the time of David. 2 Samuel 21:18; 2 Samuel 21:20; 2 Samuel 21:22. The Zuzim were probably the same as the Zamzummim of Deu 2:20, a people akin to the Rephaim, and described as “great, and many, and tall.” Ham, where they dwelt, is probably represented in the modern Amman, east of the Jordan, better known as Rabbath-Ammon, the capital city of the Ammonites. The Emim are represented in Deuteronomy 2:10-11, as the ancient occupants of the land of Moab, and also “a people great, and many, and tall, as the Anakim.” Shaveh Kiriathaim, or the “plain of the two cities,” is probably the same as Kirjathaim, allotted to the Reubenites. Numbers 32:37; Joshua 13:19. The name still lingers in the extensive ruins of Kureiyat, east of the Dead Sea, and about three miles southeast of Mt. Attarus. 6. The Horites in their mount Seir were the original settlers of the wild and mountainous country south of the Dead Sea, and were, as the name denotes, “cave dwellers.” Mt. Hor perhaps derived its name from these ancient people, whose excavated dwellings in the rocks abound in all that region, especially in Petra. They were succeeded in later times by the descendants of Esau. Deuteronomy 2:12. El-paran, or the oak of Paran, was probably some notable landmark (an ancient oak) on the border of the great wilderness of Paran, the modern desert et-Tih. This wilderness embraced the great central region of the Sinaitic peninsula north of the Sinai mountains. It appears from this account, that the whole country east of the Jordan from Damascus on the north to the Paran wilderness on the south was, in Abram’s time, occupied by a gigantic race all belonging to the same stock, and distributed in the order here indicated: The Rephaim on the north in the region afterward known as Bashan; the Zuzim next, centring at or near the modern Amman; the Emim next, south of these and directly east of the Dead Sea; and the Horites in the mountains of Seir. 7. They returned, and came to En-mishpat — Having pursued their victorious march southward through all the regions named as far as the wilderness of Paran, they turned northward, fetching a compass to En-mishpat, which seems to have been the ancient name of Kadesh. The site of Kadesh was for a long time an unsettled question. Stanley identified it with Petra; Robinson with Ain-el-Weibeh, some twenty miles northwest of Mt. Hor; Rowlands with Ain Gades, forty miles west of Mr. Hor. But it was reserved for an American traveller, H.C. Trumbull, to confirm the opinion of Rowlands, and put beyond reasonable doubt the locality of this ancient and long lost fountain. Some eighty miles southwest of Hebron he discovered several large springs issuing from underneath a ragged spur of a range of limestone hills, and still bearing the name Qadees. The abundant waters fill several wells or pools, are remarkably pure and sweet, and flow off under the waving grass. The fountain creates an oasis of verdure and beauty in the midst of the great desert et-Tih. “A carpet of grass covered the ground. Fig trees laden with fruit nearly ripe enough for eating, were along the shelter of the southern hillside. Shrubs and flowers showed themselves in variety and profusion.” — ’S Kadesh-Barnea, pp. 272, 273. New York, 1883. Returning from the great wilderness of Paran, the victorious kings would have passed through the region afterward known as the country of the Amalekites, which bordered on the south of Palestine. The Amalekites were a branch of the Edomites, (Genesis 36:12,) and are mentioned here proleptically. It is not said they smote the Amalekites, but the country (Hebrews the whole field) of the Amalekites. Also the Amorites… in Hazezon-tamar — Hazezon-tamar is said to be the same as En-gedi, (2 Chronicles 20:11,) and the latter name lingers in the modern Ain-Jidy, on the western shore of the Dead Sea. The Amorites, descendants of Canaan, (Genesis 10:16,) early settled in the palm groves of this region. The conquerors, returning from the south by way of Kadesh, would naturally enter the vale of Siddim from the west, and smite these Amorites on their way. 9. Four kings with five — And the four, flushed with many victories and grown fierce by war, conquered the five. What were the weapons and what the modes of warfare used by these ancient kings we have no means of knowing. Their principal arms were probably the sword, the bow, and the spear. 10. Full of slimepits — Sept., φρεαταασφαλτου, pits of asphaltum; Vulg., puteos multos bituminis, many pits of bitumen. The Hebrew may be rendered: The vale of Siddim was pits, pits of mineral pitch; that is, such bituminous pits abounded there; and this abundance of asphalt has given the Dead Sea the name Asphaltic Lake. These pits served as so many snares to the kings of Sodom and Gomorrah, who, with their forces, were defeated, and fled, and fell there. These two kings seem to have taken the lead in the battle, and so are mentioned as representing all the rest. From Genesis 14:17; Genesis 14:21 we infer that the king of Sodom himself escaped capture, probably by fleeing to the mountains. They that remained — That is, those who were neither killed in battle nor taken prisoners. 11. All the goods — All property of the Sodomites that they could lay hands on and remove. 12. Took Lot — This fact our writer is careful to note. Lot and all his family and possessions (comp. Genesis 14:16) were taken, and it is also stated that Lot now dwelt in Sodom. He had first “pitched his tent toward Sodom,” (Genesis 13:12,) but now has come to dwell in the city. “It does not seem that Lot had taken part in the revolt, or in the war; but as a prominent man his capture may have been deemed the more important.” — Jacobus. ABRAM’S VICTORY, Genesis 14:13-16. 13. One that had escaped — Hebrews the fugitive, emphatic as representing a class, or company. The Hebrew — Or the Eberite, a patronymic of Eber, (Genesis 10:21,) the ancestor of Abram. Abram is called the Eberite in distinction from Mamre the Amorite with whom he held friendly alliance. What gave Eber such prominence in connexion with Abram’s descendants we do not know, but the language of Gen 10:21, assigns him a notable prominence among the sons of Shem. Others derive the name Hebrew from òáø, the region beyond, and understand it of Abram because he was an immigrant from beyond the great river Euphrates. This latter view appears in the Septuagint and Vulgate, and is held by most ancient interpreters. Confederate with Abram — Hebrews lords of a covenant with Abram. They had joined an alliance, and, as appears from Genesis 14:24, they went with Abram to the war. 14. When Abram heard — He had no pleasure in the misfortune of his more worldly kinsman, who had taken advantage of his offer (Genesis 13:9) and chosen the fertile plain, but moved immediately for his rescue. The word brother is here used in the wider sense of kinsman, a usage not unfrequent. Exodus 2:11; Numbers 8:26. Armed his trained servants — Rather, led forth his trained ones. The word rendered trained is of the same root as that rendered train in Proverbs 22:6 : “Train up a child in the way he should go.” These were drilled and practiced in the use of weapons, as well as to (Genesis 18:19) “keep the way of the Lord.” Genesis 34:25; Genesis 49:5, further show that the pastoral patriarchs were skilful in the use of arms. This was probably often necessary for purposes of self-defence. These trained and skilful adherents of Abram are further described as born in his own house, a regular part of the patriarchal family; not bought, nor taken in war. Comp. Genesis 17:12. And the number, three hundred and eighteen, shows what a powerful community one patriarchal family might be. To these were added the forces of Mamre, Eshcol, and Aner. Genesis 14:24. Pursued them unto Dan — From which it appears that the victorious kings made no hurried march homeward, but took a northerly route. There is no reason to suppose the Dan here mentioned as any other than the well known city of this name near the source of the Jordan. It is doubtless the same as the Dan-jaan of 2 Samuel 24:6, and the Dan mentioned in Deuteronomy 34:1; for the language of the latter passage does not necessarily imply that the Dan there mentioned was in the land of Gilead. The ancient name of the place was Laish or Leshem, (Joshua 19:47; Judges 18:29,) but Dan is here used either proleptically, or else was substituted by a later editor as being the more common name of the place. 15. Divided himself against them — Abram was the leader and commander in the war, and the forces of his confederates, as well as his own servants, were at his disposal. This dividing up into several squads and attacking the enemy from different quarters, and by night, explains how Abram’s company might, without any miraculous help from God, put to flight the combined armies of four Asiatic kings. Compare the similar strategy of Gideon. Judges 7:15-23. Hobah — Perhaps at the modern Burzeh, three miles north of Damascus, where there is a tomb called the “praying place of Abraham,” and marking, according to local tradition, the place where Abram gave thanks to God after this victory over the kings. It was on the left hand of Damascus, that is, to one facing the east. 16. Brought back… Lot,… goods… women… people — The victory of Abram was complete, and resulted in recovering all that had been taken, both persons and property. So that while the broken remnant of the eastern armies fled homeward, panic stricken and without any spoil, of all their conquests, Abram led back in triumph all that had been taken away. ABRAM AND , Genesis 14:17-20. 17. The king of Sodom — Hence it appears that this king survived the defeat, probably by flight to the hills. Genesis 14:10 does not necessarily mean that the kings there named were killed. Some expositors, however, so understand it, and suppose that the king here mentioned was successor to the one who fell in battle. Valley of Shaveh — According to Gesenius and Furst, Shaveh means plain or valley. This valley was afterwards known as the king’s dale, probably from the occurrences here recorded. We find the name again in 2 Samuel 18:18, and old tradition identifies it with the valley of the Kedron. In the absence of any thing more definitely known, and in view of the probability that Salem was the ancient name of Jerusalem, we do well to adhere to the traditional location of Shaveh. Abram returning southward from the source of the Jordan may well have passed through the Kedron valley; and there would have been a suitable place both for the king of Sodom to meet him, and for the king of Salem to bring forth refreshments. 18. Melchizedek king of Salem — This mysterious stranger here suddenly emerges from the dim background of the old Canaanitish heathenism, “without father, without mother, without descent, having neither beginning of days nor end of life,” (Hebrews 7:3,) that is, without any recorded genealogy, (a matter of prime importance with a Hebrew,) or mention of birth, age, or death. His name and title are significant, “first being, by interpretation, king of righteousness, and after that also king of Salem, which is, king of peace.” Hebrews 7:2. His bringing forth bread and wine suggests to the Christian the symbols of the holy Eucharist, and his benediction on Abram, his receiving tithes of him, and his position and title as priest of the most high God, (a title never used of Abraham,) place him above the father of the faithful. No wonder the psalmist, a thousand years later, caught inspiration from the name, and, in prophetic vision, used this sacred character as a type of the Messiah. Psalms 110:4. From the earliest times there have been strange speculations and various conjectures as to this mysterious person. Some have identified him with the patriarch Shem, supposing that survivor of the flood to have lingered until Abram’s time. But if so, why should his name have been changed to Melchizedek, and how could it be said of Shem, with Genesis 11:10-27, before us, that he was without pedigree? Hebrews 7:3. Others have maintained that Melchizedek was the Son of God himself, appearing in human form. But such a Christophany, without a word of explanation, is scarcely supposable, and the sublime comparisons drawn in Psalms 110:4, and Hebrews 6:20; Hebrews 7:3, are reduced to the empty platitude of making Christ like himself. A sect called Melchizedekians arose in the third century, and were so named because of their strange doctrine that Melchizedek was not a man, but some heavenly power, an intercessor for the angels, and so superior even to Jesus Christ. For other notions, unnecessary to record here, see the Bible Dictionaries. Doubtless the proper view to take of this mysterious character is to regard him as an exceptional instance in that early time of a venerable Hamite, or perhaps, like Abram, a Shemite, who had been kept pure from the prevailing idolatry of the world, and like Job and Jethro was a worshipper of the one true God. Nor need we deem it strange that such an example of righteousness should have been living in that place and time. God has had, in all ages and nations, men eminent for uprightness and even sanctity of life. The Noachic covenant, of which the rainbow is the gracious sign, embraces “in every nation him that feareth God and worketh righteousness.” Acts 10:35. The mystery which invests Melchizedek is chiefly owing to our utter lack of knowledge of his pedigree, his subsequent life, and his death. His name breathes a strange charm, and may have indicated his far-famed eminence for righteousness. Some take the words king of Salem as a title, melek-shalem, (king of peace,) and urge that Hebrews 7:2, favours this view. But such suppositions are not to be pressed, for the writer to the Hebrews evidently uses the meaning, both of his name and residence, homiletically. Salem is undoubtedly the name of a place, the residence of this saintly king, and is probably the archaic name of Jerusalem, as used also in Psalms 76:2. Identification with Shalem, of Genesis 33:18, or Salim, of John 3:23, is far less satisfactory. See notes on Hebrews 7. Melchizedek came forth from his royal city, and was, like the king of Sodom, grateful to Abram for ridding the land of its invaders and oppressors. He also brought forth bread and wine, general terms for food and refreshments, in token of his gratitude, and of his appreciation of the services of the noble Hebrew. On the use of divine names in this passage, see on Genesis 14:19; Genesis 14:22. 19. He blessed him — And to enhance the greatness and grandeur of Melchizedek, the writer of Hebrews (Hebrews 7:7) argues: “Without contradiction the less is blessed of the better.” This blessing pronounced on Abram rises to a poetic strain:Blessed be Abram of God most high, Possessor of heaven and earth. And blessed be God most high, Who has delivered thine enemies into thy hand.The divine names here used are ΰμςμιεο, El Elion, God, the Highest; the Supreme God; that is, the one God over all. Note how Abram, in Genesis 14:22, uses the same words but prefixes the name Jehovah. Possessor — The Hebrew word χπδ may be rendered maker or founder, (Sept. and Vulg. creator,) as well as possessor. The word ready involves both these meanings. Hath delivered — Here the providential interposition of God in the affairs of man is recognised. Accordingly, in the words of Melchizedek, we find the doctrines, 1) of God’s unity and supremacy; 2) of his dominion of heaven and earth; 3) of the duty of praise and thanksgiving to him; 4) of divine Providence. He gave him tithes of all — That is, Abram gave Melchizedek tithes of all the booty he had taken. Thus early do we find the mention of the tenth, as a suitable portion of things acquired to be devoted to religious purposes. ABRAM AND THE KING OF SODOM, Genesis 14:21-24. 21. King of Sodom said — His northward journey to meet Abram is mentioned in Genesis 14:17, but his action was anticipated by that of Melchizedek. Give me the persons — Hebrews, the soul, the singular used collectively for all the rescued life of those taken captive. 22. I have lifted up mine hand — A solemn form of making oath before God. Unto the Lord, the most high God — Unto Jehovah El Elion. The God of Melchizedek was El Elion, (Genesis 14:19,) a name that first appears in this connexion; not Elohim, nor yet Eloah. Elion is mentioned by Sanchoniathon as the name of the Phenician deity, and was probably common among the early Semitic nations as the name of the Supreme God. But Abram knows God under another name, Jehovah, the God of gracious revelation and promise. Although as king and priest of the most high God, blessing Abram and receiving tithes from him, Melchizedek appears as one superior to “the friend of God,” yet, as Kalisch well observes, “the religious enlightenment of the king of Salem was but a ray of the sun of Abram’s faith, and scarcely sufficient as it was, in itself, entirely to dispel the darkness, it could not be intended to spread a light to distant regions.” Abram can appropriately use the name El Elion, possessor of heaven and earth, thus repeating, with thankful recognition, the name of the God of Melchizedek, but he puts before it the NAME to him more sacred, the name of the God who had appeared to him in this land of promise, and to whom he had erected altars. Genesis 12:7-8; Genesis 13:18. 23. That I will not take — Literally, If from a thread even to a shoe-latchet, and if I take from all that is thine; and thou shalt not say — I have enriched Abram. Observe the emotionality of Abram’s language. In the face of temptation, and in possible danger of being misunderstood by those who could scarcely appreciate his lofty standpoint, he declares his holy vow not to take to himself any of the spoils. The particle if appears prominently in the ancient formulas of swearing. The full form appears in 1 Samuel 3:17 : “God do so to thee, and more also, if, etc.” “There is a marked difference between Abram’s conduct to Melchizedek and his conduct to the king of Sodom. From Melchizedek he receives refreshment and treats him with honour and respect. Toward the king of Sodom he is distant and reserved. Probably the vicious lives of the inhabitants of Sodom made him careful not to lay himself under any obligation to the king, lest he should become too much associated with him and them.” — Speaker’s Commentary. 24. The young men — The trained ones of his own household. Comp. Genesis 14:14. The men which went with me — His allies in the war. Abram keeps himself from all entanglement or occasion of reproach; but he allows his warriors their natural and obvious right, and his allies to act their own pleasure. GOD’S FULLER TO ABRAM, Genesis 15:1-21. The narrative of this chapter is remarkable for its visional symbolism and far-reaching lessons of divine revelation. Here, for the first time, occurs that profound expression, “the Word of Jehovah,” significant of the self-revealing of God through Him who “was in the beginning with God.” John 1:2. This “Word” is the more impressive here as coming to Abram in “a vision.” Possibly Abram lay down to sleep under the open sky, heavy and despondent over the uncertainty of the divine promises touching his seed. In his dreams the Lord speaks loudly to him, and impresses the spoken word by a soul-stirring vision of his power. Comp. Numbers 12:6. He arouses from his sleep with the profound spell of the vision still upon him and gives utterance to the words of Gen 15:2-3. Then “behold,” (Genesis 15:4,) the WORD again speaks, and pledges him an heir, and under the power and leading of this Word, he cannot sleep, but rises and walks abroad under the night sky; and again the WORD tells him to look on high and number the stars, if he would know the number of his posterity. Genesis 15:5. The fulness and force of the revelation dispel all doubt, and he passes from the gloomy state of dubious “fear” (Genesis 15:1) to the righteousness of faith. Genesis 15:6. All the rest of the night he seems to have communed with God, and with the break of the morning asked to have his faith deepened and intensified into knowledge, (Genesis 15:8,) and in answer to that yearning, the covenant, by means of five representative sacrificial offerings, (Genesis 15:9,) is visibly established between Jehovah and Abram. Genesis 15:10-18. Here we note the symbolism of cutting a covenant. All day long the “Friend of God” is busy in preparing the victims, and keeping off the birds of prey, (Genesis 15:11,) and the shadows of another evening begin to gather round him, when he falls into a deep, prophetic, trance-sleep, (Genesis 15:12,) in which his soul is made to feel the terror of some of the dark aspects of his vision. Along with that sense of horror comes the verbal prediction of Israel’s bondage and exodus, together with the doctrine that God is the great ruler and judge of nations. Genesis 15:13-16. The whole vision closes with the movement of smoke and fire symbols of God’s presence between the pieces, (Genesis 15:17,) thus sealing the covenant, and giving Abram to “know of a surety” (comp. Genesis 15:8; Genesis 15:13) the promise of his great inheritance, and ten Canaanitish nations are mentioned as types of world-powers to be destroyed before the ultimate triumph of the chosen seed. 1. After these things — After the exciting events of the last chapter Abram returned to the oak grove of Mamre, and seems to have grown despondent. He had implicitly confided in Jehovah, and would not entangle himself with the nations around him beyond the simple alliances of mutual friendship. But where was his reward? The years passed on and he remained childless, and yet Jehovah had promised to make his seed as the dust of the earth. Genesis 13:16. It would have been only human, under such circumstances, to yield to doubts and fears, and the recent invasion of the Eastern kings may well have impressed him with a feeling of insecurity and danger. Under such circumstances a fresh revelation from Jehovah was especially opportune. The word of the Lord came — “This is the first time in which the word of the Lord is said to “come” (Hebrews, to be) unto man. The ancient Jews regarded all the manifestations of Jehovah as made through his Word, or through the Shechinah, and hence the Targums often translate Lord by Word of the Lord where there is such manifestation. God is also often said to reveal himself by his angel, or messenger; and yet this angel is identified with him, as Jacob wrestled with an angel in the form of man, (Genesis 32:24,) who yet is called God. Genesis 32:28-30. Hagar receives a communication from an angel whom yet she names God. Genesis 16:7; Genesis 16:13. The promised Messiah was to be the ‘angel of mighty counsel,’ (Isaiah 9:5, in LXX,) the ‘angel of the covenant,’ (Malachi 3:1,) and when at last the ‘Word was made flesh’ these Old Testament adumbrations of the Incarnation were understood as they could not have been by patriarchs and prophets. The God revealed was ever the Word, afterwards Incarnate, although they knew it not.” — HENGST. Christol., 3:2. Vision — All the incidents of this chapter may have passed before Abram in vision, that is, “in a state of ecstasy by an inward spiritual intuition, and that not in a nocturnal vision, as in Genesis 46:2, but in the daytime.” — Keil. But more likely it continued through one day and parts of two nights. See note at the beginning of the chapter. Fear not. — Why this admonition? 1) The flesh shrinks when the purest are brought face to face with God. So Daniel, (Daniel 10:19,) Mary, (Luke 1:30,) and John, (Revelation 1:17,) shrank before their wondrous revelations, and heard the strengthening words, “Fear not.” 2) Abram had just fought and vanquished the confederate kings of the East (chap. 14,) in order to rescue Lot, his “brother,” and would naturally fear a rally and return of these powerful chiefs. I am thy shield — A mighty defence against all earthly foes. With such a cover, why fear? Exceeding great reward — Or, thy reward shall be great exceedingly; grow greater and greater with the coming years. “There is here a double promise, 1) of protection from evil, and 2) bestowal of good. God would be a shield between him and all his foes, and would be himself a reward ‘great exceedingly’ (not simply bestow rewards) for his obedience and trust. He was childless and landless, but JEHOVAH himself, the Self-existent, would be his inheritance.” — Newhall. 2. Abram said — Abram’s words here betray a sort of doubt and some trouble. Lord God — Hebrews, Adonai Jehovah, words occurring in this connexion here for the first time. The same combination of the words occur elsewhere in the Pentateuch only at Genesis 15:8; Deuteronomy 3:24, and Genesis 9:26; and in all these instances the words are a direct address to God. What wilt thou give me — What is that “great reward” to be? All the riches of the earth are worthless to me without an heir. I go childless — The expression may mean either, I continue childless, that is, go on in life without issue; or, I go forth childless; that is, as one of the Targums has it, go forth out of the world without an heir. The steward of my house — Hebrews, A son of possession of my house. The one who would have the possessions of my house, on my decease, would be my principal servant, and overseer of my entire household. This Eliezer of Damascus — Hebrews, this Damascus Eliezer; or, he of Damascus, Eliezer. This Eliezer is commonly supposed to be the eldest servant of Abram’s house mentioned in Genesis 24:2, and the supposition is every way probable. When Abram departed from Haran and came into the land of Canaan he would naturally have passed through Damascus. An old tradition related by Nicolaus of Damascus, (see Josephus, Ant. 1:7,) associates the Hebrew patriarch with that city, and this Eliezer may have been born in Abram’s household while he tarried in or near Damascus, and thence have been known afterward as the Damascene. Kitto’s notion, (see Kitto’s Cyc.,) that he was a relative of Abram nearer than Lot, and therefore first heir to his possessions, seems far-fetched, and altogether unnecessary. The patriarchal law of inheritance seems to have preferred the members of the household before any other relations. The Mosaic law of inheritance (Numbers 27:8-11) was a later institution; but even if prevalent in Abram’s time, it applied to landed estates rather than moveable possessions. Abram was now utterly cut off from native land and kindred, and not yet owning a foot of land, he would not contemplate the passing over of his flocks and herds and other riches to any but his own dependents. 3. One born in my house — Hebrews, a son of my house. Abram here refers again to Eliezer, whom he has just called a son of possession of my house; and this confirms our view stated above, that the oldest servant of a childless patriarch was regarded as the principal heir. 4. Behold — How vivid the revelation! This shall not be thine heir — Such an express answer touching his heir was potent to quell all further doubt and fear. 5. Brought him forth abroad — Whether in vision, or on the night following the day of the vision of Gen 15:1, has been disputed. Either supposition is allowable, and some think the whole transaction occupied two nights and one day. Another view is, to regard the whole transaction up to Genesis 15:12 as a vision of the daytime. See note at the beginning of the chapter. Tell the stars — Rather, number the stars. The Lord had promised him posterity numberless as the grains of dust, (Genesis 13:16;) now he compares their number to the stars. “God does not tell him how, but a third time, more emphatically and sublimely than ever, the great promise is repeated, and Abram is led forth, ‘whether in the body or out of the body’ it matters not, to look into the deep Asiatic heavens, and the stars are pointed out to him as emblems of his seed. So shall thy seed be — In numbers, in heavenly splendor. No proof or evidence whatever is offered him, nothing but the naked word of God.” — Newhall. 6. He believed — “Hebrews, and he trusted in Jehovah, and he counted it to him righteousness,” or it was counted, (one counted,) so Sept., followed by Paul in Romans 4:3. A weighty comment of the inspired historian, which unifies the patriarchal, Mosaic, and Christian dispensations, as shown by Paul in the Epistle to the Romans. He is landless and childless, yet in the word of JEHOVAH, the SELF-, he has land and seed. This special act of trust in God, this signal instance of naked faith, (not Abram’s general or habitual faith,) was reckoned as righteous: not only by God, but in all generations of the faithful it stands forth as a monument of Abram’s righteousness. There is a parallel passage in Psalms 106:30, where the deed of Phinehas, in executing God’s judgment, is commended, ‘and that was counted to him for righteousness,’ that is, this single act called for God’s special approval. So here, Abram’s trust in God’s simple word is stamped as righteousness, because such faith is the root of all virtues, it is the central source of the godly life, without which all outward works are as plants having no root. As Abram, in darkness and discouragement trusted God for the blessings promised him, and thus received God’s approval and this monumental position among believers, so, as Paul shows us, shall we be reckoned righteous if, in our darkness, we believe on Him who raised up Jesus our Lord from the dead, Romans 4:24.” — Newhall. 7. I… brought thee out of Ur — Jehovah now reminds Abram of the past, and assures him of the former pledge to give him that land for an inheritance. As if to say: “I have had a purpose with thee from the beginning of thy wanderings, and will I be likely to let it fail?” 8. Whereby shall I know — Abram would pass from belief to knowledge. He would have some visible token or sign. “Even where there is much faith, a man may distrust himself; may feel that, though now the belief is strong, yet ere long the first impression, and so the firm conviction, may fade away. Thus Gideon, (Judges 6:17,) Hezekiah, (2 Kings 20:8,) the blessed Virgin, (Luke 1:34,) asked a sign in confirmation of their faith, and, as here to Abram, it was graciously given them.” — Speaker’s Commentary. 9. Take me — Select for me. Not any of the animals taken at random is a suitable victim for sacrifice, or for symbolic revelations. Heifer… goat… ram… — Three separate animals representing the three classes of animals suitable for sacrificial offering, and each to be three years old, the age of full maturity and vigour. The fowls suitable for sacrifice were to be represented by a turtle-dove and a young pigeon. These two kinds of fowls were also adopted among the Mosaic offerings. Comp. Leviticus 1:14; Leviticus 5:7; Leviticus 12:8. 10. Divided them in the midst — Cut them into two halves, and placed the portions opposite to each other, with space enough for one to walk between. This explains the Hebrew expression λψϊαψιϊ, to cut a covenant. See Genesis 15:18. The two parts of the victim seem to have represented the two parties to the covenant; and when the two parties thus covenanting passed between the pieces, their union was represented as sealed by the blood of life. Comp. Jeremiah 34:18, and see further on Genesis 15:17. Birds divided he not — So also the Mosaic law, Leviticus 1:17. Probably Abram laid the dove on one side and the pigeon on the other, as if they were two pieces. 11. Fowls came down — Birds of prey, seeking to devour the carcasses. These unclean birds may be regarded as types of the enemies of the chosen seed, and Abram’s driving them away until the darkness of evening came on, was a sign that the covenant people would be delivered from the destruction threatened by their foes. Some see in these birds of prey a type of the Egyptians. 12. When the sun was going down — Hebrews, was about to go down. All day long had Abram been busy selecting the victims, slaying them, and placing them in order. See introductory note to the chapter. Now night comes on again, and a deep sleep fell upon Abram — A profound slumber, like that which fell on Adam when Jehovah God would take one of his ribs. Genesis 2:21. This sleep was superinduced by divine agency, and is called in the Sept. an ecstasy. It doubtless served a special purpose in conveying or impressing the word of God upon his soul. And, lo, a horror of great darkness fell upon him — Both the horror and the darkness seem to have been a deepening effect of the manner of the vision. The language used cannot legitimately mean that “when he awoke he was terrified by the dense darkness which surrounded him.” — Kalisch. The horror and darkness were rather a part of the vision of his sleep. 13. Thy seed shall be a stranger — The Egyptian bondage is here foretold. That oppressive, but important, period in the history of the chosen seed, and its duration, is stated in round numbers as four hundred years. In Exodus 12:40, it is said that “the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.” There we have the exact statement of history; here the more general one of prophecy. For the question of chronology here involved, see note on Exodus 12:40. 14. That nation… will I judge — As seen in the history of the plagues of Egypt. Come out with great substance — See Exodus 12:31-36. 15. Go to thy fathers — A profound expression, suggestive of reunion in another and immortal life. Comp. Genesis 25:8; Genesis 39:29; Genesis 49:33. To go to one’s father or people implies that they were somewhere living still. That the words do not here mean being buried in the ancestral tomb is evident from the fact that Abram was not buried with his father; and then, in all the passages cited above, the burial is mentioned as subsequent and distinct. A good old age — One hundred and seventy-five years old; Genesis 25:7-8. 16. In the fourth generation — Evidently reckoning one hundred years as an average generation among these patriarchs. For the iniquity of the Amorites is not yet full — Another sentence of profound significance. The Amorites were the most powerful and widespread of all the inhabitants of Canaan, and are here named as representing all the Canaanitish tribes. Their origin is noted in Genesis 10:16, where see note. Those who “dwelt in Hazezon-tamar” had been recently smitten by the eastern invaders. Genesis 14:7. But Abram was at this time confederate with one of their princes, (Genesis 14:13,) and the presence of such saintly characters as Melchizedek preserved the many from utter moral degeneracy and ruin. But Melchizedek would depart, and Abram’s seed be removed from the land, and the nations would fill up the cup of their iniquity and become ripe for destruction. In this verse Murphy notes the following lessons: “1) The Lord foreknows the moral character of men. 2) In his providence he administers the affairs of nations on the principles of moral rectitude. 3) Nations are spared until their iniquity is full. 4) They are then cut off in retributive justice.” 89504e470d0a1a0a0000000d4948445200000109000000c708030000003d23562600000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 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When the sun went down, and it was dark — The progress of time is marked; in Genesis 15:12, when the sun was going down; here when it went down, and darkness was on all things. The Hebrew word for darkness in this verse is different from that so rendered in Genesis 15:12. There it means soul darkness; here night’s darkness. A smoking furnace — Hebrews, an oven of smoke. According to Jahn, the tannur, here rendered furnace, was a moveable oven, constructed of brick, and plastered within and without with clay. The burning lamp is not to be regarded as another and distinct object, separate from the furnace. A better version is, flames of fire. The thing seen was a moving oven, from the top of which issued a flame of fire in the midst of a cloud of smoke. Like the pillar of cloud and fire, (Exodus 13:21,) this smoke and flame were symbols of the presence and power of Jehovah; not solely “symbols of the wrath of God,” (Keil,) nor yet to be construed as “the smoke of destruction, and the light of salvation.” — Murphy. All these thoughts lie in the background, but the great thought is, that Jehovah himself, by these symbols of his personal presence and manifestation, condescends to covenant with Abram, and passed between those pieces. God’s penal judgments may well be symbolized by a smoking furnace, (comp. Genesis 19:28; Malachi 4:1,) and flaming fire may denote either the consuming wrath (Psalms 89:46; Lamentations 2:3) or the salvation of God, (Isaiah 62:1 :) and Jehovah’s presence and power among his covenant people would be displayed in both these ways — avenging them on their enemies when they were injured, and chastening and smiting them when they sinned. 18. Made a covenant — Hebrews, cut a covenant, in allusion to the cutting of the victims into pieces and passing between them. Abram had passed between the pieces before the sun went down, and now Jehovah completes the cutting of the covenant by causing the burning symbols of his presence to pass between the pieces and repeating, for the fourth time, Unto thy seed have I given this land. Comp. Genesis 15:7; Genesis 15:12, and Genesis 7:13; Genesis 7:15. The utmost boundaries of the land are here given as the river of Egypt on the southwest, unto the great river, the river Euphrates, on the north-east. The designation of the Euphrates as the great river favours the opinion that the river of Egypt is not the Nile, which was also great, but the wady-el-Arish, called the river (or brook ðçì) of Egypt, in Joshua 15:4. This view is further confirmed by the fact that the dominion of Israel did actually extend, in Solomon’s time, between these borders, (see 1 Kings 4:24,) but never extended to the Nile. Most commentators, however, understand the Nile here, and think these two great rivers are mentioned in a general way, as representing the two great nations or world-powers on the east and west of Canaan. 19. Kenites… Kenizzites… Kadmonites — Ten nations are now mentioned as occupying this vast territory, seven of whom (those mentioned Genesis 15:20-21) have been previously noticed. The number ten, occurring in such a prophecy as this, may well be understood to have some symbolistic significance. It seems to be the symbolic number of completed development in godless worldly empire and rule, as the toes of the image in Nebuchadnezzar’s dream, (Daniel 2:42,) and the ten horns of the fourth beast. Daniel 7:7; Daniel 7:20; Daniel 7:24. Comp. Revelation 13:1; Revelation 17:3; Revelation 17:12. These ten heathen nations rise in prophetic vision before Abram, as representing all that long line of opposing world-forces which shall make war upon the godly seed, but in the end of the ages be overcome, so that “the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High.” Daniel 7:27. “The Kenites inhabited rocky and mountainous tracts in the south and south-west of Palestine, near the territory of the Amalekites. Numbers 24:21. They may have spread, in a western direction, to the land of Egypt; so that by their expulsion the frontiers of the promised land would have nearly touched the valley of the Nile.” — Kalisch. Moses’s father-in-law was of this tribe, and some of his descendants journeyed with the children of Israel, (Judges 1:16, see note,) and settled in the north of Palestine. Judges 4:11; Judges 5:24. In Saul’s time a friendly feeling was still shown toward them on account of ancient kindness, 1 Samuel 15:6; comp. 1 Samuel 27:11; 1 Samuel 30:29. Of the Kenizzites we have no other mention, and they were probably destroyed at an early date. The name of the Kadmonites would seem to designate them as eastern, and it is plausibly conjectured that they occupied the eastern part of the territory here given to Abram’s seed. No other mention of their name occurs. 20. Hittites — Descendants of Heth. See on Genesis 10:15. Perizzites — See on Genesis 13:7. Rephaim — See on Genesis 14:5. For an account of the tribes mentioned in Genesis 15:21, see on Genesis 10:16; Genesis 10:19. HAGAR AND ISHMAEL, Genesis 16:1-16. It is sad to pass from such a sublime elevation as that into which we have seen Abram lifted in the last chapter, to the low moral plain in which he next appears before us. It would seem that the presence and force of the divine revelation and promise begat a burning expectation, which grew impatient at the long delay. This impatience shows itself in Sarai, and prompts her to resort to an unhallowed expedient in order to build her house. The polygamous conduct here recorded is not to be defended or even apologized for. It had its reason and occasion, but, like other immoralities in Abram’s life, is to be condemned as contrary to God’s order. Comp. Genesis 2:24, and Mark 10:2-12. The history of polygamy everywhere shows how the unholy practice breeds mischief, strife, bitterness, and sorrow. In this short chapter all these evils are seen to flow from a single instance of bigamy in one of its mildest forms. Polygamy has ever been practiced among the descendants of Ishmael, and has been to them a moral and physical curse, never more manifest than at the present time. 1. Handmaid — A family servant, whose special duty it was to wait upon the mistress of the household. The Sept. has παιδισκη, a young girl, or a young female slave. From her being here called an Egyptian, we infer that Abram obtained her during his sojourn in Egypt, when he received from Pharaoh “menservants and maidservants.” Genesis 12:16. The name Hagar means flight. So, also, the well-known Arabic word hezrah or hegira, used so commonly in the flight of Mohammed from Mecca. It may have been given to Sarai’s handmaid after her flight from her mistress, and used here proleptically; or it may have been given her on account of her departure out of Egypt. 2. It may be that I may obtain children by her — Hebrews, Perhaps I shall be builded from her. The word rendered obtain children is áðä, to build, from which comes the Hebrew word áï, ben, son. Hence to be builded means, to become a house; to beget a family. See Rth 4:11, note. Sarai’s expedient to obtain offspring was according to an ancient custom still prevalent in the East. Comp. Genesis 30:3. The child of her waiting-maid, thus given to her husband, she might call her own, and her impatient haste to see the word of God fulfilled urges Abram into this unholy measure. Sarai’s zeal, like Eve’s hasty and mistaken expectation of the promised seed, (Genesis 4:1, note,) is a fitting type of the impatience and feverish excitement of New Testament times touching the promised millennial kingdom. 3. Ten years in… Canaan — Abram was now eighty-five years old, (compare Genesis 16:16; Genesis 12:4,) and Sarai seventy-five. Genesis 17:17. 4. Her mistress was despised — Sarai is thus the first to feel the natural curse of the adulterous union. “Among the Hebrews barrenness was esteemed a reproach, (see Genesis 19:31; Genesis 30:1; Genesis 30:23; Leviticus 20:20,) and fecundity a special honour and blessing of God, (chapter 21:6, 24:60; Exodus 23:26; Deuteronomy 7:14;) and such is still the feeling in the East. But very probably Hagar may have thought that now Abram would love and honour her more than he did her mistress. Comp. Genesis 29:33.” — Speaker’s Com. 5. My wrong be upon thee — Sarai, stung by feelings of jealousy, and suspecting that Abram’s affections were turned from herself to her handmaid, complains to him of the wrong she suffers. She assumes that it is his place to redress the wrong, and in passionate haste implies that he has failed to do so because of his devotion to Hagar. The Lord judge — “She would leave his conduct to the judgment of Jehovah, more as an appeal to his conscience than as a decided condemnation.” — Lange. 6. Thy maid is in thy hand — By this he repudiates the implication of having wronged his wife by exalting another to her place in his affections, or in his household. Sarai’s maid is still her own. At her proposal he had treated her as a wife, and now she has her at disposal to treat her as she pleased. Dealt hardly with her — Treated her with such oppressive rigour and humiliation that she fled from her face, resolved not to submit to such affliction. “The proud, unyielding passion of the Ishmaelite for freedom shows its characteristic feature in their ancestress.” — Lange. 7. The angel of the Lord — Here we meet, for the first time, with this much-debated expression — ξμΰκְ ιδεδ, angel of Jehovah; but we are not to assume that this was the first appearance of this angel. Comp. Genesis 12:7, note. There have been two different opinions of this mysterious angel: one that he was a created angel, a ministering spirit, (Hebrews 1:14,) sent forth to speak the message of Jehovah, and to act in his name; the other that he was a manifestation of God in human form, and accordingly Jehovah himself, speaking in his own divine name. Each of these opinions has been maintained under two forms. Of those who hold that he was a created or ordinary angel, 1) some regard him as an angel specially commissioned at each different appearance; not necessarily the same angel every time: 2) another class regard him as the same individual angel, here appearing as Jehovah’s angel; again, as Captain of the Lord’s host, (Joshua 5:14,) and in Daniel 12:1, as the great Prince of the covenant people. Of those, again, who hold him to be Jehovah himself, in human form, 1) one class of interpreters understand the word Jehovah, in the term angel of Jehovah, as a genitive of apposition; that is, angel-Jehovah, or Jehovah-angel; a mysterious and miraculous manifestation of the God of Abram. This would be a sort of Sabellian exposition. 2) Others distinguish between Jehovah and his angel as between sender and sent, and see in the latter the Old Testament administration of the second Person of the Trinity, the Logos or Word of God. The main question to determine is, whether this was a created angel or Jehovah himself, — a question on which devout and eminent divines have divided. On the principle that “what one does through another, he himself does,” many exegetes, with much show of reason, hold that the angel of Jehovah was a created spirit, capable of assuming human form and modes of life, (comp. Genesis 18:2; Genesis 18:8,) sent forth as the representative of Jehovah and authorized to speak in his name. Accordingly such language as that of Gen 16:10; Genesis 16:13, and Genesis 18:13-14, and many similar passages, is to be understood as Jehovah speaking by his angel. In Genesis 21:17, where the angel of God (Elohim) again addresses Hagar, there is nothing to indicate that the speaker was other than an ordinary angel. And the expression angel of Jehovah occurs in many other places where there is no necessity of understanding that the angel is Jehovah, but quite the contrary. See Numbers 22:22; 1 Kings 1:3; 1 Kings 1:15; Zechariah 1:11-13; Zechariah 3:5-6. Further, the angel of the Lord, in the New Testament, (αγγελοςκυριου,) is an ordinary angel, (Luke 1:11; Luke 2:9, etc.;) and Kurtz asks, “Why should the ‘angel of the Lord’ who announces the birth of John the Baptist be different in nature from him who announces that of Samson? Why should the ‘angel of the Lord’ who smites Herod Agrippa, so that he dies, be different in nature from him who, in one night, destroyed the host of Sennacherib? Why should the ‘angel of the Lord’ who encourages Paul in his bonds be different in nature from him who comforts Hagar when she is driven forth?” If this view be adopted, it matters little whether we regard the angel as one chosen messenger for every occasion, or different angels of heaven, each selected for his separate and special mission. But while some passages readily admit and favour the view that Jehovah’s angel is only an ordinary angel, there are passages in which the language is not fully met by such an exposition. The other and profounder view, according to which the angel of Jehovah is the revealing Word of God, — the Old Testament gracious manifestation of Him who in the fulness of time became flesh in the person of Jesus Christ, — is maintained by the following considerations: 1) The sacred writer uses the terms Jehovah and angel of Jehovah interchangeably. Compare Genesis 16:9-10; Genesis 50:13; Genesis 18:13; Genesis 18:16-17; Genesis 18:22; Genesis 18:33; Genesis 48:15; Genesis 16:2) While other angels are careful not to identify themselves with God, (see Genesis 19:13; Revelation 19:10; Revelation 22:8-9,) this angel speaks so absolutely in God’s name and person as to exclude the idea that he is an ordinary messenger. See Genesis 16:10; Genesis 18:17; Genesis 18:20-21; Genesis 22:12, etc. 3) The solemn and explicit language of Exo 23:20-23, is utterly inappropriate to any created angel, — especially the language of Gen 16:21, “Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.” Comp. Exodus 32:34; Exodus 33:14; Isaiah 63:9. 4) He allows prayers and sacrifices to be offered unto him, as if he were Jehovah himself. Genesis 18:22-32; Judges 6:11-22; Judges 13:19-20. This view of the angel of Jehovah is very ancient. It was a part of the theology of the ancient synagogue, according to which this angel was the Shekinah — the manifested power and mediation of God in the world. This was the doctrine of the Metatron, who was regarded as an emanation from God, equal with him, and in whom he revealed himself to man. This doctrine, divested of some of its later foreign elements, was adopted by most of the Fathers of the early Christian Church, and is held by the majority of evangelical divines of the present day. We should not deem it strange that thus early in the history of the covenant there should have been such a mysterious revelation of God by the divine angel of his presence. The doctrine is not contrary to the idea of a progressive revelation, for these ancient administrations of the Word of God evidence no higher a consciousness of God and his self-manifestation than the deep symbolism of sacrifice and covenanting. Nor are we to suppose that the mediation of this angel would supersede the necessity of the ministry of other angels. Many of these latter accompanied him in his ways, and who the particular angel was, in any instance, must be determined from the context. Even the title angel of Jehovah may, in some passages, be used of any ministering angel, and, as Keil observes, “where the context furnishes no criterion, it must remain undecided.” Such passages as Psalms 34:7; Psalms 35:5-6, where the angel of Jehovah is not more particularly described, or Numbers 20:16, where the words are general and indefinite, furnish no evidence that the angel of Jehovah, who proclaimed himself on his appearance as one with God, was not in reality equal with God; unless we are to adopt as the rule for interpretation of Scripture the inverted principle, that clear and definite statements are to be explained by those that are indefinite and obscure. As to the less-important question, whether in angel of Jehovah we are to understand the latter word as a genitive of apposition, or as defining more fully the word angel, we believe the latter to be the true construction. We naturally distinguish between the angel and Jehovah, although this distinction is one of the profoundest mysteries of Deity. Like the Word of God in John 1:1, this Angel was with God and was God. So in the expressions “servant of Jehovah,” and “messenger of Jehovah,” there is the same obvious distinction as between sender and sent. The angel… found her — It has been often asked why the angel of Jehovah should have appeared first to an Egyptian bondmaid. But that this was the first appearance of this angel is a pure assumption. See note on Genesis 12:7. Nevertheless, would it not be just as well to ask, Why should Jesus, after the resurrection, have appeared first to Mary Magdalene? Why not rather to his mother, or else to that disciple whom he loved? The redeeming angel, (Genesis 48:16,) whose great work is to seek and to save the lost, found this lost child by the fountain in the way to Shur. The wilderness of Shur extended between Beer-sheba on the north-east, and Egypt on the south-west. Into this wilderness the Israelites entered after they had passed the Red Sea. Exodus 15:22, note. Hagar, the Egyptian, would naturally have fled by the most direct route to Egypt, which lay through this desert. 8. Sarai’s maid — The words were calculated to remind her that she was not her own, nor yet Abram’s wife. Whence… whither — These questions were adapted to arouse her conscience and her fears. 9. Return… submit — The only way to attain the true freedom and independence. The word rendered submit thyself is the Hithpael form of the verb rendered dealt hardly in Genesis 16:6. òðé, rendered affliction in Genesis 16:11, is from the same root. The sense is: Go back, and allow thyself to be afflicted under the hands of thy mistress. Her reward for such self-humiliation is announced in the next three verses. 11. Ishmael — The name means God will hear, and would ever remind Hagar how Jehovah heard her affliction. Compare 1 Samuel 1:20, note. “Misery sighs; the sighs ascend to God; hence misery itself, if not sent as a curse, is a voiceless prayer to God. But this is true especially of the misery of Hagar, who had learned to pray in the house of Abram.” — Lange. 12. He will be a wild man — Hebrews, a wild ass man, that is, a man like the wild, free, untamable creature described in Job 39:5-8, that makes the wilderness his dwelling, and “scorneth the multitude of the city, neither regardeth he the crying of the driver.” Hagar is to be the mother of a numerous and mighty race, but not of the chosen seed. Her progeny were to become the lawless rovers of the desert. “The character of the Ishmaelites, or the Bedouins,” observes Kalisch, “could not be described more aptly or more powerfully. They have preserved it almost unaltered during three or four thousand years. Against them alone time seems to have no sickle, and the conqueror’s sword no edge. They have defied the softening influences of civilization, and mocked the attacks of the invader. Ungovernable and roaming, obeying no law but their spirit of adventure, regarding all mankind as their enemies, whom they must either attack with their spears or elude with their faithful steeds, and cherishing their deserts as heartily as they despise the constraint of towns and communities; the Bedouins are the outlaws among the nations.” His hand… against every man — Such a wild and lawless race could never be at peace with a civilized community, and hence, whenever there is any contact with other peoples, there is continual discord. They are also known to have constant feuds among themselves. In the presence of all his brethren — The brethren here are doubtless to be understood of other descendants of Abram, especially those by Keturah, (see Genesis 25:1-4,) and the fact that the descendants of Ishmael have ever occupied the deserts south and east of Palestine is to serve in interpreting these words. Many critics understand the phrase in the presence of as equivalent to east of, a meaning which the words will bear. The persons of whom the words are thus used are supposed to be looking toward the sunrise. But the expression may with equal propriety be used in the sense of contiguity. The Ishmaelites occupied the country in front of the Hebrews, — bordering on the south and east, and especially dwelt in immediate proximity to the Midianites, Edomites, and other descendants of Abram. 13. Thou God seest me — Translate, And she called the name of Jehovah, who spoke unto her, Thou art a God of sight, (that is, capable of being seen,) for she said, “Have I also hither seen after sight?” The words of Hagar here are emotional and broken, and, therefore, obscure. The meaning seems to be: “Jehovah is truly a God that may be seen, for I also have seen him, and yet here I am seeing still after having seen God!” She is astonished that she has had this vision of God and yet lives. Compare Genesis 32:30; Exodus 33:20; Judges 13:21. The common version follows the Sept. and Vulg., and mistakes the noun ψΰιfor a participle. But if it were designed for a participle, we should have the form ψΰπι. 14. Beer-lahai-roi — αΰψμηιψΰι, well of life of sight, or, well of living vision; that is: well where one saw God and remained alive after the vision. This well is mentioned again in Genesis 24:62; Genesis 25:11. Its location, between Kadesh and Bered, is now unknown. On the identification of Kadesh with Ain Qadees, see note on Genesis 14:7. The spring el Muweileh, far to the south of Beer-sheba, has been suggested as Hagar’s well, but this suggestion has not been sufficiently confirmed. THE OF , Genesis 17:1-27. 1. Ninety years old and nine — Thirteen years after the birth of Ishmael. Comp. Genesis 16:16; Genesis 18:25. Slowly the years roll on, and God keeps promising, but not fulfilling. The Lord appeared — The words imply some visible theophany. Probably the appearance of Jehovah’s Angel, as in Genesis 16:7. Comp. Genesis 17:22. I am the Almighty God — Hebrews, I am El-Shaddai. Compare the use of this word in Genesis 28:3; Genesis 35:11; Genesis 43:14; Genesis 48:3; Genesis 49:25; and in Exodus 6:3; where see note. We have met with the name El-Elion in Genesis 14:18-20; Genesis 14:22, which designates the Supreme God, or God Most High. El-Shaddai denotes the Powerful or Omnipotent God. This name is appropriately introduced here as designating the Almighty Power which can override all opposing forces, and work miracles in order to fulfil the divine promises and plans. The deadness of Abram’s body, and also that of Sarai’s womb, (Romans 4:19,) shall not hinder the accomplishment of what El-Shaddai pledges. Walk before me — Let thy heart, thy life, thy character be such as one should be on whom El-Shaddai gazes. The long deferring of the promised seed was, that Abram might acquire a permanence of faith in God: something like Enoch, who walked three hundred years with Elohim. Genesis 5:22. El-Shaddai would lift Abram from a passive to an active faith. Be thou perfect — Complete, finished, blameless. The conscientious walking as in the sight of the Almighty leadeth on to perfection. 2. I will make my covenant — The formal and symbolical cutting of the covenant was described in chap. xv; here Jehovah gives Abram the sign and seal of the covenant. Accordingly we note that in chap. 15:18, the Hebrew expression is cut (λψϊ) a covenant; here it is give (πϊο) a covenant. “The freedom of the covenant of promise is expressed in this latter phrase. It was a gift from a superior, rather than a bargain between equals; and as it was accompanied by the rite of circumcision, it was typical of the freedom of that covenant made afterwards to Christians, and sealed to them in the sacred rite of baptism.” — Speaker’s Commentary. 3. Abram fell on his face — Overwhelmed by the fulness and majesty of the revelation. God talked with him — Here the word for God is Elohim, and so in the space of these three verses we have the three divine names, Jehovah, El-Shaddai, and Elohim — a strange anomaly in the Jehovistic and Elohistic document hypothesis. Compare Introd., pp. 51-54. 4. As for me — Contrast the thou in Genesis 17:9. Here God declares what he will do for his part; there he directs what Abram must do. A father of many nations — Or, of a noise of nations; a tumultuous mass of nations. The Ishmaelites, the Edomites, and the descendants of Keturah, (xxv, 1,) as well as the twelve tribes of Israel, sprang from Abram. So that Abram was literally the father of a great multitude of nations, and no name is more honoured in the East to day. 5. Abram… Abraham — With the giving of the covenant of circumcision is given also a new name. Hence the custom of giving names at the time of circumcision. Abram signifies high father; Abraham, father of a multitude, (by the addition of δνapparently shortened form of δξεο, translated many, or multitude, in this same verse and in Genesis 17:4. This seems a simpler derivation than to assume, as Gesenius and others, a lost root, ψδν.) Compare Genesis 17:15, where Sarai’s name is changed to Sarah. Thus the letter H, (δ,) which occurs twice in the memorial name Jehovah, is incorporated in the new names of both the father and mother of the chosen seed. Comp. the “new name” of Revelation 2:17; Revelation 3:12. By these new names Abraham and Sarah become divinely consecrated, as they had not so fully been before. 6. Exceeding fruitful… nations… kings — A threefold promise, enhanced in the two following verses by the mention of “an everlasting covenant” and “an everlasting possession.” Mark the gradation. 1) A numerous posterity, in itself an enviable blessing, and the glory of a Hebrew. 2) That posterity would branch out into nations; a higher honour still than merely that of a numerous family. 3) These nations should rise to the dignity of mighty civil powers, and be represented and ruled by mighty kings. 4) God’s covenant with Abraham would abide through all the ages, an everlasting covenant, by which all the families of the earth should be blessed. 5) The land of Canaan for an everlasting possession. The whole is crowned by the closing words of Gen 17:8. And I will be their God — Here observes Murphy, “the temporal and the spiritual are brought together. The land of promise is made sure to the heirs of promise for a perpetual possession, and God engages to be their God. The phrase perpetual possession has here two elements of meaning: first, that the possession, in its coming form of a certain land, shall last as long as the co-existing relations of things are continued; and, secondly, that the said possession, in all the variety of its ever grander phases, will last absolutely forever. Each form will be perfectly adequate to each stage of a progressive humanity. But in all its forms, and at every stage, it will be their chief glory that God is their God.” 9. Thou shalt keep — God has now said what he for his part will do; here he directs Abraham’s part of observing the covenant. Comp. Genesis 17:4, note. 10. This is my covenant, which ye shall keep — That is, this is the sign or seal of the covenant which it will be your place to observe. Hence Stephen said: “He gave him the covenant of circumcision.” Acts 7:8. Every man child among you shall be circumcised — Here was a positive commandment, as direct and uncompromising as the absolute prohibition of the fruit of the tree of knowledge. Genesis 2:17. Obedience must now supplement faith. “Circumcision was confined to the male sex. This was neither owing to the physical nor to the ethical state of woman, but to the dependent position which she occupied in antiquity. Circumcision implies as much the humiliation as the exaltation of man, expressing as it did both his natural incapacity for being a member of the covenant, and his special divine calling in that direction. The absence of circumcision does not convey that these lessons and privileges applied not to woman also, but that she was dependent, and that her position in the natural and covenant life was not without the husband, but in and with him, not in her capacity as woman, but as wife and mother.” — Kurtz. 11. Circumcise the flesh of your foreskin — The act of circumcision consisted in cutting off the prepuce, or foreskin, which covers the glans of the penis in males. Whether this custom originated with this covenant with Abraham, or whether it was in use among ancient peoples before this time, is a disputed question. It appears probable, on the whole, that the practice was older than Abraham, and the language here used seems to favour this view. Were this the origin of circumcision, we should naturally have expected particular directions as to the mode of performing it, but the absence of such directions rather implies that the custom was not new, or strange. As the rainbow appeared in the sky before it was made the token of God’s covenant with Noah, and as divers baptisms were in use before the baptism of water was made a sacrament of the Christian Church, so circumcision may have been practised before Abram’s time, but was consecrated into a new meaning by the Abrahamic covenant. Abraham “received the sign of circumcision,” says the apostle, “a seal of the righteousness of the faith which he had yet being uncircumcised.” Romans 4:11. The typical significance of circumcision arises from the consideration that, as the depravity and corruption of human nature are transmitted by generation, and the promise is to the seed of Abraham, so the organs of generation receive the symbol of “putting off the body of the sins of the flesh,” (Colossians 2:11,) and the chosen seed are thereby set apart and consecrated as holy unto the Lord. The spiritual significance of the rite is recognised in such texts as Leviticus 26:41; Deuteronomy 10:16; Deuteronomy 30:6; Ezekiel 44:7; Romans 2:28-29. For more on the subject of circumcision, see note at the end of this chapter. 12. Eight days old — A whole seven days must pass, and on the eighth day the ceremony. Comp. Genesis 21:4; Leviticus 12:3; Luke 1:59; Luke 2:21; Philippians 3:5. For this, perhaps, a twofold reason may be assigned: the symbolism of the sacred number seven, and the necessity that the child should have sufficient age to endure the operation. 13. He that is born in thy house — The bond slave of a patriarchal family as distinguished from one bought or taken in war. Comp. Genesis 14:14. 14. Shall be cut off from his people — This may mean either excommunication, or, as these words seem to signify in Exodus 31:14, the penalty of death. The neglect of such a sign and ordinance would be an open breach of the covenant, and demand a severe penalty. He hath broken my covenant — To neglect this sign was looked upon as open and defiant disobedience. It was equivalent to a violation of the covenant itself. Note now the five points of circumcision: 1) It was an outward ceremony of the flesh. 2) It was the token of the covenant. 3) It was to be performed on the eighth day. 4) It was to be applied to all the regular household. 5) It was imperative and inviolable under penalty of death. 15. Sarai… Sarah — The precise meaning of the name Sarai (ùׂ ?øé) is not easy to decide, but the sense of my princess, generally adopted by the older interpreters, appears the most simple. In this sense she is heroine, princely, noble, in a more special idea of being the princess of a single race; or high princess, as Abram was high father. Sarah means princess, and “aptly is she so named, for she is to bear the child of promise, to become nations, and be the mother of kings.” — Murphy. Compare note on change of Abram’s name, Genesis 17:5. Though Sarah and her female descendants receive not the sign of the covenant, they nevertheless are divinely recognised as identified with the chosen people, and heirs of the promise. 16. She shall be a mother of nations — Hebrews, she shall become nations. Hence appropriately named Sarah, the princess. 17. Laughed — Abraham’s prostration, and the whole tenor of this history, forbid the supposition that this was the laughter of incredulity. It was the excessive outburst of joyful emotion over these precious promises. By faith Abraham now saw the day of redemption and was glad. John 8:56. Said in his heart — The questions which follow are not to be understood as the expressions of doubt, but as exclamations of exultant wonder. 18. O that Ishmael might live before thee — The patriarch seems to fear that Ishmael is to be cut off. The boy of thirteen has won a deep place in his father’s heart, and notwithstanding the promise of a son by Sarah, he yearns to see Ishmael blessed of God. 19. Call his name Isaac — Which means, he shall laugh. A memorial of Abraham’s joyful emotion and wonder here recorded. 20. Ishmael, I have heard — Allusion to the meaning of the name, God will hear. See Genesis 16:11, note. Twelve princes — See Genesis 25:12-16. 22. God went up from Abraham — These words imply some open epiphany. Probably the Angel of the Lord appearing and ascending, as in the case of Manoah. Judges 13:20. 23. Abraham… in the selfsame day — The promptness of his obedience is noticeable. Abraham’s “faith wrought with his works, and by works was faith made perfect.” James 2:22. 25. Thirteen years old — Josephus (Ant., 1:12, 2) says the Arabians, because of this, do not circumcise their children until the thirteenth year. NOTE ON . The practice of circumcision obtained among many ancient nations, and was probably in use before the time of Abraham. See note on Genesis 17:11 above. Herodotus was unable to determine whether the Egyptians learned the custom from the Ethiopians, or the Ethiopians from the Egyptians. Herod., 2:104. Both nations observed the custom from the earliest times, and it is difficult to believe that they would have borrowed it from the Hebrews. The practice also prevailed among the Colchians of Asia and the savage Troglodytes of Africa, (Diod. Sic., 3:31,) and is still continued by several African tribes and the inhabitants of many islands of the Pacific. , Races of Men, pp. 153, 199. The Abyssinian Christians are said also to perform this rite at the present day, and upon both sexes. LUDOLF, Hist. Ethiopia, 1. 19. The practice prevailed also among the Phoenicians and Syrians (Herod., 2:104) and the Moabites, Ammonites, and Edomites. Jeremiah 9:25. The Arabians perform the rite after the thirteenth year, thus following the example of Ishmael. Genesis 17:25 above, note. Mohammed was circumcised, according to the custom of his countrymen; and, though the Koran does not enjoin the practice, circumcision is as common among the Mohammedans as among the Jews. As to the origin and reason of this practice many hold that it was introduced in those southern countries not as a religious rite, but from a physical cause. It is believed that the burning temperature of those climes, in many cases combined with a peculiar bodily structure of those races, gave rise to the custom. It was thought to prevent painful diseases and such disorders as phimosis, and gonorrhoea spuria. Modern travellers testify that it precludes great physical inconvenience among the Bush-men; and the Christian missionaries who tried to abolish it in Abyssinia, were compelled, by the dangerous physical consequences, to desist from their plans. Herodotus observes that the Egyptian priests were circumcised for the sake of cleanliness, deeming it better to be clean than handsome. Herod., 2:37. It was observed, however, in the course of time, that many tribes and nations inhabiting the same zones remained uncircumcised without perceptible injury or inconvenience. The Philistines seem never to have adopted the custom. The Edomites neglected it, (Josephus, Ant., 13:9, 1,) and some classes of the Egyptians omitted it; and when, in the time of the Persian and Greek dominion, the primitive institutions of Egypt were neglected or underwent important modifications, circumcision ceased to be a national custom. The priests alone preserved it as a mark of their superior purity. Kalisch. But whatever the occasion or reason of its origin, the Egyptian priests doubtless connected some religious significance with the rite of circumcision. Other nations also probably associated it with sacred mysteries. It has been thought that among idolatrous peoples it may have had some reference to the deification of the powers of nature, and especially those of generation. It is impossible, however, to determine exactly what religious significance the heathen nations attached to the custom. But if it seem strange that a custom practised by idolatrous tribes should have been made a sign and seal of God’s covenant with Abraham, let us consider that almost every religious ceremony of the Hebrew people was based upon some prevailing Eastern custom or tradition, and that it was divested of base and superstitious elements by such appropriation to new purposes, and exalted to be the vehicle of lofty doctrines. This accommodation to traditionary practices, says Kalisch, secured the external success of the true religion, while the transformation of rotten and idolatrous institutions into laws of indestructible vitality, constitutes its indisputable claim to originality, and commands the admiration of all ages. With Abraham and his posterity it became the sacred token of a blood-covenant, the most solemn and obligatory conceivable, between man and God. Abraham became henceforth, ina notable sense, “the friend of God.” 2 Chronicles 20:7; Isaiah 41:8; James 2:23. Genesis 17:10-11, above, are thus paraphrased by Trumbull: “The blood-covenant of friendship shall be consummated by your giving to me of your personal blood at the very source of paternity — ’under your girdle;’ thereby pledging yourself to me, and pledging also to me those who shall come after you in the line of natural descent.” The Blood Covenant, p. 217. New York, 1885. The rite was in the earliest times performed with a stone knife, (Exodus 4:25; Joshua 5:2,) sometimes by the mother, but generally by the father of the child. Afterwards it became the business of a physician, but in modern times it is performed by a special officer. The eighth day after birth was the usual time for the circumcision, (Leviticus 12:3; Luke 1:59,) at which time the child is named. In the course of the ceremony the following is uttered: “Blessed art thou, O Lord, our God! who hath sanctified his beloved from the womb, and ordained an ordinance for his kindred, and sealed his descendants with the mark of his holy covenant. Preserve this child to his father and mother, and let his name be called in Israel, A, the son of B. Let the father rejoice in those that go forth from his loins, and let his mother be glad in the fruit of her womb.” See more in the Biblical Cyclopedias, under the word Circumcision. ANGELS, Genesis 18:1-15. 1. The Lord appeared — This is the sixth revelation of promise to Abraham. 1) The call and promise while yet in his father’s house. Genesis 12:1 to Genesis 3:2) At the oak of Moreh. Genesis 12:7. 3) After his separation from Lot. Genesis 13:14 to Genesis 17:4) The covenant of the Word and vision of chap. 15. 5) The covenant of circumcision, in chap. 17. And after this sixth revelation, and after Isaac’s birth, when God will test the patriarch once more, we have the seventh revelation in connexion with the offering of Isaac in the land of Moriah. Genesis 22:1-18. Thus the father of the faithful has a sevenfold revelation of promise and of prophecy. Plains of Mamre — Or, oaks of Mamre. See on Genesis 13:18. Sat in the tent door in the heat of the day — A truly Oriental picture. Travellers at the present day often observe the like; the sheik sitting under an awning or in the shade of a tree or grove, and ready to repeat the ancient style of hospitality to the passing traveller. 2. Three men — An angelophany, in which the celestial messengers took on the form and habits of ordinary men. It appears from what follows that one of these was the Angel of Jehovah, (see note on Genesis 16:7.) who speaks in the Divine name and represents Deity himself. Comp. Genesis 18:13; Genesis 18:17; Genesis 18:20; Genesis 18:22; Genesis 18:26; Genesis 18:33. But such a manifestation of Jehovah in human form appears extraordinary, and has been made the subject of ridicule by unbelievers. What! they say, God eating veal along with Abraham! Abraham washing God’s feet, and feeding him with cakes! That is worse than heathen idolatry. But the same difficulty holds with the theory that the three men were angels. Did Abraham wash the feet of angels and feed them with veal and cakes? That seems clearly to be the purport of the narrative; and before we hasten to pronounce it absurd or heathenish, let us calmly consider why such a theophany and such an angelophany should be thought incredible? It will not be denied that God has the power thus to manifest himself. He could have assumed a human form, and done all that is here recorded. But it is assumed that such action is incompatible with the divine majesty and the spiritual nature of God. But who knows this? Or who is competent to say that it was improper, and unworthy of Jehovah to reveal himself thus in human form to the father of the faithful? It would, indeed, be unseemly and idolatrous for us to represent God under a human or any other form. This is expressly forbidden. Exodus 20:45. But if God may reveal himself in a pillar of cloud, or a pillar of fire, or a burning bush, why not also in a human form? The Christian who believes that God was “manifest in the flesh” in the person of Jesus Christ, will not regard this theophany with strange wonder, or incredulity. When we consider the special purpose of this appearance of Jehovah to Abraham, namely, to bring Sarah to a belief in the promise, we may well suppose that the human form would have been the most suitable semblance under which Jehovah could appear. Such a theophany would adumbrate the future seed, the Christ of God, born of a woman, yet declared to be the Son of God, with power; who would eat and drink with men, and wash the feet of his disciples, that he might teach them the same lesson of humble service. He was seen and ministered unto by angels. He, even after his resurrection, ate before his disciples, to convince them that he was no unsubstantial spectre. Luke 24:43. So the God of Abraham makes this revelation a most intense reality to him, and through him to Sarah, that she may become partaker of his faith, and a proper mother of the chosen seed. 3. My Lord — àãðé, Adonai, not Jehovah, as the Targum of Onkelos here reads. The patriarch thus seems to address himself to one of the three messengers, as if in him he recognised at once the Angel who had visited him before. But we may translate it as plural, my lords. Comp. Genesis 19:2; Genesis 19:18. The passage in Hebrews 13:1, “Some have entertained angels unawares,” is generally supposed to refer to this event and that of Gen 19:2. We may believe that, at the first, Abraham was not aware that his guests were angels, but that gradually the fact became known to him; or he may have been impressed at once with the feeling that the one was Jehovah’s Angel, while he did not perceive that the others were angels also. If now I have found favour — Abraham’s language throughout is a genuine and lifelike example of the manner of a hospitable and generous Oriental chief. 4. Wash your feet — Ablutions of all kinds are very common in the East, and considered essential as safeguards against the leprosy. But feet washing was among the most common rites of hospitality. Comp. Genesis 19:2; Genesis 24:32; Judges 19:21. The foot was usually protected only by a sandal, and after a journey over the heated roads or fields, the washing of the feet was peculiarly gratifying to the traveller. 5. For therefore are ye come to your servant — Or, for therefore have ye passed over to your servant. That is, Abraham recognises a divine providence in their having passed over to him that they might be comforted in their hearts and refreshed by him. 6. Abraham hastened — The haste or rapidity with which a hospitable feast is prepared by an Oriental for his guest is notable. See on 1 Samuel 28:24. The words make ready quickly are, in the Hebrew, but the same word îäø, hasten. Three measures of fine meal — The measure, or seah, is supposed to have been about one peck, and accordingly the large quantity of flour taken shows the bounty of Abraham’s hospitality. He would prepare a royal feast. Cakes upon the hearth — Such were usually baked among the coals. 7. A calf tender and good — He selects the choicest of his young cattle, “the fatted calf,” (Luke 15:23; Luke 15:30,) the greatest luxury of the kind at his command. 8. Butter — “This is commonly clotted cream. The milk is chiefly that of the goat, which is very rich and sweet, rather sickening to an unpracticed taste. This kind of milk we found abundant in Palestine, and no other.” — Jacobus. Stood by them — As a reverent attendant and waiter, fully appreciating the honour of the occasion. They did eat — As truly as did the risen Lord. Luke 24:43. It was not because they needed food, but as, in our Lord’s case, to convince Abraham and Sarah of the reality of this divine visitation. See on Genesis 18:2. “If the angels had assumed human bodies, though but for a time, there would have been nothing strange in their eating. In any case the food may have been consumed, miraculously or not; and the eating of it was a proof that the visit of the angels to Abraham was no mere vision, but a true manifestation of heavenly beings.” — Speaker’s Com. 9. Where is Sarah — Here comes out the main purpose of their visit. Sarah’s lack of faith must be overcome by a divinely inspired confidence that will put all doubt and trifling aside. 10. He said — The question of Gen 18:9 was common to the three — “they said.” Now HE, the prominent One, whom Abraham, in Genesis 18:3, called “My Lord,” speaks in the person of the Almighty, assuming power to accomplish what he promises. I will certainly return — He speaks as if about departing. Like a passing traveller, he will now depart, but he will return again. According to the time of life — Reference to what he had previously promised, in a very recent revelation, “at this set time next year.” Genesis 17:21. 12. Sarah laughed — The context here shows that Sarah’s laugh was that of incredulity, as the context of Gen 17:17, shows that Abraham’s laughing was that of joyful wonder. Sarah laughed within herself, not aloud, nor with prostration, as yielding confidently to the joy of the promise, but with secret incredulity. My lord — See 1 Peter 3:5-6. 13. The Lord said — Here the speaker is expressly called Jehovah. He also shows his knowledge of the thoughts of Sarah, and in the next verse identifies himself with Jehovah, saying: “Is any thing too hard for Jehovah? At the time appointed I will return,” etc. All this is incompatible with the idea that the speaker merely personates Jehovah. 15. She was afraid — The direct response to her thoughts, the searching words, the implied rebuke, the evidence from the words that the speaker was Jehovah, all this filled her with a sudden amazement and terror, and under the fear of the moment she denied, saying, I laughed not — The denial was immediately silenced by the answer, Nay, but thou didst laugh; and we may well believe that doubt was changed to faith, and Sarah also believed the promise, and, as Kurtz observes, was “thus rendered capable to become the mother of the promised seed.” ABRAHAM’S FOR SODOM, Genesis 18:16-33. 16. Rose up — As travellers about to depart. Looked toward Sodom — Hebrews, looked on the face of Sodom. Turned their faces in that direction. The promise has been confirmed to Sarah, and now, in Abraham’s future, all is hopeful and bright. But from this message of grace the angels turn to a work of judgment. Their look toward Sodom was the beginning of the working of wrath. Abraham went with them — Thus showing the courtesy and care of a true host, to see his guests off safely on their way. 17. Shall I hide… which I do — Here, again, Jehovah speaks in his own name and person, and the style of the narrative gives a lifelike reality to every circumstance. How like a bosom friend he speaks! The Septuagint reads: “By no means will I hide from Abraham, my child, what I do.” From such companionship Abraham was truly called “the friend of God.”2 Chronicles 20:7; Isaiah 41:8; James 2:23. 19. For I know him — Rather, I have known him, in order that he may command, etc. The words I have known refer to the divine choice or election of Abraham. I have known, loved, favoured, called, Abraham for the purposes here named. Command his children — One of the most noticeable and beautiful things in the history of God’s chosen people is the family government and religious instruction maintained in the home and household. The parental authority was duly exercised, not in harsh, tyrannical, or provoking ways, but in godly discipline and order. The principles of justice and righteous judgment — that is, rectitude in thought and action — were instilled into all their hearts. To observe and practise these is to keep the way of the Lord; that is, God’s way for man to live and act. The parental and family discipline here extolled presents the following: 1) It is grounded in the divine favour. 2) It is authoritative and firm. 3) It affects the servants and dependents of the household as well as the children. 4) It is imbued with religious life and principle. 5) It exalts justice and righteous judgment. 6) It is perpetuated after the patriarch passes away, and it lives in his posterity. 7) It insures the fulfilment of the promises. 20. The cry of Sodom — The cry of the sins and abominations of Sodom, which went up to God, like the voice of Abel’s blood (Genesis 4:10) demanding punishment. 21. I will go down — From the high lands of Hebron to the vale of Siddim. This manner of speaking is every way appropriate to the form in which the Lord revealed himself on this occasion. The incarnation itself was but an accommodation on the part of God to the conditions of man’s life, and all such modes of speech as this are an accommodation to human thought. Jehovah thus declares that he will not move in judgment on a wicked city without longsuffering, care, and personal knowledge of all things. 22. The men turned… and went — Two of them thus turned away to Sodom, as we gather from Genesis 19:1, and the added statement that Abraham stood yet before the Lord. Jehovah, who has all along been presented as one of the three, remains to speak further with Abraham, but silently dismisses his attendants, who understand their further mission, and go about it. 23. Abraham drew near — He perceived the purpose of wrath, and was moved with the thought of a whole city, or group of cities, perishing, and said, Wilt thou also destroy the righteous with the wicked? He does not plead for the wicked, but for the righteous; not for mercy, but for what seems to him as justice. He, doubtless, also, felt for his nephew Lot, and in general for all those whom he had, by his military prowess, rescued from the eastern invaders. 24. Peradventure there be fifty — He begins his intercession with this moderate number. Surely if half a hundred righteous people are living in the city, for their sake it should be spared. 25. That be far from thee — An exclamation of indignant aversion; ημμδμκְ; abominable to thee! Shocking to thee would be an act like that! 28. There shall lack five — First he drops to forty-five; then to forty; then to thirty; then to twenty; and finally to ten. Conant observes on this whole passage that it has “no parallel, even in sacred history. With earnestness, but with unaffected humility, devout courtesy, and a reverent freedom, the patriarch presses his suit on behalf of the few righteous men in Sodom. On the other hand, Jehovah receives the intercession of his servant graciously, and admits the reasonableness of his plea by granting all that he desires. There is a beautiful aptness in the turn given to the first plea for a slight abatement of this number; ‘Wilt thou for five destroy the whole city?’ The whole passage is singularly felicitous and beautiful, in conception and expression.” 33. Went his way — Abraham ceased to intercede and Jehovah ceased to answer. Other works and plans engage Jehovah, and he passes from one scene to another. Lo, all we see and know “are but parts of his ways.” “My father worketh hitherto, and I work.” John 5:17. The Theophanies of the Old Testament furnish not only profound revelations of Deity, but inspiration to holy activity. In Abraham’s intercession we do well to note: 1) How the righteous may be the salt of the earth. 2) The long-suffering and the righteousness of God. 3) The humility and boldness with which we should plead before God. 4) The efficacy of prayer. 1. Two angels — Hebrews, the two angels, evidently the two who left Abraham on the heights. Genesis 18:22. Knobel suggests that Jehovah, the most holy, sent his angels, but would not himself enter the wicked city. At even — They dined with Abraham in the heat of the day; they will sup with Lot. Sat in the gate of Sodom — “The gate of the city was, in the ancient towns of the East, the common place of public resort, both for social intercourse and for public business. This gate of the city nearly corresponded with the forum, or market-place of Greece and Rome. Not only was it the place of public sale, but judges and even kings held courts of justice there. The gate itself was probably an arch, with deep recesses, in which were placed the seats of the judges, and benches on either side were arranged for public convenience. Comp. Genesis 34:20; Deuteronomy 21:19; Deuteronomy 21:22; Deuteronomy 21:15; Rth 4:1.” — Speaker’s Com. 2. My lords, turn in — He shows a hospitality like Abraham, and like him entertains angels unawares. Wash your feet — See on Genesis 18:4. Nay… in the street — They make as though (comp. Luke 24:28) they would not accept his hospitality, thus testing him. By the street we are to understand the broad, open places of the city, which, in that warm climate, would not be an uncomfortable place to lodge. 3. Made them a feast — ξωׁ ?ϊδ, a feast, is the name usually given to a great feast or banquet. Comp. Genesis 21:8; Genesis 26:30; Genesis 40:20; 1 Samuel 25:36. Unleavened bread — This is the first occurrence of the word ξφεϊ, found nearly always in the plural, and translated unleavened bread. It means sweetness, (Gesenius, Lex.,) and denotes bread not made sour by leaven — not allowed time to ferment. 4. All the people from every quarter — Hebrews, from the extremity, that is, of the city. Here we have a picture of the vilest kind of a rabble, debased to the most shameless licentiousness. 5. Bring them out unto us, that we may know them — A euphemism, pointing to the unnatural crime of pederasty, an abomination into which the Canaanitish nations were sunken, and for which they were cast out. Leviticus 18:22-25; comp. Judges 19:22-25; Romans 1:27. From this incident this crime against nature has received the name of Sodomy. Comp. Isaiah 3:9. 8. Two daughters — This proposition of Lot is utterly shocking and outrageous. But see Judges 19:24, and note there. “We may suppose,” says Murphy, “that it was spoken rashly, in the heat of the moment, and with the expectation that he would not be taken at his word.” The Oriental idea of hospitality would also lead a man to lay down his own life, or go to almost any extreme, for the safety of his guest. With every possible apology, however, Lot’s proposal in this case reveals how his long residence in the wicked city had lowered his moral tone. 9. Stand back — Hebrew, approach far off; or, draw near farther away. The coarse cry of a mob. Kalisch explains: “Approach nearer to us, farther away from the door.” He will needs be a judge — This Lot, who forsooth came in to sojourn merely, will persist in playing the judge. 11. Smote — By an exercise of supernatural power. Blindness — The word ρπεψιν is used only here and 2 Kings 6:18, and in both places denotes a miraculous penal stroke. It seems to denote mental aberration as well as inability to see. Hence the Sodomites recognised not the real nature of the stroke, but wearied themselves to find the door. What a wickedness and perversity is here displayed! “That the old and young should come; that they should come from every quarter of the city; that they assault the house, notwithstanding the sacred rights of guests; that they so shamelessly avow their pederastic purpose; that they will not even be appeased by Lot, to whom they once owed their salvation, (chap. 14,) and that they did not cease to grope for the door after they were stricken with blindness; this is the complete portraiture of a people ripe for the fiery judgment.” — Lange. 12. Hast thou here any besides — For Lot’s sake, sons, daughters, family, and possessions may be saved. So, on the other hand, in the ministry of vengeance, all these perish with the accursed father. Joshua 7:24-25. 13. We will destroy this place — Now they announce themselves as ministers of wrath to Sodom. 14. Which married his daughters — Hebrews, takers of his daughters. The Vulgate renders, who were about to take his daughters; and hence it has been generally supposed that his daughters were only betrothed, not actually married. The Hebrew expression will, however, allow the meaning of actual marriage, and Genesis 19:15 distinguishes the two daughters “which are here,” as if to imply other daughters not present with Lot at the time. No mention is made of sons, except incidentally by the angel, in Genesis 19:12, and there by way of question as to whether he had any in the city. No other mention of sons being made, and the fact that he went and alarmed his sons-in-law, argues rather that he had no sons. Seemed as one that mocked — This is usually explained as meaning, he seemed to them to be jesting, or trifling. But this verb, in the Piel form, is everywhere used of lascivious sports, or carnal intercourse. His sons-in-law, familiar with the lewd practices so common in the streets of Sodom, supposed Lot was out indulging lascivious passions. See note on Genesis 21:9. 15. When the morning arose — Or, as the dawn went up; as it began to turn towards day, “when the morning star rose.” — Kalisch. It was after sunrise when Lot reached Zoar, (Genesis 19:23,) so that he must have left Sodom some time before. Hastened Lot — It was hard for him to tear himself so suddenly away from his home. Which are here — Hebrews, which are found. This implies other daughters which were not found. In the iniquity of the city — The city and its iniquity are to be blotted out together, and those who perish with the city, perish with and in its iniquity, being identified with it. 16. While he lingered — Still he clings to his home and possessions, and must needs be forced away. Brought him forth — Thus the mercy of Jehovah, working by the hands of these two angels, reaches forth and grasps Lot and his wife and daughters from the impending ruin. 17. He said — Does Jehovah himself now appear again with the two angels, or is one of the two angels here intended? Either view is possible, but perhaps the more simple and obvious one is, that it is here one of the two angels that speaks. The angel’s words breathe with a quivering energy. Note the four commands: 1) Escape for thy life — It is a race for life. 2) Look not behind thee — One backward look may prove thy ruin. 3) Neither stay thou in all the plain — All this fair circle of the Jordan, (Genesis 13:10,) on which Lot had cast covetous eyes, was now a doomed field, from which he must get himself utterly away. 4) Escape to the mountain — The mountains of Moab, on the east of the Dead Sea, were probably intended. Away to the hills must he now betake himself for safety who once left the hills for this attractive valley. The escape, escape, repeated twice, intensifies the thought of his imminent peril, and now it is added: Lest thou be consumed — Deadly destruction and wrath hover over all the plain. 18. My lord — Or, as translated in Genesis 19:2, my lords. The Masorites mark the word here as “holy,” but in Genesis 19:2 as “profane.” But this is scarcely a necessary distinction. The address would be an appropriate form of salutation, whether the person addressed be Jehovah or one of the angels. Lot’s petition betrays exceeding weakness. He pleads the mercy already shown, inability to do what is commanded, and fear lest the threatened evil overtake him before he can reach the eastern mountains. He urges, finally, that he may be permitted to flee into a neighbouring city, first, because it was near; second, because it was a little one; and then, because, with such permission, there was hope that he might live. How different this from the faith of Abraham! 20. This city — It appears that this city was near to Sodom, and a small town, and for this reason called Zoar, (Genesis 19:22,) which means small. Its previous name was Bela. Genesis 14:2. Nearly all ancient tradition and local names indicate that Zoar and the other cities of the plain were located at the southern end of what is now the Dead Sea. See on Genesis 14:2. Robinson locates Zoar on the southern side of the Wady Kerak, in the eastern part of the Lisan peninsula. 21. I have accepted thee — Hebrews, I have lifted up thy face. Metaphorically, the supplicant is supposed to have his face bowed down to the earth, and a granting of the prayer thus offered was a lifting up of the face. 22. I cannot do any thing till thou be come thither — Mark the limitations of judgment by the purposes of grace! The angel of destruction is held back from his deadly work until Lot is rescued. 23. The sun was risen — Hebrews, the sun went forth over the earth.That is, the sun was up before Lot completed his flight. From dawn (Genesis 19:15) to sunrise was but a little time to effect such an escape. But the refugees were probably strengthened by the angels. 24. The Lord rained… from the Lord — The divine names here used are JEHOVAH. Jehovah sent rain, or caused it to rain, (äîùׂ ?éø,) from Jehovah out of the heavens. Naturally enough have divines discerned in this peculiar statement the idea of some mysterious interaction of Jehovah and his angel. No doubt the truth is, as many put it, that “the Lord rained from himself;” but it is also true that in that mysterious there are distinguishable powers and forms of self-manifestation, and these are profoundly intimated in such passages as this, and those that speak of the angel of Jehovah. See on Genesis 16:7. Such intimations are not to be pressed as proofs of the divine Trinity, but may be properly regarded as inspired adumbrations of a plurality of persons in the unity of God. Brimstone and fire — These are expressly said to have been rained out of heaven, and the circumstances amply detailed in this and the preceding chapters and the whole context, set forth the manner of the event as miraculous. But we may well believe that in this event, as in the plagues of Egypt, God used natural agencies to accomplish his will. “We know,” says Dr. E. Robinson, “that the country is subject to earthquakes, and exhibits also frequent traces of volcanic action.… Perhaps both causes were at work; for volcanic action and earthquakes go hand in hand; and the accompanying electric discharges usually cause lightnings to play and thunders to roll. In this way we have all the phenomena which the most literal interpretation of the sacred records can demand. Further, if we may suppose that before this catastrophe the bitumen had become accumulated around the sources; and had, perhaps, formed strata spreading for some distance upon the plain; that possibly these strata in some parts extended under the soil, and might thus easily approach the vicinity of the cities, then the kindling of such a mass of combustible materials, through volcanic action or by lightning from heaven, would cause a conflagration sufficient not only to engulf the cities, but also to destroy the surface of the plain, so that ‘the smoke of the country would go up as the smoke of a furnace,’ and the sea, rushing in, would convert it into a tract of waters.” — Biblical Researches, vol. ii, p. 190. 25. Overthrew those cities… plain… inhabitants… that which grew — Note the fourfold destruction. This sudden and awful ruin is referred to repeatedly as an example of God’s fearful judgments upon the wicked. Comp. Deuteronomy 29:23; Jeremiah 49:18; Jeremiah 40:40; Zephaniah 2:9; 2 Peter 2:6. It is interesting to notice in this connexion the remarks of the old geographer Strabo, who was born about half a century before Christ. Near Masada, he says, “are to be seen rocks bearing the marks of fire; fissures in many places; a soil like ashes; pitch falling in drops from the rocks; rivers boiling up and emitting a fetid odor to a great distance; dwellings in every direction overthrown; whence we are inclined to believe the common tradition of the natives, that thirteen cities once existed there, the capital of which was Sodom, but that a circuit of about sixty stadia around it escaped uninjured. Shocks of earthquakes, however, eruptions of flames and hot springs, containing asphaltus and sulphur, caused the lake to burst its bounds, and the rocks took fire. Some of the cities were swallowed up; others were abandoned by such of the inhabitants as were able to make their escape.” Book 16:2, 44. Bohn’s Ed. Comp. Tacitus, Hist., 5:7, and Josephus, Ant., 1:11, 4, and Wars, 4:8, 4. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 26. His wife looked back — Prompted by her longing for what she had left behind, and a curiosity to witness the destruction. Her example is given as a warning against desire and effort to take one’s goods when God calls away. Luke 17:32. She became a pillar of salt — Looking backwards and lingering behind, she was probably smitten by the fire and brimstone, and afterwards covered over by a deposit of salt, and became a mound, or pillar, like those which may even now be seen at the southern end of the Dead Sea. The apocryphal Book of Wisdom (x, 7) says that in that waste land to this day “a standing pillar of salt is a monument of an unbelieving soul,” and accordingly many a traveller has sought to identify this pillar. The… following cut represents a column, called by the Arabs Bint Sheik Lot, which was visited by Palmer, and described as “a tall, isolated needle of rock, which really does bear a curious resemblance to an Arab woman with a child upon her shoulder.” But he observes, “the rock discovered by us does not fulfil the requirements of the Scripture story, but there can be no doubt that it is the object which has served to keep alive for so many ages the local tradition of the event.” 27. Early in the morning — Probably the morning of the day of destruction is intended; the next day after his intercession. While Lot is entering Zoar, on the east of the plain, Abraham is gazing from the west upon the smoking gorge between them. They are now separated by a great gulf, and come no more together. 28. Looked toward Sodom… smoke — The fearful sight shows him that there were not even ten righteous persons to be found in Sodom. But Abraham’s intercession had an answer in the salvation of Lot. See Genesis 19:29. As the smoke of a furnace — The rain of fire and brimstone left behind it a smoking ruin, and the deep depression from which the smoke ascended might well remind one of the mouth of a furnace. LOT’S , Genesis 19:29-38. 29. God remembered Abraham, and sent Lot out — Thus Lot’s rescue is attributed to Abraham’s prayer. This was Lot’s second rescue by the help of Abraham. See Genesis 14:16. 30. In the mountain — One of the mountains on the east of the Dead Sea, afterwards known as the mountains of Moab. He who covetously chose the inviting plain (Genesis 13:11) now gladly seeks the mountain. He feared to dwell in Zoar — The terror of Sodom’s fall entered into his soul, and he feared to dwell so near the scene of ruin as was Zoar. He knew, also, that even that little city was at first among those doomed to destruction. Dwelt in a cave — The rocks and mountains on the east of the Dead Sea abound in caves, many of them, perhaps, the original homes of the Horites. See on Genesis 14:6. 31. The firstborn said unto the younger — The infamous measures which this elder daughter proposed, and in which she was readily followed by her younger sister, shows what demoralizing power the city life of Sodom had exerted over them. They became familiar with “the filthy conversation of the wicked,” (2 Peter 2:7;) their sisters had married, and perhaps they themselves had been betrothed to men of Sodom, (see on Genesis 19:14-15,) and possibly their mother was a woman of Sodom, (note on 13, 14;) what could be expected of daughters grown up amid such surroundings! Even though Lot held the faith of Abraham, and reproved his wicked neighbours, his worldly-mindedness was strong, and his parental discipline as feeble, perhaps, as Eli’s. 1 Samuel 2:22-25. Not a man in the earth — That is, in the land, or country around them. We are not to understand by this, as some of the ancient interpreters, that Lot’s daughters believed the whole human race to have been destroyed, but that they had no hope of marriage with any of the men of the country to which they had fled. 33. He perceived not — “These words do not affirm that he was in an unconscious state; they merely mean that in his intoxicated state, though not entirely unconscious, yet he lay with his daughters without clearly knowing what he was doing.… But Lot’s daughters had so little feeling of shame in connexion with their conduct, that they gave names to the sons they bore which have immortalized their paternity.” — Keil. 37. Called his name Moab — Which means, from father. This, we are informed, was the origin of the Moabites, who occupied the country on the east of the southern half of the Dead Sea, formerly occupied by the Emim. Deuteronomy 2:11. 38. Ben-ammi — Which means, son of my people; that is, begotten of my own race. The Ammonites expelled the Zamzummim, and occupied their land, on the north of the territory of Moab. Deuteronomy 2:19-21. “In Lot’s history we may trace the judgment as well as the mercy of God. His selfish choice of the plain of the Jordan led him, perhaps, to present wealth and prosperity, but withal to temptation and danger. In the midst of the abandoned profligacy of Sodom he, indeed, was preserved in comparative purity, and so, when God overthrew the cities of the plain, he yet saved Lot from destruction. Still Lot’s feebleness of faith first caused him to linger, (Genesis 19:16,) then to fear escape to the mountains, (Genesis 19:19,) and, lastly, to doubt the safety of the place which God had spared for him, Genesis 19:30. Now again he is led by his children into intoxication, which betrays him, unconsciously, into far more dreadful wickedness. And then we hear of him no more. He is left by the sacred narrative, saved indeed from the conflagration of Sodom, but an outcast — widowed, homeless, hopeless, without children or grandchildren, save the authors and the heirs of his shame.” — Speaker’s Commentary. ABRAHAM AND , Genesis 20:1-18. 1. Abraham journeyed from thence — Not impelled by fear, as Lot (Genesis 19:30) when he went up out of Zoar, but probably impressed by the destruction of Sodom that he must not sojourn too long with any one heathen people. The south country — Hebrews, the Negeb. See on Genesis 13:1. Kadesh — On Trumbull’s identification of this place, see on Genesis 14:7. Shur — See on Genesis 16:7. The name Shur means a wall, and was, perhaps, first given to the high ridge or wall of rock extending north and south through the western portion of the desert et-Tih. This whole north-western part of the peninsula of Sinai thus came to be called the wilderness of Shur. See on Exodus 15:22. Gerar — Rowlands discovered a valley and ruins, some three hours journey south of Gaza, bearing the name of Gerar, but the identification has not been sufficiently confirmed. He merely sojourned in Gerar as a stranger and pilgrim, while his more permanent dwelling (the abode of his great household and the place where his vast herds remained) was the open pasture lands between Kadesh and Shur. 2. She is my sister — Here Abraham repeats the folly he had shown in Egypt. Comp. Genesis 12:11-17. Abimelech means, my father king, or fathers of the king, and seems to have been the common title of the Philistine kings, as Pharaoh was of Egyptian kings. 3. God came to Abimelech in a dream — It is interesting to note the use in this chapter of the divine names. Here it is God (Elohim without the article) who comes to him in a dream, and in Genesis 20:4 he calls him Lord (Adonai.) Then in Genesis 20:6, it is the God (Elohim with the article) who continues to speak with the Philistine king. In Genesis 20:11 Abraham speaks timidly of the fear of God, (Elohim without the article,) and uses the same indefinite name again in Genesis 20:13, as if accommodating himself to the notions of a heathen king. But in Genesis 20:17 it is said that Abraham prayed unto the God, (Elohim with the article,) and God (Elohim without the article) healed Abimelech, etc.; and then, in Genesis 20:18, it is finally declared that it was Jehovah, the covenant God of Abraham, who had interposed to preserve and honour the mother of the promised seed. Behold, thou art but a dead man — Hebrews, behold thee dead! Probably first of all an allusion to the deadness of the “wombs of the house of Abimelech,” (Genesis 20:18, note,) and also prospective of the certain death before him if he restored not the wife of Abraham, Genesis 20:7. For she is a man’s wife — Hebrews, and she mistress of a lord. Kalisch calls it “a pleonastic expression, the wife of a husband.” 4. Had not come near her — He and his house had apparently been smitten with some judgment (Genesis 20:6; Genesis 20:18) which restrained him from Sarah, and hindered his wife and maidservants from conception. From which it would seem that Sarah was removed some time from Abraham. Also a righteous nation — There seems to be in these words an allusion to the destruction of the Sodomites. The fame of that fearful judgment had probably spread through all the adjacent lands, and made a profound impression; and now, when God speaks in a dream to this king, Abimelech asks, in amazement, if his people are in danger of a judgment like those wicked sinners. In his emotion his language rises almost to a poetic strain: O Lord, a nation also righteous wilt thou slay?Did not he say to me, My sister is she?And she, she also, said, My brother is he.In the integrity of my heart, And in the innocency of my hands, Have I done this.In this king we may recognise an exceptional example of heathen uprightness. His ideas of righteousness, integrity, and innocence do not forbid polygamy, so that he has no compunction in adding Sarah to his harem. But he pleads sincerity and personal honour. Though lamentably low, he is far above the moral level of the Sodomites; and yet he needs the prayers and help of Abraham, who himself is far from the highest idea of innocence. Behold here the necessity of divine revelation. Without the word of the Lord, how could simple man come to know righteousness, or integrity, or purity? 6. In a dream — Repeated again from Genesis 20:3. It would seem as if the dream had been broken by the emotion of Abimelech, and after a period of wakefulness he dreamed again, and God again revealed himself. “The prophetic dream of the night is generally closely connected with the moral reflections and longings of the day. It is in full agreement with the nature of dreams that the communication should be made in several acts, not in a single one. See chaps. 37 and 41, and Matthew 2.” — Lange. Yea, I know — Or, I have known. Abimelech has not been without the knowledge and care of the true God, (δΰμδιν, the Elohim,) who now accepts his plea, and adds: I also withheld thee from sinning against me — God had overruled the whole matter. Comp. Genesis 20:3-4; Genesis 20:17-18, notes. 7. He is a prophet — Here the word prophet first occurs, but the spirit of prophecy had been abroad long before, speaking though Enoch and Noah. A prophet, ðáéà, is one who announces a divine message. The message itself may refer to things past, present, or future, so that prediction, or foretelling of events, is only incidental to prophecy, not its leading idea. On the distinction between the names prophet and seer, see note on 1 Samuel 9:9. Abraham was a prophet to Abimelech, and sent to pray for him; for prayer and praise were elements of prophesying. In the offering of sacrifices and in his intercession for Sodom, he appeared as priest. In his battles with the eastern kings, and in his disposal of the spoil, he appeared as king; so that in the father of the faithful we may see these several offices combined. 8. Rose early — The visions of the night had made a profound impression, stirring the depths of his soul, and he hastened with the dawn to inquire into the matter. Compare Daniel 6:19. Called all his servants — His courtiers and counsellors. Told all these things — This procedure is another evidence of the integrity and uprightness of this king. He has nothing to conceal, though much to excite and trouble him. The men were sore afraid — Their king had also become a prophet, and revealed to them the word of God, and the revelation filled them with deepest reverence and awe. 9. Abimelech called Abraham — The king remonstrated with Abraham “publicly, in the presence of his servants, partly for his own justification in the sight of his dependents, and partly to put Abraham to shame.” — Keil. Mark again the poetic fervour of his words:What hast thou done to us?And what have I sinned against thee?That thou bringest upon me and upon my kingdom A great sin?Deeds which should not be done Hast thou done with me.Abraham seems to have been stunned and confused by this sharp rebuke, and after some silence Abimelech asks again: 10. What sawest thou — What didst thou observe in us or among us to lead thee to do this thing? What didst thou take us to be? Others take the question to mean, “What hadst thou in thine eye; or what object hadst thou in view?” 11. Abraham said — Abraham’s answer has four points: 1) He thought the people of Gerar to be without the fear of God. 2) That they would therefore be likely to slay him, in order to obtain his wife. 3) She was, indeed, his sister. 4) They had both entered into an agreement at the beginning of their wanderings, that, for mutual safety, they would, among strange peoples, call each other brother and sister. Fear of God — The reverence and piety due before the Holy One. Abraham had, very probably, seen things in Gerar which were contrary to his ideas of uprightness, and he was prompted to his duplicity by the same motive of fear that actuated him in Egypt. Compare Genesis 12:12. 12. Daughter of my father — “Sarah’s name does not occur in the genealogies, and we do not know anything of her birth but that which is here stated. Such marriages, though forbidden afterwards, (Leviticus 18:9; Leviticus 18:11; Leviticus 20:17; Deuteronomy 27:22,) may not have been esteemed unlawful in patriarchal times, and they were common among the heathen nations of antiquity. Many Jewish and Christian interpreters, however, think that daughter here means granddaughter, and that Sarah was the same as Iscah, the sister of Lot, (Genesis 11:29,) who is called the brother of Abraham in Genesis 14:16.” — Speaker’s Commentary. 14. Took sheep and oxen — Compare the similar present of the king of Egypt, Genesis 12:16. 16. I have given thy brother — The use of the word brother, in this connexion, must have had for Sarah a pungent significance. A thousand pieces of silver — Hebrews, a thousand of silver. Whether they were shekels, or other coin, is a matter of mere conjecture, and the exact value of “a thousand of silver” is, therefore, unknown. It is also uncertain whether the silver here spoken of was an additional gift, or merely a round estimate of the value of the gifts specified in Genesis 20:14. Behold, he is to thee a covering of the eyes — These words have been understood in three different ways: 1) The pronoun he should be translated it, or this, (so Sept. and Vulg.,) referring to the gift of silver, which was presented to Abraham to purchase a veil to cover Sarah’s face. It is alleged that in the ancient East it was a custom for married women to go veiled, and unmarried women to go unveiled — a custom which Sarah seems to have disregarded. 2) The silver was given as an expiation or atonement to make satisfaction for the wrong done to Sarah and all others connected with Abraham. The expression cover the eyes, is thus supposed to be equivalent with cover the face, in the Hebrews of Gen 32:20, and there translated “appease.” 3) Abraham himself is declared to be a veil unto Sarah; that is, an all-sufficient covering and protection from the eyes and hands of other men. For he was a prophet, and she a prophet’s wife, and God would not suffer them to come to harm. We believe this last to be the true interpretation. For the first would seem too much like trifling, and a thousand of silver would be an extravagant sum to name as the price of a veil. The second involves a notion too theological to be expressed by a heathen king; and the word for covering is λρεϊ, (which is always used of a garment,) not λτψ, which is used in Genesis 32:20, and is the common word for cover, in the sense of making atonement. The third follows the simple and natural meaning of the words, and gives a suitable turn to the narrative by reminding Sarah and all connected with her that her lord, whom she had called her brother, and whom God so signally honoured, was a sufficient covering and defence. With all other — As distinguished from all that are with thee. Happy all who may thus be covered with the garment of Abraham. Some critics construe the words εΰϊλμ, and with all, with what follows, επληϊ, translated in our version, thus she was reproved, Keil renders: And with all — so art thou justified; and observes: “ επληϊcan only be the second person, fem. sing. perf. Niphal, although the Daghesh lene is wanting in the ϊ; for the rules of syntax will hardly allow us to regard this form as a participle. The literal meaning is, so thou art judged; that is, justice has been done thee.”Murphy renders: “And all this that thou mayest be righted.” But such a construction is contrary to the Masoretic pointing and accents, and is exceedingly awkward. It certainly has as much against it as for it, and we prefer the interpretation expressed in the common version. “thus she was reproved.” The words of Abimelech convicted her, set her right, (πελη,) and thereafter we read no more of her resorting to such duplicity. 17. Prayed unto God — He prayed unto δΰμδιν, the true God; as one who felt the responsibility of being a prophet. Healed Abimelech — From this it is clear that Abimelech and his wife and concubines had been plagued with some malady, as a curse for his taking Sarah. They bare — ιμγεin pause for ιμγε. The grammatical reference being to the three nouns of the preceding sentence, in which Abimelech stands first, the verb is put in the masculine plural. 18. The Lord — It was JEHOVAH, the covenant God, who had thus interposed. Fast closed up all the wombs — So as to prevent conception. Compare 1 Samuel 1:5-6. Because of Sarah — The malady, which is said to have been healed, Genesis 20:17, was sent for Sarah’s sake, and, therefore, we naturally suppose that Sarah was kept apart from Abraham some months at least. Compare Genesis 20:3-4, notes. 1. The Lord visited Sarah — The same Lord (Jehovah) who interposed to rescue her from Abimelech. Comp. Genesis 20:18. Visited — Any favour of divine Providence is a gracious visitation; but this was special in being the fulfilling of a promise often repeated. As he had spoken — See Genesis 17:16; Genesis 17:19; Genesis 18:10; Genesis 18:14. 2. At the set time — See Genesis 17:21. 3. Isaac — The name means, he shall laugh, or laughter. It was given to commemorate the laughter and excessive joy referred to in Genesis 21:6, and in Genesis 17:19; Genesis 18:12. Well might there be laughing joy over this heir of promise, through whom all the families of the earth were to be blessed. 4. Circumcised… as God had commanded — Observe how obedience to every commandment wrought with Abraham’s faith. Thus was that faith made perfect. James 2:22. 5. Hundred years old — Hebrews, son of a hundred years. Notable and memorable the fact that the father of the faithful was the son of a hundred years — a century old — when the son was born through whom he was to become “heir of the world.” Romans 4:13. 6. Sarah said — This is the magnificat of Sarah, and may be compared with Luke 1:46-55. Never before had Sarah felt such thrills of joy, or uttered language of such prophetic fervour. The passage may be put in poetic form as follows: And Sarah said, God has made me to laugh; All who hear will laugh with me. And she said, Who would have told to Abraham, Sons shall be nursed by Sarah.For I have begotten a son to his old age. 8. The child… was weaned — At what age we are not told; perhaps not until he was three years old. Comp. 2Ma 7:27; Josephus, Ant., 2; 9, 6; 1 Samuel 1:22, note. A great feast — Such an event would naturally be made an occasion of festive joy. OF HAGAR AND ISHMAEL, Genesis 21:9-21. 9. Sarah saw — With a mother’s careful eye. Mocking — Some suppose he mocked at the feast held at Isaac’s weaning, and made derision of the contrast between the weak child and the great hopes entertained concerning him. But the Piel form of this word appears everywhere to carry with it the associations of some carnal and lascivious indulgence. Sarah saw Ishmael (ξφηχ) committing some lewd act, perhaps of self-pollution, and the sight filled her with an indignation and contempt towards him, which led her to insist on banishing from her household both him and his mother. She would not have her Isaac contaminated by such an associate. So, too, the word, as used in Genesis 19:14, denotes that Lot’s son-in-law, to whom all things were impure, could not comprehend Lot’s words of warning, but regarded him as one of the lewd fellows who were out at night indulging in the common practices of Sodom. In Genesis 26:8, it evidently means some carnal intercourse between Isaac and Rebekah, such as was proper only between husband and wife, and the same thought is equally noticeable in the language of Potiphar’s wife in Genesis 39:14-17, and the lewd play of the Israelites at the feast of the golden calf. Exodus 32:6. And we may well believe that the sport which Samson was brought out to make before the merry and perhaps half-drunken Philistines (Judges 16:25) was some naked exposure and obscene abuse. These are all the places in which the Piel form of φηχ occurs, and there is, therefore, no need of giving it a different sense in any one of these passages. 10. Cast out — Her old spirit of persecution, now embittered by what she saw in Ishmael, came back with imperious force. Comp. Genesis 16:4-6. “Seeing in Ishmael nothing but the contemptible son of an Egyptian bond-maid — forgetting that he was that offspring of her husband whom she had herself desired — and heedless of the blessings which God had pronounced upon him — she demanded his expulsion, together with that of his detested mother.” — Kalisch. 11. Very grievous — Abraham’s affection for Ishmael was very strong, as may be seen from Genesis 17:18, and the promise of Gen 17:20; and he was, therefore, not disposed at this time to yield to Sarah’s word. 89504e470d0a1a0a0000000d49484452000000e5000000a308030000004216295500000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 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In Isaac shall thy seed be called — Literally, In Isaac shall there be called to thee a seed. The meaning evidently is, that the promised seed should spring, not from Ishmael but from Isaac. First, the promise came to Adam; then to Noah; then, in select succession, to Abraham, Isaac, Jacob, Judah, and David. 14. A bottle of water — A bottle made of skin. “The Arabs, and all that lead a wandering life, keep their water, milk, and other liquors in leathern bottles. These are made of goat-skins. When the animal is killed, they cut off its feet and its head, and they draw it in this manner out of the skin, without opening its belly. In Arabia they are tanned with acacia-bark and the hairy part left outside. If not tanned, a disagreeable taste is imparted to the water. They afterwards sew up the places where the legs were cut off, and the tail, and when it is filled they tie it about the neck.” — SMITH’S Dict. of Bible. Wilderness of Beer-sheba — The name Beer-sheba is, perhaps, used here proleptically. See on Genesis 21:31. 15. Cast the child — From this it has been inferred that Ishmael could not have been a youth of over fifteen years. But neither the word lad (πςψ) (Genesis 21:12) nor child (ιμγ) implies that Ishmael was an infant, nor does the word cast (ωׁ ?μκְ) necessarily imply that she hurled him from her arms. “The boy was young, but he was old enough to give offence to Sarah by mocking. At a time when human life was much longer than it now is, (Ishmael himself died at 137, Genesis 25:17,) fifteen or sixteen would be little removed from childhood. The growing lad would be easily exhausted with the heat and wandering; whilst the hardy habits of the Egyptian handmaid would enable her to endure much greater fatigue. She had hitherto led the boy by the hand; now she left him, fainting and prostrate, under the shelter of a tree.” — Speaker’s Commentary. 16. As it were a bowshot — This is, doubtless, the sense of the peculiar Hebrew expression used here: far off as shooters of the bow; that is, as far off as they can usually shoot an arrow. This whole passage presents us with one of the most graphic and touching of word-pictures. 17. Heard the voice of the lad — From which it appears he wept as well as his mother. Angel of God — Not the angel of Jehovah, who found her before. Genesis 16:7. This was not an appearance, but a voice out of heaven, answering her voice (Genesis 21:16) and the voice of the lad. Jehovah’s Angel has many a ministering angel to send at will. 18. Hold him in thine hand — Hebrews, make fast thy hand in him. She must not cast him off, but go and take hold of his hand again, and take firm hold, confident that the old promise (Genesis 16:10-12) will be kept. 19. Opened her eyes — Enabling her now to discover what, in weariness and despair, she had failed to notice. 20. God was with the lad — A divine providence watched over and cared for him, although he passed outside the chosen household of Jehovah’s covenant. He grew — There was room for this, for as yet he was but an undeveloped lad. Became an archer — Hebrews, he was growing an archer. He became increasingly a skilful bow-man. His descendants were long after noted for their use of the bow. Isaiah 21:17. 21. The wilderness of Paran — The great central region of the Sinaitic peninsula, now known as the desert et-Tih. Wife out of… Egypt — His mother’s care followed him up to this point, and chose for him a wife out of her own native land. After this we hear of her no more. This narrative of Ishmael’s expulsion is made the basis of an allegory in Galatians 4:21-26, where see notes. We may also note the following lessons: 1) The mischief of polygamy. 2) The power of jealousy. 3) Bitter passions and wrong conduct springing from a sense of injury or neglect. 4) A doting father’s tenderness in conflict with the plans of God. 5) The wants and woes of the homeless, and of the outcasts. 6) No one is beyond the sight and hearing of God. 7) The beauty and fidelity of a mother’s love. 8) The origin of a nation. BETWEEN ABRAHAM AND , Genesis 21:22-34. 22. At that time — The time of Ishmael’s expulsion. Phichol, which means mouth of all, is supposed to be, like the name Abimelech, an official title. Here, and at Genesis 26:26, the name is given to the chief captain of his host, a sort of prime officer and minister to the king. God is with thee — This fact had been strikingly manifest to Abimelech in the matters related in chap. 20, and probably other incidents of God’s care for Abraham had been made known to him. He, therefore, desired a closer alliance with him. 23. Not deal falsely — Perhaps Abraham’s duplicity in the matter of Sarah had somewhat to do with inciting Abimelech to seek this oath. He feared his overreaching cunning and sagacity. 25. Reproved — The same word used in Genesis 20:16, where it is said that Sarah was reproved by Abimelech. There was an outstanding difficulty which must be settled before Abraham will swear. 26. I wot not — Or, I knew not. By this protest Abimelech really reproves Abraham, as if he had been lacking in frankness towards him. 27. Abraham took sheep — If there has been any lack of frankness on his part he will now make the first gift towards alliance. 30. Seven ewe lambs shalt thou take of my hand — These seem to have been an additional present to bind the treaty at the well. The receiving of this gift would bind Abimelech by a most solemn stipulation. The Hebrew word for swear, in Genesis 21:23-24, is the verbal form of the word for seven, and in its usual Niphal form (ðùׁ ?áò) means literally, to seven one’s self. This, perhaps, arose from the custom of confirming or sealing an oath by seven offerings or seven witnesses. 31. Beer-sheba — Which means well of the oath, or, well of the seven, in allusion to the seven lambs by which Abraham here confirmed his covenant with Abimelech. In a broad valley, some twelve hours’ travel south of Hebron, Dr. Robinson discovered two deep wells, still called Bir es-Seba, probably the very same as those dug by the servants of Abraham and Isaac. Compare Genesis 26:32. “These wells are some distance apart; they are circular, and stoned up with solid masonry. The larger one is twelve and a half feet in diameter and forty-four and a half feet deep to the surface of the water, sixteen feet of which, at the bottom, is excavated in the solid rock. The other well lies fifty-five rods W.S.W., and is five feet in diameter and forty-two feet deep. The water in both is pure and sweet, and in great abundance; the finest, indeed, we had found since leaving Sinai.” — , Biblical Researches, vol. i, p. 204. Such wells would be of the first importance to a great shepherd chief. 32. Returned into the land of the Philistines — That is, into its more central part. The limits of the territory claimed by them was probably in that age ill-defined and variable, and their chief cities much farther to the south than the later pentapolis of the Mediterranean plain. Beer-sheba appears, from Genesis 21:34, to have been on the border of the Philistine territory, in which the patriarchs long sojourned. 33. Planted a grove — So the Vulgate. The Sept. has, a field; Chaldee, a garden; Syriac, a tree. But nearly all recent critics understand by àùׁ ?ì the tamarisk. The planting of this tree is to be regarded as a religious act, and though the patriarch is still a sojourner, he seems to have felt that Beer-sheba was a sort of permanent resting place. “The planting of this long-lived tree, with its hard wood, and its long, narrow, thickly clustered evergreen leaves, was to be a type of the ever-enduring grace of the faithful covenant God.” — Keil. Called there on the name of the Lord — Compare Genesis 12:8; Genesis 13:4; and Genesis 4:26; notes. THE OF ISAAC, Genesis 22:1-19. We now come to the seventh and great test of Abraham’s faith. See note on Genesis 18:1. Here the spiritual life of the honoured patriarch attains its climax. Native land and kindred have long ago been left behind; revelation after revelation has lifted him into a lofty friendship with God; he has sacrificed his natural yearning for Ishmael, who for years had seemed to him the heir of promise, and has submitted to send him and his mother away into the wilderness. Now all his hope for the after time hung on his only son, his Isaac, whom he loved, (Genesis 22:2,) and, as the utmost trial and test of his confidence in God’s word, he is commanded to go forth and sacrifice even that child of miracle. So must the will of the flesh be subjected to the word of God. And so must all Abraham’s spiritual seed, the true children of faith, attain to that lofty elevation. So also Abraham’s greater Son, who in the fulness of time gave his life a ransom for many, declares: “He that loveth son or daughter more than me is not worthy of me;… and he that loseth his life for my sake shall find it.” Matthew 10:37; Matthew 10:39. Herein is shown the faith of Abraham. A peculiar interpretation has been put upon this chapter by Hengstenberg and Lange, who maintain that Abraham misunderstood the divine command. They deem it absurd to suppose that God should forbid in one part of the transaction what he commands in another, or that he should at all command a human sacrifice, a thing declared so abominable in the law. They understand the command of Gen 22:2 to mean that Abraham should offer his son in spiritual consecration to God; not slay him for a literal burnt offering. Thus God would teach his friend both the distinction and the connexion between sacrificing and killing. The principle and methods of this interpretation are like those by which it is attempted to show that Jephthah did not offer his daughter as a burnt offering, but devoted her to perpetual virginity. It explains away the natural meaning of the language, and foists in a spiritualizing process of thought, transcendental in nature and tendency, and calculated to confuse and mislead rather than help the student of the Scripture. “The Hebrew cultus,” says Lange, “distinguishes between the spiritual consecration of man as a sacrifice, and the visible slaughter of an animal. Thus, for example, according to 1 Samuel 1:24-25, the boy Samuel was brought by his parents to Eli the priest, and consecrated at the tabernacle, since the three bullocks were slain there as burnt offerings.” — Com. on Genesis, p. 79. But will Lange maintain that the three bullocks were slain as a substitute for Samuel’s life? or that Samuel’s consecration at the tabernacle was equivalent to the act of Abraham in not withholding Isaac? or that Samuel’s parents, in that consecration, offered up their son in any proper sense as a burnt offering to the Lord? The cases are not parallel at all, and to put them thus together is to confound things that are different. Those passages in which the spiritual significance of offerings is presented (Psalms 40:6-9; Psalms 51:17; Psalms 119:108; Hosea 14:2) have no essential relevancy to this narrative of Abraham, and in the passage most frequently cited, (Psalms 51:16-17,) a contrite heart and a burnt offering so far from being synonymous, are put in direct opposition to one another. God’s command to Abraham was plain and positive. The patriarch’s mind was not confused with the metaphysical subtleties of German critics, and when God said: “Take Isaac and go to Moriah and offer him there for a burnt offering;” it was impossible for him to understand any thing else than to go and do exactly what God commanded. He probably knew of no law against human sacrifice, and to him, God’s word, spoken at sundry times and in divers manners, was the supreme law. We must particularly observe, that this whole procedure was a testing, a temptation, (ðñä,) of Abraham. For the purpose of such trial it was perfectly proper for God to command the offering up in sacrifice of the life which he had himself given, and had the right and the power to take again. It was equally proper for him to countermand the order when he saw its purpose was accomplished. Genesis 22:12. In all this there was no conflict, as some writers have supposed, between the revealed and the secret will of God, as if the Holy One had two wills acting in opposite directions at the same time. When God commanded Abraham to go and offer up Isaac, he meant exactly what he said; and when Abraham had shown implicit faith and obedience, God spoke again and commanded him to offer the ram for a burnt offering instead of his son. Genesis 22:13. Here is no conflict between a revealed and a secret will of God. It is simply and solely his revealed will countermanding, for stated reasons, what his revealed will had before commanded. And thus we are told, with a beauty and tenderness unsurpassed in literature, the process and the outcome of the trial of Abraham’s faith. 1. After these things — After all that has been narrated of Abraham before. God did tempt Abraham — The Hebrew for God is here δΰμδιν, the God; emphatic, the same “everlasting God,” who is called Jehovah in Genesis 22:33 of the previous chapter. The tempting is a key-word to the whole chapter. The Hebrew word πρδ means to try, to test, to prove. Thus Gesenius (Lex. under πρδ) observes: “God is said to try or prove men, that is, their virtue, Psalms 26:2; piety, Deuteronomy 8:2; Deuteronomy 8:16; their faith and obedience, Exodus 15:25; Exodus 20:20; 2 Chronicles 32:31. This is done by wonderful works, Exodus 20:20; by commands difficult to be executed, Genesis 22:1; Exodus 16:4; and by the infliction of calamities, Deuteronomy 33:8; Judges 2:22; Judges 3:1; Judges 3:4.” Lange remarks that the word “denotes not simply to prove, or to put to the test, but to prove under circumstances which have originated from sin, and which increase the severity of the proof and make it a temptation.” And this is an important point to note. Man’s life of probation is in a world of trial; and while the world lies in wickedness, many trials come from evil sources; the god of this world solicits to evil, and seeks whom he may devour. 1 Peter 5:8. All such solicitations to evil are among the offences which Jesus deplored, (Matthew 18:7; Luke 17:1,) and when thus viewed it is manifest that God tempts no man. James 1:13. But even such temptations, when resisted and overcome, will issue in good, and the godly discipline they thus subserve is to be recognised as God’s chastising. Hence the apostle says, in the same chapter, (James 1:2,) “Count it all joy when ye fall into divers temptations,” etc. God’s tempting Abraham was not a malicious solicitation to evil, but a testing commandment to prove the depth and strength of the patriarch’s faith. If now Abraham will, without questioning, obey a commandment that seems to subvert all the promises of the past, and even the words of prophecy touching Isaac, then will the evidence of his faith be perfected. And so it was, that he who before “against hope believed in hope,” (Romans 4:18,) now staggered not at this strange word, “accounting that God was able to raise him up, even from the dead.” Hebrews 11:19. 2. He said — Doubtless in some open and positive way. There is no evidence that this word came by a vision of the night. Least of all should we give countenance to the strange fancy that Abraham was imposed upon by Satan, and tempted, by observing human sacrifices among the heathen, to suppose that the sacrifice of Isaac would be acceptable to God. If such were the fact, the sacred writer fell into a most unfortunate style of recording the truth. Take now thy son — This command is peculiarly touching. Hebrews, Take now thy son, thy only one, whom thou lovest, even Isaac. Various conjectures have been held as to Isaac’s age at this time. Josephus says twenty-five, and other numbers have been mentioned ranging from ten to thirty-seven. But all is conjecture. He was a young lad, but old and large enough to carry the wood for the burnt offering. Genesis 22:6. Land of Moriah — On the origin of this name, see on Genesis 22:14. The Samaritans read land of Moreh, and so identify this Moriah with the Moreh of Gen 12:6, and Stanley and others argue that the place of Abraham’s sacrifice was on the summit of Mount Gerizim, which, after a journey of two days from Beer-sheba by way of the Philistine plain, can be seen “afar off.” Genesis 22:4. But the Jewish tradition identifies this Moriah with the mountain on which the Temple was afterwards builded, (2 Chronicles 3:1,) and there seems no sufficient reason to abandon this view. Thomson says, “It is almost absurd to maintain that Abraham could come on his loaded ass from Beer-sheba to Nablus in the time specified. On the third day he arrived early enough to leave the servants afar off, and walk with Isaac bearing the sacrificial wood to the mountain, which God had shown him; there build the altar, arrange the wood, bind his son, and stretch forth his hand to slay him; and there was time, too, to take and offer up the ram in Isaac’s place. That all this could have been done at Nablus on the third day of their journey is incredible. It has always appeared to me, since I first traveled over the country myself, that even Jerusalem was too far off from Beer-sheba for the tenor of the narrative, but Nablus is two days farther north.” — Land and Book, vol. ii, p. 212. Offer him there for a burnt offering — There is no possibility of mistaking the plain import of these words. It is not, consecrate or dedicate him there in connexion with a burnt offering, but offer him there. Though God’s command seems to be contrary to all hope and promise and prophecy, Abraham obeys. One of the mountains which I will tell — Was there not a divine plan and purpose, in selecting the spot for this most wonderful event, to make it identical with the place where afterwards Jehovah would record his name, and set forth his son to be a propitiation for the sins of the whole world? 3. Rose up early — An early start on a journey is all-important in the East. Thus would the traveller avoid the heat of the day in the open sun, by travelling before the sun was up, and resting in the heat of the day. Saddled his ass — The modern saddle was not then known, but pieces of cloth and garments (Mark 11:7) were bound (çáùׁ) on the back of the animal. The saddling also implied the binding on of whatever baggage the traveller would take along. The Oriental ass is a nobler animal than that which we of the West associate with that name. (See the Bible Dictionaries on the word.) Took two of his young men — An incident which shows the naturalness and accuracy of the narrative. A chief like Abraham would not travel far unattended. 4. Third day — Two days of journey and reflection did not cause the faith of Abraham to waver, but must have deeply intensified the trial going on within him. Afar off — These words do not necessarily imply a great distance. Moses’s sister stood afar off to watch the ark of bulrushes, (Exodus 2:4,) and Job’s three friends “lifted up their eyes afar off, and knew him not,” (Job 2:12,) but the distances in each case were obviously not great. 5. I and the lad will go yonder — Abraham doubtless took the ass and his servants to the foot of the mountain, so as to carry the wood and the fire no unnecessary distance. From the junction of the valleys Hinnon and Kedron the heights of Moriah would seem afar off, and be properly spoken of as yonder. And come again to you — These words may have been designed to conceal from his servants the purpose of his heart; but according to Hebrews 11:17, he had confidence that God would raise up his son from the dead. By faith he spoke, in this verse and Genesis 22:8, more wisely than he knew, and his words were a true prophecy. 6. The wood… upon Isaac — How does this suggest the only-begotten Son of God bearing his wooden cross to Calvary! John 19:17. Fire in his hand — Either a stick of wood that would long endure as a burning ember, or coals in a firepot. 7. My father — The narrative, in its life-like simplicity, evidences its own genuineness. It was probably often repeated by Isaac to his sons, and by them handed down, till it took this written form. Where is the lamb — A most searching question, painful to Abraham’s heart, and prompting the prophetic utterance recorded in the next verse, where Abraham again speaks more wisely than he knew. Comp. Genesis 22:5. 8. God will provide — Hebrews, Elohim-jireh, God will see. See on Genesis 22:14. 9. The place which God had told — How, when, and where God revealed to him the exact spot for his offering, we are nowhere informed. The rabbins have a tradition that on this same spot Adam, Abel, and Noah had offered sacrifice. Built… laid… bound… laid — The four different Hebrew words graphically describe the successive acts in the work of preparation. These are followed in the next verse by three words which paint the final tableau — stretched forth… took… to slay. All the efforts of sculptors and painters to present this scene have never equalled this word-picture. 11. The Angel of the Lord called — This climax of the faith of Abraham is worthy of the coming of the angel of Jehovah. On this name see note, chap. 16:7. It is appropriate that the interruption and the countermand of the words of the Elohim of Gen 22:1 (note) come from the angel of the covenant, who in the fulness of times will, on this same mountain, lay down his life a ransom for many. Abraham, Abraham — This repetition of Abraham’s name gives an intense liveliness to the scene, and shows the urgency of the new commandment now to be given. 12. Lay not thine hand upon the lad — That is, for the purpose of slaying him. “God did not seek the slaying of Isaac in fact, but only the implicit surrender of the lad, in mind and heart. But if all mental reservation, every refuge of flesh and blood, all mere appearance and self-delusion were to be avoided, this surrender could only be accomplished in the shape in which it was actually required. If it was to be wholly an act of faith left to its own energies, without any other point of support, God could not merely ask a mental surrender, but must have demanded an actual sacrifice. On the part of any other than God such a quid pro quo would have been a dangerous game. Not so on the part of God, who held the issue entirely in his own hand. When Abraham had, in heart and mind, completely and without any reserve, offered up his son, God interposed and prevented the sacrifice in facto, which was no longer required for the purpose of trial” — Kurtz. Now I know — The Covenant Angel speaks here after the manner of man, as when, in Genesis 18:21, he said: “I will go down now and see,” etc. The word, says Murphy, “denotes an eventual knowing, a discovering by actual experiment; and this observable probation of Abraham was necessary for the judicial eye of God, who is to govern the world, and for the conscience of man, who is to be instructed by practice as well as principle.” Thou hast not withheld thy son — This passage seems to have suggested to Paul the language of Rom 8:32 : “He that spared not his own son, but delivered him up for us all.” But it is misleading to speak unqualifiedly of Isaac as a type of Christ. Isaac did not lay down his life at all, nor do we know that he was a willing victim. Not Isaac, but Abraham, is the great figure in this scene. See below, on the typical lessons of this chapter. 13. Lifted… looked… behold — These verbs afford another vivid word-picture. The startled patriarch hears, stops short, looks up and all around to see and know all that Jehovah wills. A ram — The Samaritan, Sept., Syriac, and many MSS. read one ram, which would result from the mere changing of øinto ãin the word àçø, translated behind. Such a reading would emphasize the ram as being single and separate from the flock, thus typifying, as some think, the Lamb of God as being “separate from sinners.” Hebrews 7:26. The same thought, however, may be held with the common reading. God had truly provided a lamb for a burnt offering. Comp. Genesis 22:8. Caught in a thicket by his horns — “What, then, did he represent,” asks Augustine, “but Jesus. who before he was offered up, was crowned with thorns by the Jews?” Offered him up… in the stead of his son — Here comes out prominently the idea of substitution in sacrifice; the animal for the human life. But it is scarcely proper to hold up this incident as designed to teach or enhance the doctrine of vicarious atonement. That doctrine is, indeed, implied; but the prominent thought is not that either Isaac’s or Abraham’s life was now demanded in order to atone for sin. The typical lessons of the whole procedure are rather incidental, and to be presented as by accommodation and analogy, (see below,) not as the great thought, which is to show the perfection of Abraham’s faith in God. 14. Jehovah-jireh — This name appears to have been given because of the marvellous fulfilling of the words of Abraham in Genesis 22:8 — Elohim-jireh, “God will provide,” or God will see to it. Abraham had uttered an unconscious prophecy, and now in adoring confidence he gives that sacred spot a name which will forever endure as a memorial of Jehovah’s providence. In giving this name he prophecies again, and utters a proverb, which was common in the days of this writer, and has been immortalized in Christian hope and song. In the mount of the Lord it shall be seen — Or, in the mount Jehovah shall be seen. Thus the Sept. The Vulgate disregards the Masoretic pointing, and reads, in the mount, the Lord will see; on which Jerome thus comments: “This became a proverb among the Hebrews, that if any should be in trouble and should desire the help of the Lord, they should say in the mount the Lord will see; that is, as he had mercy on Abraham, so will he have mercy on us.” It is quite probable that the name of this mountain, Moriah, originated with this event, and is used proleptically in Genesis 22:2. It is compounded of the root ψΰδ, to see, (the jireh of this verse,) in its Hophal participal form ξψΰδ, and the initial letters of the divine name Jehovah, ιδ, which in a contracted form may be read and pronounced ξψιδ, Moriah, seen of Jehovah. The language of 2 Chronicles 3:1, where only the name Moriah elsewhere occurs, seems to hint at this same etymology: “Mount Moriah, in which Jehovah was seen (πψΰδ) by David.” In this holy mountain Jehovah was seen long after, in the symbolism of the temple and its offerings, and finally in the sacrifice of Him in whom God was seen reconciling the world to himself. 2 Corinthians 5:19. 15. The Angel… called… second time — Once more will Jehovah speak to Abraham before he leaves this memorable spot, and by an oath confirm unto him all his previous promises. 16. By myself have I sworn — “When God made promise to Abraham, because he could swear by no greater, he sware by himself.” Hebrews 6:13. Hanna observes, that this oath “was the last utterance that fell from the lips of God upon the ear of Abraham. He lived for fifty years and more thereafter, but that voice was never heard again. These late years rolled over him in peaceful, undisturbed repose.” Because thou hast done this thing — This last act of faith was the crowning point in Abraham’s spiritual life, and in view of this especially — as summing up and representing in itself all other evidences of his faith — Jehovah repeats his promise. 17. Bless… multiply — Compare the promises that had gone before. Genesis 12:2; Genesis 12:8; Genesis 13:14-17; Genesis 15:5; Genesis 15:7; Genesis 15:18; Genesis 17:1-8; and Genesis 18:18. Thy seed shall possess the gate of his enemies — Fulfilled primarily in the conquest of Canaan, (comp. Genesis 15:18-21,) but pointing even now to Christ’s ultimate triumph over the gates of hell. Matthew 16:18. In the rapturous hour of this revelation and promise, Abraham, doubtless, saw Messiah’s day, and was glad. John 8:5-6. With this account of the attempted offering of Isaac it has been common to compare the Grecian legends of Phrixus, Idomeneus, and Iphigenia; and also the Phoenician tradition of Chronos, who in a time of war and impending perils took his only son Jehoud, clothed him in royal apparel, and offered him in sacrifice upon an altar which he had built. But these tales have no more connexion with Abraham and Isaac than have the narratives of Jephthah’s vow (Judges 11) or the sacrifice of the king of Moab’s son. 2 Kings 3:27. The bearing of this act of Abraham on human sacrifices is worthy of notice. We need not go to the extent of Kurtz, who imagines that Abraham might have descried, on all the heights around him, altars smoking with human sacrifices; but we may believe that the idea of human sacrifice sprung from deep religious promptings; the consciousness of guilt, and the felt necessity of offering up the dearest and most precious gift as an atonement. Abraham’s act, adapted to be monumental in the history of the chosen race, recognised at once the necessity of sacrifice, and that our life is not our own; but it also revealed the authority from heaven to substitute animal life instead. In this revelation human sacrifices stand condemned, and animal sacrifices sanctioned and established as meeting the divine requirement. The typical significance of the offering of Isaac has been recognised by nearly all Christian divines, but the pressing of all analogies and correspondencies as types may well be condemned. We have noted above (on Genesis 22:12) how Isaac is no proper type of Christ; but as the apostle speaks of Abraham’s receiving his son from the dead “in a figure,” (Hebrews 11:19,) we may, by a legitimate accommodation, speak of the points in the narrative which in any way prefigure or suggest great Gospel facts. Thus 1) Abraham’s not withholding his only son suggests that greater act of Him “who spared not his own Son, but freely gave him up for us all.” Romans 8:32. 2) Isaac bearing the wood for the sacrifice suggests Christ bearing his own cross. 3) The ram caught in the thicket of thorns reminds us of Jesus with the thorn-wreath on his brow. 4) Isaac and the ram together have been taken as a double type, Isaac representing the divinity of our Lord, and the ram the humanity which Christ assumed (“a body hast thou prepared me,” Hebrews 10:5,) that he might taste death for Man 1:5) The three days from the command to sacrifice his son to the time of the deliverance of Isaac, his son was as one already dead to Abraham; and so, “in a figure,” his release was a resurrection from the dead. Hebrews 11:19. All these analogies may be truthfully presented as parabolic, (ενπαραβολη,) but not as proper types. Other lessons of this chapter are abundant. 1) Here is the notable instance in which to see how faith wrought with works and was thus made perfect. James 2:22. 2) The moral sublimity of ready obedience and submission when God demands our beloved. 3) The moral value of temptation and stern discipline. 4) The word of God the highest law. 5) Two immutable things, the oath and promise of God, a permanent source of consolation to the Christian believer. Hebrews 6:17-18. NAHOR’S , 20-24. 20. It was told Abraham — How few and far between the visits and messages of those days! Fifty or more years had passed since Abraham left his kindred in Haran, and now he hears from them. The news may have come by a passing traveller from Haran, or a company of merchants, passing down into Egypt; or possibly some special messenger from Nahor sent to inquire after Abraham. 21. Huz… Buz… Aram — Uz, a son of Aram, is mentioned Genesis 10:23, among the descendants of Shem, and the names Uz and Aran occur also among the Edomites, Genesis 36:28. Buz is also mentioned in Jeremiah 25:23. And it is noticeable that Job was of the land of Uz, (Job 1:1,) and Elihu was a Buzite of the kindred of Ram. Job 32:2. Nothing certain, however, can now be made out of these correspondencies, and it is well-known that names were often repeated in different lines of the same original family. 22. Chesed — Supposed by some to have been the father of one branch of the Chasdim, or Chaldeans. But the Chaldees of chap. 11:28, appear to have been older than Abraham. 23. Bethuel begat Rebekah — Compare Genesis 24:15. The purpose of inserting this genealogy here seems to have been to prepare the way for the narrative of Isaac’s marriage to Rebekah. The only other name in the list of which we have any other trace, is Maachah, (Genesis 22:24,) who was, perhaps, the father of the Maachathites mentioned Deuteronomy 3:14, and Joshua 12:5. Observe that Nahor has twelve sons, like Ishmael (Genesis 25:16) and Jacob. DEATH AND BURIAL OF SARAH, Genesis 23:1-20. At length a dark shadow falls over the aged patriarch’s path. The revelations and promises have ceased, his history drops down to the mere facts of domestic life, and hastens to its close. The beloved wife dies and is buried out of his sight, but faith in the word of God abides. 1. A hundred and seven and twenty — The only woman whose age is given in the Bible is this mother of the chosen seed. Sixty-two years had passed since she left Haran to wander with her husband she knew not whither, and thirty-seven years since Isaac’s birth. 2. Sarah died in Kirjath-arba — To this place Abraham had again brought his family after his residence in Beer-sheba. Genesis 22:19. Kirjath-arba appears to have been the original name of Hebron, named after its founder or distinguished resident, Arba, a chief among the Anakim. Joshua 14:15. Mamre was in the immediate neighbourhood. See on Genesis 13:18. In the land of Canaan — As distinguished from the land of the Philistines. Genesis 21:34. Came to mourn — This implies that he was absent from Hebron when she died. His coming may have been from Beer-sheba, whither he had gone for some business with his distant herdsmen, (comp. Genesis 37:12-17,) or from some other similar field of his flocks; or perhaps from the neighbouring Mamre. Some suppose that the expression is only a formal mode of statement, not necessarily implying absence from home. To mourn… to weep — A great display of loud lamentation and bitter weeping would be made on occasion of the death of one so distinguished as Sarah. This is a part of Oriental reverence and respect for the dead. Comp. Genesis 50:1-4; Genesis 50:10. 3. Stood up from before his dead — After being bowed down with the mourning for Sarah, he rose up from the presence of his beloved dead, and went forth to secure a burying place. The standing up and bowing were essential parts of Oriental etiquette. Comp. Genesis 23:7. Sons of Heth — The same as the Hittites, a Canaanitish tribe, sprung from the Heth named in Genesis 10:14, who settled in this part of Canaan. They were, perhaps, only a southern colony of the great people who figure on the Assyrian monuments as Khatti, and on the Egyptian monuments as Khita, whose chief seat was on the Orontes, but whose dominion was widespread over Syria and Asia Minor. They appear to have been a powerful military nation in the time of the later kings of Israel. 2 Kings 7:6-7. Inscriptions recently discovered at Hamah and other places are believed to be records of this ancient and powerful people. 4. I am a stranger and a sojourner — Though heir of the world (Romans 4:13) and rich in promised possessions, he confessed himself but a stranger and a pilgrim, (comp. Hebrews 11:13-16,) and never owned a place of rest except his grave. A possession of a burying place — “This is the first mention of burial. It was noted by the heathen historian as a characteristic of the Jews, that they preferred to bury their dead rather than to burn them. Tacitus, Hist. 5:5. It is observable that this is first mentioned when the first death takes place in the family of him who had received the promises. The care of the bodies of the departed is a custom apparently connected with the belief in their sanctity as vessels of the grace of God, and with the hope that they may be raised again in the day of the restitution of all things.” — Speaker’s Commentary. 6. Thou art a mighty prince — Hebrews, a prince of God. These Hitties had observed that Abraham was one on whom God had put honour. Compare Abimelech’s words in Genesis 21:22. In the choice — In the one thou may choose for thyself. Abraham had a choice, and in most respectful form he shows (Genesis 23:8-9) that he has already made a choice in the possession of one of the Hittite chiefs. But to obtain it requires diplomacy and tact. If the ancient habits of making a bargain were like the modern in the East, all this generous liberality on the part of the sons of Heth was but a courteous formality, and was so understood by Abraham. 8. He communed with them — Thus it appears there was a large amount of talking on the occasion. Entreat for me — He seeks the mediation and help of these Hittites that he may obtain his desire. Much depends, in such transactions, on influence brought to bear on the owner. 9. Machpelah — This is to be regarded as a proper name applied both to the cave and to the field in which it was located. Comp. Genesis 23:17; Genesis 23:19. The Septuagint and Vulgate render it as an adjective — the double cave; and perhaps two compartments or two entrances into the cave may have occasioned the name Machpelah, which is derived from ëôì, caphal, to double. Gesenius, however, gives this root the sense of to divide, and to Machpelah the sense of portion, part, lot. There is little or no doubt that this important cave is now covered by the Mosque of Hebron, of which a cut is given herewith. It has been kept hermetically sealed for ages and since the Mohammedans possesed it, no Christian has been permitted inside the mosque except the Prince of Wales and his attendants, who in 1862, after much effort and diplomacy, were allowed to go in and look upon the cenotaphs which are supposed to stand above the several tombs. Into the cave, of course, they could not enter, and it is believed that no one has entered it for more than a thousand years. See the account of the prince’s visit, and a plan of the interior of the mosque, in Stanley’s History of the Jewish Church, vol. i, Appendix 2. For as much money as it is worth — Hebrews, for full money. Abraham will have a complete bargain; no gift, no half-price, no misunderstanding, from which any after strife might come. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 10. Ephron… at the gate of his city — Here note that the scene has changed. Those children of Heth with whom Abraham first communed (Genesis 23:8) on the purchase of the cave, have broken the matter to the owner, and he now appears sitting éùׁ ?áat the gate, where all such business is publicly transacted in the audience, or hearing, of all that congregated there, and speaks. See further on Genesis 23:17. 11. Give I thee — Three times over this princely son of Zohar offers to give field, cave, and all. And yet, doubtless, like the modern sheik, he would expect a splendid present in return, or, by his show of kindness and profuse liberality, prevent Abraham from objecting to his price when once named. 12. Bowed — Thus again (comp. Genesis 23:3; Genesis 23:7) he courteously acknowledges the friendly spirit and generosity of these Hittites. 13. But if thou wilt — Hebrews, only if thou — would that thou wouldst hear me. There is a tender emotionality about his words. He is in no mood to parley long. I will give thee money — Or, I have given thee money; that is, I have purposed in heart to buy the field for money; I will have it in no other way. 15. Four hundred shekels of silver — A nearer approach to the sense here would be four hundred weight of silver, for the payment was by weight, not in coins. We have no means of knowing the value of a shekel of silver in Abraham’s time. The silver shekel of New Testament times has been estimated at sixty cents, four hundred of which would accordingly be $240. But probably the four hundred weight of silver which Ephron named was of much greater value. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 16. Abraham weighed… the silver — “Ancient money, being uncoined, was weighed instead of being counted. Even to this day the Oriental merchants weigh the silver and the gold which are the medium of traffic; not only the bullion, but the coined pieces also, lest some dishonest trader might pass upon them a coin of light weight. The ancient Egyptians, and some other nations, used rings of gold and silver for the same purposes that coins are now used.” — FREEMAN’S Handbook of Bible Manners and Customs. Current money — Hebrews, silver passing to the merchant. That is, such as passed among the merchants of that time. 17. Field… cave… trees… borders — Observe how every thing is specified — The importance of this is still understood. “It is not enough,” says Thomson, “that you purchase a well-known lot; the contract must mention every thing that belongs to it, and certify that fountains or wells in it, trees upon it, etc., are sold with the field. If you rent a house, not only the building itself, but every room in it, above and below, down to the kitchen, pantry, stable, and hen-coop, must be specified.” — Land and Book, vol. ii, p. 383. Made sure — The same word is repeated in Genesis 23:20. This possession was publicly and legally confirmed to Abraham. On this Dr. Thomson also writes: “When any sale is now to be effected in a town or village, the whole population gather about the parties at the usual place of concourse. There all take part, and enter into the pros and cons with as much earnestness as if it were their own individual affair. By these means, the operation, in all its circumstances and details, is known to many witnesses, and the thing is made sure, without any written contract. In fact, up to this day, in this very city of Hebron, a purchase thus witnessed is legal, while the best-drawn deeds of a London lawyer, though signed and sealed, would be of no avail without such living witnesses.” 19. After this, Abraham buried Sarah — He has now one secure possession wherein to bury his dead. Here he himself was afterwards buried, (Genesis 25:9,) and here also Isaac, Rebekah, Jacob, and Leah. Genesis 49:31; Genesis 50:13. Is it not noticeable of Abraham and his seed that their first and last possession in the land of promise is — a grave? ISAAC’S , Genesis 24:1-67. After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on Genesis 24:62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See Genesis 24:67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love. 1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7. 2. His eldest servant of his house — Hebrews, his servant, the elder of his house. The word elder is here to be understood as an official title; the overseer, steward, prime minister of the household, who ruled over all that he had; had charge of all. The person was probably the Eliezer of Damascus, mentioned in Genesis 15:2. See note there. Why hand under my thigh — The thigh (ιψκְ) is here used euphemistically for the genital member, regarded among the patriarchs as the most sacred part of the body. Compare, also, Genesis 47:29. “This member,” says Ginsburg, “was the symbol of union in the tenderest relation of matrimonial life, and the seat whence all issue proceeds, and the perpetuity so much coveted by the ancients. Compare the phrase ιεφΰιιψκְ, ‘coming out of the loins,’ (Hebrews, issues of the thigh,) in Genesis 46:26; Exodus 1:5; Judges 8:30. Hence the creative organ became the Symbol of the Creator, and the object of worship among all nations of antiquity; and it is for this reason that God claimed it as the sign of the covenant between himself and his chosen people in the rite of circumcision. Nothing, therefore, could render the oath more solemn in those days than touching the symbol of creation, the sign of the covenant, and the source of that issue who may, at any future period, avenge the breaking of the compact made with their progenitor. To this effect is the explanation of the Midrash, the Chaldee paraphrase of Jonathan ben Uzziel, Rashi, and the oldest Jewish expositors.” — See KITTO’S Biblical Cyclopaedia, Art., Oath. 3. Swear by the Lord — To the sacredness of the manner of the oath is added the solemnity of this use of the holy NAME. This servant must swear by Jehovah, God of the heavens and God of the earth. Thus Abraham puts him under the most solemn oath that could then bind the conscience of a man. Not… of the Canaanites — Lot’s case might have been a sufficient warning, and the idolatries and growing iniquity of the Amorites, though not yet full, (Genesis 15:16,) were plainly such as to show the pious patriarch the fearful danger of matrimonial alliances with them. Here we note the ancient enforcing of the principle of the apostolic precept: “Be ye not unequally yoked together with unbelievers.” 2 Corinthians 6:14. What sorrows and soul-losses have followed from such unhallowed unions! 5. The servant said — He was cautious and far-sighted, and before taking on himself so solemn an oath he will have an understanding about all contingencies. 6. Beware — Whatever hinderances come, in no case will Abraham allow his son to go back to the land from which he himself had been called. 7. He shall send his angel before thee — Abraham is confident that the Angel of the Covenant (see note on Genesis 16:7) will prepare his servant’s way. Too many have been the divine interpositions for him now to doubt. He is perfectly willing to rest with the understanding that if the woman be unwilling, his servant shall be released from his oath. 10. Ten camels — A considerable caravan would be necessary for a safe and comfortable journey from Beer-sheba to Haran and back. Besides, presents for the bride and her family, (Genesis 24:53,) and suitable accommodation for bringing the bride to her husband, were to be taken along. The careful and accomplished steward, who had charge of all the goods of his master, would not fail to see that his important mission was carried out with every possible propriety. Mesopotamia — This is the Greek and Roman name of the great region lying between the rivers Tigris and Euphrates, and called in Hebrew Aram-Naharaim, or Aram of the two rivers. The same region is called Padan-Aram in Genesis 25:20, and frequently elsewhere; though, perhaps, the latter term designates a more limited portion of Aram-Naharaim, in which Haran, the city of Nahor, was located. See on Genesis 11:31. To this city Nahor had probably migrated soon after his father and brother had settled there. 11. He made his camels to kneel — “A mode of expression taken from actual life. The action is literally kneeling, and this the camel is taught to do from its youth. The place is said to have been by a well of water, and this well was outside the city. In the East, where wells are scarce, and water indispensable, the existence of a well or fountain determines the site of a village. The people build near it, but prefer to have it outside of the city, to avoid the noise, dust, and confusion always occurring at it, and especially if the place is on the public highway. It is around the fountain that the thirsty traveller and the weary caravan assemble; and if you have become separated from your own company before arriving at a town, you need only inquire for the fountain, and there you will find them. It was perfectly natural, therefore, for Eliezer to halt at the well. The time was evening, when women go out to draw water — True to life again. At that hour the peasant returns home from his labour, and the women are busy preparing the evening meal, which is to be ready at sunset. Cool fresh water is then demanded, and, of course, there is a great concourse around the well. About great cities men often carry water, both on donkeys and on their own backs; but in the country, among the unsophisticated natives, women only go to the well or the fountain; and often, when travelling, have I seen long files of them going and returning with their pitchers ‘at the time when women go out to draw water.’” — THOMSON, Land and Book, vol. ii, p. 404. 12. Lord… send me good speed — Or, cause it to happen before me today. This prayer is one of remarkable simplicity and directness, but in it note the following: 1) The use of the name Jehovah. 2) The appeal to Abraham’s God. 3) The urging of the case as Abraham’s interest. 4) The implied faith that all his success in this undertaking must come from God. 5) The request for a special sign. 6) The child-like simplicity which designates the very form and language in which the sign shall be given. 7) The consequent knowledge of God’s favour with which he will be blessed. 15. Before he had done speaking — Speedily is that prayer of child-like faith and simplicity answered. Rebekah — Her name has already appeared in the genealogy of Gen 22:20-24. Pitcher upon her shoulder — The usual mode of carrying the water pitcher in Syria. 16. Went down to the well — The water, perhaps, was reached, as is often the case, by a flight of steps. Hence the use of the terms going down and coming up. 17. The servant ran — To him the fair young virgin appears all that he had desired and hoped to meet. 20. Drew for all his camels — “I have never found any young lady so generous as this fair daughter of Bethuel. She drew for all his camels, and for nothing, while I have often found it difficult to get my horse watered even for money. Rebekah emptied her pitcher into the trough, an article always found about wells, and frequently made of stone.” — Thomson. 89504e470d0a1a0a0000000d49484452000001300000014008030000000c07d00000000300504c5445000000fffffffefefe fcfcfcfbfbfbfafafaf9f9f9ededede7e7e7ebebebe3e3e3dddddddbdbdbd9d9d9d6d6d6dadadad8d8d8eeeeeef3f3f3e4e4 e4e5e5e5f5f5f5fdfdfdf6f6f6d7d7d7cdcdcdc7c7c7b8b8b8a2a2a29797979494949393939292927b7b7b6f6f6f77777768 68686060605e5e5e5a5a5a5656565c5c5c5959595858585d5d5d7e7e7e8787877171716b6b6b6a6a6a6d6d6d7878788a8a8a 959595adadad9d9d9d8d8d8da5a5a5b9b9b9c1c1c1c6c6c6cacacac8c8c8cbcbcbcfcfcfececece6e6e6d2d2d2bcbcbc9999 997373735757574a4a4a4242422f2f2f1919190f0f0f0d0d0d0c0c0c0505050101010404040606060909090303030a0a0a18 18182323231414141b1b1b3131313b3b3b4141414646464444444747474c4c4c4848484d4d4d757575989898a9a9a9afafaf c5c5c5d0d0d0a3a3a38686867a7a7a6767674f4f4f3737370202020707071717171a1a1a1c1c1c1616160b0b0b1111112929 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The rest is at https://www.sermonindex.net/commentary/whedon/ 21. Wondering — Literally, and the man [stood] gazing at her and keeping silence to know whether Jehovah had prospered his journey or not. He is anxious now to know if this damsel be of Abraham’s kindred, and will go with him to his master. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 22. Earring — ðæíis generally believed to have been a nose ring, for in Genesis 24:47 he is said to have put it on her face; Hebrews, nose (àŠ.) Bracelets — All sorts of jewels are highly prized among the women of the East, and rings, bracelets, or ornaments of some kind, such as each person can afford or obtain, are universally worn. The weight of this ring, half a shekel, or a beka, has been estimated at a quarter of an ounce, and the bracelets at over four ounces. But our knowledge of these ancient weights is very uncertain. 27. Blessed be the Lord — The aged servant is now convinced that Jehovah has heard his prayer, and directed his steps, and he breaks out in thanksgiving. 28. Her mother’s house — The daughter naturally runs to her mother’s tent to tell the news. But not so Rachel. See Genesis 29:12. 29. Laban — Note the prominence of Laban in all this interview. He is more prominent than his father, or even than his mother. He goes out to meet the servant of Abraham; he gives the usual blessing and hospitable welcome. Genesis 24:31. Bethuel is mentioned in Genesis 24:50, but second to Laban, and in Genesis 24:53; Genesis 24:55, the brother and mother are mentioned, but not the father, and in Genesis 24:59-60 Rebekah is called “their sister” and “our sister,” rather than daughter. 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Laban is not thus ignored and his sons made prominent in the marriage of Rachel and Leah, Chap. 29. It has been suggested that some weakness or imbecility rendered Bethuel incapable of managing his own affairs. This Blunt places among the remarkable coincidences of the Bible, and remarks: “The consistency is too much of one piece throughout, and marked by too many particulars, to be accidental. It is the consistency of a man who knew more about Bethuel than we do, or than he happened to let drop from his pen. This kind of consistency I look upon as beyond the reach of the most subtle contriver in the world.” 30. When he saw… and when he heard — What he saw and heard, no doubt, had special influence on his action, and made the blessings and welcome (of Genesis 24:31) doubly emphatic. 33. I will not eat — Too important is his errand to be delayed until after the ceremonies of hospitality are over. Genesis 24:34. And he said — This address of Abraham’s servant (Genesis 24:34-39) is a masterpiece of its kind. It is a narrative, says Kalisch, “graced by every charm of simplicity, rivalling the most beautiful episodes of the Homeric writings, and pervaded by a beautiful spirit of sustained calmness. The repetitions which it contains are like the echo of truth; and the measured step by which it advances, carries it to its aim with enhanced dignity.” 50. Proceedeth from the Lord — They cannot doubt the special providence of Abraham’s God, and they dare not interfere to favour or oppose. 53. Jewels of silver — Rather, vessels of silver. Costly presents from the great accumulations of Abraham, amassed through many years. Comp. Genesis 13:2; Genesis 20:16. Precious things — Choice gifts of various kinds, such as he knew would be pleasing. 56. Hinder me not — The servant is too anxious to break the glad news of his success to his master. 58. Wilt thou go — This question was not whether she would accept Isaac in marriage; that had been already settled by those who, according to Oriental customs, had that power, and Rebekah, doubtless, was convinced as well as her parents and brother, that God’s hand was in it. But this question meant, Wilt thou go with this man now, or wait a longer time between the espousal and the marriage? 59. They sent… their sister — Special reference to Laban and the younger members of the household. Her nurse — Deborah, who died long after and was buried at Bethel. Genesis 35:8. 60. Blessed Rebekah — This parting blessing rises to the poetic fervor of a song, and may be put as follows:And they blessed Rebekah, And they said unto her, Our sister art thou.Be thou [increased] to thousands of myriads, And let thy seed possess the gate of them that hate him.The signal interpositions of Jehovah inspire them with a presentiment of Rebekah’s future honour. 61. Her damsels — Besides her especial nurse, (Genesis 24:59,) she was accompanied by other maidservants, as became one of her state and dignity. 62. Came from the way of the well — Better, came from going to Beer-lahai-roi. After Sarah’s death it is probable that Abraham and Isaac removed to Beer-sheba, for it is here said that now he dwelt in the south country, which would scarcely be so stated if he were still dwelling at Hebron. While the chief servant was away in Mesopotamia Isaac made a journey to Beer-lahai-roi, the place in the farther south where the angel appeared to Hagar. Genesis 16:14. He went, probably, to look after the flocks and herds in that region, and had now just returned. 63. Went out to meditate — Some uncertainty hangs over the word ωׂ ?εη, here rendered meditate. The Syriac renders it walk, and Gesenius observes that “this is almost demanded by the nature of the context,” and suggests that the true reading may have been ωׁ ?εωׂ, to go to and fro. The Targums, Samaritan and Arabic, read to pray. Knobel and Lange render, to lament, and suppose that he went out alone to lament the death of his mother. But ωׂ ?εηis probably equivalent to ωׂ ?ιη, to talk (with one’s self;) to meditate; and our common version, which follows substantially the Septuagint, Aquilla, and the Vulgate, gives the true meaning. There is something beautiful and appropriate in the thought of this heir of the promises going out to meditate in the field at the eventide, and filled, doubtless, with anxious thoughts about the mission of his aged servant. 64. She lighted off the camel — Literally, and she fell from off the camel. The expression denotes the rapidity with which she threw herself from the camel at sight of Isaac, whom she, probably at once, more than suspected to be her future husband. Dr. Thomson says: “The behaviour of Rebekah, when about to meet Isaac, was such as modern etiquette requires. It is customary for both men and women, when an emeer, or great personage, is approaching, to alight some time before he comes up with them. Women frequently refuse to ride in the presence of men, and when a company of them are to pass through a town, they often dismount and walk. It was, no doubt, a point of Syrian etiquette for Rebekah to stop, descend from her camel, and cover herself with a vail in the presence of her future husband. In a word, this biblical narrative is so natural to one familiar with the East, so beautiful, also, and lifelike, that the entire scene seems to be an affair in which he has himself been but recently an actor.” 65. For she had said — Rather, and she said. There is no need of interpolating had in either of the two places in which it occurs in this verse. Took a vail — Hebrews, took the vail; the vail proper to be used in such a case, “the long cloak-like vail, with which the Eastern women covered their faces.” 67. Into his mother Sarah’s tent — The tent which had been her special apartment and home during many years of nomadic life. This tent had probably been removed after Sarah’s death to Beer-sheba. See on Genesis 24:62. Took… wife… loved — Under the circumstances and customs of that time, no other formal marriage ceremony was required than this leading her, in loving attachment, into the tent. Thus the vacant home place was filled with another mistress, and Sarah’s loss less keenly felt. ISAAC AND , Genesis 25:1-33. This is the only chapter in the history of Isaac which is devoted entirely to incidents in the life of that patriarch, the rest being largely intermixed with the history of his father or his sons. And yet it is a repetition of events remarkably similar to those of one passage in the life of Abraham. Comp. Genesis 20; Genesis 21:22-34. So striking are the analogies between these two accounts that rationalistic critics have not hesitated to pronounce them different forms of one and the same story. But we must observe that there are as many points of dissimilarity as of agreement; and in making prominent the fact that Isaac’s life was so largely a repetition of Abraham’s, the sacred writer doubtless had a purpose. How much of human life and history is ever repeating itself! And how slow are many of the best of men to improve by the errors of their fathers or predecessors! To show this is an important part of the purpose of this chapter. The points of agreement with portions of Abraham’s life are as follows: 1) A famine causes Isaac’s moving. Comp. Genesis 12:10. 2) He had some thought of going down into Egypt. Genesis 25:2 compared with Genesis 12:10. 3) The dwelling in Gerar. 4) The names Abimelech and Phicol. 5) Denial of his wife. 6) Reproof by Abimelech. 7) Desire of Abimelech to make a covenant. 8) Strife between herdsmen. 9) Oath at Beer-sheba. 10) Calling on the name of the Lord. The points of disagreement are as follows: 1) The famine in Isaac’s case is carefully distinguished from that in the days of Abraham. 2) He is prohibited from going into Egypt. 3) Rebekah was not taken into Abimelech’s house as was Sarah. 4) Isaac’s deceit was discovered, not by a judgment of God, but by accident. 5) Abraham was allowed free use of the land; Isaac was requested to leave. 6) Abraham’s difficulty was about the well of Beer-sheba; Isaac was driven from many wells before he withdrew to Beer-sheba. 7) Isaac’s servants discover water at Beer-sheba, and the name is renewed after the oath between him and Abimelech, and after the latter had departed. 8) Abraham made a covenant with seven lambs; Isaac made a feast. 9) Ahuzzah, the friend of Abimelech, is an additional personage in the affair with Isaac; in chap. 20 God appears in a dream to Abimelech, but no special revelations were made to Abraham. A careful scrutiny of these points of agreement and difference will show that the events narrated were two very different affairs… Isaac’s life, while having so many experiences like his father’s, was not a mere echo of the life of Abraham. It had an individuality peculiarly its own, from his being quiet and passive where Abraham was active and bold. ABRAHAM’S SONS BY KETURAH, Genesis 25:1-6. 1. Then — Rather and, for here is no note of time. When Abraham took Keturah for a wife we have no means of knowing, but it is generally supposed to have been after Sarah’s death. This the order of the narrative would most naturally imply. But such order, and especially the record of genealogies, is no sure index of time, and, for aught that appears, Abraham may have taken Keturah, who is called his concubine in 1 Chronicles 1:32, as he took Hagar, long before Sarah’s death. The historian did not choose to interrupt his narrative by introducing it before, especially as it was of no vital importance in the previous history of Abraham. But, on the other hand, all this may have occurred after Sarah’s death, and even after Isaac’s marriage. In view of the great longevity of Abraham, it is possible that he may have possessed as much vital force at one hundred and forty as ordinarily vigorous men at seventy. The statement, also, that he took Keturah, compared with Genesis 16:3, where it is said “Sarah took Hagar and gave her to her husband,” seems to be against the idea that he took this concubine during Sarah’s lifetime. The six sons mentioned in Genesis 25:2 may all have been born after Isaac’s marriage, and twenty-five years before Abraham’s death. 2-4. Compare 1 Chronicles 1:32-33. Here are mentioned six sons, seven grandsons, and three great-grandsons. The subsequent history and location of the tribes that sprung from them are very uncertain, and conjectures on the subject are scarcely worth repeating. Those who wish to note them should consult the Bible Dictionaries on the several names. From Midian came the Midianites, often mentioned in the later history of Israel. We meet them in the history of Joseph (Genesis 37:28) and of Moses, (Exodus 2:15; Numbers 22:4,) and against them Gideon waged successful war. Judges chapters 6-8. The names of Sheba and Dedan occur among the sons of Cush, (Genesis 10:7,) but nothing can be argued from such repetition of names. Some, however, think that these tribes subsequently became intermixed by marriage. Midian, Ephah, and Sheba are mentioned together in Isaiah 60:6. These tribes were nomadic, and probably for a time wandered, like Abraham, to and fro in the wide deserts south and east of Palestine. They probably, at a subsequent date, became largely intermingled with the Ishmaelites, and are represented now in the numerous Arab tribes of these same ancient deserts. 5. Gave all… unto Isaac — This had been understood and settled long before. Genesis 24:36. 6. The concubines — Hagar and Keturah. Sent them away — Some have objected that Keturah’s sons, if born after Sarah’s death, were too young to be thus sent away. But Ishmael was only a lad of fifteen or seventeen years when sent away with his mother into the wilderness of Beer-sheba. Genesis 21:14. But the time of bestowing these gifts on the sons of his concubines, and sending them away, is uncertain. The different facts stated in Genesis 25:5-6 may have occurred at very different dates. From Isaac — Abraham would not have his son and heir troubled by claims or disputes after his death, so he was careful to see that all disposition of his possessions, and of the sons of his concubines, was made while he yet lived. A wise example to fathers who have large estates, and many possible claimants. Unto the east country — And they became known thereafter as the Easterns, or Bene-Kedem, sons of the East. See Judges 6:3; 1 Kings 4:30; Job 1:3; Isaiah 11:14. 7. The days of the years — This form of expression is impressive, and served to intensify the idea of the long life of one hundred and seventy-five years. Comp. Genesis 35:28-29; and Genesis 47:9. How many days in these years! But his father, Terah, died at two hundred and five years, (Genesis 11:32,) his son Isaac at one hundred and eighty, (Genesis 35:28,) and Jacob at one hundred and forty-seven years. Genesis 47:28. 8. Gave up the ghost — Hebrews, breathed out. He seems to have died of old age, and in a good old age, according to the promises of Gen 15:15. An old man, and full of years — Rather, old and full.His was a well-rounded and completed life. Gathered to his people — Not buried in the ancestral tomb, for this was not the case; nor is the expression equivalent to burial, for that is separately mentioned in the next verse; but gathered where his people were yet living an immortal life. See on Genesis 15:15. Abraham’s faith “looked for a city which hath foundations, whose builder and maker is God.” And he died in this faith, “not having received the promises, but having seen them afar off.” Evidently he desired and sought a heavenly land; not that from which he emigrated. See Hebrews 11:10-16. And long after, in the days of Moses Jehovah said, “I am the God of Abraham.” Exodus 3:6. But “God is not the God of the dead, but of the living.” Matthew 22:32. 9. Isaac and Ishmael buried him — There is something touching in this statement. No wrongs, or bitterness, or antipathy of the past, prevent their union in a common sorrow over their great father. So at a later date Esau and Jacob, similarly estranged, come together to bury their father, Isaac. Genesis 35:29. The sons of Keturah, now, perhaps, far scattered, and less attached to Abraham than Ishmael and Isaac, are not mentioned here. Machpelah — See on Genesis 23:9. 11. God blessed… Isaac — This verse is a sort of appendix to Abraham’s death. The aged patriarch is buried, but the God of Abraham abides the God of Isaac, and ever lives to fulfil his word. Lahai-roi — See on Genesis 16:14; Genesis 24:62. After this new sorrow Isaac might well betake him to the place so memorably associated with his first meeting with his beloved Rebekah, who comforted him after his mother’s death. Generations of Ishmael, Genesis 25:12-18. 12. These are the generations — This is the eighth section so beginning. “According to custom,” says Murphy, “before the history of the principal line is taken up, that of the collateral branch is briefly given. Thus Cain’s history is closed before Seth’s is commenced; Japheth and Ham are before Shem; Haran and Nahor before Abram. And so the sons of Keturah are first dismissed from the pages of history, and then Ishmael.” 13-15. The names — We find scattered notices of these names in later books. Thus, Nebajoth in Isaiah 60:7, probably the Nabataeans of later history; Kedar in Isaiah 21:17; Isaiah 42:11; Isaiah 60:7; Jeremiah 2:10; Jeremiah 49:28; Ezekiel 27:21; Psalms 120:5; Son 1:5; Dumah in Isaiah 21:11; Tema in Job 6:19; Isaiah 21:14; Jeremiah 25:23; Jetur and Naphish in 1 Chronicles 5:19. From Jetur probably sprung the Ituraeans of later history. Many of these, no doubt, became intermingled with the sons of Keturah. See on Genesis 25:2-4. 16. By their towns, and… castles — Rather, in their village and in their encampment. “It is generally known, that the Arabs are, according to their mode of life, divided into two chief classes: those of towns or villages, and those of the deserts, or the dwellers in tents. The latter, of course nomadic in their habits, are the Bedouins and Scenitae. It is not improbable that these two different classes are alluded to in the words, ‘By their villages and by their tents.’ The roaming Bedouins regard the agricultural population with a certain contempt as slaves of toil and drudgery. They seldom cultivate the land which they may have inherited or won by their valour; but rent it out for a fixed annual sum to peasants subordinated to them in a kind of vassalage.” — Kalisch. Twelve princes — Ishmael, like Israel, had twelve sons, who became the princes and heads of so many tribes. Nations — ΰξεϊ, peoples, or tribes sprung from one common mother, ΰν. 17. Hundred and thirty and seven — Lange suggests that the violent disposition and passions of Ishmael consumed his life comparatively early; while the more peaceful and serene Isaac outlived him by more than forty years. His people — He doubtless died in the faith of Abraham. Comp. Genesis 25:8, note. 18. From Havilah unto Shur — Or, as we might say, from the Arabian Gulf and the Euphrates to the border of Egypt and the Red Sea. On Havilah see Genesis 10:7; Genesis 10:29; and on Shur see on Genesis 16:7; Genesis 20:1, and Exodus 15:22. As thou goest toward Assyria — One journeying most directly from Egypt to Assyria would pass through this broad Ishmaelite territory. Died — Rather, he fell, or threw himself, ðôì. This word is here used somewhat in the sense of the American word squat; he threw himself down upon, or settled in this region, between Havilah and Shur. The word is rendered lay along in Judges 7:12, where it is said the Midianites and Amalekites and Bene-Kedem fell with their tents and cattle in the valley. That is, they dropped down, flung themselves down, intending to stay. Thus was fulfilled the prophecy of Gen 16:12. Generations of Isaac, Genesis 25:19 to Genesis 35:29. BIRTH OF ESAU AND JACOB, Genesis 19:19-26. 19. These are the generations of Isaac — Thus characteristically this new section of the history opens. We have also a repetition of Isaac’s birth, his age at marriage, and the name, country, father, and brother of his wife. 21. Entreated the Lord — The word for entreated (òúø) implies earnest and repeated prayer, and perhaps the accompaniment of incense offering, or some kind of sacrifice. See the Hebrews lexicons on the word. We note that Isaac directs his prayer to Jehovah, the God of the covenant and the promises. Was entreated — Was prevailed upon by his importunity. Compare Luke 18:7. “The heir of promise was to be a child of prayer.” 22. Struggled together within her — Hebrews, dashed against one another. Premonition of the coming differences between the offspring. If it be so, why am I thus — The Vulgate reads: “If it was to have been so with me, why should I have conceived?” Rebekah was evidently of an excitable and emotional temperament, (compare Genesis 27:46,) and under the pains of maturing pregnancy yielded fitfully to despondency and gloom. Went to inquire of the Lord — Where and how, has been often asked, but not so easily answered. The old Jewish interpreters suppose she went to Shem, or to Melchizedek, who were still living. Much more probable is the supposition that she went to Abraham, who was still living, and known as a prophet, (Genesis 20:7, compare 1 Samuel 9:9,) and doubtless intensely interested in the prospective offspring of Isaac. But, perhaps, she went to that domestic altar where Isaac had so earnestly besought Jehovah for her, (Genesis 25:21,) and Jehovah answered by his angel as he spoke to Hagar. Genesis 16:11. 23. The Lord said — Here, too, we have a poetic strain:Then said Jehovah to her, Two nations are in thy womb, And two peoples from thy bowels shall be separated.And people than people shall be stronger, And the great shall serve the small.What immediate effect this oracle had on Rebekah we are not told, but it probably served, in the subsequent time, to give her an intuitive partiality for the younger son. The subsequent history of the Israelites and the Edomites show how truly this prophecy was fulfilled. The descendants of Esau were strong, and fortified themselves in Mount Seir. They refused the Israelites a passage through their territory. Numbers 20:18. But Saul vexed them with his wars, (1 Samuel 14:47,) and David subdued them, and put garrisons throughout their land, (2 Samuel 8:14,) and they remained in such subjection till the days of Joram. 2 Kings 8:20. Then, according to Isaac’s prophecy, Esau broke his brother’s yoke from off his neck. Genesis 27:40. 25. Red, all over like a hairy garment — “His whole body was as if covered with a fur, with an unusual quantity of hair, (hypertrichosis,) which is sometimes the case with new-born infants, but was a sign in this instance of excessive sensual vigour and wildness.” — Keil. Esau — Which means hairy. 26. His hand took hold on Esau’s heel — His birth seems to have followed that of Esau more speedily than is usual in the case of twins, and his hand was so extended as to seem to grasp hold of Esau’s heel. Hence his name Jacob, heel-catcher. Compare Genesis 27:36. Threescore years old — Twenty years after the marriage of Isaac and Rebekah. Comp. Genesis 25:20. SALE OF ESAU’S , Genesis 25:27-34. 27. The boys grew — And their diverse dispositions and tendencies early developed themselves. Esau was a cunning hunter — A man knowing the chase, or skilled in hunting. We are to think of him as the hairy man, rough, impulsive, desperate; loving the dangers and excitements of the chase. Jacob was a plain man — ΰιωׁ ϊν, a complete man. The word ϊν is generally used of moral uprightness and integrity. The kindred word ϊξιν is used in Genesis 17:1, where Jehovah says to Abraham, “walk before me and be thou perfect.” Here the word seems to mean simplicity, mildness, and inoffensiveness of disposition, in contrast with the wild and daring character of Esau. Jacob was a complete man in the simplicity and regularity of his temper and domestic habits. 28. Because he did eat — Literally, for hunting was in his mouth, that is, the results of hunting — game. Comp. Genesis 27:4. Rebekah loved Jacob — No reason is given for her partial love, but we easily infer it was owing to Jacob’s more domestic habits, and the prophecy which had gone before his birth. Isaac seems, after the birth of his sons, to have been strangely swayed by carnal appetite. Quiet, unenterprising, and timid, he was drawn by the law of attraction of opposites to his daring, impetuous, and resolute son, while the quick and impulsive Rebekah loved (best) the mild and undemonstrative, but scheming, Jacob. Esau was frank and bold, but coarse and carnal; Jacob was timid, reticent, and shrewd, but spiritual. Esau had no spiritual insight, no relish whatever for the blessings and duties of the great Abrahamic covenant, he cared only for the carnal portion of the birthright; Jacob, though selfish and cunning, yet had a genuine hunger for the things of God; but it required a long and painful discipline, mighty, spiritual strugglings and angelic wrestlings to qualify him to become the heir of Abraham. In this patriarchal home the mother was the ruling spirit, and the timorous Isaac and unsuspecting Esau were no match for the resolute Rebekah and scheming Jacob. God used, yet punished, these sins. The shortsightedness of Isaac, the wild ferocity of Esau, the deception of Rebekah and Jacob, were woven into the web of providence for man’s good and God’s glory. 29. Sod pottage — Jacob boiled a dish of lentiles, (Genesis 25:34,) a podded vegetable like the pea or bean, which is cooked by parching over the fire or boiling into a soup, making a favourite and highly nutritious dish all through the East. There is a small red variety of lentile which makes a reddish brown, or chocolate coloured pottage, much prized by the Arabs, which, when being cooked, exhales a savoury odour very grateful to a hungry man. Robinson, Thomson. Jacob’s household tastes made him skilful in the preparation of this favourite dish. In Eastern homes food is prepared only as it is wanted; and when Esau returned home from the unsuccessful hunt, fatigued and faint, and saw and smelled the red savoury pottage steaming in Jacob’s tent, impetuous, impatient, and hungry, he cried out, 30. Feed me — “Literally, Let me devour now that red, that red, for I am faint; therefore they called his name Red (Edom.) It is the language of greedy, and perhaps imperious, impatience, which Jacob might have resented, whereas he craftily resolved to turn it to his own advantage. In this characteristic incident the sacred writer dramatically paints the two brothers before us. The man, the hungry hunter, led by the senses, is fascinated by the high colour and rich flavour of a mess of pottage, and the meditative schemer of the tents, the man of wits, cannot wait for Providence to bring him the predicted birthright, but must intermeddle with his selfish craft. Here is also an interesting illustration of the origin of names. Some characteristic incident gives rise to a name, and on the subsequent occurrence of a similar incident the appropriateness of the name, or its coincidence with events, is noted, and the name is renewed. Esau is first surnamed Red from his red hair, and then from the red pottage. Jacob is called heel-catcher, or tripper, first literally (Genesis 25:26) and then figuratively, (Genesis 27:36,) and the figurative name is first applied when he trips up Esau in the matter of the birthright, and then its appropriateness is noticed again when we arrive at the incident of Isaac’s blessing. We often thus meet in this history with various reasons for the application of the same name.” — Newhall. 31. Sell me this day thy birthright — “This birthright not only embraced the authority and honour of the patriarchal headship of the chosen family, but made its possessor heir to the Abrahamic covenant, and thus the channel of God’s great revealed mercies to mankind — a mediator between God and the race — typifying the God-man. Jacob, who was on a much lower spiritual plane than Abraham, by no means comprehended the vastness and dignity of these spiritual blessings, but he appreciated them far more than the worldly and sensual Esau. He knew that he was predestinated to this heir-ship, although he was the younger son. Dreading a collision with his ferocious brother, which seemed inevitable in the event of his father’s death, when the succession would be contested, and lacking faith in God’s unfolding providence, he resolves to avail himself of Esau’s weakness to obtain the birthright by peaceful purchase. The cautious Jacob knows well that Esau will repent as soon as his hunger is sated, and takes care to have the contract ratified by a solemn oath.” — Newhall. 34. Esau despised his birthright — “In these graphic touches the sacred writer paints the ‘profane’ Esau’s unfitness for the spiritual headship of the chosen people, yet with equal faithfulness depicts the craft and selfishness of the ‘supplanter,’ who afterwards became the ‘warrior of God’ (Israel.)” — Newhall.In these growing divergences of character, here manifest in the two brothers, Lange observes what he calls “the Hebraic, or profoundest conception of history. All history develops itself from personal beginnings. The personal is predominant in history.” 1. A famine — Abraham’s, Isaac’s, and Jacob’s history are each distinguished by a famine, that frequent plague of the East. Besides the first famine — Our historian was not so obtuse, as some critics have assumed, as not to know that Abraham’s life had passages very much like Isaac’s. But he knew, what some critics seem unable to comprehend, that two men’s lives may be largely the one a repetition of the other. Thus history has often repeated itself in less than a century. Abimelech — Possibly the same Abimelech as that of Gen 20:2. For if he had been aged forty at the time of Abraham’s visit, he would have now been about one hundred and twenty-five — no very unsupposable age for that time, when men lived, as we have seen, to be one hundred and seventy-five years old. But it is altogether probable that this was the son and successor of the Abimelech of Abraham’s time, for both this name and that of Phichol (Genesis 26:26) were official titles rather than personal appellations. See notes on Genesis 20:2; Genesis 21:22. 2. The Lord appeared — In a dream or vision of the night. Comp. Genesis 26:24. “The last recorded vision was at the sacrifice of Isaac, more than sixty years before. These revelations were not so frequent as they seem to us, as we read one event rapidly after the other; but just sufficient to keep up the knowledge of God and the faith of the patriarchs in the line of the chosen people, and of the promised seed.” — Speaker’s Commentary. 4. All these countries — All the different districts or territories of the different Canaanitish tribes. 5. Voice… charge… commandments… statutes… laws — A comprehensive summary of all the various revelations of the divine will. God’s voice denotes more particularly the spoken revelations; his charge the special trusts of promise he had given Abraham to guard; his commandments the occasional precepts given from time to time; his statutes the more permanent prescriptions of his will; his laws the everlasting and unchangeable expressions of his righteousness. Already had God spoken “at sundry times and in divers manners,” (Hebrews 1:1,) and we note that the son is blessed because of his father’s obedience. 7. Should kill me — Comp. Genesis 12:12; Genesis 20:11, notes; and for the agreement and differences of these narratives the note at the beginning of this chapter. 8. Sporting — See note on Genesis 21:8. 12. Isaac sowed — He now added agriculture to the pursuits of nomadic life. Received — Hebrews, found. A hundredfold — Or, a hundred measures. Some (Sept., Syr.) read, ωׂ ?ςψιν, barley, instead of ωׁ ?ςψιν, measures, or fold. The letters of the two words are the same. A hundredfold is a very large increase, but Herodotus (i, 193) writes of the Babylonian territory as “so fruitful in the produce of corn, that it yields continually two hundredfold, and when it produces its best, it yields even three hundredfold.” 13. Went forward — Hebrews, went going; that is, kept on growing. Three degrees are here expressed — great, greater, very great. 14. Flocks… herds… servants… envied — These four words speak volumes. Prosperity and abundance excite the envy of ignoble natures. 15. Wells… filled — The wells dug by Abraham gave Isaac a sort of title to the land, and filling them up was equivalent to a declaration of war. Comp. 2 Kings 3:25; Isaiah 15:6. 16. Go from us — The Philistine king perceives that such a rich and prosperous chief as Isaac cannot peaceably dwell in Gerar. The strife between the different herdmen would be likely to be more bitter than that of the herdmen of Abram and Lot. Genesis 13:7. So while Abraham was invited to stay and settle anywhere, (Genesis 20:15,) Isaac is invited to leave. 17. Valley of Gerar — Some writers speak of a district el-Gerar south of Beer-sheba, but that country has not been sufficiently explored to confirm their statements. Isaac withdrew from Gerar, but not from the Philistine land. 18. Digged again the wells — Abraham’s long residence (comp. 21:34) in the districts of Gerar and Beer-sheba had left its traces in many a valley, and after his death the Philistines seem to have hastened to obliterate the witnesses of their treaty with him. Hence the repetition of oaths, treaties, and names like Beer-sheba. Genesis 26:33. 20-22. Esek… Sitnah… Rehoboth — These appear to have been new wells digged, in addition to the old ones re-opened, and the names mean, respectively, Strife, Opposition, (from the same root as Satan,) and Broad Places, Room. The name of Rehoboth still lingers in the wady er-Ruhaibeh, some twenty-three miles south of Beer-sheba, where Robinson found extensive ruins. Later travellers claim to have found the well, but their reports are conflicting. 24. The Lord appeared — Immediately on Isaac’s return to Beer-sheba Jehovah renews to him the promises, and there he builds an altar in acknowledgment of his mercy. 25. Altar… tent… well — Mark the order; first the altar, God’s worship before all else; next his tent, and then the well. 26. Ahuzzath — The king and his chief captain now take with them a third person, one of the king’s friends. Comp. Genesis 21:22. 27. Wherefore come ye — Isaac receives them coldly, as well he might after their breach of an old treaty of peace with his father. But the king was anxious to be on friendly terms with Isaac, even though the latter was not welcome to settle in his land. 28. We saw certainly — The signal favour bestowed on Isaac, (Genesis 26:12,) and the memory of his father, convinced these Philistine lords that their God Jehovah was mighty to help his worshippers. Twice in this address the name Jehovah is used, showing that Isaac’s piety had magnified that name among the heathen. 29. Not touched thee… nothing but good… sent thee away in peace — Three falsehoods; for his servants had assailed Isaac’s, they had filled up his wells, and really persecuted him out of all the region of Gerar. And yet, perhaps, Abimelech was ignorant of these wrongs, as his father had before claimed to have been to Abraham. Genesis 21:26. 30. Made them a feast — Thus returning good for evil, and overcoming evil with good. 33. Called it Shebah — ùׁ ?áòä, Shibhah; which means both seven and oath. Compare Genesis 21:28-31. “Now the writer was aware that this place had received the same name on a former occasion. But a second well had now been dug in like circumstances in the same locality. This gives occasion for a new application of the name in the memories of the people. This is another illustration of the principle explained at Genesis 25:30. Two wells still exist at this place, attesting the correctness of the record.” — Murphy. ESAU’S , Genesis 26:34-35. 34. Judith… and Bashemath — Two wives, and both Hittites, and both married in the same year, was polygamy equal to Lamech’s, (Genesis 4:19,) and led an apostle to call him a fornicator, (Hebrews 12:16,) and might well have caused his parents a great “grief of mind,” (Genesis 26:35,) and bitterness of spirit. See further on Genesis 28:9; Genesis 36:2-3. ISAAC HIS SONS, Genesis 27:1-40. Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Sir 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.” 1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25-26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven. 2. Know not the day of my death — He lived forty-three years after this. Genesis 35:28. 3. Take me some venison — Hebrews, Hunt for me a hunting. The word does not necessarily mean venison, but any kind of edible game taken by hunting. See Proverbs 12:27. 4. That I may eat; that my soul may bless thee — “There appears a singular mixture of the carnal and the spiritual in this. Isaac recognises his own character as that of the priestly and prophetic head of his house, privileged to bless as father and priest, and to foretell the fortunes of his family in succession to Abraham in his office of the prophet of God. Yet his carnal affection causes him to forget the response to the inquiry of Rebekah, “the elder shall serve the younger,” and the fact that Esau had sold his birthright and alienated it from him forever by a solemn oath. Moreover, that his heart may be the more warmed to him whom he desires to bless, he seeks to have some of that savoury meat brought to him such as he loved.” — Speaker’s Commentary. 8. Obey my voice — Rebekah heard (Genesis 27:5) and spake (Genesis 27:6) on the subject pending with Isaac, for she, too, had a divine relation to the covenant blessing. And when she saw Isaac’s determination to go counter to what she knew to be the divine word, she has no hesitation in seeking to thwart his purpose. 9. Go now to the flock — Isaac had said to Esau: “Go out to the field.” Genesis 27:3. The flock was nearer at hand. Two good kids — A bountiful meal is provided. One kid would have been more than sufficient for Isaac, but the two made the feast a sort of covenant meal, and somewhat of the nature of a sacrifice on the part of him who was to receive the blessing. I will make them savoury meat — Rebekah knows how to cook and season kids that Isaac will not distinguish them from the game of Esau. 12. I shall seem to him as a deceiver — Jacob is cautious and far-sighted; but his words show that he shrinks not from the proposed deception from a feeling that it would be wrong, but only from a fear of detection and a curse. Rebekah has no fear in this regard. Even if detected, she is willing to risk any curse likely to come from one who deliberately attempts to subvert prophecy. She looks at the end to be attained, and scruples not at the means to attain it. 15. Goodly raiment — The costly festive robes of Esau. According to a rabbinical tradition the eldest son, in patriarchal times, had a priestly garment which he always put on when offering sacrifice, and this robe the rabbins suppose to have been the priestly robe. 16. Skins of the kids — The hair of certain Oriental goats is said to resemble human hair, and Martial (Epig. 12:45) speaks of kid skin “covering the temples and crown of a bare scalp.” 20. The Lord thy God brought it to me — The bold and daring way in which Jacob utters his falsehoods here, and this use of the name Jehovah, is amazing. Isaac seems to have detected Jacob’s voice, and he became suspicious. But he probably mistrusted his own hearing as he did his eyesight. “The scene of the fraud,” says Kalisch, “is described with a psychological skill which rivets the interest, and excites the admiration of the reader.” 22. Hands of Esau — Isaac’s words are, literally: The voice is voice of Jacob, and the two hands hands of Esau. The old man is dubious; there is something about it inexplicable. So he proceeds to bless him; not, however, without asking him once more, 24. Art thou my very son Esau — Hebrews, Thou this my son Esau?With an obduracy and boldness unparalleled the supplanter says, I am. 27. Kissed him — With something of the nature of a Judas kiss. “But it is altogether a mistake to suppose, with Tuch, that Isaac demanded a kiss, in order thereby to distinguish the shepherd, who would smell of the flock, from the huntsman, who would smell of the field. After Isaac had partaken of the meal he has given up all distrust. The kiss is only the expression of paternal love, excited by having partaken of the savoury dish; it is the acme of his now overflowing emotions and the transition to the blessing.” — Kurtz. The smell of his raiment — “Many parts of Arabia and Palestine exhale a most delicious odour. Herod., 3:113. After a refreshing rain especially, the air is perfumed with a fragrance inexpressibly sweet, (Plin., 17:5;) and the soil, furrowed by the ploughshare, emits often the balmy treasures hidden in its depths. Thus the garments of Esau, the man of the field, who roamed through hill and valley, were redolent of the scent of aromatic herbs; they called up in Isaac’s mind the pictures of freshness, health, and abundance; his spirit, moved and struck, assumed a prophetic elevation; and he began the blessing.” — Kalisch. We render Isaac’s words as follows: See, the odour of my son, Like the odour of a field Which Jehovah has blessed. And the God shall give to thee Of the dew of the heavens, And of the fatness of the land, And abundance of grain and sweet wine.Nations shall serve thee, And peoples bow down to thee.Be lord to thy brethren, And the sons of thy mother shall bow down to thee.They that curse thee shall be cursed; And they that bless thee shall be blessed. 28. Dew of heaven — Of the greatest importance to the fruitfulness of a land like Palestine. Comp. Genesis 49:25; Deuteronomy 33:13; Deuteronomy 33:28; Hosea 14:6. Fatness of the earth — The fat portions of the land, or most fertile districts. Thus Isaac wills to this son the more desirable portions of the land of promise. Corn and wine — Representatives of the income of the fields. 29. People… nations — Peoples and tribes of peoples. Be lord — This was fulfilled in the days of David, when the Edomites were subjected to Israel. 2 Samuel 8:14. Thy mother’s sons — This expression seems to carry with it a sense of putting Jacob, his mother’s favourite son, (Genesis 25:28,) in subjection to Esau. Cursed… blessed — See Genesis 12:3. “Isaac does not pronounce on Jacob that emphatic spiritual blessing which God himself had assured to Abraham twice (Genesis 12:3; Genesis 22:18) and to Isaac once, (Genesis 36:4,) ‘In thy seed shall all the nations of the earth be blessed.’ There was something carnal and sinful in the whole conduct of the persons concerned in the history of this chapter, Isaac, Rebekah, Jacob, Esau; and it may have been this which withheld for the time the brightest promise to the family of Abraham; or perhaps it may have been that that promise should come only from the mouth of God himself, as it is given afterwards in Genesis 28:14.” — Speaker’s Commentary. 33. Isaac trembled very exceedingly — Because of a fearful sense of having been overruled and frustrated in a daring attempt to push his own will before that of God. He acts the part of a conscience-smitten transgressor. Who? where is he — Or, who now is he? Who in the world is he? Language of surprise, confusion, and alarm. Here Isaac has his just punishment for his wrongdoing in the case. He shall be blessed — The word has gone forth and cannot now be changed. See note at beginning of the chapter. 34. Esau… cried with a great and exceeding bitter cry — Here comes his penalty and sorrow for his part in the attempt to move against the prophecy and against the spirit of his own oath solemnly made to Jacob — to yield him his birthright. There is something truly touching in his bitter cry, and yet we note that, like all the “profane,” he mourns not his sin or error, but the consequences. “He found no place of repentance,” no possibility or chance of repairing his loss by repentance, “though he sought it carefully with tears.” Hebrews 12:17. 36. Rightly named Jacob — Literally, Is it that his name is called Jacob? and he has jacobed me these two times. Thus Esau points to the significancy of Jacob’s name. Comp. Genesis 25:26. 39. His father answered — Isaac’s words now again take the form of prophecy, and, moved by the grief of his beloved son, and strong desire on his own part, he says:Behold, of the fatness of the land shall be thy dwelling, And of the dew of the heavens from above, And upon thy sword shalt thou live, And thy brother shalt thou serve, And it shall be when thou shalt rove at large That thou shalt break his yoke from off thy neck.The fatness… of the dew — These expressions are precisely like those used in the blessing of Jacob, (Genesis 27:28,) only reversed as to their order. But many of the best interpreters explain the preposition îï, as here used in a privative sense, away from, afar from the fatness and the dew, etc. This would give the whole oracle a double or doubtful meaning, one common expression, meaning in Jacob’s case a blessing and in Esau’s a curse. We exceedingly doubt that any such double entente is to be found in the prophecies of the Bible. It would imply a sort of duplicity on the part both of Isaac and of God, who inspired him to prophesy. It is true that God laid waste the mountains and heritage of Esau, (Malachi 1:3,) but this is also true of the mountains and heritage of Israel at this day; so that we might argue a like double intente in Isaac’s words to Jacob. Genesis 27:28. But Esau as well as Jacob for a long time enjoyed the blessing of fertile lands and refreshing dews, so that, in part, the brothers received like favours. 40. By thy sword shalt thou live — By war and rapine. Here note how different from Jacob, whose source of support is abundance of grain and of sweet wine. Genesis 27:28. Shalt serve thy brother — This is not a blessing, but a confirmation of the prophecy already uttered over Jacob. When thou shalt have the dominion — Rather, When thou shalt rove at large. Thus Gesenius, fittingly pointing to the roving character of the Edomites. Hengstenberg renders: when thou shakest; tossest thy head, like the wild ox. Either rendering more clearly sets forth the true thought than “when thou shalt have the dominion.” This was fulfilled in the days of Ahaz. 2 Kings 16:6; 2 Chronicles 28:17. The Edomites were, however, subsequently conquered by John Hyrcanus, and compelled to submit to circumcision. Josephus, Ant. 13:9, 1; 15:7, 9. But afterwards they succeeded in establishing that Idumaean dynasty of the Herods, which continued until the Jewish state was utterly overthrown by the destruction of Jerusalem by the Romans. JACOB’S TO HARAN, Genesis 27:41-45. 41. Esau said — Esau was one of those ingenuous, open natures, which show themselves out spontaneously. He could not keep his dark purpose a secret. Mourning for my father — He loved his father and would not grieve his heart; so he purposes to defer his vengeance until after his father is dead. He seems to have no such care about grieving his mother, the partial friend of Jacob. 43. Obey my voice — This is Rebekah’s standing formula with Jacob. Comp. Genesis 27:8; Genesis 27:13. Her commands and action in respect to her favourite son, she believes to be according to the divine oracle to her. Genesis 25:23. Laban — See Genesis 24:29; Genesis 24:50. Haran — See on Genesis 11:31. 44. Few days — She would fain speak as tenderly as possible of the time he might be away. But those days proved to be twenty years. Genesis 31:38. 45. Both in one day — If Esau slew Jacob, the avenger of blood would speedily arise, (Genesis 9:6,) and so both of them would perish as in a day. Or, perhaps, she refers to Isaac and Jacob both dying in a day. 46. Rebekah said to Isaac — Her words show the emotionality of her temperament, (comp. Genesis 25:22,) and also the artfulness and tact by which she brings her husband to further the plans and desires of her heart. 1. Called… blessed… charged — Isaac fully acquiesces in what he now knows to be the divine will. He follows the example of Abraham, his father, in seeking his son a wife from among his own kindred. Comp. Genesis 24:3-4. 2. Padan-aram — See on Genesis 24:10. 3. God Almighty bless thee — This divine name, El Shaddai, is the same as that under which Jehovah appeared to Abraham when he instituted the covenant of circumcision, (see chap. 17:1,) and in this name Isaac now invokes on Jacob the blessings there promised to Abraham. A multitude — Or, a congregation; ÷äì, an assembly. Here is a prophecy and promise of the Church of the living God. ESAU MARRIES , 6-9. 9. Then went Esau unto Ishmael — That is, unto the family of Ishmael, who, himself, had been dead many years. Genesis 25:17. Nebajoth was Ishmael’s firstborn. Genesis 25:13. Here we discern, again, in Esau’s action, the wild, impetuous child of nature. He already has two wives and they have borne him children; but noticing how Jacob is blessed, and commanded not to take a Canaanitish wife, he speeds away to marry Ishmael’s daughter. “Esau is the representative of natural kindliness and honesty, but these qualities are joined to rudeness, and to a want of susceptibility for what is higher. He is void of all anticipation and longing. He is satisfied with what is visible; in short, he is a profane person. Hebrews 12:16. Such persons, even if grace reaches their hearts, which was not the case with Esau, are not adapted for heading a religious development.” — Hengstenberg. 10. Jacob went out from Beer-sheba — Very differently from the manner in which his father’s servant had gone out on a similar errand. Genesis 24:10. 11. Upon a certain place — Hebrews, struck in the place. His striking on that particular place was to him accidental, but the place was one already hallowed by one of Abraham’s altars. Genesis 12:8; Genesis 13:4. Tarried there all night — Tarried, as it appears, in the open field, not seeking the hospitality of the neighbouring Luz. Genesis 28:19. Many anxious thoughts, doubtless, filled his soul; and when night overtook him there, he preferred to lie down alone rather than mix with any Canaanites. The stones of that place — The ridges and valleys about Beitin, the representative of the ancient Bethel, are covered with stones. Hard pillows were these, but there came refreshing visions. Lay down… to sleep — Before darkness covered him he, doubtless, like Abram long before in this place, (Genesis 13:14,) looked “northward, and southward, and eastward, and westward,” and saw afar the hills and mountains towering up like a stairway to heaven — a kind of preparation for his dream. 12. Behold a ladder — Or, stairway. (ñìí.) The vision, manifestly, was that of a lofty passage-way, either a ladder with rounds, or a staircase with steps, or piles of mountains, one upon another, looking like a wondrous highway of passage to the skies. The great thing was an open passage-way between earth and heaven. Angels of God — What notion of angels Jacob may have had before we know not, but here was a sudden and glorious revelation of the numerous host of ministering spirits of the heirs of salvation. Hebrews 1:14. Strangely have certain Rationalistic critics supposed that the Israelites first derived their ideas of angels and spirits during their Babylonian exile. 13. The Lord stood — A personal visional revelation of Jehovah. The Targum of Onkelos reads: “The glory of the Lord stood above.” It was a theophany that impressed Jacob with a fearful awe. Genesis 28:17. The land… to thy seed — Compare the same promise made to Abraham in Genesis 13:15; Genesis 15:18. 14. Thy seed shall be as the dust — Comp. Genesis 12:2-3; Genesis 13:16; Genesis 18:18; Genesis 22:17-18. 16. Surely the Lord is in this place — The vision awakened a new life, and a new world of thought and emotion within him. He had been, comparatively, a stranger to Jehovah. I knew it not — Jacob had gone to sleep without any thought that there, alone and sorrowful and anxious, he was specially cared for and watched by Abraham’s God. No such open revelation had ever come to him before, and he was taken by surprise. 17. House of God… gate of heaven — This thought thrills him with a sense of terror. So far from being away from house and friends and care, behold, he is in God’s house, and the very gates of heaven have been opened to his eye. 18. Took the stone… a pillar — He turns the pillow into a pillar. Well might he take that stone, and consecrate it as a memorial of the mercies of that night, and a witness of his vow. Comp. Genesis 31:45. He also poured oil upon the top of it, as if to make it holy unto the Lord. Comp. Exodus 30:22-33. “It has been thought by many that this act of Jacob, in setting up a stone to mark a sacred spot, was the origin of cromlechs and all sacred stones. Certainly we find in later ages the custom of having stones, and those, too, anointed with oil, as objects of idolatrous worship. Clement of Alexandria (Strom. vii) speaks of ‘worshipping every oily stone,’ and Arnobius, (Ad. Genres, 1:39,) in like manner, refers to the worshipping of ‘a stone smeared with oil, as though there were in it a present power.’ It has been conjectured, further, that the name Boetulia, given to stones called animated stones by the Phoenicians, (Euseb. Praep. Evang., 1:10,) was derived from this name of Bethel. These Boetulia, however, were meteoric stones, and derived their sanctity from the belief that they had fallen from heaven; and the name has probably but a fancied likeness to the name Bethel. Still the connexion of the subsequent worship of stones with the primitive and pious use of them to mark places of worship is most probably a real connexion. The erection of all such stones for worship was strictly forbidden in later times. Leviticus 26:1; Deuteronomy 16:22.” — Speaker’s Commentary. 19. Bethel… Luz — The spot where Abraham built his altar and Jacob had his dream was certainly not in a city, but, doubtless, on the mountain east of the city. See Genesis 12:8. The names Bethel and Luz both long survived, and were distinguished from each other in the time of Joshua. Joshua 16:2. The prominence of this place, in the subsequent history of Israel, led, probably, to the supplanting of the more ancient name by that of Bethel. 20. Vowed a vow — A becoming thing to do after such revelation and promise. If God will be with me — The if does not imply doubt in God’s promise, but is the natural form of his taking God at his word: If God is going to do so much for me, then will I do something for him. 22. This stone… God’s house — Jacob undoubtedly means that here he will establish some sanctuary of worship, and the tenth, which he vows unto God, is what he proposes to devote to maintaining such a place of worship. On the fulfilling of this vow, see Genesis 35:7. It is noticeable how in this case, as in that of Abraham, Genesis 14:20, the tithe of all is specified as the proper portion of one’s increase to be consecrated to God. It is mentioned, not as a new, strange thing, but in such an incidental way as to imply that even in Abraham’s and Jacob’s day the custom was one of long previous standing. Thus early, it would seem, God had in some way revealed to man his claim to the tenth part of his gains. Jacob himself here recognises that whatever prosperity he might have would be a gift of God, for which the tithe would be on his part only a fitting acknowledgment. Jacob’s dream and vow at Bethel have more than a mere historical importance. The dream was prophetic and far-reaching in its scope and bearings. We should note especially the four beholds, three of vision: “behold a ladder,” “behold the angels,” “behold Jehovah,” (Genesis 28:12-13,) and one of promise. Genesis 28:15. These words denote the intensely realistic character of the whole revelation, appealing at once to heart and soul and mind and strength. By symbol and by promise the great prophetic future of Jacob and his seed is opened to his soul. We think of the lonely, helpless man at the bottom of the ladder, and Jehovah at the top, and the angels ascending and descending, and at once the vision becomes a complex symbol. It indicates: 1) That there is a passageway for spirits between earth and heaven; an invisible bridge between God and man; but a way supernaturally prepared and spiritually discerned. 2) The ministry of angels. Whatever revelation had previously been made of angelic natures, and there had been not a few, this vision deepened and confirmed them all. 3) The special and mighty providence of God, caring for his chosen by his own omnipresent gaze, and by innumerable ministering spirits. 4) The mystery of the Incarnation. The ladder was a symbol of the Son of Man, as Mediator of the New Covenant, upon whom (as on the sole ground and basis of all possibility of grace) the angels of God ascend and descend to minister to the heirs of salvation. John 1:52. In that mystery of grace Jehovah himself comes down, as from the top of the ladder, and reaching frail and helpless man below, lifts him upward to the heavens, and redeems him with the power of an endless life. The vision and promise would serve to soften and change the heart of Jacob. It marked an epoch in his life, and we may now, with New Testament light, observe how grandly it fore-shadowed that his seed should be the depositaries of Divine revelation. To them were committed the oracles of God, and through them have those oracles been communicated to the world. CHAPTER 29. JACOB’S ARRIVAL AT HARAN, 1-14. 1. Went on his journey — Hebrews, lifted up his feet; the necessary movement of one that walks on a journey. People of the east — Heb, bene Kedem, or, sons of the east; a name given to the tribes inhabiting an undefined territory east of Palestine, and, as appears from this, including the Syrian desert and Mesopotamia. Comp. Judges 6:3; Job 1:3; 1 Kings 4:30. 2. Behold a well in the field — Compare the similar account of Eliezer meeting Rebekah at a well. Genesis 24:11-28. That well, however, was “without the city,” but evidently quite near the city; this is more remote, in the field. There the women came out towards evening to draw water for drinking; here shepherds with their flocks were resting, waiting for the time to open the well. That well was not covered, and one could go down to it; this was covered by a great stone, and seems to have been a cistern, like those of which Robinson writes: “Over most of the cisterns is laid a broad and thick flat stone, with a round hole cut in the middle, forming the mouth of the cistern. This hole we found in many cases covered with a heavy stone, which it would require two or three men to roll away.” — Biblical Researches, vol. i, p. 490. 7. Yet high day — Hebrews, the day is yet great. That is, a great portion of it yet remains. Water… go… feed — Kalisch remarks that Jacob,”strengthened by the consciousness of his brilliant mission, addressed the unknown shepherds not only with cordiality, but with self-assurance and authority, and ventured even a gentle reproof of indolence.” 8. We cannot — There was an understanding among them that the stone should not be removed until all the flocks were gathered together. Thus all the shepherds and all the flocks would share equally, and each party prevented from taking any advantage of the other. 9. Rachel came — Her coming roused in Jacob’s soul all the tender emotions of home, kindred, loves, and hopes. With her father’s sheep — Note the primitive custom of the daughters of an Eastern chieftain leading the sheep to water. Compare the account of Moses and the daughters of Jethro. Exodus 2:15-22. 10. Jacob saw… went near… rolled… watered — There is a romantic gallantry about Jacob’s conduct here that is noticeable. The thrice repeated Laban his mother’s brother deepens and intensifies the thought that he felt himself among his own; his mother had ever been his warmest friend and helper. 11. Kissed… and wept — “Delight and sorrow mingled in his heart, and, overwhelmed by his feelings, he paid his tribute to nature by a spontaneous flood of tears.” — Kalisch. 12. Told her father — Unlike Rebekah, who ran and told her mother. Genesis 24:28. 13. Told Laban all — All about his journey and its object, the commands of Isaac and Rebekah, and the desire of his own heart. JACOB’S DOUBLE , Genesis 29:15-30. What shall thy wages be — Jacob, the plain, domestic man, (Genesis 25:27,) doubtless made himself very useful in Laban’s household. His service at the well was but a specimen of his agility and readiness to do whatever work might offer itself. Observing all this during the month of his sojourn, (Genesis 29:14,) Laban generously proposes that his kinsman shall not serve him for nothing. 17. Leah was tender eyed — Her eyes were weak (Sept. ασθενεις) and perhaps inflamed, (Vulg. lippi,) a great blemish, “since bright eyes, with fire in them, are regarded as the height of beauty in Oriental women.” — Keil. 18. I will serve thee seven years — A week of years. Jacob had not, like his grandfather’s servant, rich presents to offer as a dowry for his bride, (Genesis 24:53,) but he offers what he can, the cheerful labour of willing and active hands. 19. Better… to thee, than… to another — Laban gladly accepts Jacob’s offer. It was worth more to him than gold. This custom of preferring marriage with one’s own kindred, and also the practice of receiving dowry for a daughter, illustrate the manners of the ancient East, which prevail largely even at the present day. While the daughter is not sold as a slave, the practice shows the comparatively low position of women in the East, and how little a wife had to say in the choice of a husband. But the dowry may be looked upon as a reward paid to parents for the care of a daughter’s training and bringing up to womanhood, and also a suitable expression of gratitude on the part of the husband towards the parents of his wife. 20. They seemed unto him but a few days — “Words breathing the purest tenderness, and expressing more emphatically than the flowery hyperboles of romantic phraseology the deep attachment of an affectionate heart. Love capable of shortening seven laborious years into a term of insignificant brevity, is a flame animating and purifying the soul; a sacred longing, forming its own delight and happiness.” — Kalisch. 22. Made a feast — The marriage festival, in such a home as Laban’s, would doubtless be worthy of all parties. It was continued seven days. Comp. Genesis 29:27-28; Judges 14:12; Judges 14:17. 23. Took Leah — There was no formal public ceremony of marriage; the parties were not openly presented to one another, but in the evening the bride, closely veiled, was led to the husband’s tent. Hence the ease with which it was possible to present Leah to Jacob instead of Rachel. 24. Zilpah… for a handmaid — Rebekah had a nurse and several damsels. Genesis 24:59; Genesis 24:61. Sarah had her handmaid, Hagar. Such maidservants became the special property of the wife to do with as she pleased. See Genesis 16:1-6. 25. Thou beguiled me — Jacob now feels the weight and bitterness of deception. But it is a retribution for his own supplanting and defrauding of Esau. 26. So done in our country — Rather, in our place. The Hindu laws, as quoted by Clarke, made it a high offence “for a man to marry while his elder brother remains unmarried, or for a man to give his daughter to such a person, or to give his youngest daughter in marriage while the elder sister remains unmarried.” But if such were the law at Haran, Jacob was ignorant of it until now, and Laban deceived him in not explaining it to him when he bargained for Rachel. Genesis 29:18. 27. Her week — The seven days of the marriage feast. Laban proposes, as a recompense, after the week has ended, to give him Rachel also, but on condition that he serve for her yet seven other years. Two wives in eight days, but fourteen years of service for them both. “This bigamy of Jacob must not be judged directly by the Mosaic law, which prohibits marriage with two sisters at the same time, (Leviticus 18:18,) or be set down as incest, (Calvin,) since there was no positive law on the point in existence then. At the same time it is not to be justified on the ground that the blessing of God made it the means of the fulfilment of his promise, namely, the multiplication of the seed of Abraham into a great nation. Just as it had arisen from Laban’s deception and Jacob’s love, which regarded outward beauty alone, and, therefore, from sinful infirmities, so did it become in its results a true school of affliction to Jacob, in which God showed to him by many a humiliation, that such conduct as his was quite unfitted to accomplish the divine counsels, and thus condemned the ungodliness of such a marriage, and prepared the way for the subsequent prohibition in the law.” — Keil. LEAH’S FIRST FOUR SONS, Genesis 29:31-35. Rachel was barren — This would appear like a chastisement for Jacob’s partiality, (Genesis 29:30,) and an intimation that the blessing of posterity was “not of him that willeth, but of God that showeth mercy.” 32. Reuben — Which means, see ye a son. Looked upon — Rather, Jehovah looked in my affliction; that is, in my sorrow arising from love withheld, Jehovah looked; therefore will I name my first born Look ye — a son! Fondly she hopes now for more of her husband’s love. 33. Simeon — Which means a hearing. Jehovah first looked; then he heard. Still she feels bitterly the lack of a husband’s love. Her use of the word hated in this verse illustrates the peculiar meaning of that term. Comp. Genesis 29:30. 34. Levi — Which means a joining. Fondly now does she hope for a deeper and truer heart union with her husband. 35. Judah — Which means, one to be praised. Compare Genesis 49:8. Thus, in naming these first four sons, Leah breathes the spirit of a pure and noble longing, which fitted her to be the mother of the chosen tribe from which the Christ should spring. SONS OF BILHAH AND ZILPAH, Genesis 30:1-13. 1. Give me children — Here breaks forth the passionate cry of the child of nature. Envy and jealousy, even to bitterness, speak out in this appeal, not the hopeful yearning of the child of faith. 2. Jacob’s anger — Here is something that stings to the quick the soul of him who has hitherto showed such general gravity and calmness. Such rebuke from the lips of his beloved Rachel arouses him to a sudden outburst of anger, in which he administers to her a sharp rebuke. 3. Children by her — In her impatience she resorts to the expedient of Sarai. Genesis 16:2, note. 6. Dan — Which means a judge, for, as she puts it, God had judged her cause, and vindicated her in this procedure. Observe that Rachel here speaks of God, Elohim, whereas Leah acknowledged Jehovah.Genesis 30:32-33; Genesis 30:35. In Genesis 30:20, however, Leah uses the name Elohim, and in Genesis 30:24, Rachel acknowledges Jehovah. 8. Naphtali — Which means, my wrestling, in allusion to the struggle of rivalry between herself and Leah. Her words are, literally: wrestlings of God have I wrestled with my sister; also I have prevailed. The words, perhaps, have some allusion to Jacob’s reproof, Genesis 30:2, “Am I in God’s stead?” She assumes to have struggled as with God for this victory, and glories in a seeming victory over her sister. But what a vain boasting! 9. Leah… took Zilpah — The passion and rivalry of Rachel provoke Leah to adopt the same expedient, and thus silence any boasting in that line. 11. A troop cometh — Hebrews, αβγ, in luck; with good fortune. So Sept. and Vulgate, Syriac and Chaldee. So she called his name Gad, as a memorial of her good fortune. The Masorites explain αβγ as an abbreviation for αΰβγ, and so write it in the margin, and chap. 49:19, is thought by some to favour this; but the simpler sense is that of the Septuagint and other versions, as given above. 13. Asher — Which means, blessed, happy. The words happy, blessed, and Asher in this verse are all from the same Hebrew root. OTHER OF LEAH, Genesis 30:14-21. Reuben went — He was now a boy of four or five years. Mandrakes γεγΰιν, dudhaim, love-apples, a fruit, as appears from this context, believed to have the power of promoting conception. Hence the anxiety of Rachel to obtain them. The fruit here named is believed to be the Mandragora officinalis, described by Tristram as “one of the most striking plants of the country, with its flat disk of very broad primrose-like leaves, and its central bunch of dark blue bell-shaped blossom. The perfume of the flower we found by no means disagreeable, though it is said by some to be fetid. It has a certain pungency which is peculiar. We found it not uncommon in every part of Palestine, but chiefly in marshy plains.” — Land of Israel, 8vo edit., p. 103. 18. God hath given me my hire — Leah, of higher spiritual nature than Rachel, relies on God more than on any love potions, and she has her reward, and she gives her new-born son a name, Issachar, which means, there is a reward. 20. Zebulun — Which means, dwelling or habitation; for now she fondly hopes that her husband will dwell with her; cleave to her in his home-life with a warmer attachment. 21. Dinah — Which means, judgment; kindred to the name Dan. Genesis 30:6. Some suppose, from the language of Gen 37:35; Genesis 46:7, that Jacob had other daughters. This is possible, and yet the word may, in those passages, refer to daughters-in-law. So full a narrative of Jacob’s family would not have been likely to omit mention of any child of his. BIRTH OF JOSEPH, Genesis 30:22-24. 22. God remembered Rachel — It would seem from the language of these verses that Rachel’s wrestling with God (comp. Genesis 30:8) had acquired a nobler tone; a more devout and humble trust. God hearkened to her — This implies a prevailing prayer on her part, which had probably softened and subdued her spirit, and begotten in her a forgiving disposition towards her rival — a quality that impressed itself upon her son. 23. My reproach — She has now no words of envy or triumph towards her sister, but a humble acknowledgment of her previous pitiable condition among women. 24. Joseph — Which means adding, for she herewith expresses her faith that Jehovah will add to her another son. There seems also to be a play upon the word àñŠ, hath taken away, used in the preceding verse. Thus the name takes on a twofold significance. Elohim has taken away her reproach, and Jehovah will add another son. While this faith showed a nobler spirit than she had manifested before, it also showed an impatience and ambition, which issued in sorrow and death, when the other son was added. See Genesis 35:18. The dates of the birth of the above-named children of Jacob are not given, though Genesis 30:25 shows that on the birth of Joseph, Jacob had served out his fourteen years. Here, then, eleven children appear to have been born unto him in seven years, and yet during that period Leah for a time left bearing, (Genesis 29:35.) All this, however, may be readily understood as follows. Dinah was born “afterwards,” (Genesis 30:21;) so she may be set aside from the seven years; and nothing necessarily hinders our supposing Zebulun, Leah’s sixth son, to have been born after Joseph. Leah probably bore the four sons named in Genesis 29:32-35, in rapid succession within the first four years after marriage. Then she left off bearing for two years, which would be noticeable after having borne four sons so quickly. Meanwhile, and probably before the birth of Judah, Leah’s fourth son, Rachel sought children by Bilhah, and during the fourth and fifth years the children of both the hand-maids were born. At the beginning of the seventh year Leah may have borne Issachar, and Zebulun at its close, or very soon after. So there is nothing improbable in the narrative of the eleven children being born in seven years. LABAN’S NEW BARGAIN WITH JACOB, Genesis 30:25-36. 25. Send me away — Jacob doubtless felt that Laban had been ungenerous and exacting, and, besides deceiving him in the case of Leah, had sought to make the most of all his other advantages to make out of him all he could. Mine own place… my country — Jacob remembered the promises at Beth-el. Genesis 28:13-15. 26. Thou knowest my service — Jacob is not afraid to reckon on the value of his labours, and Laban had, doubtless, profited greatly by them —as he at once acknowledged. Genesis 30:27. 27. I have learned by experience — ðçùׁ ?úé, I have divined; or, I have learned by divination. The words indicate that Laban had become, to some extent at least, involved in heathen and idolatrous practices. Compare Genesis 31:19; Genesis 30:32. Some, however, take the word in the wider signification of diligent inquiry and examination, a meaning not sustained by general usage. Laban rather claims to have discovered, by some sort of augury, that Jacob’s God, Jehovah, had favoured him for Jacob’s sake. 30. Since my coming — Hebrews, at my feet; as if the blessings of Jehovah had broken forth and followed Jacob’s footsteps wherever he went. 32. Brown cattle among the sheep… spotted and speckled among the goats — The Syrian sheep are said to be usually all white, and the goats black or brown. This seems to have been the case with Laban’s flocks, so that Jacob’s proposition would leave Laban with by far the larger proportion of the flocks and their probable increase. 33. My righteousness — My uprightness in the whole business. In time to come — Hebrews, in the day of to-morrow; meaning, any and every to-morrow. From that day forward there would be no dispute over rights in the cattle, for the colour would decide. When it shall come — Rather, when thou shalt come (úáåà,) upon my wages before thee; that is, when thou comest to inspect my wages or share in the flock. Stolen with me — That is, Laban will be welcome to look upon all the white sheep and black or brown goats which he finds with Jacob as stolen, and claim them for himself. 35. Gave them into the hand of his sons — Here note the overreaching and imperious disposition of Laban. He does not leave Jacob to divide the flocks, but does it himself, and then removes Jacob’s part three days distant. Jacob was bound to look after Laban’s flock, (Genesis 30:31,) and the latter takes every advantage of that fact. JACOB’S , Genesis 30:37-43. 37. Took him rods — At sight of such imperious attempt at overreaching him, Jacob is not slow to devise means to counteract the wrong. The artifice he adopted was in well-known accord with the fact that any impressive colours fixed in the attention of a female at the time of conception are almost sure to mark the offspring. Poplar… hazel… chestnut — Some render storax, almond, and plane-tree; others render maple instead of hazel, and walnut instead of chestnut. The wood was doubtless such as had a white wood under a dark bark. 40. Separate the lambs — That is, the lambs produced after the separation mentioned in Genesis 30:35. These ringstreaked lambs were, as a second artifice, made like the rods to serve his purpose. Put his own flocks by themselves — As he had a right to do. Laban’s cattle here denote those of uniform color in the flocks tended by Jacob. 42. The feebler were Laban’s — This was a third trick. The Eastern sheep lamb twice a year, in spring and fall, and those born in the fall, according to Pliny, were the stronger. It is probable that after a time Laban suspected or discovered Jacob’s artifice, and accordingly changed his wages, or the terms of the contract, many times. See Genesis 31:7-8. But Jacob was smart enough to frustrate all his attempts to overreach him. JACOB’S FLIGHT FROM PADAN-ARAM, Genesis 31:1-21. Twenty years have now passed since Jacob came to Laban’s house. Genesis 31:38. The single one has become a multitude. Twelve children have been born unto him, and every thing has prospered in his hand. But it now becomes evident that the time for separation has arrived. Two families, of such diverse interests and hopes as those of Jacob and Laban, cannot abide long together, and Jacob is called to separate himself as Abraham had been two hundred years before. 1. Heard the words of Laban’s sons — Either overheard with his own ears, or had them reported to him. Perhaps angry words at times passed between them in the fields or by the way. Such success and prosperity as attended all Jacob’s movements would naturally provoke the jealousy of Laban’s sons. 2. Not toward him as before — During the fourteen years of his service, when Laban had all the advantage, and every thing his own way, he doubtless treated Jacob with great regard, so that the latter would be quick to note coldness and opposition. His changing his wages (Genesis 31:7) gave him opportunity to show his growing dislike. The Hebrew for as before is idiomatic; literally, yesterday three days; that is, yesterday and the third day, or yesterday and before. Somewhat like our “yesterday week.” 3. Return — This word of Jehovah was as truly a divine call as that which led Abraham from Ur of the Chaldees. It came to him in the field and evidently made a deep impression on Jacob, so that he at once sent for his two wives, and told them all. 7. Ten times — Probably a round number used for an indefinite number, and equivalent to very frequently, or, as often as possible. Compare Numbers 14:22; Job 19:3. The manner of Laban’s changing Jacob’s wages was doubtless that indicated in the next verse. “He made repeated attempts to limit the original stipulation by changing the rule as to the colours of the young, and so diminishing Jacob’s wages.” — Keil. 10. Saw in a dream — In Genesis 30:37-43, we have the human side of Jacob’s procedure. We there see his artifice and cunning. Here is another view, not at all in conflict with that, but designed to show that all Jacob’s tricks were as nothing without supernatural interference. God interposed to favour Jacob, not because of his guile or cunning, still less to sanction any thing of the kind as an example for others. Probably such dreams had come repeatedly during the last four or five years, and at the end of the sixth year of his independent service he received the revelation of Gen 31:11-13. 11. The angel of God spake — He refers probably to the same revelation as that of Gen 31:3. This word came to him in a dream, in which was repeated the vision of many a previous dream. Genesis 31:10. 12. All that Laban doeth — Or, rather, all that he is doing. God’s interposition had been to punish Laban for his unnatural and narrow policy towards his own children, not to show favour to Jacob’s deception. In their natural lives and works both Laban and Jacob were bad enough, but in this case Laban was the aggressor in taking undue advantage, and Jacob’s action was a policy of self-defence. 13. I am the God of Beth-el — See Genesis 28:12-22. The revelations and promises of Jacob’s dream at Beth-el were incompatible with his remaining permanently in Haran, and it was now time for him to get himself away. Keil argues that this dream was largely the work of Jacob’s excited imagination, “the materials being supplied by the three thoughts that were most frequently in his mind, by night as well as by day, namely: 1) His own schemes and their success; 2) The promise received at Beth-el, 3) The wish to justify his actions to his own conscience.” No doubt absorbing thoughts and schemes, united with strong desires to succeed, may furnish the proper physical conditions for dreams like this of Jacob; but it seems entirely superfluous to insinuate such a suspicion of the objective reality of the angel’s words to Jacob. If we allow such an exposition here, we introduce a principle of hermeneutics that would as easily make against the reality of other recorded revelations. Jacob had natural reason to withhold from his wives his own artifices, but we can scarcely believe that he tells a falsehood in respect to this dream. As in all the wrong actions of his life God overruled and wrought good out of evil, so in this. 15. Counted of him strangers — Rachel and Leah both readily sympathize with their husband as against their father, and look upon Laban’s dealings as narrow, unfatherly, and unworthy of him. The last twenty years had largely alienated them from their father’s house. 17. Upon camels — Hebrews, upon the camels, that is, the camels provided for the purpose. No mention of camels as a part of Laban’s or Jacob’s possessions has as yet been made. But there has been no occasion; and even if there were no camels among Laban’s property, Jacob might readily have purchased these at the time for his purpose. Genesis 32:5; Genesis 32:15, shows that Jacob’s possessions of cattle included many camels, oxen, kine, bulls, and asses, of which we have no other mention. But his secret departure showed how he yet leaned more to his own devices than upon the providence of God. 19. Laban went to shear his sheep — This afforded an opportunity for Jacob to effect his escape without trouble or excitement, for he feared forcible opposition from Laban. Genesis 31:31. Had stolen — Or, stole. While Laban went to the shearing, she steals. The images — The teraphim. This word is always used in the plural, and is of uncertain origin. It appears to denote a sort of household gods, (Penates,) common in Syria, and often consulted as domestic oracles. By these probably Laban was wont to divine, (Genesis 30:27, note,) and Rachel’s object in taking them was both to prevent their being used by her father to her disadvantage, and also for her own domestic interests. Comp. Judges 17:5; Ezekiel 21:21; Zechariah 10:2; and note on Joshua 24:14. The teraphim were small images of human form, though sometimes of life size. 1 Samuel 19:13. They were essentially connected with idolatrous ideas and practices, and seem to have served as a transition from Monotheism unto Polytheism. In some such transition state Laban appears to have been, and from it Rachel was not free. Other members of Jacob’s household also clung to similar superstitions and carried off strange gods with them. Comp. Genesis 35:2-4. 20. Stole away unawares to Laban — Hebrews, stole the heart of Laban. There is a play on the words heart and Laban — stole the Leb-Laban. Rachel stole the teraphim, Jacob the heart, of Laban. He used deception in keeping Laban from any suspicion of his plans for flight. 21. The river — Euphrates, near which he probably abode at that time. Mount Gilead — So called by anticipation here. Comp. Genesis 31:47-48. LABAN’S PURSUIT, AND WITH JACOB, Genesis 31:22-55. 22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret. 23. Took his brethren — Various relatives who were with him at the feast of sheep shearing. Compare the use of this word in Genesis 13:8. Seven days’ journey — From what date and from what place this seven days’ journey is to be reckoned, is not clear. The tidings of Jacob’s flight reached Laban on the third day after its occurrence, (Genesis 31:22,) and it would probably take Laban three days more to get ready for the pursuit and to reach the point from which Jacob started; for there were three days’ journeying between them. Genesis 30:36. Reckoning the seven days from that point, we give Jacob twelve or thirteen days the start of Laban, in which time he might have travelled three hundred and fifty miles. Both parties, doubtless, made the greatest possible haste; but Laban, unencumbered with flocks and family, would move twice or thrice as rapidly as Jacob, and so, in seven days from the time of his hearing of Jacob’s flight, he might have overtaken him. The Arab post is said to go from Damascus to Bagdad in eight days — a distance of about five hundred miles. The distance between the Euphrates and Gilead is about three hundred miles. 24. God came to Laban — Mark the constant divine care that guards the ways of Jacob, and redeems him from all evil. Genesis 48:16. Either good or bad — Hebrews, from good unto bad. That is, do not from good friendly greetings pass to bad words of violence. Do not make matters worse. 25. Laban overtook Jacob — At this it was evident that a serious controversy must be held, and accordingly both Jacob and Laban pitched their tents, and made ready for a great council. 26. Laban said — Laban opens the controversy, and his speech, both here (Genesis 31:26-30) and afterwards, (Genesis 31:43-44; Genesis 31:48-53,) and Jacob’s also, (in Genesis 31:36-42,) read like the fragments of an ancient poem. They have the rhythm and passion of poetry, and should be put in the poetic form. We render Laban’s speech thus: What hast thou done? And thou hast stolen my heart, And hast carried off my daughters As captives of the sword. Why didst thou hide thyself to flee? And thou hast stolen me, And didst not inform me, And I would have sent thee away with joy, And with songs, with timbrel, and with harp. And thou didst not permit me To kiss my sons and my daughters, Now hast thou played the fool — to do! It is to the God of my hand To do with you an evil. But the God of your father Yesternight said to me, saying, Guard thyself from speaking with Jacob From good to evil. And now going thou hast gone; For longing thou hast longed For the house of thy father. — Why hast thou stolen my gods? 27. I might have sent thee away with mirth — His previous conduct had given no hopes of any such kind treatment, as Jacob freely intimates, when he comes to respond. 29. Power of my hand — Or, to the God of my hand — μΰμιγι. Laban, leavened with the notions of idolatry, contrasts the God of his hand — that is, the God for whom he lifts his hand — with the God of Jacob’s father. 30. My gods — This theft he finally charges as the most aggravating thing of all. 31. Take by force — He feared that the man who forced him to marry, contrary to his desire and agreement, would be as likely to add other high-handed acts of wrong. 34. Camel’s furniture — The car, ëø, or palanquin of the camel, “a covered vehicle which is secured on the back of the camel, and answers the purpose of a small house. It is often divided into two apartments, and the traveller, who can sit in either of them, is enabled also to carry some little furniture with him. These conveyances are protected by veils, which are not rolled up, except in front, so that the person within has the privilege of looking out while he is himself concealed. They are used chiefly by the women, rarely by the men.” — JAHN’S Biblical Archaeology, § 49. 35. My Lord — Rachel addresses her father in terms of cold but dignified respect. 36. Chode with Laban — Contended with him in wordy war. Jacob’s speech (Genesis 31:36-42) is still more pointed and vigorous than Laban’s. Render as follows:What my trespass, What my sin, That thou hast been burning after me? For thou hast been feeling all my vessels, What hast thou found of all the vessels of thy house? Place here — Before my brethren and thy brethren, And let them decide between us two. This twenty year I with thee, Thy ewes and thy goats have not been bereft, And the rams of thy flock have I not eaten. The torn I brought not to thee; I atoned for it. Of my hand didst thou demand it, Stolen by day, And stolen by night. I have been — In the day heat devoured me, And cold in the night, And sleep fled from my eyes, This to me twenty year in thy house, I served thee fourteen years for two of thy daughters And six years for thy flock, And thou hast changed my wages ten parts. Unless the God of my father, The God of Abraham and the Fear of Isaac were for me, — That now empty thou hadst sent me away. My affliction and the labour of my hands God has seen; And he judged yesternight. 40. Drought… frost — Comp. Psalms 121:6; Jeremiah 36:30. The extremes of heat and cold between day and night in the East are evidenced by all travellers. 42. Fear of Isaac — He whom Isaac feared. Laban closed his speech with allusion to his gods, (Genesis 31:30,) and now Jacob, more nobly, appeals to the intervention of the God of his fathers, who had rebuked Laban as an adversary. 43. Laban answered — Whether awed by Jacob’s words, or convinced of the folly of attempting to change his plans or purposes, he hastens to propose a covenant, to which Jacob readily agrees. Laban’s words may be rendered as follows:The daughters my daughters, And the sons my sons, And the flock my flock, And all which thou seest Mine it is!And to my daughters, what shall I do to them to-day?Or to their sons, which they have borne?And now come, let us cut a covenant, I and thou; And let it be for a witness Between me and thee. 47. Jegar-sahadutha… Galeed — The Aramaic and Hebrew words, respectively, for heap of witness. éâøyegar, or gar, is a dialectic variation of âì, gal, rendered heap in Genesis 31:46. This incidental notice of the naming of their stone memorial shows that already, in Jacob’s time, the dialectical differences between the Aramaic and Hebrew tongues were noticeable. This was probably the origin of the name Gilead, applied to the whole range of mountains running north and south on the east of the Jordan. The particular spot where the covenant was made was probably at the northern end of the range, not at what was later known as Mizpeh of Gilead, (Judges 11:29,) for Jacob, after this, passing southward crossed the Jabbok, (Wady Zerka,) which is itself north of the modern mount Jelad. The name Mizpah (Genesis 31:49) subsequently became very common, and is applied to three other places on the east (Joshua 11:3; Judges 10:17; 1 Samuel 22:3) and two on the west of the Jordan. Joshua 15:38; Joshua 18:26. 48. Laban said — The following verses appear more like an antique song than formal narrative, and may be regarded as an ode composed upon this occasion, or soon after. We may regard the whole passage as the words of Laban, and translate, literally, thus:And Laban said, This heap, a witness, Between me and thee to-day. Therefore he called its name Galeed, And the Watch-Tower, as he said: Let Jehovah watch between me and thee. For we are hidden, a man from his fellow, If thou afflict my daughters, And if thou take wives upon my daughters, No man with us! Behold, God, a witness between me and thee! And Laban said to Jacob, Behold this heap, And behold the pillar. Which I have cast between me and thee! A witness this heap, And a witness the pillar, If I pass not to thee over this heap, And if thou pass not to me over this heap, And over this pillar for evil. The God of Abraham, And the God of Nahor, Shall judge between us, — The God of their father. And let Jacob swear In the Fear of his father Isaac. 54. Jacob offered sacrifice — He slew of the lambs of his flock, offered a solemn offering to his God, and made a sacrificial meal, and called his brethren to eat. It was the solemn evening of the last separation and farewell between the chosen seed and their “fathers on the other side of the flood.” Joshua 24:14. Henceforth they diverge more and more widely, and none of Jacob’s sons go back to take wives in that eastern land. 55. Rose… kissed… blessed… departed… returned — There is something most touching and impressive in this affectionate farewell. The bad passions of the previous day and the wrongs of former years are all forgotten, and the two parties separate; the one to be the chosen people of God, the depositary of his oracles, the religious teachers of the world; the other to be lost from history. JACOB AT AND PENIEL, Genesis 32:1-32. Jacob now approaches the great crisis in his spiritual life. After twenty years’ absence from the land of promise, he again comes upon its eastern border; and as the angels of God appeared to him at Beth-el on his departure, so now, on his return, they appear again, as if to welcome him back to the Lord’s land. 1. Jacob went on his way — From the place of his covenant with Laban, southwards, through the hills and valleys of Gilead. Angels of God met him — How or in what form, we are not told. Some suppose he had another dream, like that at Beth-el; but the absence of any mention of dream, or night vision, and the statement in Genesis 32:2 that “Jacob saw them,” argues rather that the vision was an open one by day. His eyes were probably opened, as were those of the servant of Elisha, (2 Kings 6:17,) and he beheld all around him a host of the angels of God. 2. This is God’s host — Or, God’s band. He at once recognises them as the same class of heavenly powers that had appeared to him in the vision of Beth-el. He has around him his own company, no small host; and behold, he is also encompassed by another camp, God’s company of holy watchers, set to guard and guide him in his way. Mahanaim — Two camps; his own and that of the angels. Comp. Psalms 34:7. The great lesson of this event was that of the immanent providence of God. His angels ever guard the ways of his chosen. The site of Mahanaim is probably the modern Maneh, on the north of mount Ajlun. It was on the border of Gad and Manasseh, (Joshua 13:26; Joshua 13:30,) and was a city of the Levites. Joshua 21:38. Here Ishbosheth, Saul’s son, reigned two years. 2 Samuel 2:8-12. 3. Sent messengers — To conciliate his brother, open the way for a friendly meeting, and discover the spirit and circumstances of Esau. The land of Seir, the country (or field) of Edom — From this it appears that at that time Esau had entered the mountainous district south of Palestine, afterwards called after his name. This does not necessarily imply that he had already removed his wives and children and possessions thither. On the contrary, it appears from Genesis 36:6-8, that his removal with all his effects to Mount Seir, took place at a later date. The probability is, that Esau was at this time engaged, with a warlike band, in driving out the Horites from the strongholds of Edom. Comp. Deuteronomy 2:12; Deuteronomy 2:22. Jacob’s messengers, learning of his whereabouts, went and found him with a band of warriors. On receiving Jacob’s message, and not knowing altogether what to make of it, and purposing not to be surprised or wronged by any new stratagem of the brother who had cheated him so sorely in the past, he proceeded at once with four hundred of his men to meet him. 7. Jacob was greatly afraid — The report of his messengers might naturally have this effect on Jacob. He had fled from his brother because of his threat to kill him, (Genesis 27:41,) and now his coming with a body of four hundred men seemed ominous of a purpose of vengeance. “His excited imagination saw his wives and children murdered; his ill-gotten flocks destroyed; and himself struck by the fatal blow or chained in ignominious fetters. Agony and fear overpowered him, but that agony was his atonement; it was a suffering commensurate with his guilt; it was at once his retribution and his justification. But though it was a torture to his heart, it did not unbend his energy. All his faculties, feelings, and affections were roused to their utmost power, and his whole nature was quickened into vigorous activity.” — Kalisch. 9. Jacob said — Having made all prudent arrangements possible, he betakes himself to prayer. He has been pursued from behind by his uncle and father-in-law Laban, and by the help of his father’s God he has been redeemed from evil on that side. Now a danger threatens from the opposite direction, an enemy, though a brother. His prayer, under this sore distress, arose to a lofty height of poetic fervor. It was ever afterwards remembered, and repeated by generations of his children until Moses wrote it in this book. O God of my father Abraham, And God of my father Isaac; Jehovah, who saidst to me, Return to thy land and to thy kindred, And I will do well with thee, I am less than all the mercies, And than all the fidelity, Which thou hast done thy servant. For with my staff I passed over this Jordan, And now I have become two bands. Deliver me, now, from the hand of my brother, From the hand of Esau, For I fear him, Lest he come and smite me, Mother upon children. And thou didst say, Doing well I will do well with thee, And I have set thy seed as the sand of the sea, Which is not numbered from multitude. In this fervent prayer we note with interest the following: 1) He appeals to the God of his fathers. 2) He makes use of the covenant name Jehovah. 3) He pleads the promises. 4) He humbly acknowledges the mercies of God. 5) God’s truth or fidelity is honoured as against the untruthfulness of Jacob. 6) He acknowledges his great temporal prosperity as a blessing of God. 7) He prays for deliverance from Esau. 8) He confesses his fear. 9) He pleads for the mothers and children. 10) He pleads, in conclusion, the promises again. 13. Of that which came to his hand — The present was a large and princely one, probably a very large proportion of all that he possessed. He would fain give all to be reconciled to his warlike brother, and will spare no pains or sacrifice on his part that his prayer may be answered. The skilful arrangement of this present, which was to go over before him, is thus noticed by Lange: “Observe: 1) The climax; goats, sheep, camels, cattle, asses. 2) The spaces (breathing places) between the droves. Each impression must be made, and its force felt by Esau, before the next comes on. 3) The ever-repeated form of homage; thy servant Jacob; a present; my lord Esau. 4) The final aim: friendly treatment; thy servant, Jacob himself, is behind us.” 20. I will appease him — Here is a notable instance of metaphorical language. Literally, he says: “I will cover his face with the present which goes before me, and afterwards I will see his face; perhaps he will lift up my face. The word cover (ëôø) is that so often used afterwards in connexion with expiation and atonement for sin. He would cover Esau’s face, so that he whom he had sinned against might cease to see the transgressions of the past. Those past offences hidden, he hopes himself to look on Esau’s face, as on one so far appeased as not to turn away from him, and refuse to see him. Then he hopes that there will come the further favour of Esau condescending to lift up his (Jacob’s) face — the downcast face of one prostrate in humility and contrition before him. 21. That night — The night following the day on which the messengers returned from Esau. Genesis 32:6. His successive movements seem to have been as follows: 1) Report of Esau’s coming. 2) Great fear and excitement, and first plans and arrangements for escape. Genesis 32:7. 3) He betakes himself to earnest prayer. Genesis 32:9 to Genesis 12:4) Having encamped for the night, he selects the present for Esau, and sends it on at once, over the ford, while he proposes to stay all night in the encampment. Genesis 32:13 to Genesis 21:5) After the present has passed over, he is restless still, and rises up that same night, and sees his wives and all his family safely over the Jabbok, he only remaining behind. Genesis 32:22-24. 22. The ford Jabbok — Or, the crossing place of the Jabbok. This stream is believed to be identical with the modern Wady Zerka, which runs north of Mount Jelad, and empties into the Jordan directly east of Shechem. 24. Left alone — He doubtless sought to be alone with God that night, and called up the memories of all his past life. All the deception and wrong that had stained his record pressed sorely on his awakened conscience. He had all along leaned too much to his own devices, and had not fully relied on God. He probably repeated over and over again the prayer of Gen 32:9-12, until it became fixed in his soul; and then there came a tangible presence, as of a human form; there wrestled a man with him until the rising of the dawn; a fact which we can understand and explain only as a supernatural visitation of the angel of Jehovah. See note on Genesis 16:7. The prophet Hosea (Hosea 12:3-4) refers to this conflict, and his words may be rendered thus:In the womb he took his brother by the heel.And by his vigour he was a prince with God, And he acted the prince towards the angel, and prevailed.He wept, and made supplication to him.The exact nature of this struggle it is impossible for us to tell, but the whole drift of the narrative is against our explaining it as a dream, or an inner vision which had no external reality. The experience, however, may have gone on through alternate sleeping and waking, as often, when greatly agitated, the spirit of man rises above the weakness and weariness of the flesh. Doubtless Jacob’s praying wrought his soul into impassioned fervour. In such a state the coming of a man to him would have excited, comparatively, little or no additional alarm. In the first hours of struggle he as little apprehended the nature of his combatant as did Abraham and Lot when they entertained angels unawares; but towards the close of the struggle, as the morning drew on, he began to realize that he wrestled not with flesh and blood, but with Jehovah’s angel. 25. When he saw that he prevailed not — That is, when the angel saw this. Let us not marvel at such an anthropomorphism, but remember that the angel of Jehovah yielded to Abraham’s intercession; ate with him like a man; found Hagar in the desert; led Lot by the hand out of Sodom, and said, “I cannot do any thing till thou escape.” These self-limitations of the Divine One are manifesting themselves continually through all the history of his revealing himself to the chosen people, and we are not competent to say that he could have revealed himself as well in any other way. Touched the hollow of his thigh — The socket of the hip-joint, which is here called caph, (ëŠ,) from its resembling the hollow palm of the hand. The angel’s touch dislocated this joint; and gave Jacob to know that the mighty wrestler could at any moment disable him, and in so far contending with him had only been graciously condescending to his weakness. “The reason of this act of the angel was very probably lest Jacob should be puffed up by the ‘abundance of the revelations.’ He might think that of his own strength, and not by grace, he had prevailed with God; as St. Paul had the thorn in the flesh sent to him lest he ‘should be exalted above measure.’ 2 Corinthians 12:7.” — Speaker’s Commentary. 26. Let me go — He had power to free himself from Jacob’s grasp as easily as he touched his thigh. But still he accommodates himself to Jacob’s condition and needs, that he may teach a lesson for all ages. For the day breaketh — Hebrews, the morning ariseth. This is not to be explained as a part of the superstitious notion that spirits perform their earthly ministries in the dark hours of the night, and cannot abide the morning air. The three angels appeared at midday to Abraham. Genesis 18:1-2. But the rising dawn required that Jacob should be now moving on to look after his family and to meet Esau. I will not let thee go, except thou bless me — Thus “he wept and made supplication unto him.” Hosea 12:4. It is the language of earnest, persistent prayer. “Yield to me now, for I am weak, But confident in self-despair, Speak to my heart, in blessing speak, Be conquered by my instant prayer.” 27. What is thy name — This question was the introduction of the answer to Jacob’s petition for a blessing. The answer of Jacob was the confession of his name, Jacob, supplanter; the man who took his brother by the heel, and had been guilty of many an act of wrong. Thus to confess one’s name is to confess one’s sins, and “if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” 1 John 1:8. 28. No more Jacob, but Israel — No more the supplanter; no more the self-seeker, filled with all artifice, and cunning, and deceit. This was the grand crisis and turning-point in Jacob’s life and history. Hereafter he shall be called Israel, princely contender with God. This was the new name by which the chosen people should be chiefly known among themselves, and in their sacred books. Israel, rather than Hebrews, and rather than Jews, shall be their covenant name. The word is compounded of ΰμ, God, and ιωׂ ?ψ, from ωׂ ?ψδ, akin to ωׂ ?εψand ωׂ ?ψψ, in which are combined the ideas of prince and power. The common version beautifully and forcibly presents both meanings, as a prince hast thou power. The oft-occurring word ωׂ ?ψ, sar — prince, noble, chief — is of the same root. We deem it best in every rendering of the verb to preserve the idea of princely power. In this new name is suggested the glorious attainments and prerogatives of the true spiritual sons of God. They become “a kingdom of priests,” (Exodus 19:6,) or, according to Revelation 5:10, “a kingdom and priests.” In every case, the leading thought is that of princely power before God and from God. 29. Tell me… thy name — In the loftiest attainments of soul-struggle with God this is the profoundest prayer that can be uttered. It is a rising above human desires, a ceasing even to ask for blessings, and a yearning to know the sacred name. It is equivalent to, Reveal to me thy nature; or, as in Exodus 33:18, “Show me thy glory.” Such was Manoah’s prayer. Judges 13:17. But he learned that he might not ask too deeply after the Wonderful, ôìà. He blessed him there — In what particular form or manner, besides the giving him the new name, we are not told. But Jacob’s prayer for a blessing was answered. At the same time an implied rebuke was administered for his asking after the angel’s name. When shocks of divine power are felt, sufficient to prove the personal presence of Omnipotence, it is presumptuous for feeble man to essay to “find out the Almighty to perfection.” 30, 31. Peniel… Penuel — The two words mean the same thing, and differ only by the changing of the vowel-letter éinto å. Elsewhere it is always written Penuel, and possibly the form Peniel is a corruption that has here crept into the text. The name means face or presence of God, and the deep and lasting impression made on Jacob, as having struggled face to face with God, made this a fitting name of the place. He had there a vision of God such as he had not before, and though now he halted upon his thigh, he was thankful for the preservation of his life. 32. Eat not… the sinew which shrank — This is understood of the ischiadic, or sciatic nerve, extending from the thigh bone downwards. Even to the present day the Jews religiously abstain from eating this sinew in animals. The narrative of Jacob’s experiences in this chapter is wonderfully suggestive. We trace the struggles of a man of great natural endowments from the period of a mighty awakening to a mighty triumph. Released from Laban, he turns his face towards the Land of Promise, but before he enters it, he must be made to know more of himself and more of God. His acquaintance with God, thus far, has been only general, formal, and not sufficient to work any deep spiritual change in his inner life. He has stood altogether in his own strength. He obtained Esau’s birthright by taking advantage of him at an hour of want. He obtained Isaac’s blessing by guile. He had practiced many an artifice against Laban, and in their recent interview he had said much more about his own works than about the blessing of God. It is time for him to be humbled. First, then, comes the vision of angels at Mahanaim. But immediately after that he sends messengers to Esau with words that show great leaning to his own devices. Then follows the report of Esau’s coming with four hundred men, and fear and trembling take hold of Jacob’s soul. In his excitement and distress he plans for possible escape; but having little hope in that way, he turns to God in prayer. See notes on Genesis 32:9-12. Then he sets apart a princely present for his brother. He would fain make restitution for the wrongs of other days. He sends the present on by night. Still he cannot rest, and gets up in the night, and sends his family forward over the Jabbok. He is all excitement and emotion; and now, having done all he can, he lingers behind alone. Then comes the wonderful struggle with the angel, which was, in its first hours, like all the course of his life thus far, a struggle against God. God lets him wrestle, to know all his strength, and to find in the end that it is altogether weakness. At last a touch of the divine power breaks all Jacob’s energy, and opens his eyes to see that he struggles not with man, but with God. It is a wondrous revelation that thus bursts upon his soul. It brings to him at once a conviction of the divine mercy as well as of divine power. Thus he is made “confident in self-despair,” and learns, what every child of saving faith may know, that victory with God is had, not by a wrestling against him, but a confident clinging to him. Then and thus he obtained the new and princely name, and the blessing of God. MEETING OF JACOB AND ESAU, Genesis 33:1-16. 2. Rachel and Joseph hindermost — Jacob evidently arranged his companies according to his special affection for each; for the handmaids least, for Rachel most. 3. Before them — He goes on first to meet whatever evil may be feared. Bowed… to the ground — Not as in Genesis 19:1, “with the face to the ground,” which denotes complete prostration, but groundward, so that though the face does not touch the ground, it is brought low towards it. Seven times — Such a repetition of these acts of humility would have a likely tendency to disarm Esau’s wrath. And doubtless the lowly obeisance and the lameness of Jacob drove from the generous hearted Esau whatever feeling of hardness or evil purpose he might have entertained towards him until now. 4. Ran to meet… embraced… fell… kissed… wept — Five forms in which they exhibited the first fervent emotions of brotherly affection. The whole interview is characterized with a life-like simplicity, as though detailed by an eye-witness of the scene. 10. As though I had seen the face of God — Comp. 1 Samuel 29:9; 2 Samuel 14:17. Jacob might most truly say this, and believe in his heart that God himself, the God of Penuel, who had blessed him the last night, had changed and softened the disposition of Esau towards him. 11. He urged him and he took it — This acceptance of his large and princely gift would enable the humbled Jacob to feel that he had now made suitable reparation for any wrong he had previously done his brother. 14. I will lead on softly — That is, I will proceed gently. According as the cattle — Hebrews, according to the foot of the work; that is, the possessions acquired by my work. The English version, though not literal, gives the real meaning. Until I come… unto Seir — These words naturally give the impression that Jacob promises to move steadily along until he should reach Mt. Seir; but as soon as Esau departs, he proceeds to Shechem, and never went to Seir at all. But a little reflection will show the impropriety of construing his action thus. Esau was probably not yet settled in Mount Seir, (see note on Genesis 32:3,) but, during this interview, had told Jacob of his acquisitions and of his purpose to remove thither; and Jacob’s promise to visit him there was necessarily indefinite as to time. The brothers met again at the burial of their father Isaac. Genesis 35:29. 15. What needeth it — Hebrews, Why this? Jacob politely declines a body of Esau’s men stationed as a guard around him. Such an arrangement would have only been likely to lead to difficulties which it were altogether better to avoid. JACOB AT SHECHEM, Genesis 33:17-20. 17. Succoth — The word means booths, from the hurdles or folds made there by Jacob for his flocks. We find Succoth mentioned later as one of the cities east of the Jordan assigned to the tribe of Gad, (Joshua 13:27,) and also in the history of Gideon. Judges 8:4-17. Its exact site is now unknown. 18. Came to Shalem, a city of Shechem — So the Sept., Vulg., and Syr. But it is better to render Shalem adverbially, in peace. Jacob came in peace to a city of Shechem, which is in the land of Canaan. It was doubtless at or near “the place of Sichem,” mentioned Genesis 12:6, and the city had probably been built here since the time of Abraham’s first arrival. The city may have taken its name from the shoulder of land on which it was built, (Genesis 12:6, note,) or from Shechem, the son of Hamor, or, possibly, from one of his ancestors of the same name. 19. Bought a parcel of a field — Rather, the portion of the field. Abraham’s only purchase of land was a place to bury his dead; Jacob now probably found the land more thickly settled, and found it necessary to buy land in order to dwell in peace. On this same land he dug the famous well at which the Saviour taught the Samaritan woman. John 4:5-6; John 4:12. Hundred pieces of money — Hebrews, a hundred kesitah. The Sept. and Vulg. render a hundred lambs, a sense, says Gesenius, “which has no support either from etymology or in the kindred dialects, nor is it in accordance with patriarchal usages.” The word means some sort of money, in precious metal, weighed out, as Abraham weighed out the silver for Machpelah, (xxiii, 16,) but the exact value of a hundred kesitah cannot now be ascertained. 20. Erected — Rather, established. Having now obtained land of his own, he establishes his household altar, perhaps on the very spot already consecrated by the ancient altar of Abraham. Genesis 12:7. El- Elohe-Israel — That is, God, the God of Israel. Thus he calls the new altar after his own new name, and in grateful acknowledgment of the vision and triumph at Penuel. WITH HAMOR AND SHECHEM, Genesis 34:1-31. In this chapter we observe the first bitter fruits of Israel’s contact with the heathen. 1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (κοσμον, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place. 3. Spake kindly — Hebrews, spoke to the heart of the girl. He won her by tender words. She appears not to have been an unwilling party to the sin. “A gadding girl,” says Schroder, “and a lad who has never gone beyond the precincts of home, are good for nothing.” 7. Came… heard… grieved… wroth — Jacob had silently meditated the matter before his sons came, (Genesis 34:5,) and probably felt all the dangers, shame, and trouble necessarily arising from the rape, but hesitated what to do. But his sons, with all the passion and daring of youth, feeling the deep disgrace incurred, allowed their sense of wrong to generate in them the darkest purposes of revenge. Wrought folly in Israel — This is the language of the writer, not of Jacob’s sons. He speaks as one would naturally do after the name Israel had become national and historic. 13. Sons of Jacob answered — “Jacob had scarcely time to advance a reply; for his sons eagerly availed themselves of their share of the influence generally allowed to brothers in the matrimonial arrangements of their sisters; and they acted with a zeal to which he thought he might safely trust the matter. But he was doomed to soon perceive his error.” — Kalisch. Deceitfully — In this they seem to have inherited something of their father’s duplicity in his younger days. And men, like Hamor and Shechem, under the impulses of ambition and of love, are easily deceived, and led to concede or adopt any thing that will serve their purpose and desire. 19. He was more honourable — That is, Shechem was the most honourable and distinguished person of the royal house of Hamor the Hivite. 24. Every male was circumcised — “The readiness of the Shechemites to submit to circumcision may be accounted for if circumcision had by this time become a rite known to others besides the descendants of Abraham. Herod., 2:104. At all events, it was now practiced not only by the sons of Jacob and his household, but by the Ishmaelites and the family and household of Esau, all growing into important tribes in the neighbourhood of the Shechemites.” — Speaker’s Commentary. 25. On the third day — After the operation was performed. At this time the pain and fever arising from the wound in the flesh attains its height, and renders the person weak and helpless. Jacob’s sons had planned for this. Simeon and Levi — The second and third sons of Leah, Dinah’s own brothers. Genesis 33:34. These are mentioned as leaders in all this action of cruelty. Perhaps some of their brothers went with them, (see Genesis 34:27,) but are not specially mentioned because they were not leaders in the action. We are not to suppose that Simeon and Levi, alone and unattended, wrought all the slaughter and ruin here described. They doubtless commanded a large number of the servants of the household. Comp. Genesis 14:14. 30. Jacob said to Simeon and Levi — His words of reproof partake here largely of worldly policy and prudence. He fears the bad odour in which he will be held by his Canaanitish neighbours, and the danger of their combining together to destroy him. But in the inspiration of his dying psalm, when utterly lifted above all earthly policies and dangers, he cursed the wrath and anger which prompted the bitter cruelties at Shechem. Genesis 49:5-7. I being few in number — Hebrews, I, males of number; that is, the males of my family, capable of fighting, are so few as to be easily numbered. 1. God said — Probably in a dream or vision of the night. Go up to Beth-el — Though southward from Shechem, and on a lower range, its importance led to speaking of it as a going up. Dwell there — Not at Shechem; an implied rebuke for his long dwelling in such proximity to idolaters. So, too, the reference to his flight from Esau, and the vision of God at Beth-el, were of the nature of admonition and rebuke. 2. Jacob said unto his household — And not to his own immediate family of wives, concubines, and children only; but to all that were with him; servants and helpers of every class and grade. The voice of God inspired him to sudden and resolute action in stopping at once the tampering with idolatry, which had gone too far in his house. Three things he now commands: Put away the strange gods — The teraphim, which Rachel had superstitiously stolen and carried with her from her father’s house, (Genesis 31:19,) and similar images and charms in possession of other members of the household. Among the spoils of Shechem may also have been idolatrous images. Be clean — Rather, cleanse yourselves. This was doubtless to be done by ceremonial ablutions, but of what particular form we have no means of knowing. Change your garments — This would be another and marked token of their assuming a new and higher mode of religious life and action. Observe, there were priestly rites, and ceremonial purifications previous to the Mosaic legislation. 3. I will make there an altar — Shechem had not been without its altar, (Genesis 33:20,) but the one at Beth-el is to be a memorial altar, to the special honour of Him who answered Jacob in the day of his distress. All the awakened memories of God’s care are to enter into this new place of worship. 4. Earrings — These appear to have been used as amulets and charms, and used with superstitious reverence, even as the teraphim. Hid them under the oak — Perhaps the same ancient tree or grove mentioned in Genesis 12:6. This was ever regarded as a sacred spot in Israel. Comp. Joshua 24:26. The proper disposal of these strange gods was to bury them as dead nothings. Isaiah 41:24; 1 Corinthians 8:4. 5. Terror of God — A terror inspired and intensified by God himself, who, on the other hand, had softened the heart of Esau to tenderness towards his brother. 6. Luz… Beth-el — See on Genesis 28:19. How must Jacob’s soul have burned with tender emotion as he came again to this holy spot! 7. El-beth-el — God of the house of God. Everywhere he seeks to honour the divine Name. Compare the hallowed names El-Elohe-Israel (Genesis 33:20) and Penuel, (Genesis 32:30.) 8. Deborah — Here suddenly comes the mention of the death of Rebekah’s nurse, without any notice of how she came to be with Jacob, or any apparent reason for its being mentioned in this connexion. Evidently the sacred writers have not attempted to tell us every thing, and the criticism which raises quibbles and difficulties over such stray notices of names as this is unworthy of serious regard. A very natural and probable supposition is that of Lange, that Rebekah was now dead, and after her death, Deborah came to dwell with Jacob. The death of Rebekah is nowhere recorded, but Jacob mentions her burial in Machpelah. Genesis 49:31. Perhaps Jacob had gone to his mother’s burial from Shechem, and brought Rebekah home with him; or perhaps Rebekah’s death occurred while Jacob was still with Laban, and the loving mother, who was never able to fulfil the promise of Gen 27:45, desired that after her death the faithful and honoured nurse should go and dwell with Jacob. Allon-bachuth — Which means oak of weeping. The special mention of Deborah’s death and burial at this time and place, and the name given to her grave, show with what honour and affection she was regarded. She had gone forth in youth with her beautiful mistress, on her bridal journey, (Genesis 34:59,) nearly one hundred and forty years before. 9-12. Appeared unto Jacob again — Thirty years have passed since God appeared unto him in the dream of the ladder — years of hope, of labour, of discipline, of sorrow, and of manifold cares. With this revelation his old secular life seems to have ended; he leaves all that to his sons, and hereafter he appears as the aged saint meditating the promises. We note in this passage (Genesis 35:9-13) the expressions — God appeared, God said, and God went up. Genesis 35:13. The appearance was evidently some open vision, probably the presence of the covenant angel. The oracle spoken to him (Genesis 35:10-12) is twofold, designated by the twice-repeated “God said unto him.” The first saying (Genesis 35:10) is the repetition of his name Israel, a confirming of the blessing of Penuel. Genesis 32:28. In the second saying, (Genesis 35:11-12,) God, 1) announces himself as God Almighty, El-Shaddai, who gave Abram his new name Abraham, (Genesis 17:1; Genesis 17:5;) and 2) repeats to him the promise and prophecy spoken afore to Abram, (Genesis 17:6;) and 3) the promise of the land promised so often to Abraham and Isaac. Genesis 13:15; Genesis 15:18; Genesis 17:8; Genesis 26:3. 13. God went up from him — This implies the visible appearance of the Angel of Jehovah. Comp. Judges 13:20. 14. Set up a pillar — As he had done at the former time, (Genesis 28:18,) but now with much more expense and ceremony. Poured a drink-offering… poured oil — This is the first mention in the Scripture of a drink-offering, or libation of wine. They were afterwards common in the worship of Israel. “The stone designates the ideal house of God, and in this significance must be distinguished from the altar. Through the drink-offering Jacob consecrates the enjoyment of his prosperity to the Lord; through the oil he raises the stone, as well as his thanksgiving, to a lasting sacred remembrance.” — Lange. DEATH OF RACHEL, Genesis 35:16-20. 16. Journeyed from Beth-el — Having paid his vows at Beth-el, he feels a yearning to move on, southward, and see his father Isaac again. A little way — Hebrews, a chibrath of land; some apparently definite measure of length or distance, but now to us unknown. Ephrath — The ancient name of the place afterwards so well known as Bethlehem. Genesis 35:19. Rachel travailed — At the birth of Joseph, she had yearned for yet another son, (Genesis 30:24,) and had given her firstborn a name in confidence that this hope would be realized. But many years passed before her hope was filled, and then at the cost of her own life. 17. Thou shalt have this son also — Rather, for this also is to thee a son; apparently in allusion to her wish at Joseph’s birth. 18. Her soul was in departing — Hebrews, in the going out of her soul; an intimation of immortality. The soul is thought of as a conscious entity, passing out into some other state and mode of life. Benoni… Benjamin — The former name means son of my sorrow; the latter, son of a right hand. To his mother he is a child of woe; to his father, a child of hope. 20. A pillar… unto this day — An oak marked Deborah’s tomb, (Genesis 35:8,) a pillar Rachel’s. The place was known in Samuel’s time, (1 Samuel 10:2,) and there appears no sufficient reason to doubt that the modern Moslem tomb a little northwest of Bethlehem, known as Kubbet Rahil, occupies the spot of Jacob’s memorial tablet of his beloved wife. REUBEN’S INCEST, Genesis 35:21-22. 21. The tower of Edar — Or, Migdal-Edar, which means tower of the flock, so called, doubtless, from being a tower or eminence whence flocks at a distance could be watched. Comp. 2 Kings 17:9; 2 Kings 18:8; 2 Chronicles 26:10. 22. Bilhah — Rachel’s handmaid, and mother of Dan and of Naphtali. Genesis 30:3-8. Israel heard — And it occasioned to Reuben the loss of his birthright, and the words of reproach recorded in Genesis 49:4. LIST OF JACOB’S SONS, Genesis 30:22-26. This list is given here, at the close of this section of the book, and before the account of the death and burial of Isaac, as a sort of concluding record of Jacob’s history thus far. The subsequent historic “generations of Jacob,” do not begin until after we have, in chap. 36, “the generations of Esau.” See Genesis 37:2. ISAAC’S DEATH AND BURIAL, Genesis 35:27-29. 27. Jacob came unto Isaac — This appears to have been some twelve years previous to the death of Isaac, and therefore long enough to communicate often to his father his varied experiences, and to receive the counsels of the aged patriarch. Jacob was living at Hebron when Joseph was sold, (Genesis 37:14,) and the latter was at that time 17 years old. Genesis 37:2. Twenty-two years later Jacob went down into Egypt. He was then 130 years old; (Genesis 47:9;) consequently he was now 108, and Isaac 168, (Genesis 25:26;) and Isaac lived at least twelve years after this. So he must have lived to know of the loss of Joseph, and almost up to the beginning of the great famine which led Israel into Egypt. 28. Hundred and fourscore years — He lived five years more than his father Abraham. Genesis 25:7. 29. Esau and Jacob buried him — Again the brothers (like Isaac and Ishmael, Genesis 25:9) come together, both bound by tender affection for their venerated father. Esau had, probably long before this, removed his household and possessions unto Mount Seir. See Genesis 36:6-8. Here ends the section of the generations of Isaac, which began with Genesis 25:19. Generations of Esau, Gem 36:1-43. This venerable document is inserted here, in accord with the uniform plan of the book, to finish up and dispose of the history of Esau before beginning the later and fuller history of Jacob, which is to occupy not only the remainder of Genesis, but also the rest of the Pentateuch. The genealogy is carried as far as the reign of Hadar, (Genesis 36:39,) whose decease is not mentioned, and who was, perhaps, the king of Edom to whom Moses applied for passage through the land. Numbers 20:14. Compare the parallel list in 1 Chronicles 1:35-54. The whole list is divisible into six subdivisions, as follows: (see verse comments) ESAU’S WIVES AND , AND THEIR REMOVAL TO MOUNT SEIR, Genesis 36:1-8. A comparison of the names of Esau’s wives, as given here and in Genesis 26:34; Genesis 28:9, will show noticeable differences. Here we have:1. Adah the daughter of Elon the Hittite. 2. Aholibamah the daughter of Anah the daughter of Zibeon the Hivite. 3. Bashemath Ishmael’s daughter, sister of Nebajoth. There we have: 1. Judith the daughter of Beeri the Hittite. 2. Bashemath the daughter of Elon the Hittite. 3. Mahalath the daughter of Ishmael, sister of Nebajoth. Here we notice that the names of the wives in the two lists are all different, but it seems altogether probable that Adah of the first list=Bashemath of the second; and Aholibamah of the first=Judith of the second; for there can be no doubt that Bashemath=Mahalath, stated in each list to be Ishmael’s daughter and Nebajoth’s sister. It is very possible that, in such ancient tables of names, changes, transpositions and corruptions have entered. Hittite and Hivite (δειηϊι) might easily become confused in transcribing, and Bashemath substituted for Mahalath. But all attempts at this date to emend or explain these differences are conjectural. The names may have been changed for reasons, and in accordance with customs, of which we are now ignorant. Names were often repeated in tribes and families, (comp. Genesis 36:20; Genesis 36:24-25,) and in some lists grandfathers or great grandfathers are mentioned instead of fathers. Thus it would be equally proper to call Rebekah the daughter of Bethuel, or of Nahor, or of Milcah, (see Genesis 24:24,) or even of Haran or Terah. Genesis 11:27. Then we must remember what incidents often changed a name, or gave a new name, as Esau and Edom, (Genesis 25:30,) and the eastern customs of giving new names to women at their marriage, or at the birth of certain children. It seems better to account for these differences on such general principles, than to attempt a doubtful hypothesis to account for each specific change. 6. All his substance — Esau had vast possessions as well as Jacob, possessions acquired in the land of Canaan. He had not been idle while Jacob was in Mesopotamia. Went into the country — Hebrews, went to the land, that is, the land of Edom. From the face of his brother Jacob — When this occurred we have no means of knowing, but probably about the time of Jacob’s movement southwards from Shechem. Esau knew the land of Canaan was promised to Jacob, and he would not seek to hinder his occupation and free enjoyment of his own inheritance. THE SONS AND OF ESAU AS HEADS OF TRIBES, 9-14. Compare the parallel list in 1 Chronicles 1:35-37. The names here given are evidently those of the tribe-fathers of the nation of the Edomites in Mount Seir. They embrace five sons and ten grandsons, including Amalek the son of Eliphaz by his concubine. It is impossible and unnecessary now to trace the subsequent history and settlement of these several tribes. In the name of Eliphaz, the Temanite, mentioned in the Book of Job, (Job 2:11,) we may trace the name of the son and grandson of Esau perpetuated in the name of a city founded by this Teman, whose family made frequent use of the ancestral names. Teman was famed for wisdom. Jeremiah 49:7. This Amalek is believed to be the tribe-father of the Amalekites, who are so frequently mentioned in the subsequent history of Israel. They attacked the Israelites on their exodus from Egypt to Sinai, (Exodus 17:8,) and became a powerful and famous tribe. From his being the son of a concubine, Amalek may have found little sympathy from his brethren, and early became separated from them, founding by himself an independent tribe. The mention of the “country of the Amalekites” in Genesis 14:7, does not necessarily imply that there was a nation of Amalekites at that time, but is to be explained as the natural designation of a territory thus known at the time of the writer. THE DUKES OF ESAU, Genesis 36:15-19. Here the chief tribe-fathers of the Edomites are named again, under the title of dukes, Hebrews, alluphim, (ΰμετιν,) phylarchs, chiefs, or princes. These were all military chieftains, great patriarchal sheiks, who were celebrated by their descendants not merely as fathers but as heroes. As being merely a presentation of the same persons under a different title, they are omitted from the list in 1 Chronicles which proceeds with the sons of Seir. SONS OF SEIR THE HORITE, Genesis 36:20-30. The Horites were the original occupants of Mount Seir, (Genesis 14:6,) but it appears from Deuteronomy 2:12; Deuteronomy 2:22, that they were subdued by the sons of Esau, and in all probability the remnants of their tribes intermarried with the Edomites, and became so identified with them as to be thus included in this genealogy. The seven sons of Seir the Horite are all mentioned again in Genesis 36:29-30 as the dukes of the Horites, corresponding with the sons and dukes of Esau already given. On the identification of some of these names there are differences of opinion. Timna, in Genesis 36:22, is generally allowed to be the same as the concubine of Eliphaz, Genesis 36:12. It is natural to suppose Aholibamah the daughter of Anah (Genesis 36:25) to be the same as the wife of Esau, (Genesis 36:2,) but Keil very positively denies their identity. Anah (Genesis 36:24) is said to be a son of Zibeon the Horite; but the Anah of Gen 36:2 is the daughter of Zibeon the Hivite. Anah is distinguished for having found the mules in the wilderness, as he fed the asses of Zibeon his father. There is no good authority for rendering the word éîí, mules; it means rather, warm springs. While he pastured the asses of Zibeon he discovered certain hot springs, probably those of Callirhoe, on the east of the Dead Sea, in the wady Zerka-Main, which are famous for their medicinal qualities and various temperature, ranging from tepid to a degree of heat that cannot be endured in bathing. Hengstenberg suggests that the discovery of these springs gave Anah the surname Beeri, (xxvi, 34,) “the fountain man,” or “well-finder,” and thus constructs an argument to prove the identity of Anah with the father of Esau’s wife. His argument, if not conclusive, should suffice to show how many possible circumstances, now unknown to us, might have occasioned the differences of names which puzzle us in old genealogical tables. THE KINGS OF EDOM, Genesis 36:31-39. How a monarchy arose among the Edomites we are not told, but it is noticeable that of the eight kings here mentioned, not one is said to have succeeded to his father. It is, therefore, very plausibly supposed that they were chosen by the dukes, or phylarchs. The statement that these kings reigned in the land of Edom before there reigned any king over the children of Israel has been suspected as an interpolation, introduced after kings reigned over the Israelites. This is not an unreasonable or improbable supposition. See Introd. to the Pentateuch, p. 22. Others have argued from it the late authorship of the Pentateuch. But neither of these suppositions are necessary. God had said to Abraham, “Kings shall come out of thee,” (Genesis 17:6,) and he repeated the promise to Jacob, (Genesis 35:11,) who, in his last words, prophesied of a sceptre to arise in Judah. Genesis 49:10. Moses also assumed that kings would arise in Israel, (Deuteronomy 17:14; Deuteronomy 28:36;) and with such expectations it would have been very natural for him, in recording this list of Edomite kings, to introduce the remark that all these reigned before Israel had any king. The Edomite monarchy was a sudden upstart affair, as compared with the Israelitish. Of none of these kings have we any certain trace elsewhere. Bozrah, in Genesis 36:33, is the same as that mentioned in Isaiah 34:6; Isaiah 53:1, and the land of Temani (Genesis 36:34) was probably so called after the son of Eliphaz. Genesis 36:11. Bozrah was probably at the site of the modern el-Busaireh, southeast of the Dead Sea. In Genesis 36:35 the mention of Hadad the son of Bedad, who smote Midian in the field of Moab, gives us a momentary glimpse of ancient wars among the peoples scattered south and east of the Dead Sea. As the death of all these kings except Hadar (Genesis 36:39) is formally recorded, it is naturally supposed that he was living at the time of this writer, and was, perhaps, the same king to whom Moses applied for permission to pass through the Edomite territory. Numbers 20:14. The Generations of Jacob, Genesis 36:37-43. This is the last section of the Book of Genesis headed by the special designation, úìãåú, generations. See Introduction, p. 49. Though the larger portion of this section is devoted to the history of Joseph, Jacob is still the head of the patriarchal family, and the covenant history centres in him as its representative. “Jacob was now dwelling in the green, well-watered vale of Hebron, half-way between Beer-sheba (the place of Isaac’s sojourning) and Salem, (afterwards Jerusalem,) the city of Melchizedek, probably the earliest seat of civilized life in Palestine. Here the spies found the rich valley of Eshcol, with its giant grape clusters; here, too, crowning the overlooking height, they found the city of Arba (Kirjath-Arba) and his gigantic sons, and here, too, was and is that most venerated of all sepulchres, the cave of Machpelah. The modern town lies on the sloping sides of the narrow valley, which runs north and south, clothed with luxuriant vineyards, and groves of the gray olive and evergreen oak. About a mile north of the town, solitary in the midst of the vineyards, stands a very large wide-spreading oak, which is regarded as the successor of Abraham’s ‘oak of Mamre.’ Yet Jacob sent his flocks to pasture sixty miles north, in the fertile valley of Shalem or Shechem, where some time before he had bought a piece of ground whereon ‘to spread his tent.’” — Newhall.The following reflections of Ewald are most valuable in their suggestions and concessions, especially as coming from a Rationalist like him: “The history of Jacob gradually and almost imperceptibly passes into that of the tribes, (or sons,) above whom hovers, vague and dim, the awful form of Israel, the aged Patriarch. Especially fine is the turn thus given to the history, when called to relate the evil deeds and wicked lusts of these sons; and with the one great exception of Joseph, what else is there to tell of them? In their collective history is vividly anticipated the future history of the nation; its many shortcomings, its manifold corruptions, as if the guileful nature, wholly eradicated at last in the much-tried father, sprang up again, and spread in rank luxuriance, among his descendants; first in Simeon and Levi, and still more in the history of Joseph. The old father, who now, made perfect through suffering, appears like some superior spirit watching over them, sternly rebukes all these follies and misdeeds committed behind his back; and yet, eventually, he himself has to bear the burden of iniquities planned without his knowledge. Thus Jacob is still, though in a different sense, what he was entitled in his youth, the laboriously striving, much enduring, man of God. Thus, even in the post-Mosaic period, the better spirit still hovers over the nation — often obscured, and almost despairing, yet abandoning them never, and in the end really beholding with rapture a great and glorious restoration of all the erring ones.” — History of Israel, 1:360. Genesis 37:1-11JOSEPH AND HIS DREAMS, Genesis 37:1-11. “The history of Joseph is, perhaps, the most charming story in the world. The fascinating interest and matchless pathos of the Bible narrative can be much better appreciated when it is compared with the history of Joseph as given in the Koran (chap. 12) and in Josephus, (Antiq., book 2.) Yet those hard, dry, and tame narratives and reflections were written by men who had read the wondrous tale of Genesis! The typical suggestions of this narrative are unusually rich and deep. Some of them are thus set forth by the sober and profound Pascal: “‘Joseph was a type of Christ. The beloved of his father; sent on an errand by his father to his brethren; without fault; sold by his brethren for money; and thence exalted to be their lord, their saviour, the saviour of multitudes unknown to him, of the world; all which could not have taken place without the scheme for his disgrace, his sale, and destruction. In the prison Joseph was committed, without any offence of his, with two criminals; Christ was crucified between two thieves. He foretold the release of the one and the execution of the other, under like symbols in the case of each: Jesus saves his chosen and condemns the rejected, under like crimes. Joseph predicts only, Christ acts. Joseph entreats of the one who is to be saved, that he will be mindful of him when he is restored to prosperity; and he whom Jesus saves prays to be remembered of him when he shall enter his glory,’ (Thoughts; Longman’s edition, p. 312.) The sin of the brethren, however, was overruled, not necessitated.” — Newhall. DUKES OF ESAU AFTER THEIR PLACES, Genesis 36:40-43. Some suppose that the eleven dukes here named were contemporary with Hadar, the last named king; but 1 Chronicles 1:51-54, which mentions the dearth of Hadar, (called Hadad there,) implies that they survived him. But the expressions, according to their families, after their places, by their names (Genesis 36:40) and according to their habitations in the land of their possession, (Genesis 36:43,) denote rather the ducal cities, or districts. We should accordingly translate, duke of Timnah, duke of Alvah, and etc., and understand that Aholibamah, Kenaz, and Teman are here the names of cities, called after their founders; perhaps the persons bearing these names in the previous part of the genealogy. 1. In the land wherein his father was a stranger — Rather, in the land of the sojournings of his father. This verse serves to acquaint us with the location of Jacob at this period of his history. It marks the transition between the generations of Esau and Jacob. Esau had now departed (according to Genesis 36:6) to the land which was to become known as the land of Edom, and Jacob is recognised as the true successor in the inheritance of his father. 2. Seventeen years old — Or, according to the Hebrew idiom, a son of seventeen years. The historian (according to his usual custom noticed in the earlier parts of Genesis) goes back a little, and commences his new section at a point previous to Isaac’s death. Comp. Genesis 35:27, note. The lad was with the sons — Hebrews, and he a lad, with the sons of Bilhah. Some understand this to mean that he was a lad along with the sons of Bilhah and Zilpah; that is, he was nearer their age than the ages of the sons of Leah, and hence fed the flocks along with them. Others construe the words with the sons of Bilhah, etc., with feeding the flock, and understand that, as he was too young to be trusted alone, he fed the flock in company with these older brothers; perhaps, says Newhall, “because the sons of the concubines agreed with him better than did the sons of Leah.” But a strict rendering of the whole verse is best made by throwing the words and he a lad in parenthesis, and construing the words sons of Bilhah, etc., as appositional and epexegetical of his brethren, thus: Joseph, a son of seventeen years, was (in the habit of) shepherding his brethren in the flock, (and he a mere lad,) — even the sons of Bilhah and the sons of Zilpah, wives of his father. That is, Joseph, when only seventeen, a mere boy, was in the habit of taking care of his brothers as if he were their shepherd; especially did he thus attend to the sons of the concubines. This seems to have been his first offence. The next was, his reporting to his father what was said of them; then his father’s partiality, shown in the costly garment, and, finally, his various dreams. Their evil report — Rather, “an evil report concerning them, which he had heard from the inhabitants in the neighbourhood of the pasture ground, (Knobel, Lewis,) not their evil report, as A.V., which would require the article with the adjective; not any definite crime, not evil words which his brethren had said about him (Kimchi;) the phrase is purposely indefinite, and refers to a floating rumour which affected the character of his brethren.” (Delitzsch.) — Newhall. 3. Israel loved Joseph more… because he was the son of his old age. “The ancient Jewish interpreters do not consider this as describing the parental partiality for the latest born, but render, because he was a wise son. (Onk.) Maimonides says, that as late-born he stayed at home, and was his father’s stay, the nourisher of his age, a careful son, whom Jacob thus naturally loved with special affection. So Fagius, Bush, Lewis. And he made him a coat of many colours, (figured or variegated, Samuel, Sept., Vulg., Targ.,) or, more likely, a sleeved tunic reaching to the ankles, such as was worn by persons not much engaged in manual labour, the ordinary Oriental tunic being, like a loose shirt, girded about the waist, without sleeves, and reaching to the knees. So Gesen., Knobel, Del. after Sym., and Aquila. Lewis understands it to mean a tunic with spots, stripes, or fringes; so A. Clarke, who compares it with the striped and fringed toga of the Roman youth. This dress was intended as a badge of distinction, as rank has always thus been indicated in Oriental countries. Probably it was the badge of the birthright (Bush) which Reuben had forfeited, (1 Chronicles 5:1,) and which was transferred to the eldest son of the favourite Rachel. Jacob very unwisely makes his preference thus conspicuous, and thus subjects the virtue of his favourite son to a test most painful and severe.” — Newhall. 4. Could not speak peaceably — “Hebrews, could not bid peace to him; could not greet him with the ordinary salutation, ‘Shalom,’ ‘Peace be unto thee.’ It may be that Joseph was unwise and unkind to accept this distinction, and to report to his father evil rumours concerning his brethren; but we are hardly to expect that he, a child, would set up his judgment against that of his father, and he everywhere appears as a frank and guileless child.” — Newhall. 5. And Joseph dreamed a dream, and he told it his brethren — “In normal sleep there is inactivity of the senses, and consequently of the powers of perception by the senses, (presentative powers,) as well as of continuous and rational thought, while there may, at the same time, be activity of memory and imagination, (representative powers,) reproducing and fantastically combining the waking thoughts, thus causing dreams. Our lower as well as higher powers — the sleeping as well as the waking mind — may become the vehicle of divine revelation. Yet the Scriptures refer to the revelations received in sleep as if inferior in grade and character to those which involve the higher faculties of perception, understanding, and reason. It is in dreams that God reveals himself to the heathen, (Abimelech, Pharaoh, Nebuchadnezzar,) but to the seers of the chosen people only, as a general rule, in the prophet’s preparatory or rudimentary period. See Blackie’s Iliad, iv, p. 12. These accounts cannot fairly lead us to consider our mental operations in sleep as any more supernaturally guided than those of our waking hours. Neither can have prophetic authority unless inspired.” — Newhall. 7-9. Sheaves… stars — “The two dreams very obviously shadow forth Joseph as having kingly authority over his father, mother, and brethren. The scene of the first is laid in the wheat field, where he and his brethren are symbolized by the sheaves. But to repeat and solemnly deepen the impression, the scene of the second is laid in heaven, and now not only his brethren, but his father and mother, (Leah probably, since Rachel was dead,) under heavenly symbols bow down, not to his star, but to him. How powerfully must this dream have returned to the minds of them all, when, more than twenty years after, the venerable patriarch and his eleven sons did obeisance to the prince of Egypt, who said to them, ‘I am Joseph.’” — Newhall. On the import of double dreams, see note on chap. 41:32. 11. But his father observed the saying — “So strange and mysterious. So Mary ‘pondered’ and ‘kept in her heart’ the strange sayings of Jesus, which others understood not. Luke 2:50-51.” — Newhall. JOSEPH SOLD INTO EGYPT, Genesis 37:12-36. 13. Thy brethren… in Shechem — Jacob owned a tract of land near this city, which he purchased of the prince of that country. See Genesis 33:19. The number and extent of their flocks made it necessary for the sons of Jacob to be much scattered abroad in order to find pasturage. Probably on their removal from Shechem, (Genesis 35:1,) they left some of their flocks there, and in view of the desperate acts of Simeon and Levi (Genesis 34:25) Jacob may now have feared for his sons at Shechem: and been anxious to hear from them. 15. Wandering in the field — Wandering about the field that belonged to his father at Shechem. The fact of his going alone and unattended from Hebron to Shechem and beyond, shows the quiet and peace that prevailed in the land at that time. 17. To Dothan — “About seventeen miles farther north. Dothan, or Dothaim, (two wells,) is situated just south of the great plain of Esdraelon, from which it is separated only by two or three low swells of ground, the name being still attached to a fine green knoll, from the base of which springs a fountain. The pasturage being exhausted in the valley of Shechem, the shepherds had moved northwards to richer grazing grounds, on the margin of the great plain that has always been the granary of Palestine.” — Newhall. 19. This dreamer — Heb, this master (or lord) of the dreams. We may suppose Joseph seeing them afar with joy, glad to find them after his long journey and searching. But they see him with malicious envy. 20. Let us slay him — Here we note the dark and brutal passions to which they had yielded under the power of jealousy and envy. They now show themselves fit for foulest deeds and blackest falsehoods. 21. Reuben — He whom we might expect to be most offended by the princely garment (Genesis 37:3, note) is the readiest to show him favour. Delivered him out of their hands — Prevented his being slain, and purposed, as the next verse shows, to deliver him to his father again. 22. This pit that is in the wilderness — By the wilderness here we are to understand the open, unsettled country in which they were pasturing their flocks. “The country abounded, and still abounds, in pits or cisterns dug in the ground, or soft limestone, to preserve water through the dry season, and also to store grain. They were made large at the bottom, with a small mouth at the top, sometimes tapering upwards, like a huge demijohn. (Thomson.) The top was covered with a flat stone, over which sand or earth was often spread for concealment. When dry there was generally mud at the bottom. They were often used as dungeons for criminals. See Jeremiah 38:6. Perhaps they put him into the pit, deliberately intending to leave him there to perish; but it seems more likely that they did this as a temporary imprisonment, without having definitely determined what final disposition to make of Joseph. Reuben succeeds in effecting a stay of the murderous proceedings of his brethren. Judah’s proposition in Genesis 37:26, shows that his fate was under discussion as they ‘sat down to eat bread.’” — Newhall. 23. Stripped Joseph — He wore the garment which gave so much offence, (Genesis 37:3,) and this, first of all, they tore savagely away from him. 25. Sat down to eat — This remark reveals their heartless cruelty most vividly. Reuben was not a partaker of that meal; but off, probably, devising measures for the rescue of his brother. 28. Sold Joseph… for twenty pieces of silver — “The future deliverer of Israel is sold as a slave. One of the great caravan routes from Damascus through the land of Gilead to Egypt, by the way of the maritime plain, Ramleh and Gaza, ran near the pasture ground, and a side route from the East, crossing the fords of the Jordan opposite Bethshan, passed through the valley of Jezreel, and turning southwest, crossed the pastures of Dothan, joining the main route south of the point where it descends from Carmel. Had the caravan been moving to Egypt by the easterly route, through Hebron, past Jacob’s tents, Joseph’s brethren would not have dared to sell him. The Ishmaelites, (descendants of Ishmael, Abraham’s son by Hagar,) called Arabians in the Chaldee, and Midianites, (descendants of Midian, Abraham’s son by Keturah,) were mingled in the same caravan, the ‘east Abrahamic peoples,’ who now as then are sons of the desert, going down to Egypt with the spices and gums of Arabia and India. The caravan was laden with precious gums, for which there was always a market in Egypt, created to a great extent, probably, by the demand for such articles in embalming. The word rendered spicery (Genesis 37:25) most probably is gum-tragacanth; balm is the precious aromatic balsam for which Gilead was famous, distilling from a shrub for which the plain of Jericho was once celebrated, and now found in the gardens of Tiberias, while the substance, incorrectly rendered in A.V. myrrh, is the odorous greenish resin ladanum, which exudes from the branches of the cistus, a shrub of the rock-rose family, with white or rose-coloured flowers. Judah, influenced by compassion, with which probably cupidity was mingled, proposes to sell Joseph as a slave, rather than take his life. This is the first historic instance of the sale of a man, though slavery is, probably, as ancient as war, being a substitute for the murder of captives. ‘And they sold Joseph to the Ishmaelites for twenty (shekels of) silver,’ that is, about ten ounces of silver in weight, about twelve dollars and a half at the present valuation!” — Newhall. 30. Whither shall I go — “It is a cry of distracting anxiety, which sounds touchingly mournful and pathetic in the Hebrew, from the repetition and alliteration. Reuben afterwards reminds his brethren, in the day of their distress, of the earnestness with which he had pleaded for Joseph. Genesis 42:22. Only Reuben and Judah show any trace of humanity in this dark transaction, and they seem, on their return to their father, to be bound by the ban of silence. It is Reuben and Judah, also, that are afterwards foremost to take responsibility, and bear the blame, when they all stand before Joseph the judge. Chapters 42 and 44.” — Newhall. 32. Thy son’s coat — Not our brother’s! Every word of theirs in this dark pretext is studiously cruel. 33. My son’s coat — Jacob’s words are most touching. Render:Tunic of my son!An evil beast has eaten him!Torn, torn, — Joseph! 35. His daughters — “His sons’ wives, or possibly he may have had daughters besides Dinah, which are not mentioned by name. ‘And he said, (I will not be comforted,) for I will go down to my son, mourning, to Sheol.’ This is the first place in which the word Sheol occurs, which means the place or state of the dead. It is derived by Gesenius from a word meaning to dig, that is, the grave, but has been usually derived from a verb meaning to ask, or demand, the craving grave. Lewis, however, understands the word to express the inquiring wonder with which we ask for the dead, the eager listening at the gates of death. So the Greek word Hades, the unseen, (Sept. translation of Sheol,) sets forth the same world as sealed to the sense of sight. ‘In the one, it is the eye peering into the dark; in the other it is the ear intently listening to the silence. Both give rise to the same question, Where is he? whither has he gone? and both seem to imply with equal emphasis that the one unseen and unheard yet really is.’ Jacob did not expect that his body would lie with Joseph’s in the same grave, for he thought that an ‘evil beast had devoured him,’ yet he expected to go to his son.” — Newhall. 36. Potiphar — “A eunuch of Pharaoh: this is the primary meaning, although the word came afterwards to mean officer in general, since the officers about the royal person were usually eunuchs. Captain of the guard — Rendered literally in the margin, ‘chief of the executioners, chief marshall,’ an appropriate title for the officer who executed the arbitrary and summary sentences of the Pharaohs.” — Newhall. THE FAMILY OF JUDAH, Genesis 38:1-30. This chapter forms an essential part of the history of “the generations of Jacob.” Genesis 37:2. In that history “the two chief persons were Josephand Judah: Joseph, from his high character, his personal importance, his influence on the future destinies of the race, and his typical foreshadowing of the Messiah; Judah, from his obtaining the virtual right of leadership, and from his being the ancestor of David and of the Son of David. Hence at a natural pause in the history of Joseph, namely, when he had been now sold into Egypt and settled in Potiphar’s house, the historian recurs to the events in the family of Judah, which he carries down to the birth of Pharez, the next link in the ancestry of the Saviour. Thus he clears away all that was necessary to be told of the history of the twelve patriarchs, with the exception of that which was involved in the history of Joseph. There is also a remarkable contrast brought vividly out by this juxtaposition of the impure line of Judah and his children with the chastity and moral integrity of Joseph as seen in the succeeding chapter.” — Speaker’s Commentary. 1. At that time — During the time that Jacob dwelt in the land of his father’s sojournings. Genesis 37:1. It does not say after these things, as in Genesis 22:1; so that the exact point of time is altogether indefinite. Judah went down from his brethren — Went southward from Shechem, perhaps on some errand to his grandfather Isaac, and before Jacob had removed from Shechem. Adullamite — A native of Adullam, a city in the plain some distance north-west of Hebron, which is mentioned in Joshua 15:35, among the cities of Judah, and situated between Jarmuth and Socoh. Its site has not been ascertained, but Eusebius and Jerome mention it as lying to the east of Eleutheropolis. On the cave of Adullam, famous in David’s history, see 1 Samuel 20:1. Turned in to — Not “pitched his tent up to,” or in the neighbourhood of, (Keil,) but, as the word is used in Genesis 38:16, and often elsewhere, in the sense of turning aside unto. What inclined him thus to turn in we are not told. It appears that once upon a time Judah, in passing down to Hebron, for some reason, accepted the hospitality of this Adullamite, and saw there a woman who so excited his love for her that he at once took her in marriage. 2. A certain Canaanite — This marriage with a Canaanitish woman was a source of many evils, and, to save his chosen people front complete affiliation with the heathen, and ruin from that cause, Jehovah brought them into Egypt, where years of bondage would prevent further contamination from them. Shuah — The father of Judah’s wife. See Genesis 38:12. 5. At Chezib — Probably the same as Achzib, mentioned in Joshua 15:44, and Micah 1:14. This was probably at the modern Kusaba, fifteen miles southwest of Beit-jibrin. This mention of her bearing Shelah at Chezib intimates that Er and Onan were born elsewhere. Judah at this time probably led a wandering life, and his being with his brethren at Dothan (Genesis 37:26) does not involve, as Keil argues, that he was unmarried at that time. 7. Er… was wicked — In what particular forms he showed his wickedness we are not told; but being the son of a Canaanitish woman, he probably imbibed, in his earliest years, the spirit of Canaanitish idolatry and vice, which was ever an abomination to Jehovah. The Lord slew him — Some sudden or fearful death that was recognised as a judgment stroke. 8. Seed to thy brother — Here is the first mention of levirate marriage. See our notes on Ruth, at the beginning of chapter 3. “The custom,” says Keil, “is found in different forms among Indians, Persians, and other nations of Asia and Africa, and was not founded upon a divine command, but upon an ancient tradition, originating probably in Chaldea. It was not abolished, however, by the Mosaic law, (Deuteronomy 25:5,) but only so far restricted as not to allow it to interfere with the sanctity of marriage; and with this limitation it was enjoined as a duty of affection to build up the brother’s house, and to preserve his family and name.” 11. Lest… he die also — Judah probably entertained some superstitious fear of Tamar, as if she were the cause of the death of his sons. Compare the story of Tobit. Genesis 3:7. But it was their wickedness, not hers, which caused their sudden death. 12. Went up… to Timnath — Probably the Timnath of the Philistine valley, so famous in the history of Samson. Judges 14:1. If so, it was at the modern Tibeh, and must have been some eight or ten miles north of Adullam. There was also another Timnath in the mountains of Judah. See Joshua 15:57. His friend Hirah — Comp. Genesis 38:1. Note how intimate Judah had become with the Canaanites. 14. In an open place — Rather, at the entrance of Enajim. This Enajim was probably the same as the Enam of Jos 15:35, which is mentioned in connexion with Jarmuth and Adullam. This act of Tamar reveals the shameful state of morals among the Canaanites, and furnishes also the occasion of showing the strength of Judah’s sensuality, and his low life as compared with what we see in Joseph. 15. A harlot — The word here used is ζεπδ, the common Hebrew word for harlot. But Judah’s friend Hirah uses (Genesis 38:21) a different word, though our translators have rendered it just the same. There the Hebrew word is χγωׁ ?δ, a consecrated woman, that is, a woman consecrated to Astarte, the Canaanitish Venus; one who prostituted herself in the name of religion. Thus it appears that this abominable worship was at that time prevalent in Canaan, and Judah had become acquainted with its ways, though he did not call the woman thus devoted by the word that designated her as one sacred to Astarte. He regarded her as a prostitute, because she had covered her face, and he had come to know that this was the practice of women thus consecrated to lust. But to him she was only a harlot, while to his friend she was supposed to be a kedeshah. 18. Signet… bracelets — These were probably a signet ring, suspended on a cord or band, (ôúéì,) not bracelet, and worn upon the neck. So say Gesenius and Keil. 21. Openly by the wayside — Rather, at Enajim on the way. See on Genesis 38:14. 23. Let her take it to her — That is, let her keep what she has obtained. He feared the shame, contempt, and ridicule, which he would incur by further attempts to recover his signet and cord, and preferred to lose them. 24. Let her be burnt — How ready, like David, (2 Samuel 12:5,) to condemn before he knows his own share of the guilt and shame! His words evidence the existence of a law of severest punishment for one guilty of such sins long before the law of Moses on the subject. Comp. Leviticus 21:9; Deuteronomy 20:21-24. 26. More righteous than I — “Judah not only saw his guilt, but he confessed it also, and showed, both by this confession and also by the fact that he had no further conjugal intercourse with Tamar, an earnest endeavour to conquer the lusts of the flesh, and to guard against the sin into which he had fallen. And because he thus humbled himself, God gave him grace, and not only exalted him to be the chief of the house of Israel, but blessed the children that were begotten in sin.” — Keil. JOSEPH IN SLAVERY AND IN PRISON, Genesis 39:1-23. 1. Down to Egypt — “Down from the Syrian Plains to the Desert, and down the Desert to the Nile Valley. The life of the chosen family now mingles for centuries with the stream of Egyptian civilization. The saviour of the Hebrew people, like his divine antitype, was to descend to the lowest depths that he might rise to the loftiest heights. ‘Down into Egypt,’ was down to the darkness of infamy also, in the estimation of men, where God was his solitary stay when utterly cut off from the sympathy of men, as the reward of virtue too high for them to see; yet up from that dungeon he was lifted to worldwide honour, sympathy, and love. Potiphar — This officer of Pharaoh (see Genesis 37:36) is not to be confounded with the Potipherah priest of On, or Heliopolis, whose daughter Joseph afterwards married. Genesis 41:45. The name seems to have been a common one in Egypt, since it is found very often written in hieroglyphics upon the monuments. The ancient Egyptian form of the name in the hieroglyphic inscriptions is PET-P-RA or PET-PH-RA, which signifies ‘belonging to the sun.’ GES., Thesaur. RA or RE, (with the article PRA or PhRA,) the SUN, was one of the great Egyptian gods, father of many deities, and is represented in the monuments by a circle with a dot in the centre, sometimes enveloped in the coil of a serpent, sometimes accompanied by a hawk. Poole, in Encyc. Brit. The name Pharaoh is derived from Phrah, since the Egyptian king was regarded as the representative of the sun. RAWL., Herodotus, ii, p. 241. “It is generally supposed by the Egyptologists that Joseph was sold into Egypt during the reign of the ‘shepherd kings,’ (Hyksos,) a foreign dynasty who invaded the country from the north, (although their origin and race is as yet uncertain,) dispossessed the native kings of Lower Egypt, and held dominion there, perhaps five or six centuries, when they were driven out by a native dynasty. This alien line of kings maintained itself with difficulty against the native princes who still held Upper Egypt, being hated by the Egyptian people, and ever ready therefore to form alliances with foreigners. The native Egyptians, on the other hand, were remarkably exclusive, having strong prejudices, and even hatred and contempt, for foreigners. The monumental literature of Egypt shows this intense antipathy to foreigners in a thousand forms. The wonderful and more than romantic history of Joseph could not have taken place under the native Pharaohs. A foreigner could not, under the native Egyptian rule, have been elevated to the second place of authority, nor could families of foreigners have been welcomed, as were the families of Israel, to settle in the kingdom. Poole, in Smith’s Dict. Here, then, in this Hyksos invasion and possession of Egypt during the time that the three great patriarchs were roaming through Palestine, we find a providential preparation for the Egyptian period of the history of the chosen people. Not only was ‘the Lord with Joseph’ after his arrival at Potiphar’s house, but he had long before prepared the kingdom for him.” — Newhall. 2. The Lord was with Joseph — The holy covenant God of Israel was not absent from his faithful servant. He ever encampeth round about them that fear him. A prosperous man — Making to prosper whatever he undertook. Compare the Psalmist’s description of the blessed or happy man. Psalms 1:3. He was in the house of his master — First as a house-servant, then overseer of all his possessions. Genesis 39:4-6. Potiphar quickly discerned Joseph’s integrity and pious attention to all his affairs. He probably did not concern himself about the religious ideas of his slave, or learn from him any special doctrines of Jehovah. He doubtless adhered to his own Egyptian idolatries. But in Genesis 39:2-6 the sacred historian shows that the integrity and prosperity of Joseph were due to the divine providence which favoured the faithful son of Israel. “The great pictures of Egyptian civilization which are found in the monumental sepulchres, abound in representations of overseership in the house and in the field. Workmen are represented as engaged in various kinds of labour, such as gardening, farming, fishing, while the overseer watches and directs, and keeps the record of the work with a reed pen in a papyrus register. Division and subdivision of labour, and minute supervision, had at this time been carried to a high degree in this home of science and civilization. Great native talent as well as integrity is displayed in this sudden rise of a shepherd-lad, sold as a slave into such a land as Egypt. We see here unmistakable signs of superior abilities, which serve to explain the previous envy of his brethren. A man so clearly born to command must have displayed something of his power and the natural bent of his genius in early youth.” — Newhall. 7. Cast her eyes upon Joseph — Having briefly but impressively explained how Joseph became exalted in the house of his Egyptian master, and now Potiphar trusted every thing to his management; also having, at the close of Gen 39:6, mentioned the great personal beauty of the Hebrew slave, the writer has prepared us to understand the power of the great temptation which came to Joseph. The licentiousness of Egyptian women is evidenced by numerous testimonies. The monuments, as well as ancient writers, show that they did not live the secluded life to which the women of other eastern nations were compelled. See Wilkinson, Ancient Egypt, vol. i, p. 144; vol. ii, p. 224. An Egyptian papyrus in the British Museum relates the story of two brothers, the wife of the elder of whom acts and speaks toward the younger almost in the same words that Potiphar’s wife used with Joseph. See Ebers, Egypten, p. 311. 9. This great wickedness — Joseph’s answer is most noble. He sees and shows the monstrous criminality of thus abusing his master’s confidence; it would be a double sin, wickedness against Potiphar, sin against God. 11. About this time — The time, or day, definite in the writer’s mind as that on which this event occurred. 14. She called unto the men of her house — To other men-servants, who were under Joseph’s oversight. Like the evil woman of all times and nations, she was quick to ruin the man who would not follow her desires. She seeks first to make the men-servants witnesses in the case, and then waits until her husband’s return to repeat the same abominable falsehood to him. Genesis 39:16-18. The story of Potiphar’s wife, whose traditionary name is Zuleekha, is told with much amplification by Josephus, (Ant., book ii, chap. iv,) and in Oriental romance. The Koran relates it in that chapter (12) to which Mohammed appealed as bearing the manifest signs of inspiration. 20. Put him into the prison — Or, house of the round tower, “the fortified house where the king’s prisoners were guarded. A very light punishment, considering the severity of the Egyptian laws, apparently showing that it was inflicted rather to save his wife’s reputation than to punish Joseph. (Le Clerc.) There is no evidence that Joseph attempted to vindicate himself. Indeed, it would have been useless. It was one of those fearful trials which shut the righteous man up to a single course, namely, to suffer, and wait in faith.” — Newhall. 21. The Lord was with Joseph — “Jehovah is with him in the prison as well as in the house of Potiphar, and he wins the confidence of his new master, the jailer, as completely as he did that of Potiphar. Amid allurements and enticements, and amid degradation and suffering, in honour and dishonour, Joseph’s faith and integrity shine on the same. Unlike his father Jacob, or even his great-grandfather Abraham, Joseph is never seen to slip into temptation. He reveals the most steady and uniform faith, and on the whole the best-balanced character that we find in the patriarchal age. Especially is Joseph a remarkable example of youthful piety. In fact, while Abraham lives as a hoary sage in our imagination, Joseph rises before us ever in the beauty and freshness of youth. At the age of seventeen he exchanged the simple pastoral life of Palestine, with its tents and pastures and sheepfolds, for the massive cities and luxurious splendours of Egyptian civilization; the rude altars of Beth-el and Beer-sheba for the bewildering grandeur of temples which fill the soul with awe today; yet he never forgot the God of his fathers, and to the law of that God he clung, not only in obedience, but in love, when to disobey would seem to have been the dictate of every worldly interest. He came to that land a slave, and friendless, yet by the simple force of character he rose to be next to Pharaoh. This is moral greatness and grandeur.” — Newhall. DREAMS OF THE BUTLER AND OF THE BAKER, Genesis 40:1-23. While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness. 1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (Genesis 40:2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions. 3. Captain of the guard — Or, chief of the executioners, whose dwelling was within a part of the prison. 4. Charged Joseph with them — Being royal officers, it would be natural to charge a Hebrew slave to serve them, though he had charge of all the prison. Genesis 39:22. 5. Each man… according to the interpretation — That is, each man’s dream, as the sequel shows, corresponded with its particular significance. 8. Do not interpretations belong to God — He who had been visited with prophetic dreams in childhood, (Genesis 37:5; Genesis 37:9,) believed that God alone could interpret them. Comp. Genesis 41:16; Genesis 41:25; Genesis 41:32. In his imprisonment and loneliness he might well have despaired of any fulfilling of his own dreams, but he trusts in God. 9. Behold, a vine — Notably the butler dreams of vines, and the baker of the food (Genesis 40:17) he was wont to prepare for the king. “Herodotus denies the existence of vines in ancient Egypt, and says that the Egyptian wine was made of barley. 2:77. Yet Herodotus himself, (ii, 42, 48:144,) and Diodorus, (i, 11,) identify Osiris with the Greek Bacchus, the discoverer of the vine, and Diodorus (i, 15) expressly ascribes to Osiris the first cultivation of the vine. But it now appears from the monuments, that both the cultivation of grapes and the art of making wine were well known in Egypt from the time of the Pyramids.” — Speaker’s Commentary. 13. Lift up thine head — Lift it up from its present degradation in prison and in sadness. Comp. Genesis 40:19, note. 14. Think on me — Here we note how Joseph longs for liberty. 15. I was stolen away — Hebrews, for stolen, stolen was I. Joseph nowhere tells the manner of his being taken away from his home and kindred; he does not accuse his brethren, notwithstanding all their guilt. Land of the Hebrews — At that date probably the land of Canaan was so called among Egyptians, and Jacob’s family then looked upon it as peculiarly their own. Comp. 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Three white baskets — Rather, three baskets of white bread. On my head — The monuments illustrate this method of carrying baskets in ancient Egypt. 17. Bakemeats — Hebrews, food of Pharaoh, the work of a baker. Thus his dream, like the butler’s, ran into the imagery with which he was most familiar. Birds did eat — Herein was what might be called “the bad sign” in the dream. The butler himself took the grapes which he saw in his dream, (Genesis 40:11,) but the birds eat of the bread on the head of the baker — sign that they should eat his flesh. Genesis 40:19. 19. Lift up thy head from off thee — A peculiar play on words; but the addition, from off thee, gives the sense as distinguished from that in Genesis 40:13. The victim was first beheaded, and afterwards hung, or impaled. THE DREAMS OF PHARAOH, Genesis 41:1-8. 1. Two full years — Hebrews, two years of days. Comp. Genesis 29:14. This may mean two years from the date of Joseph’s imprisonment, or from the date of the butler’s release. More naturally it would mean the latter, as being the thing last mentioned. The river — Hebrews, äéàø, the yeor, an Egyptian word, and used in the Pentateuch always of the Nile. It was suitable that the dream-vision of Pharaoh should be associated with the sacred river, which was to Egypt the source of fertility and life. 2. Seven well favoured kine — Hebrews, seven heifers beautiful in appearance. “The Egyptians esteemed the cow above all other animals. It was sacred to Isis, (Herod. 2:41,) or rather to Athor, the Venus Genetrix of Egypt, and was looked on as a symbol of the earth and its cultivation and food. Hence it was very natural that in Pharaoh’s dream the fruitful and unfruitful years should be typified by well favoured and ill favoured kine.” — Speaker’s Com. In a meadow — Rather, in the marsh grass, (ΰηε.)The word is of Egyptian origin, and signifies, according to Gesenius, “marsh-grass, reeds, bulrushes, sedge, every thing which grows in wet grounds. The word was adopted not only into the Hebrew, but also into the Greek idiom of Alexandria.” The Sept. does not translate the word, but reads, εντωαχει. 6. Blasted with the east wind — The south-east wind, known as the Chamsin, which comes from the Arabian desert and blights all that it touches. These incidental notices of facts peculiar to Egypt evince the genuineness of this narrative. 8. Spirit was troubled — The dream was sent of God, and designed to impress him deeply, that it might lead to the great provisions which followed. Compare the effect of Nebuchadnezzar’s dream. Daniel 2:1; Daniel 2:3. All the magicians of Egypt — Of whom there were many, and they very skilful. Comp. Exodus 7:11. The word rendered magicians (ηψωׂ ?ξιν) is usually understood of the sacred scribes, who were supposed to be conversant with all mystic arts, and able to unravel the secrets of men’s lives. Wise men — A more general term, denoting all those who were devoted to the study of science or philosophy. All these belonged to a regular order in Egypt, as in other Oriental kingdoms. Comp. Daniel 2:2; Daniel 2:48; Daniel 4:9; Daniel 5:11. JOSEPH PHARAOH’S DREAMS, Genesis 41:9-36. 9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it. 14. Brought him hastily — Hebrews, caused him to run. Every thing was excitement about the royal household that day, and hence the haste. Shaved — According to Herodotus (ii, 36) the Egyptians never allowed their beards to grow, except while mourning for deceased relatives. The most recent researches into Egyptian archaeology confirm this statement. In order, therefore, to conform to the Egyptian ideas of propriety, Joseph was shaved in order to be presentable at the royal court. 15. Thou canst understand — Literally, thou hearest a dream to interpret it. 16. God shall give… peace — Literally, God shall answer the peace of Pharaoh. Joseph emphatically points out the divine and supernatural aspect of the dreams, and takes no glory to himself. 25. The dream… is one — That is, the two dreams are really but one dream, and convey one great prophecy. God hath showed — The Hebrew here and in Genesis 41:28; Genesis 41:32 has the article before the name God. It is the one true God who thus graciously foretells to Pharaoh what he is about to do. 32. The dream was doubled unto Pharaoh twice — Here is incidentally given a principle of interpretation which may be profitable in the interpretation of prophecy. As God repeated the dream to Pharaoh under different symbols, so he gave through his prophets under various symbols the ideas of things that were future. So Nebuchadnezzar’s dream and Daniel’s vision of the beasts (Daniel 2, 7) were one. So, doubtless, in the Apocalypse, many of the symbols, which have been explained as chronological and consecutive, are but different foreshadowings of the same thing. The repetition is but to show that the thing is established by God, and at the same time to deepen and intensify the impression. 33. Now therefore let Pharaoh — “Joseph now naturally passes from the interpreter to the adviser. He is all himself on this critical occasion. His presence of mind never forsakes him. The openness of heart and readiness of speech for which he was early distinguished, now stand him in good stead. His thorough self-command arises from spontaneously throwing himself with all his heart into the great national emergency which is before his mind. And his native simplicity of heart, practical good sense, and force of character, break forth into unasked but not unaccepted counsel.” — Murphy. 34. Take up the fifth part — Hebrews, let him fifth the land of Egypt. Perhaps tithing the produce of the land for the king was already in practice, but Joseph advises that one-fifth of their annual produce be set apart, and saved for the time of famine. 36. That the land perish not — That is, the inhabitants of the land. JOSEPH MADE OF EGYPT, Gem 41:37-57. 38. In whom the Spirit of God is — Pharaoh recognises the message as from God, and Joseph as a man inspired by the Holy One. 89504e470d0a1a0a0000000d494844520000012d000000a10803000000a53819cb00000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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According unto thy word shall all my people be ruled — This gives the general sense, and is substantially that of the ancient versions; but the word rendered ruled is the ordinary word for kissing, and modern exegetes disagree as to its meaning. Gesenius renders: Upon thy mouth shall all my people kiss. So also Knobel and Furst. Allusion would thus be made to the custom of expressing homage by throwing a kiss. Keil, however, denies that this was a customary form of showing homage, and takes the word πωׁ ?χ in the sense of disposing or arranging one’s self: According to thy mouth (that is, thy command, Genesis 45:21) shall my whole people arrange itself. The primary signification of πωׁ ?χ seems to be that of hanging upon or cleaving unto, (see Furst, Lex.,) and perhaps the simpler meaning here is: upon thy mouth (that is, word of command) shall all my people hang. That is, they will cleave to thy orders and all thy utterances with the greatest respect and reverence. Only in the throne — Joseph is made the grand vizier, but Pharaoh retains all his essential royalty and kingly prerogatives. 42. Ring… fine linen… gold chain — “Great importance was attached to the signet ring, which contained the owner’s name, and the impression of which was of the same validity as a written signature is among us. Hence the gift of this royal signet ring was a transfer of royal authority to Joseph. Thus Ahasuerus gave his ring to Haman, and the document which Haman signed with it was considered as coming from the king. Esther 3:10-12. The same ring was afterwards given to Mordecai, who used it in the same way. Esther 8:2; Esther 8:8; Esther 8:10. The value and importance attached to the signet ring are referred to in Jeremiah 22:24, and in Haggai 2:23. Some valuable specimens of ancient signet rings have been found by antiquarians. One of the most remarkable of these is now in the Abbott Collection of Egyptian Antiquities, in the Museum of the New York Historical Society. It is in most excellent preservation and of very high antiquity, bearing the name of Shoofoo, the Suphis of the Greeks, who reigned before the time of Joseph. It was found in a tomb at Ghizeh, and is of fine gold, weighing nearly three sovereigns. The fine (or, literally, white) linen robes were worn by the Egyptian priests, which fact has given some occasion to think that Joseph was received into the caste of priests, which was of the highest rank in Egypt, as it was the one to which the king himself belonged. The gold chain was another mark of distinction, since none but persons of high rank were permitted to wear such ornaments. There is in the Abbott Collection a gold necklace which has on it the name of Menes, the first Pharaoh of Egypt, and who reigned several hundred years before Shoofoo. The necklace has a pair of earrings to match. The signet and the necklace are, no doubt, similar in general appearance to those with which Joseph was invested.” — FREEMAN’S Hand-Book of Bible Manners and Customs. 43. Second chariot — Probably meaning the chariot second in majesty and splendour to that in which the king himself rode. In royal procession, Joseph would thus ride in the chariot which followed next after the king. Bow the knee — ΰαψκְ. This seems to be equivalent to δαψκְ, the Hiphil imperative of the Hebrew αψκְ, but most critics regard it as an Egyptian word. The Sept. renders it by κηρυξ, herald; the Targum makes it equivalent to ΰαψκְ, tender father; Syriac, father and ruler. Gesenius suggests, that though the word be of Egyptian origin, the Hebrew writer so changed and inflected it that it might have a Hebrew sound to be referred to a Hebrew etymology. Canon Cook, editor of the Speaker’s Commentary, in his essay on Egyptian words found in the Pentateuch, explains it as the emphatic imperative of a verb ab, which is a word specially used in public demonstrations of rejoicing, and to be understood as addressed by the people to Joseph, not as a word of command made to the people. ΰαψκְ, abrech, would then mean rejoice, or all hail, after the manner and in the spirit of the French, vive le roi, or the English, long live the king. Accordingly we should render: And they (the people) cried before him, Hail to thee! 45. Zaphnath-paaneah — An Egyptian name signifying bread of life, a most appropriate designation of Joseph, in his relation to the Egyptians. Others have explained the word as meaning, revealers of secrets, (Targ., Syr.,) saviour of the world, (Vulgate,) but the deciphering of the hieroglyphic inscriptions has led to the explanation first given above. See Cook’s Essay on Egyptian Words. The same writer explains Asenath to mean sacred to Neith, the Egyptian Athene, or Minerva; or perhaps a combination of Isis and Neith, names of two deities — Isis-neith, a name very likely to be given to his daughter by an Egyptian priest. So also Potipherah is explained as meaning devoted to Ra, the sun god, a suitable name for the priest of On, or Heliopolis, the great city and seat of the worship of the sun. This city stood about two hours’ ride north-east of Cairo, and its site is now “marked by low mounds inclosing a space about three quarters of a mile in length, by half a mile in breadth; which was once occupied partly by houses and partly by the celebrated temple of the Sun. The solitary obelisk which still rises in the midst, is the sole remnant of the former splendours of the place. The Seventy translate the name On by Heliopolis, city of the sun; and the Hebrew prophet calls it in the same sense, Bethshemesh. Jeremiah 43:13. The city suffered greatly from the invasion of Cambyses; and in Strabo’s time it was a mass of splendid ruins.” — Robinson. 46. Thirty years old — Accordingly Joseph had now been thirteen years in Egypt. Comp. Genesis 37:2. 51. Manasseh — We must not construe this name and its signification so as to imply that Joseph allowed himself to forget, or desired to forget, his father’s house. He now came more and more to see how God had a hand in his exile, and was making all his labour and sorrow work for good. This was causing him to forget, that is, to overlook the dark side of his exile. But we should also note, that in giving Ephraim his name (Genesis 41:52) he calls Egypt “the land of my affliction,” as if he still felt that Egypt was not his proper home, and his interests were in the land of promise. Ephraim and Manasseh, though born of an Egyptian mother, became the heads of very prominent tribes in Israel. JOSEPH’S FIRST MEETING WITH HIS , Genesis 42:1-38. 1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (Genesis 42:2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother. 3. Joseph’s ten brethren went — No one of them would go alone, and they conclude it is best for all of them to go together. They might thus mutually protect and help each other. In this there is another intimation of their guilty fears. 4. Benjamin… Jacob sent not — His partiality for Joseph has now become transferred to Benjamin. And Jacob seems to have entertained a suspicion that his elder sons had had something to do with Joseph’s strange disappearance. Comp. Genesis 42:36. 5. Among those that came — They mingled themselves with the multitudes of some caravan, as if anxious to escape notice. 6. The governor — The word (ùׁ ?ìéùׂ) thus rendered occurs elsewhere only in the later Hebrew books — Ezekiel, Daniel, and Ecclesiastes. It seems, says Keil, “to have been the standing title which the Shemites gave to Joseph as ruler in Egypt, and from this the later legend of Salatis, the first king of the Hyksos, arose.” Josephus, Apion, 1:14. He it was that sold — Not that Joseph personally attended to all the details of the selling; but he had general oversight and authority; and when, as in the present instance, a large number of foreigners came to buy, he would be called upon to receive them in due form, and see that all was proper. He would not allow a general traffic in Egyptian grain to be carried on among foreign nations in such a time of famine. 7. Made himself strange — éúðëø, acted like a foreigner, speaking to them through an interpreter. Genesis 42:23. He dissembled, and spoke harsh things to them. Perhaps he had anticipated their coming, and had, therefore, arranged to have all foreigners presented to him personally; but in that moment of interest and excitement, noticing that Benjamin was not among them, he must find out the reason, and deems it best to treat them with severity. 9. Remembered the dreams — How strangely but clearly fulfilled! They had thought to put him out of their way, and said, “We shall see what will become of his dreams.” Genesis 37:20. Now, behold, what comes of his dreams! Ye are spies — This would be a very natural charge for Joseph to make in order to carry out his policy with his brethren. “The Egyptians were always most liable to be assailed from the east and north-east. The various Arab and Canaanitish tribes seem to have constantly made incursions into the more settled and civilized land of Egypt. Particularly the Hittites were at constant feud with the Egyptians. Moreover, the famous Hyksos invasion and domination may have been very nearly impending at this period.” — Speaker’s Com. Nakedness of the land — In this time of dearth the land may have been in a comparatively exposed and defenceless condition. 15. By the life of Pharaoh — Joseph thus speaks like a true Egyptian, who was accustomed to swear by the life of the king. 17. Put them all together — Hebrews, Gathered, or, assembled them to prison. He huddled them together in one cell. This might remind them of their casting Joseph into the pit. Genesis 37:24. But Joseph’s character and tender heart forbid our supposing that his severity towards his brethren was in retaliation for their sins against him. He doubtless sought in this way to test them, and find out their feeling toward Jacob and Benjamin. And in all this he was acting, in a way which he scarcely comprehended, the part of a minister of retribution. God used him and his methods to chasten and punish those who were virtually guilty of his blood. He seems all through to have entertained dark suspicions of his brethren. How could he else, when his experience at their hands showed them to be utterly heartless and cruel? He proposes to find out if Benjamin still lives, and what their feeling is towards him. Also, if his father still lives, and whether they love or hate him. He may find it necessary to become the avenger of their blood. 18. I fear God — By this remark Joseph designedly shows them that he is a religious man, and will not do them wrong. “This language,” says Lange, “is the first definite sign of peace, the first fair self-betrayal of his heart. Agitated feelings lie concealed under these words.” 21. We are verily guilty — How the guilty conscience smites them now, and makes them see and feel in this trial a divine retribution! The anguish of his soul — In their awakened souls the scene of their brother’s look of agony and cries for mercy rises up afresh and vividly, deepening their present distress. 22. Reuben answered — Reuben here acts as the accuser of his brethren. But he seems to have had no real sympathy with their cruelty, and had purposed to secure and restore Joseph to his father. Genesis 37:21-22; Genesis 37:29-30. His blood is required — Thus Reuben voices their deepest fears. It seems to him and them as if the avenger of blood (Genesis 9:5) in some dire form is suddenly to come upon them. 24. Turned… and wept — On hearing their words of conscientious fear, he cannot control his feelings in their presence. Took from them Simeon — Probably his cruel temper (lxix, 5,) had largely instigated and controlled the action of his brethren in making away with Joseph. 25. Restore every man’s money — He would not take pay for his father’s and brothers’ food, but he would not openly decline it, lest he inadvertently betray himself and his feelings. He also, probably, furnished them provision for the way that they might not open their sacks until they reached their home. 26. Asses — Some critics have objected that asses were an abomination to the Egyptians, and would not have been allowed in the land. But the monuments disprove the assertion by their numerous representation of this animal, and Genesis 47:17, shows that the Egyptians possessed asses. 27. The inn — îìåï, a lodging place; some sheltered and suitable place for encampment over night. Possibly some sort of caravansary was, even in that early time, provided along the great highways of travel for the convenience of caravans like this. 28. God hath done — Every thing seems to them now as the condemning acts of God; and the feeling deepens more and more, until, on finding all their money returned (Genesis 42:35) and Benjamin demanded, their aged father breaks out in a bitter wail of sorrow. 36. Jacob… said — Jacob’s words are full of emotion, and may be literally rendered thus:Me have ye bereft; Joseph is not, And Simeon is not, And Benjamin ye will take: Upon me are all these things!Here Jacob more than intimates that they had been privy to Joseph’s and Simeon’s disappearance, and would fain seize away Benjamin also. 37. Reuben spake — As became the firstborn. Joseph’s words (in Genesis 42:18-20) seem to have satisfied him that no harm would befall Benjamin. 38. Sorrow to the grave — Comp. Genesis 37:35. THE SECOND JOURNEY TO EGYPT FOR FOOD, Genesis 43:1-15. 1. The famine was sore — Or, heavy. It had now continued two years. Genesis 45:6. 3. Did solemnly protest — He had sworn by the life of Pharaoh. Genesis 42:15-16. 8. Judah said — The eloquent plea of Judah seems to have had more weight with Jacob than the expressed wishes of all his other sons. 11. Take of the best fruits — Hebrews, take of the song of the land; the products celebrated in song. This suggests the answer to the objection that these fruits should be had in Canaan in such a time of dearth. The items of the present here named were luxuries, which might have been preserved from previous years. “Almost all of them,” says Kalisch, “require for their growth heat rather than moisture; and some develop themselves to the greatest advantage in dry years and in a dry soil.” So these may have grown and been abundant when the grains all failed. On balm, spices, and myrrh, see note on Genesis 37:25, where it will be noticed that the Ishmaelite caravan carried these same articles into Egypt. The honey (øáùׁ) here mentioned was probably the grape honey, manufactured by art, not by the bees; a sort of molasses or syrup, called by the modern Arabs dibs. Nuts — Probably the nuts of the pistachio tree, which somewhat resembles the terebinth. The Septuagint here translates the word by terebinth. The pistachio nut is said to be of an aromatic taste, and a favourite but not common fruit in the East. The almond tree was common in Palestine, but not in Egypt; its blossoms and fruit much resemble those of the peach tree. 14. God Almighty — Hebrews, El Shaddai. Jacob uses the divine name so sacredly associated with the covenant and promises. Compare Genesis 17:1; Genesis 35:11. AND FEAST AT JOSEPH’S HOUSE, Genesis 43:16-34. 16. The ruler of his house — His steward, who had oversight of his domestic affairs. 18. The men were afraid — Their cold and severe treatment on the former occasion filled them with a dread of Joseph, and they were predisposed to construe every thing that looked like danger into a plot against them and their property. 19. Communed at the door — Before they will enter the house, they resolve to have an understanding about the money that was returned in their sacks. 23. Peace be to you — The steward’s words were admirably adapted to quiet the fears of these men. Especially would the words your God and the God of your father assure them that no harm was intended against them, and that their religion was known and respected. I had your money — Or, your money came to me. This same steward thus acknowledges the receipt of their money, and assures them that that is not charged against them. 26. Bowed themselves — Another act fulfilling Joseph’s dream — all the eleven of his brethren now bowing down. Genesis 42:6-9; Genesis 37:5-9. 32. For him by himself — He thus maintained his distinction of rank and caste, and conformed to Egyptian ideas and customs. Egyptians might not eat bread with the Hebrews — Herodotus (ii, 41) says: “No Egyptian, man or woman, will kiss a Grecian on the mouth, or use the knife, spit, or caldron of a Greek, or taste the flesh of a pure ox that has been divided by a Grecian knife.” This same fear of contamination was doubtless held with regard to other nations as well as the Greeks. The Egyptians held in abomination those who slaughtered cows and oxen, animals which they held in highest reverence. Hence it was that they despised shepherds. Genesis 46:34. 33. According to his birthright — Well might the men marvel at being arranged at the table thus according to their ages. Joseph thus prepared the way for an open recognition, and sought to impress them with the idea that he knew them better than they imagined. 34. Five times so much — This was a special mark of honour, and furnished opportunity for Joseph to observe if his brethren envied Benjamin as they once did himself. FURTHER , AND JUDAH’S APPEAL, Genesis 44:1-34. 2. My cup, the silver cup — A large silver goblet or bowl, out of which, according to Genesis 44:5, Joseph was wont to divine. The practice of divining from goblets obtained among the Egyptians and the Persians, and is mentioned by several ancient authors. The practice was to pour clean water into the goblet, and then look into it as into a mirror to discern the future. Sometimes small pieces of gold and silver and precious stones were dropped into the water, and their appearance closely scrutinized, and certain incantations were pronounced in order to evoke some intelligible answer from the unknown and mysterious divinity supposed to abide within the water. There is nothing said in this chapter that necessarily implies that Joseph practiced divination. All his action in the case was designed to awe and prove his brothers, and bring out their real feeling towards Benjamin. Yet, in that time of strange mixture of superstition and religion, it is possible that Joseph, intimate with the arts of the Egyptian priests, and skilled in the interpretation of dreams, may have had something to do with the magic of the people whose manners he so largely adopted. 9. Let him die — Their words on the occasion show the intensity of their feeling and excitement, and their entire action evinced their consciousness of innocency as to the charge of stealing the cup. 13. Rent their clothes — They were now horror-stricken, and utterly overwhelmed with dismay. They could not utter any word of explanation, and they hastened back to the city. 14. Fell before him — Another fulfilling of Joseph’s dream. See on Genesis 43:26. 18. Judah came near and said — Nothing in all literature surpasses this appeal of Judah in behalf of his brother and his father. It is remarkable that he makes no attempt to deny the charge of taking the cup; he makes no plea of innocence, but assumes, in utter helplessness through other sins, that God was in all this discovering the iniquity of himself and his brethren. Luther says: “I would give very much to be able to pray to our Lord God as well as Judah here prays to Joseph.” Kalisch observes: “Judah, the lion, could never degrade his dignity by an outburst of impotent rage; the tempest of his feelings was checked by controlling reason, and the chaotic confusion of his emotions gave way to manly composure and lucid thought. Stepping forward towards the inexorable man with the courage and modesty of a hero, he delivered that address which is one of the masterpieces of Hebrew composition. It is not distinguished by brilliant imagination, or highly poetical diction; its inimitable charm and excellence consist in the power of psychological truth, easy simplicity, and affecting pathos. It possesses the eloquence of facts, not of words; it is, in reality, scarcely more than a simple recapitulation of past incidents; but the selection, arrangement, and intrinsic emphasis of the facts produce an effect attainable only by consummate art. The deep and fervent love of the aged father for his youngest son forms the center, round which the other parts of the speech, the allusion to Joseph, to Rachel, and to the struggle of the brothers before their departure from Canaan are skilfully grouped. Jacob would never survive the loss of Benjamin; and if the brothers returned without him, they would see their father expire in agony before their eyes.… Could Joseph still remain unmoved? One trait more completed the victory over his heart.… Anxious to seal his filial love by the greatest sacrifice he could possibly offer, Judah was ready to renounce his home, his wife, and his children, and forever to toil in the drudgery of Egyptian bondage.” THE , AND THE MESSAGE TO JACOB, Genesis 45:1-28. Whatever purposes Joseph intended to accomplish by his severity and mysterious conduct towards his brethren, all are accomplished now, or else the irresistible eloquence of Judah dissuades him from concealing himself further. When he first saw them — ten of them, without Benjamin, (chap. xlii,) — he may have at once suspected that they had made away with his younger brother as they had done with himself. He would keep himself aloof until he could thoroughly prove their present disposition, and find out all the facts. Thus he was also made, perhaps unwittingly, the instrument of distressing his aged father, as a retribution for the mischievous partiality he had shown to the sons of Rachel. But the action of the brethren towards Benjamin, and especially the appeal of Judah, and the picture of the aged father sinking in sorrow to the grave — all convince Joseph that a deep change has been wrought in the hearts of these men, and he can refrain himself no longer. 1. Could not refrain himself — Could not control his emotions any longer. Cause every man to go out — The delicate and touching scene will be too sacred for public gaze. Besides, the embracing and the kissing (Genesis 45:14-15) might too much offend the ideas of the Egyptians. See note on Genesis 43:32. 3. Doth my father yet live — In the warmth and fulness of his emotion he seems yet to betray a suspicion of the report of his brethren. This throws light on the undue severity with which he has treated them all along. First he feared that Benjamin was not; and now he even intimates a doubt whether, after all their protestations, his father is still alive. Accordingly, his brethren could not answer him — The sudden revelation; the deep insinuation; the shock of mingled surprise and alarm rendered them speechless. They were troubled — Terrified; filled with amazement and trepidation (παδμε) at his presence, or, from his presence, (ξτπιε;) as if they shrunk backward, away from before his face. 4. Come near — He notices their confusion and alarm, and their shrinking from his presence, and now kindly seeks to allay their fears and strengthen their hearts. 5. God did send me — Four times he repeats this thought, that God’s hand had directed in all this matter. He sees the wonderful Providence in it now, and wishes them all to see it. 8. A father to Pharaoh — A wise counsellor and intimate friend, to watch over Pharaoh’s great house and land, like a protecting father. The word father is used in such a sense in many lands. The Romanists call their priests fathers, and Mohammedan caliphs give their grand vizier this title. 9. Haste ye… tarry not — The emotion of a consuming filial love is in these words. How long will seem the days until son and father meet again! 10. Dwell in the land of Goshen — “Joseph invites his father to come and settle in Goshen, apparently before consulting Pharaoh upon the matter, trusting to his influence with the king to secure this favour. Goshen was on the north-eastern frontier of Egypt, bordering upon the desert, the part of the country nearest to Canaan, east of the Pelusiac branch of the Nile. It was well adapted to a pastoral people, being fertilized by artificial irrigation through canals from the Nile, and by wells from which the water is raised by wheels. The surface being less elevated than the rest of the land, it is more easily irrigated. There are here at present more flocks and herds, and also more fishermen, than in any other part of Egypt, so that at the present day, as in the time of Joseph, it is reckoned as ‘the best of the land.’ (’S Biblical Researches, 1:53).” — Newhall. 11. Will I nourish thee — The son whom God hath exalted will tenderly provide for the aged father who nourished him in his childhood. Yet there are five years — With the assuring message of filial love goes also a prophetic word, showing that Joseph has a knowledge of the future such as only divinely-gifted seers possess. 12. My mouth that speaketh unto you — That is, Ye see that my “mouth is speaking to you in our native language. Before this he had spoken to them in the Egyptian tongue, through an interpreter, but now, when he had ‘caused all men to go out from’ him, that he might open all his heart to his brethren, he cried to them in Hebrew, ‘I am Joseph!’ It was the sound of their native tongue in this land of strangers, from the lips of the grand vizier of Egypt, that rolled back the years in the memory of the brethren more than any thing that he said.” — Newhall. 13. Tell my father of all my glory — Joseph would make his father and his brothers partakers of his own honour, and would have them exult with family pride in all that God had done for them through him. 15. After that his brethren talked with him — That is, after the embracing of Benjamin (Genesis 45:14) and the weeping and kissing of them all. “They were so stunned and bewildered that they could not utter a word till his tears washed out their terrors.” — Newhall. 16. The fame thereof was heard — The report was made; literally, the voice (or noise) was heard. It pleased Pharaoh well — Hebrews, it was good in the eyes of Pharaoh. “The grateful esteem in which Joseph was held made every thing good that interested him, and the discovery that the Hebrew slave belonged to a family that was not unknown at the court of the Pharaohs (chap. 12) was also pleasing. The ‘good’ and the ‘fat’ of the land were now freely laid at the disposal of the family of Joseph. This is simply a general expression for the choice things of Egypt.” — Newhall. 19. Now thou art commanded — “There is a beautiful kindness and courtesy here shown on the part of Pharaoh, in passing from the language of invitation to that of command, where Joseph’s personal interest is concerned. Take you wagons — Of which there were probably none in Palestine; carts, two-wheeled vehicles which could easily pass through the roadless desert. The modern Egyptian cart has two solid wheels, but carts with spoked wheels are represented in the monuments. Little ones — And in Genesis 45:18, households, all their dependents, servants, amounting probably to several hundreds, are included in the invitation.” — Newhall. 20. Regard not your stuff — “Be not troubled about your household goods that you cannot move, for they shall be made good. People who move frequently can appreciate this anxiety. Israel came into Egypt by free invitation, and perhaps the sacred historian amplifies in detail here, so as to show that Israel was as free to depart afterwards.” — Newhall. 22. Changes of raiment — Suits of clothing, a common present among the wealthy and noble in eastern countries. Three hundred pieces of silver — Silver shekels are doubtless intended, weighed and not coined; amounting to about nine and one half pounds. 23. Ten asses laden with the good things of Egypt — “These presents to his aged father were in princely profusion, as was fitting the rank of the highest subject of Pharaoh, calculated to impress Jacob unmistakably with the reality of the romantic story which the brethren were to carry back to their father; yet as Jacob was immediately to leave home he could really use but a very small part of this provision.” — Newhall. 24. See that ye fall not out by the way — “Do not accuse one another of guilt, and so fall into unbrotherly contention. It was natural that in talking over this strange history each should seek to clear himself of blame. Three several times Joseph tells them that God had overruled their sin for good to all the family, and tenderly endeavours to alleviate thus the sorrow of their repentance” — Newhall. 26. Jacob’s heart fainted — Gesenius (Lex., on ôåâ) renders: “But his heart was cold, did not warm with joy, was not moved.” The news was too great and surprising for the aged patriarch to believe. Pressing grief, and mistrust and suspicion of his sons also, helped to beget this chill of unbelief in Jacob’s heart. 27. When he saw the wagons — “As they went on with the details of the story the circumstances gradually convinced him, but the decisive thing mentioned is the sight of the wagons, the Egyptian carts, which never appeared in Canaan.” — Newhall. 28. And Israel said, It is enough; Joseph my son is yet alive — “The change of name from Jacob to Israel is significant here. It is the patriarch who was heir of the great promises made to Abraham, the channel of the covenant mercies to the world, who now sets out upon this eventful journey which commences a new stage in the fortunes of the covenant people. It is the prince of God who recognises the finger of Providence.”— Newhall. 1. Israel took his journey — “The writer uses here, at the opening, the covenant name, from the sense of the national significance of this journey; yet afterward directs his attention to the personal experiences and movements of Jacob. He came down from Hebron to Beer-sheba, the camping place by the wells in the edge of the desert, where Abraham had called on JEHOVAH, the GOD; and where Isaac his father had sojourned so long; and here, amid the scenes of his childhood, looking down upon the desert, which like a sea separated his new home and new life from the old, he offered sacrifices unto the God of his father Isaac, who there had first taught him the name of that God.” — Newhall. 2. God spake unto Israel — “Jacob thought himself led by the hand of Providence, yet we may imagine him oppressed by sadness as he turns his back upon the land of promise — the land of his childhood and manhood, the land where were the graves of Abraham, and Isaac, and of his beloved Rachel — and sets his face towards the dreary desert. Is it thus that God is to make Canaan his inheritance? But in his trial God appears to him, as he did to Abraham in a similar crisis, (Genesis 15:1,) and to Isaac, when the same doubt oppressed him, (Genesis 25:24,) and the same cheering words come to Jacob that came to them.” — Newhall. 3. Fear not to go down into Egypt — Abraham’s danger and complications with Pharaoh, (Genesis 12:15-20,) and the prohibition against Isaac going there, (Genesis 26:2,) may have made Jacob loath to go down into that land of idolatry and superstition. Hence some special divine encouragement was needed. 4. I will go down with thee into Egypt — And if God be with us, who can be against us? And I will also surely bring thee up — “Wonderfully worded promise! Personally, he was then bidding those scenes an everlasting farewell; but in the mediatorial nation which was to spring from him, and with which, as heir of God’s covenant, he was identified, he would return again. In this hope, by faith, he was to be glad though he die in Egypt, for it is added immediately, Joseph shall put his hand upon thine eyes, to close them in death; the last sad duty of love. Ancient writers of other nations frequently make pathetic allusion to this last ministration of affection. (Compare Homer’s Iliad, 11:453; Odyssey, 11:426; 24:296; Ovid, Heroides, 1:102, etc.”) — Newhall. 5. In the wagons which Pharaoh had sent to carry him — “Instead of transporting them upon camels and asses, as was usual in Palestine. The use of the Egyptian wagons, and the fact that they were sent by Pharaoh himself, evidently made a deep impression, and is emphasized by the writer. See note on Genesis 14:27. On the direct route from Hebron to Beer-sheba the hills are too steep and sharp, and the surface is too rocky, to allow of travel on wheeled vehicles. Artificial wagon roads have never been constructed through that country. But wheels could pass from Beer-sheba east of the direct route, through the great Wady el-Khulil, and thence through the valleys to Hebron. (Robinson, 1:215.)” — Newhall. 6. Came into Egypt, Jacob, and all his seed — At first summarily expressed, yet afterwards (Genesis 46:8-27) details are given. THE MUSTER-ROLL OF ISRAEL, Genesis 46:8-27. “There is a painstaking minuteness in the dates and statistics of this history, which stands in wonderful contrast with the round numbers and vague statements of mythical narratives. The numerical and statistical difficulties so much dwelt on by Colenso and others, mostly arise from an ignorant or perverse misapprehension of the antique style of the author, which must present real difficulties even to candour and learning. This list of names is not a full census of the whole family of Israel, since none of the wives are mentioned anywhere; nor of Israel’s descendants, since only two female descendants occur in it; nor is it intended to give simply all the grandsons of Jacob who were born in Canaan, for, as his sons migrated in the prime of life, it is wholly improbable that no children were born to them in Egypt, where it is said that Israel was ‘fruitful and increased abundantly;’ while the list of Numbers xxvi, gives us no new names. This is simply a list of the heads of tribes, and of the grandsons and great-grandsons who became heads of independent tribal families, whether born in Canaan or in Egypt. Five of the grandsons here mentioned are missing from the list in Numbers, probably because their families became extinct; two of the grandsons of this list appear there as great-grandsons, an unimportant variation, when it is seen that they appear only as heads of families, and not in their personal relation; while the two women had some special historical importance — Dinah, as Jacob’s daughter who was connected with the slaughter of the Shechemites, (Genesis 34,) although he may have had other daughters, (Genesis 46:9,) and Sarah, or Serah, daughter of Asher, as historically conspicuous alone among all the granddaughters, for reasons that are unrecorded. Only the two sons of Joseph who became heads of tribes are mentioned, although he probably had other children. Genesis 48:5-6. The sacred number seventy was thus made up from sixty-seven male descendants, who were heads of tribes and of tribal families, two female descendants, and Jacob himself. The author groups them in four lists: thirty-two descendants of Leah, to whom he adds Jacob himself, without mentioning it, (although implied in the expression of Gen 46:8, ‘Jacob and his sons,’) making thirty-three; fourteen descendants of Rachel; sixteen of Zilpah; and seven of Bilhah — making seventy in all. They are again grouped as sixty-six of the Canaan family, three of the Egyptian, and Jacob himself. Genesis 46:26-27. Yet inattention to the Hebrew idiom will lead the careless or captious reader to suspect discrepancies in the narrative, as when it is said (Genesis 46:27) that ‘all the souls of the house of Jacob, which came into Egypt,’ were threescore and ten, although Joseph and his two sons had just been mentioned as necessary to complete the number. See the same statement in Deuteronomy 10:22. Also it is said in Genesis 46:15, ‘all the souls of his sons and his daughters,’ although only one daughter is mentioned, and Jacob himself must be included with the descendants of Leah to make the number thirty-three. So it is no discrepancy when it is made probable from the ages of Joseph and Benjamin, that some of their sons were born after the descent into Egypt. St. Stephen, following the Septuagint Old Testament, calls the number seventy-five, which number the Septuagint makes up by reckoning in five other heads of families not mentioned in the Hebrew.” — Newhall.A comparison of this family record of Jacob and his sons with that of the census in the time of Moses (Numbers 26) will help illustrate the peculiarities of Hebrew genealogies. For the convenience of the reader, we present these lists in parallel columns, and also select from the genealogies of 1 Chronicles 2-8 the corresponding names, so far as they appear there. For convenience of reference, we have placed the corresponding names opposite each other, but the student will note the different order in which the names stand in the different lists as they appear in the several chapters. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 12. Hezron and Hamul — The probable reason for reckoning these among the seventy (Genesis 46:27) was, that they were adopted by Judah in place of the deceased Er and Onan, who died in the land of Canaan. This appears from the fact that in the later registers (Numbers xxvi and 1 Chronicles ii) they appear as permanent heads of families in Judah. Heber and Malchiel, grandsons of Asher, (Genesis 46:17,) are also reckoned among the seventy, and probably for the reason that they were born before the migration into Egypt. They also appear in the later lists as heads of families in Israel. 21. Naaman… Ard — In Numbers 26:40, these appear as sons of Bela. The most probable explanation of this discrepancy is, the Naaman and Ard here mentioned as sons of Benjamin died in Egypt without issue, and two of their brother Bela’s sons were named after them and substituted in their place, according to levirate law, to perpetuate intact the families of Benjamin. 27. All the souls… threescore and ten — It accorded with Hebrew spirit and custom to so frame a register of honoured names as to have them sum up a definite and significant number. So Matthew’s genealogy of our Lord is arranged into three groups of fourteen names each, (Matthew 1:17,) and yet this could be done only by omitting several important names. The compiler of this list of Jacob’s sons might, by another process equally correct, have made it number sixty-nine by omitting Jacob himself, or a lesser number by omitting some of the grandchildren, or have made it exceed seventy by adding the names of Jacob’s wives: he purposely arranged it so as to make it number seventy souls. The descendants of Noah, as registered in chap. 10, amount to seventy. The seventy elders of Israel (Numbers 11:16) and the seventy disciples chosen by Jesus (Luke 10:1) show a peculiar regard for this mystic number. It is not improbable that the arrangement of genealogical lists was made up to round numbers, and, where possible, to a sacred number, that the whole might be the more easily and correctly transmitted by oral tradition. ISRAEL IN EGYPT, Genesis 46:28-34. 28. And he sent Judah before him — “Judah appears as a leader among his brethren, having taken the responsibility for the return of Benjamin, and having conducted the negotiation with Joseph (chap. xliv) with such pathetic eloquence as to bring matters at once to a crisis, and compel Joseph to throw off his disguise.” — Newhall. 32. The men are shepherds — “In spite of the fact that shepherds were ‘an abomination to the Egyptians,’ Joseph introduces his brethren as shepherds; yea, for that reason he does so. This fact would secure them the isolation demanded by their providential mission. Compare the note at the beginning of this chapter, and see note on Genesis 47:3.” — Newhall. 34. Land of Goshen — Concerning its admirable adaptation to the Israelitish colony, see note on Genesis 47:6. TO PHARAOH, AND IN EGYPT, Genesis 47:1-12. 1-3. They said unto Pharaoh, Thy servants are shepherds — “The Egyptian monuments abundantly illustrate the hatred and contempt which the ruling castes felt towards the shepherds. In those great pictures of Egyptian life painted on the walls of the Theban tombs in the time of the Pharaohs, the shepherds are caricatured in many ways, being represented by figures lank, emaciated, distorted, and sometimes ghostly in form and feature. They are a vivid contemporary comment from Egyptian hands upon the sacred writer’s statement, that ‘shepherds are an abomination to the Egyptians.’ Sheep are never represented in the Theban tombs as being offered in sacrifice or slaughtered for food; and though in certain districts mutton was used for food, and sheep and goats held sacred, (Her., 2:42,) these cases are regarded by Egyptologists as exceptional. (Knobel.) Woollen was esteemed unclean by the priests, and their religion forbade them to wear woollen garments into the temples, or to bury the dead in them. (Her., 2:81.) This apparent aversion to the sheep is, however, greatly offset by the wide-spread worship of Amun and of Noum as ram-headed gods, as even now illustrated in the paintings of the tombs and in the splendid ruins of Karnak, and gives no sufficient reason for the contempt in which the shepherd was held. Nor is it a sufficient reason, as some have supposed, that the shepherds were accustomed to slaughter for food the ox, which was held sacred by the Egyptians; for the Egyptian worship of the bull was restricted to a single animal at a time, called the Apis, and the sculptures represent the priests as offering bulls in sacrifice, and eating beef and veal. Besides, the nomads rarely kill the ox, and never kill the cow for food. It was not to the shepherd, as such, but to the nomadic shepherd, with his wild, roving, predatory habits, that the civilized Egyptian bore this hatred. “There was also a special reason found for this hatred in an event which has stamped itself deeply upon Egyptian history; but whether it transpired before the era of Joseph or not is still an unsettled question. About two thousand years before Christ Egypt was invaded by a people from the north-east, of what precise nation is uncertain, who dispossessed the native princes, cast contempt upon the national religion, demolished the temples, slew the sacred animals, and set up at Memphis a foreign government which ran through three dynasties, (the fifteenth, sixteenth, and seventeenth of Manetho,) and ruled the greater part of the land for five or six centuries. They are called in history the Hyksos, or shepherd kings. The Theban king Amosis finally rose against them, and expelled them from the land, driving them into the Syrian desert. The name of shepherd became thereafter inseparably associated in the Egyptian mind with this Hyksos subjugation and tyranny, and so was especially hateful. Wilkinson believes that the Egyptian career of Joseph took place in the period just following the expulsion of the Hyksos, and so explains why, at that time especially, a shepherd was ‘an abomination to the Egyptians.’ This is, however, one of the disputed questions of Egyptian chronology whose solution is probably locked up in monuments and papyri yet to be deciphered. “But, whatever be the explanation of this enmity, the fact is abundantly attested by the monuments; and we have this remarkable manifestation of the meekness and godly wisdom of Joseph, that, so far from attempting to conceal or disguise this unpleasing fact concerning his family, he announced it to Pharaoh at the outset, and instructed his brethren to repeat it to the king at their first introduction. Thus he secured the frontier district of Goshen for the family of Israel, where they might dwell in comparative isolation from the Egyptian idolatry. His family was introduced in such a way as to effectually preclude their political advancement. His great popularity and influence at the Egyptian court could have secured for them political preferment, or at least a total change of worldly condition; yet he is not dazzled by this most natural family ambition, but seeks first the spiritual good of his brothers and his children. In this he is the prototype of Moses, who chose to be a Hebrew exile rather than an Egyptian prince. “There are two remarkable Egyptian records of the twelfth dynasty (2020-1860 B.C., according to Wilkinson,) which strikingly illustrate the career of Joseph. One is the story of Saneha, written on one of the oldest papyri yet discovered. Saneha was a pastoral nomad, who was received into the service of the reigning Pharaoh, rose to a high rank, was driven into exile, and afterwards restored to favour — was made the king’s counsellor, given precedence over all the courtiers, ‘set over the administration of the government of Egypt to develop its resources,’ and finally ‘prepared his sepulchre among the tombs of the princes.’ (Translation by M. Chabas, in Speaker’s Commentary.) There is no proof that Saneha was the Hebrew Joseph, but the parallel is most instructive as illustrating the possibility of a foreigner’s elevation in Egypt. “The other record, made under the same dynasty, is found in the pictures and inscriptions of the famous sepulchral grottoes of Beni-hassen, which are thirty excavations cut in the limestone along the Nile’s eastern bank. A picture in one of these tombs represents the presentation of a nomad Asiatic chief, with his family and dependents, before an Egyptian prince. Their features, colour, costume, even to the rich ‘tunic of fringe,’ (‘coat of many colours,’) are all Asiatic. There is also an inscription describing a prince who was a favourite of the Pharaoh, which brings Joseph most vividly before us. Lepsius thus translates it: ‘He injured no little child; he oppressed no widow; he detained for his own purpose no fisherman; took from his work no shepherd; no overseer’s men were taken. There was no beggar in his days; no one starved in his time. When years of famine occurred, he ploughed all the lands of the district, producing abundant food; no one was starved in it; he treated the widow as a woman with a husband to protect her.’ (BUNSEN’S Egypt, vol. v: translation by BIRCH.) Neither here is there any proof that this favourite was Joseph; but the high estimate set upon virtues and abilities just such as are shown in Joseph, furnish an instructive comment upon our history.” — Newhall. 4. To sojourn in the land are we come — “Not to dwell there, for Canaan was ever their home, the land of promise. Yet this ‘sojourning’ lasted more than two, if not more than four, centuries.” — Newhall. 6. The land of Egypt is before thee — “Although they belonged to the abominated caste, all Egypt was at their disposal for Joseph’s sake. In the land of Goshen let them dwell — Since this is your petition. And if thou knowest any men of activity among them — Rather, men of ability, namely, for such office. Make them rulers over my cattle — Literally, princes of (the shepherds or herdsmen of) my cattle. Not overseers of his household, (as A. Clarke,) for the word signifies only property in cattle. (Gesenius; Knobel.) Pharaoh would make Joseph’s brethren, as far as they were competent, overseers of his herdsmen and shepherds. So Doeg, the Edomite, was overseer of Saul’s herdsmen. (1 Samuel 21:7.)” — Newhall.“The land where Israel was to dwell is here called Goshen, and in Genesis 47:11, Rameses. In Exodus 12:37, Israel is said to have set out from Rameses. This place was near the seat of government, since Joseph told his father that he would there dwell near him, (Genesis 45:10,) and apparently between Palestine and Joseph’s residence, (Genesis 46:28-29,) which was probably usually at Memphis, although sometimes, perhaps, at Zoan. See note on Exodus 1:8. It was under the government of Egypt, and yet hardly reckoned a part of the country, and appears not to have been occupied to any great extent by the native inhabitants, as the reason assigned for settling the Israelites there is, that they might not come in contact with the Egyptians. Genesis 46:33-34. Every thing thus indicates that Goshen, or Rameses, was the frontier province, nearest to Palestine, lying along the Pelusiac arm of the Nile, and stretching from thence eastward to the desert. The Israelites may have spread eastward as they multiplied, across the Pelusiac to or across the Tanitic arm. This was the best of the land for a pastoral people like Israel, although not so fertile as the country nearer the Nile; yet it was well irrigated from Egypt’s great river. It was traversed by an ancient canal, which, according to Strabo, once carried the Nile water into the Red Sea, and on the banks of which it is probable that the Israelites built the treasure-city Raamses or Rameses. Exodus 1:11. This canal traversed the wadies Tumeylat and Seven Wells, which was the richest portion of Goshen, although the Israelites doubtless drove their flocks up the water-courses into fertile tracts of the desert. The present Sweet-water Canal of M. Lesseps has simply reopened the works of the Pharaohs, carrying the Nile water through these broad wadies to Lake Timsah, and thence south through the Bitter Lakes to the Red Sea at Suez. “Robinson made careful inquiries concerning the fertility of this province at present, and found that it now ‘bears the highest valuation, yields the largest revenue,’ and that ‘there are here more flocks and herds than anywhere else in Egypt, and also more fishermen.’ — Biblical Researches, 1:54. This country now produces, according to Lane, (Modern Egyptians, 1:242,) cucumbers and melons, gourds, onions, leeks, beans, chick-peas and lupins; and the inhabitants also make use of small salted fish for food; a list of productions closely corresponding with that given in Numbers 11:5, where the murmuring Israelites say, ‘We remember the fish that we did eat in Egypt freely, the cucumbers, and the melons, and the leeks, and the onions, and the garlic.’ The opening of the Suez Canal has increased the fertility of the land since the visits of Robinson and Lane. “Large heaps of ruins are now found south-west of Belbeis, which are called by the Arabs the hills or graves of the Jews, (Tel el Jehud, Turbeh el Jehud,) which may be memorials of the Israelitish sojourn. Many traces of ancient sites are scattered along the Wady Tumeylat. The geographical position of Goshen was such that the plagues of hail and darkness might sweep down the Nile valley, and even cover Zoan, while Goshen (on the east) was left untouched.” — Newhall. 11. Rameses — See notes on Genesis 47:6, and Exodus 1:11. 12. According to their families — Hebrews, for the mouth of the little ones; that is, bread for the mouths of these. Thus Joseph became a nourishing father to his aged father’s household, as well as to Pharaoh and all Egypt. JOSEPH’S DURING THE YEARS OF FAMINE, Genesis 47:13-26. 13. Egypt and… Canaan fainted — Like an exhausted person, dying of thirst. 15. All the Egyptians came — Came by their representatives. Observe the three stages of impoverishment through which they passed in becoming the dependents of Pharaoh. First they used up all their money; then they delivered up all their cattle for bread; and finally they surrendered all title and claim to their lands, and thus became serfs unto Pharaoh. 18. The second year — The second year after their money failed. 20. The land became Pharaoh’s — He thus became absolute owner of the soil, and this enabled Joseph freely and without opposition to take the measures and enact the law described in Genesis 47:23-26. 21. Removed them to cities — For greater convenience in supplying them with food; for he had stored the grain in the cities. Genesis 41:48. 22. Land of the priests bought he not — Pharaoh’s reverence for the ministers of religion would not allow an alienation of their land from them. Their portion which Pharaoh gave them — During the years of famine he ordered them to be supplied from the public treasury, without money and without price. This is represented as Pharaoh’s act rather than Joseph’s. The latter, of course, would not interfere. He had married the daughter of one of the priests. But the sacred writer clearly intimates that the reverence shown to the Egyptian priesthood by this measure was for Pharaoh’s sake, not for his own. 23. I have bought you — This fact gave him the opportunity to dictate the future policy of the kingdom as to the royal revenue; a policy which the people were probably now prepared to see the wisdom of, and to which they readily acceded. Genesis 47:25. 26. Joseph made it a law — It has been thought exorbitant and oppressive that Pharaoh should have the fifth part of the produce of the land. But we should observe, 1) That during the years of plenty the land of Egypt yielded an excessive abundance, (Genesis 41:47; Genesis 41:49,) and the Egyptians had no difficulty in laying up one fifth. 2) The people made no objection to Joseph’s law. 3) The liability of that land to suffer from famine made it a simple matter of wise government to lay up stores of grain for such times of need. This law of Joseph maintained for the king an ample but not oppressive revenue, while at the same time it virtually restored the land to the people, and made the king’s relation to them that of a provident and nourishing father. “All the main points in the statements of this chapter are confirmed by Herodotus, Diodorus, Strabo, and the monuments. Herodotus (ii, 109) says, that Sesostris divided the soil among the inhabitants, assigning square plots of land of equal size to all, and obtained his revenue from a rent paid annually by the holders. Diodorus (i, 54) says, that Sesoosis divided the whole country into thirty-six nomes, and set nomarchs over each to take care of the royal revenue and administer their respective provinces. Strabo (xvii, p. 787) tells us, that the occupiers of the land held it subject to a rent. Again, Diodorus (i, 73, 74) represents the land as possessed only by the priests, the king, and the warriors, which testimony is confirmed by the sculptures. Wilkinson, i, p. 263. The discrepancy of this from the account in Genesis is apparent in the silence of the latter concerning thelands assigned to the warrior caste. The reservation of their lands to the priests is expressly mentioned in Genesis 47:22; but nothing is said of the warriors. There was, however, a marked difference in the tenure of land by the warriors from that by the priests. Herod. otus (ii, 168) says, that each warrior had assigned to him twelve arurae of land (each arura being a square of one hundred Egyptian cubits;) that is to say, there were no landed possessions vested in the caste, but certain fixed portions assigned to each person; and these, as given by the sovereign’s will, so apparently were liable to be withheld or taken away by the same will; for we find that Sethos, the contemporary of Sennacherib, and therefore of Hezekiah and Isaiah, actually deprived the warriors of those lands which former kings had conceded to them. Herod. 2:141. It is, therefore, as Knobel remarks, highly probable that the original reservation of their lands was only to the priests, and that the warrior caste did not come into possession of their twelve arurae each till after the time of Joseph. In the other important particulars the sacred and profane accounts entirely tally, namely, that by royal appointment the original proprietors of the land became crown tenants, holding their land by payment of a rent or tribute; whilst the priests only were left in full possession of their former lands and revenues. As to the particular king to whom this is attributed by Herodotus and Diodorus, Lepsius (Chronol. Egypt., i, p. 304) supposes that this was not the Sesostris of Manetho’s twelfth dynasty, (Osirtasen of the Monuments,) but a Sethos or Sethosis of the nineteenth dynasty, whomhe considers to be the Pharaoh of Joseph. “The nineteenth dynasty is, however, certainly much too late a date for Joseph. It may be a question whether the division of the land into thirty-six nomes and into square plots of equal size by Sesostris, be the same transaction as the purchasing and restoring of the land by Joseph. The people were already in possession of their property when Joseph bought it, and they received it again on condition of paying a fifth of the produce as a rent. But whether or not this act of Sesostris be identified with that of Joseph, (or the Pharaoh of Joseph), the profane historians and the monuments completely bear out the testimony of the author of Genesis as to the condition of land tenure, and its origin in an exercise of the sovereign’s authority.” — Speaker’s Commentary. JACOB’S DESIRE TO BE BURIED WITH HIS FATHERS, Genesis 47:27-31. 28. Seventeen years — He survived the famine, and lived twelve years thereafter to see the result of the wise administration of Joseph. Yet the spiritually minded patriarch sees something better for his posterity than the land of Egypt. 29. Israel must die — The weakness and infirmities of old age admonished him that his end was near at hand. My thigh. See note on Genesis 24:2. 30. I will lie with my fathers — Egypt will do to live in for a time, but Jacob would have his dust repose with that of Abraham and Isaac in the land of Canaan. Compare the touching words of Gen 49:29-32. Such a dying request none would refuse. 31. Upon the bed’s head — The Syriac and Sept., (quoted in Hebrews 11:21,) read, on the head (or top) of his staff. Either meaning is possible, since the Hebrew îùׂ ?ämeans either bed or staff, according as it is punctuated and pronounced. AND OF JOSEPH’S SONS, Genesis 48:1-22. “At the very close of his career, Jacob’s character greatly rises in moral grandeur. The spirit of prophecy comes upon him, and he utters some of the most inspiring words of revelation. The world is fading on his dim eyes, but he has now the piercing vision of the seer, which reveals what is to take place ‘in the last days.’ Cut off from the outer world by his infirmities, his soul has retired within the great covenant promises made to his fathers, which he now sees to be splendid prophetic blessings for his children. He recalls the heavenly stairway of Bethel, on which he saw the angels in his youthful exile; the struggle and victory of Peniel, where ‘Jacob’ was changed to ‘Israel;’ the renewal of the covenant promise and covenant name on his return to Bethel; the grave of Bethlehem, into which his hopes were crushed with his beloved Rachel; and finally, the strange career of Joseph, which must have seemed in retrospect like the death and resurrection of his best beloved son. All these providences he now recounts to his son Joseph, and by them he ascends into the mount of vision. Genesis 47:3-7. There is a dramatic vividness and life-like warmth in this picture of the aged patriarch, ‘strengthening himself’ to speak these last words, rising from his Egyptian bed, and sitting upon its side, as did Socrates in his last day. Phaedo, 60, B. He sees not Joseph’s sons so much as the tribes behind them; for these are not personal, but national predictions; and yet they are suggested by individual peculiarities, along which, by the path of prophetic association, the patriarch travels into the future. The return to Canaan and the far-off possession of that land of promise, are the field of his contemplation, and he takes no notice of the intervening ages of Egyptian sojourn and servitude.” — Newhall. 89504e470d0a1a0a0000000d49484452000000c3000000990803000000a5b47e0900000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 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After these things — Probably soon after the events narrated at the close of the previous chapter. Thy father is sick — Extreme old age, accompanied by any unusual symptoms of physical disorder, would excite attention, and admonish Jacob’s children that the day of his death was near at hand. Accordingly, as soon as Joseph heard the report of his father’s illness he took with him his two sons, and hastened to his bedside. It is possible Joseph feared that the two sons here named, having been born in Egypt and of an Egyptian woman, might not be allowed full inheritance among the sons of Israel. So he would have them obtain the holy patriarch’s blessing ere he died. Manasseh and Ephraim “are here mentioned, as was natural, in the order of age, but the tribes were always designated as Ephraim and Manasseh, since there were ‘ten thousands of Ephraim, and thousands of Manasseh.’ Deuteronomy 33:17. Joseph came not simply to pay his dying father a visit of sympathy and affection, but to receive his blessing, and to have his children formally recognised as heirs of the covenant promises from which their Egyptian birth had alienated them for a time. Joseph here remarkably reveals his characteristic faith, and his keen moral and spiritual sense. An Egyptian prince, and the highest subject of Pharaoh, honours and wealth without stint were within his reach for his children; buthe turned away from wealth and power in his manhood, as he had from sinful pleasure in his youth. The family pride that has ruined so many virtuous men had no blandishments for him. His sons were never presented for preferment among the princes of Pharaoh, for he saw grander dignities and riches for them among the despised shepherds of Goshen than could be conferred in the courts of the Pharaohs. He presented his children to be blessed and adopted into the patriarchal family.” — Newhall. 2. Strengthened himself — “Gathered up his energies for the last interview, and sat upon the bed. If Jacob leaned upon the top of his staff (Hebrews 11:21, and Genesis 47:31, in the Sept.,) the bed must have been elevated upon a divan, or a bedstead. Bedsteads were not common among the Hebrews, but are represented in the Egyptian monuments, according to Wilkinson, elevated and richly sculptured.” — Newhall. 3. God Almighty — “EL SHADDAI, the name by which God manifested himself at Bethel to Jacob, (Genesis 35:16,) in revelation of the fulness of his power to perform what seemed incredible.” — Newhall. 4. An everlasting possession — “The great family promise absorbs Jacob’s soul. He is identified with the nation which is to spring from his loins, whose home is to be Canaan, whence blessings are to flow down all ages and to all lands. He sets this sublime mission before Joseph as a far higher dignity for his children than princedoms in Egypt, and so claims for himself Ephraim and Manasseh.” — Newhall. 5. Thy two sons… are mine… as Reuben and Simeon — “They are to have the tribal rank of sons, although they were grandsons. In 1 Chronicles 5:1-2, it is said that Reuben, the firstborn, was deprived of his birthright because of his sin, and it was given to the two sons of Joseph. Joseph thus had a double portion, which was reckoned one of the privileges of the firstborn.” — Newhall. The law of Deu 21:15-17, forbidding the transfer of right of the firstborn to a son of a more favoured wife, could not have governed the action of Jacob. This transfer was for sufficient cause. 6. Which thou begettest after them — “It is probable that Joseph had other children, and that their descendants are reckoned with those of Ephraim and Manasseh, (Numbers 26:23-37,) the natural being undistinguished from the adopted sons.” — Newhall. 7. Rachel died by me — “Jacob honours his beloved Rachel by giving her eldest son the right of the firstborn. The reminiscence of the sudden and afflictive death of Jacob’s only real wife thus rises up amid these words of blessing.” — Newhall. The expression died by me has well been thought to contain emotional tenderness. According to Lange, “she died for him, since, while living, she shared with him and for him the toils of his pilgrimage life, and through this, perhaps, brought on her deadly travail.” 8-13. “Israel groped to embrace the children whom his dim eyes could not see, and Joseph placed them between his knees, and afterwards withdrew them (Genesis 5:12,) to present them in the order of their age for his dying blessing. Joseph expected that the chief blessing would be given to the eldest, Manasseh, and so placed him that the dim-eyed Jacob would naturally lay the right hand upon his head.” — Newhall. 14. Guiding his hands wittingly — Literally, he made wise his hands. “Instructing his hands,” says the Targum Onk.; his hands acted as if wise, and crossed each other, to symbolically express the prophetic preference of Ephraim to Manasseh. “The sacred writer minutely details this wonderful manifestation of inspired prescience. By events like this were the chosen people incessantly indoctrinated in the great truths of the divine foreknowledge and supervision of all human plans, while at the same time human and secondary causes are never ignored.” — Newhall. 15, 16. He blessed Joseph — “Joseph is here identified with his children, after the true patriarchal conception of the divine covenant. There is herein a threefold benediction: God, before whom my fathers Abraham and Isaac did walk — The God of the past, the God of the covenant. The God which fed me all my life long unto this day — The God of providence, as he has revealed himself to me as well as my fathers: (how changed from the self-reliant, self-seeking Jacob of old!) The Angel which redeemed me from all evil — The redeeming God, the Jehovah-Angel. It is the God who leads, feeds, saves. Let my name be named on them, and the name of my fathers — Let them be the true heirs of the three great patriarchs. And let them multiply as do the fishes, that swarm in the teeming Nile. The very imagery shows that the patriarch has come to Egypt, for now he no more sees his seed symbolized by the stars of the Asiatic firmament, nor by the sands of the Syrian sea-shore, but by the fatness of the all-fertilizing Nile.” — Newhall. 17. It displeased him — Hebrews, it was evil in his eyes. He looked upon it as an evil omen, and interfered to correct what he regarded a mistake of his father. Nor was he the first or the last fond father who has been displeased with the order of divine providence touching his sons. 20. He set Ephraim before Manasseh — “Manasseh outnumbered Ephraim at the Exodus, (Numbers 26:34; Numbers 26:37,) yet the Ephraimite Joshua led Israel into Canaan, and after the conquest Ephraim was the leading tribe of the northern nation, as Judah was of the southern.” — Newhall. 21. Behold, I die; but God shall be with you — “Sublime and inspiring faith! Your father dies, but his God, and his father’s God, remains.” — Newhall. 22. I have given to thee one portion — The word rendered portion is shechem, (ùׁ ?ëí, shoulder,) and may have been employed with some allusion to the town of this name, which was situated in the hill country of Ephraim, (Joshua 20:7,) and the place near which Joseph’s bones were buried. Joshua 24:32. Here was the “parcel of a field” which Jacob purchased of Hamor, the father of Shechem. Genesis 33:19. And this in later tradition was understood to be “the parcel of ground which Jacob gave to his son Joseph.” John 4:5. But this tract, acquired by peaceable purchase, could not have been spoken of by Jacob as having been taken out of the hand of the Amorite with my sword and with my bow. We have no record of any such forcible acquisition of land by the patriarchs. “Any conquest of territory,” says Delitzsch, “would have been entirely at variance with the character of the patriarchal history, which consisted in the renunciation of all reliance upon human power, and a devoted trust in the God of the promises.” Nor could Jacob have here referred to the vengeful slaughter of the Shechemites by Simeon and Levi, (Genesis 34:25-29,) which he ever reprobated as accursed and cruel, (Genesis 34:30; Genesis 49:5-7.) Rationalistic critics, who regard this whole narrative as a prophetic fiction written after the conquest of Canaan, explain it as an invention to account for or justify the double tribe-territory held by the house of Joseph, and find its historical basis in Joshua 17:14-18. But a later writer, inventing such a prophetic fiction, would not have used the preterite verb-forms, I have given, and I took; but rather, I give… what thou shalt take, or what thy sons shall take. The contest shows the aged patriarch to be speaking with his eye upon the future, and calling things that are not as though they were. The promise of the land of Canaan had been made so repeatedly to the patriarchs (comp. Genesis 48:4) that it now rises up as an accomplished fact in Jacob’s prophetic vision, and is spoken of accordingly. The iniquity of the Amorite was not yet full, (see chap. 15:16,) but its punishment is a foregone conclusion in the Divine mind. A like use of the prophetic perfect may be seen in the prophecy concerning Ishmael. Chap. 17:20. Jacob here identifies himself with his descendants, and speaks as doing in person what his posterity will certainly accomplish in the after time. 1. Assemble yourselves — These words evidently belong to the poem itself, and are not the composition of the historian, who inserted a copy of Jacob’s prophecy in this place in his volume. The gathering contemplated was around the patriarch’s couch, whither Joseph had before hastened when he heard of his father’s sickness, (Genesis 48:2,) and where the whole family were now summoned to hear the prophetic word. What particular meaning the writer attached to the expression the end of the days is somewhat doubtful. It is too definite a phrase to denote merely after times, or the future. It suggests the idea of a limit, the end of an age, aeon, or period. Such an age had its ψΰωׁ ?ιϊand its ΰηψιϊ, its beginning and its end, and the author of this prophecy proposed to speak of events belonging to the end, or closing period, of the age to which he belonged. The Septuagint translates it by the phrase so common in the New Testament, επ’ εσχατωντωνημερων, in the last days, which suggests the same idea of the closing period of an aeon. The events contemplated as befalling the sons of Jacob in the end of the days were such as belonged to the last period of the prophet’s vision; the end as distinguished from the beginning of Israelitish history. How near or how remote that end might be is left entirely undetermined. 3. My firstborn, thou — By this form of expression poetic emphasis is given to the direct address. Beginning of my strength — Allusion to the supposed superior vigour of the firstborn, as inheriting the full virile power of the father. Comp. Deuteronomy 21:17; Psalms 78:51; Psalms 105:36. Excellence of dignity… power — His excellence is his natural pre-eminence as firstborn; his dignity, (Hebrews, ωׂ ?ΰϊ, from πωׂ ?ΰ, to lift up,) is his elevation, or the rank to which he was thus entitled. The distinction between might, strength, and power in this verse, each representing a different Hebrew word, is this: Might and strength here denote physical energy and manly vigour, while power (ςζ) is used in the sense of authority, a right and prerogative of the firstborn. The powers and prerogatives naturally adhering to the firstborn, were, because of Reuben’s sins, transferred to Judah and Joseph. 4. Boiling over like the waters — The figure may be the overflowing of a large body of water beyond its proper banks, and sweeping away all before it; but, more likely, as Gesenius thinks, it is that of a boiling pot of water, and denotes the violent, unrestrained licentiousness of Reuben, exhibited in his incestuous intercourse with Bilhah. Genesis 35:22. Beds — The use of the plural may here hint at repeated acts of incest on the part of Reuben. Defile is purposely left without an expressed object. The supplying, in the common version, of the word it, weakens the passage. Then didst thou defile, exclaims the indignant father, and suddenly changes from direct address to the third person, and repeats the words my couch he went up! as denoting the foul act by which he showed himself unworthy to retain the rights and glory of his primogeniture, and, therefore, he should not excel. The tribe of Reuben never did excel. The leadership was given to Judah; the birthright of a double portion of the inheritance was given to Joseph’s two sons. Comp. 1 Chronicles 5:1-2. The Reubenites were among the first to settle at their ease on the east of the Jordan, (Numbers 32,) and in the time of Deborah they remained at ease among their sheepfolds when other tribes arose and fought for the liberty of the nation. Judges 5:15-16. No leader, judge, or prophet is ever mentioned as springing from the tribe of Reuben, but they had among them some valiant warriors, who fought successfully against the Hagarites. 1 Chronicles 5:10; 1 Chronicles 5:18; 1 Chronicles 5:20. 5. Simeon and Levi are named together, because they were brothers in the twofold sense of being sons of the same mother, and so much alike in disposition and character. Hence, after pronouncing their names, the patriarch pauses, and then emphatically adds the word brothers. Their similar spirit was seen and became historical in their cruel slaughter of the Shechemites, (Genesis 34:25-31,) for in that massacre they led the way. The memory and fear of that act never departed from Jacob’s soul, and as Reuben’s incest cost him the rights and glory of the firstborn, so the bloody deed of Simeon and Levi colours all this oracle, and brought them cursing where they might have had blessing. Instruments of violence their swords — The word ξλψϊ, rendered swords, occurs here only, and manifestly means some instrument of violence; but its derivation is uncertain. The ancient versions differ widely, and the word has been variously explained, as machinations, (De Dieu,) betrothals, (Dathe,) habitations, (Eng. version.) But the rendering swords, (perhaps from λεψ, to pierce, or penetrate,) seems most in harmony with the context, and is adopted by many of the best interpreters. According to Rashi, the Greek word μαχαιρα, sword, was derived from this. According to Gesenius, Rabbi Eliezer says: “Jacob cursed their swords in the Greek tongue.” According to Genesis 34:25, Simeon and Levi “took each man his sword” (ηψα) and slaughtered all the men of Shechem. 6. Their secret council — Allusion to their private conspiracy to massacre the men of Shechem. Unite not — This uniting in secret assembly is to be punished by dividing and scattering them. Genesis 49:7. My honour — Used of the heart or soul, as the noblest and most honourable part of man’s nature. Compare Psalms 7:5; Psalms 16:9; Psalms 30:13. But at the same time the ordinary meaning of the word may be here kept prominent: Let not my honour be compromised or tarnished by any union with their counsels. They slaughtered men — Hebrews, a man. The singular, though used collectively, gives peculiar vividness to the thought as conceived in the Hebrew idiom. They houghed oxen — Here, too, the Hebrew employs the singular in the same collective sense. The fact stated illustrates the wanton cruelty of these brothers. The common version, they digged down a wall, follows the Chaldee, Syriac, Vulgate, Aquila, and Symmachus; but the authority of these versions, which have copied from one another, is outweighed by the fact that in all other passages where the Piel of this word (ò÷ø) occurs, it means to hamstring or hough an animal. Such uniform usage has greater authority than the testimony of many versions. 7. I will divide… scatter — He speaks as one conscious of divine authority. Their guilty uniting in conspiracy and cruelty is to be punished by dividing and scattering them in Israel. In the census of Numbers xxvi, the Simeonites number only 22,200 — less than any other tribe; in Moses’s blessing (Deuteronomy 33,) they are not mentioned at all; and in the allotment of Canaan their inheritance consisted of scattered cities within the territory previously assigned to Judah. Joshua 19:1-9. The Jews have a tradition that the Simeonites became largely the scribes and teachers among the other tribes, and so were scattered in Israel. In 1 Chronicles 4:27, it is said they did not increase like the children of Judah, and in Genesis 49:39-43, of the same chapter, it appears that they were scattered beyond the limits of Judah southward. The Levites, as is well-known, obtained no separate territory as a tribe, but were scattered about in various cities of the other tribes. See Joshua 21. But this curse of the patriarch did not hinder these tribes from sharing in the blessings of the covenant. Though divided and scattered, they were made a means of blessing to the whole house of Israel. Compare Moses’s words on Levi, Deuteronomy 33:8-11, where their character as priests and teachers is made prominent. The words used of Simeon and Levi in Jacob’s prophecy have been a great trouble to the critics who would explain it as the production of a later time. So far from being an accurate detail of facts, some writers have pronounced it inconsistent with the history of those tribes, for, according to Joshua 19:1-9, Simeon did have a definite tribe-territory allotted him, and to the Levites were assigned several of the most important cities in the land, with their suburbs, and they were made the priests and ministers of the sanctuary instead of the firstborn. These facts are hard to reconcile with the theory that the song was written after the conquest of Canaan; but, in the mouth of Jacob, the language may be naturally explained. 8. Judah, thou — Pleonastic use of the pronoun, but adding emphasis to the address. Shall praise thee — A play upon the meaning of the name Judah. See Genesis 29:35. “Reuben, Simeon, and Levi had been cursed and scattered, but as the patriarch turns his eye upon Judah, he sees that the energy and courage which have made him a leader among his brethren will re-appear in his children of remote generations, and make them illustrious above all the other tribes of Israel. His name, which signifies ‘praised,’ or ‘celebrated,’ is seen to shoot its lustre through all the future.” — Newhall. 9. Whelp of a lion — Three different Hebrew words are here employed for lion, represented in our translation by whelp, lion, and lioness. The patriarch first calls Judah a lion’s whelp, and then directly addresses him, as if, like a lion, he had seized his prey, and having eaten what he would, had gone up to his lair in the mountains. He then resumes the third person, and pictures the victorious lion as having bowed and crouched down, either for repose or in readiness to pounce upon any victim which might approach him. In this crouching attitude he is further described as a lioness, fiercest of all the lion family, and most dangerous to rouse up in the lair. Hence the apocalyptic expression, “lion of the tribe of Judah,” (Revelation 5:5.) “The form of this vision came from remembered sights and sounds in the far-away Syrian mountains, but its substance came from an energy, courage, and might that were to burst upon the world in still increasing splendour through successive generations, yet incomprehensible to the wisest prophet in advance of their historic development. It came from Jerusalem, the Ariel, ‘or lion of God’ — from David, who, in one of his loftiest lyrics, cried, ‘Thou hast given me the necks of mine enemies,’ (Psalms 18:40,) — from the ‘Lion of the tribe of Judah,’ whose eyes are one day to be turned upon men ‘like a flame of fire,’ and his voice to fill the world ‘like the sound of many waters.’” — Newhall. 10. Sceptre shall not depart from Judah — “The symbol of tribal authority in Israel, not necessarily the badge of royalty. The token of tribal life and pre-eminence should not depart, but Judah should maintain its life, integrity, and supremacy as a tribe.” — Newhall. Ruler’s staff — The word ξηχχmay denote either a ruler or his badge of office and power. The latter best preserves the harmony of the parallelism. Some read, as the common version, lawgiver. The Septuagint and Vulgate have leader. Targum Onkelos, scribe; Targum Jerusalem, scholars of the law. Syriac, interpreter. From between his feet — Those who render ξηχχruler, or lawgiver, naturally explain this expression as a euphemism for posterity — issue of his loins. But with the idea of ruler’s staff is associated the custom of Oriental kings, as depicted on the monuments, sitting on the throne with the royal sceptre between their feet. Until he shall come — Shiloh. By translating in this form we leave the grammatical construction as ambiguous as it appears in the Hebrew text. It is equally correct, so far as the mere question of syntax is concerned, to render until Shiloh comes, or until he comes to Shiloh. Three different readings appear in Hebrew MSS., namely, ωׁ ?ιμδ, ωׁ ?μδ, and ωׁ ?με. The Septuagint, Aquila, Symmachus, Syriac, and some of the Targums, seem to have read ωׁ ?μδ, as if compounded of ωׁ, abbreviation of ΰωׁ ?ψ, and μδor με. We have the cognate words ωׁ ?μεωׁ ?με and ωׁ ?μεδ, meaning rest, or peace, and it is not impossible but one of these words was the original reading of our text. The Septuagint and other versions named above render, until that which is his shall come, or, till he come whose it is. The Vulgate reads, “until he comes who is to be sent.” Others translate Shiloh as an appellative, meaning rest, “until he (Judah) comes to rest, or, “until rest comes.” The English revisers (of 1885) place until Shiloh come in the text, and till he come to Shiloh in the margin. Many have adopted this last rendering, and understand Shiloh of the town where the tabernacle was set up after the conquest, (Joshua 18:1;) but against this is the decisive objection, that up to that time Judah had no notable pre-eminence. The honourable position assigned to this tribe in the desert march, (Numbers 2:3,) was by no means an adequate fulfilment of the terms of this oracle; for Moses, the Levite, was commander during all the march, and Joshua, the Ephraimite, succeeded him, and commanded the armies until after the conquest and partition of the land. It also is doubtful if Shiloh existed in Jacob’s time, and it is certain that it never appears in history as having any especial interest for the tribe of Judah, but was situated in the tribe-territory of Ephraim. Far more satisfactory is the ancient interpretation, represented in the Targums and maintained by most Christian expositors, which makes Shiloh a proper name, (meaning resting-place, or rest-giver,) and a designation of the Messiah, who was to spring from the tribe of Judah. Jacob’s prophetic vision opened for the moment into the distant future, and saw the regal position the tribe of Judah was destined to hold at the time when all the tribes should be organized into a kingdom. From the time when royalty was established in Israel by the conquests of David and his settlement upon the throne, the tribe of Judah held a regal pre-eminence, and maintained its distinct tribal character until the coming of Jesus Christ. It is often alleged against this Messianic interpretation, that after the destruction of the kingdom of Judah by the Chaldeans the exercise of royal power was broken, and that no real Jewish king again reigned in the city of David. The Maccabean leaders were not of the tribe of Judah, and the Herods, who bore the title of kings, were of foreign birth. But, after granting all these allegations, the notable fact remains that the vast majority of those who returned from the Babylonian exile were of the tribe of Judah, and that their body of elders formed a council which virtually represented the sceptre and the ruler’s staff. Notwithstanding their many oppressions, and the occasional interruption of their worship, they were permitted during all those centuries to manage their own affairs, and to constitute a distinct and well-known body politic until finally broken up and scattered by the Romans. The sceptre of Judah was, indeed, during much of this time, of no great weight, but it was not taken away; it did not depart from Judah. The wars of the Maccabees and the government of Herod truly served to maintain and perpetuate (not Joseph, or Dan, or Naphtali but) the power of Judah. As long as the tribe retained its distinct existence and name, even though a foreigner held the sceptre, the spirit of this prophecy was fulfilled. So the Persian monarchy retained its name and power, even while a usurper occupied the throne. No one now questions, that when Christ appeared he sprang from the tribe of Judah. It deserves special remark that the permanency of the kingdom of Judah and of the royal line of David is one of the marvels of history. While other and greater kingdoms fell, it remained. Revolutions swept over Egypt, and dynasty after dynasty passed away. Phoenicia and Syria, with their varied forms of power and pomp, flourished and decayed. The great Assyrian empire, after oppressing both Judah and Israel, and blotting out the latter, was overthrown, and yet the little kingdom of Judah, with a descendant of David on the throne, maintained its individuality, held its ancient sacred capital, and continued unbroken, resolute, hopeful. And even after its fall under Nebuchadnezzar, and seventy years of bitter exile, and after Babylon, in turn, had fallen and the Persian empire had risen into power, we find the children of Judah returning to their fatherland, rebuilding their temple and city, still led by a scion of the house of Judah. This irrepressible tribe, thus again established in their ancient regal seat, survived the fall of Persia, outlived the triumphs of Alexander and his successors, and maintained its national and political existence through unspeakable troubles and oppressions, until finally dispersed by the Romans in A.D. 70. Obedience of peoples — The Septuagint and Vulgate render, expectation of peoples; others, gathering, or congregation of peoples. But the word occurs elsewhere only at Proverbs 30:17, where obedience is the only suitable meaning. Here is the first intimation of such Messianic hopes as are more fully outlined in such passages as Isaiah 2:3; Isaiah 11:1-10. 11. Binding to the vine his young ass — This verse contains a composite picture of princely wealth and peaceful industry. Judah will be rich in vineyards and wine and milk. In the more ancient times the ass, like the camel, served for carrying the rich and noble; (Judges 5:10; Judges 10:4; Judges 12:14;) and the thought here is, that Judah will have possessions of this costly kind. The picture of abundance and luxury is enhanced by the thought that the vines of his soil will grow to such strength that the asses may be tied to them without harm. The territory allotted to Judah was noted for its vineyards and pastures. Here grew the grapes of Eshcol and En-gedi; (Numbers 13:23-24; Son 1:14;) here were Maon and Carmel and Tekoa, famous for pastures and numerous flocks. 1 Samuel 25:2; Amos 1:7; 2 Chronicles 26:10. It is not improbable that this picture of abundance and repose was added to that of Judah’s conquests and power in order to denote the plentiful peace and quiet which he should enjoy after his great victories. But to adduce, as parallel to this Scripture, the ass and foal of Zec 9:9, and Matthew 21:5, and the wine-press and blood-stained garments of Isa 63:1-6, and explain all alike as a special prophecy of Christ, would be extravagant — a reading into the language of this poem the ideas of a later time. 12. Lustrous the eyes from wine — The Septuagint, Vulgate, and some expositors construe the preposition îï, from, as denoting a comparison; more lustrous, or more joyful than wine, and whiter than milk. This is allowable; but inasmuch as the previous verse speaks of the great abundance of wine, and fertility of the land of Judah, the more suitable thought in this verse is, that from the superabundance of wine and milk, (as the originating cause,) the eyes and teeth are affected. 13. At the coast of seas let him dwell — These words concerning Zebulun are among the definite geographical allusions which rationalistic criticism adduces as evidence of the late origin of this prophecy. But so far from being situated upon the seas, or bordering on Zidon, Zebulun’s territory was entirely surrounded by that of other tribes, and touched neither sea nor land of Zidon. Compare Joshua 19:10-16; Deuteronomy 33:19. As designating geographical position, both this verse and its parallel in Deuteronomy would better fit Issachar and Asher, and, therefore, refute the idea that they were written after the conquest and allotment of the land. Better is the supposition that the dying father’s words sprang from what he had observed in the tastes and habits of this son — a love of commerce, a desire for ships and trade upon the seas rather than by the travel of the desert caravans. Thus the allusion to seas, ships, Zidon — the synonymes of ancient naval commerce — would be most natural in the mouth of Jacob. Hence also a reason for the jussive rendering of éùׁ ?ëï, let him dwell. As a matter of fact, the tribe-territory of Zebulun extended between the Mediterranean and Galilean seas, though not touching upon either, and the words his side upon Zidon, or towards Zidon, do not necessarily mean that his territory would border on Zidon, but may denote that it looked that way, or that the tribe itself would come to have some peculiar dependence on Zidon, or some notable relations with the Phoenicians. In Deborah’s song this tribe is celebrated for skill in penmanship and heroism in battle. Judges 5:14; Judges 5:18. 14. Ass of bone — Or, bony ass; that is, strongly built and fit for carrying burdens. See Genesis 30:18, on the origin of the name Issachar. Issachar’s characteristic was a disposition to look for a reward or hire rather than liberty and honour. Like a beast of burden, he loves to lie down and rest between the double sheepfolds; that is the inclosures made of hurdles, and open at the top. The word is dual, probably because these folds were generally divided into two parts. Comp. Judges 5:16, note. 15. Rest… good — His love of ease, and a pleasant territory, including the rich valley of Jezreel, led him to bear burdens, and to submit to tribute rather than to enter into any struggle for political eminence. For this reason, probably, Zebulun was placed before him. In the war against Sisera, he was a supporter of Barak, but no leader. He followed at the feet of his leader, as one obedient to orders. Judges 5:15. 16. Dan shall judge — A play upon the name of Dan, which means a judge, or judging. Comp. Genesis 30:6. Being the first named of the sons of the handmaids, it is fitting to emphasize the thought that he shall, nevertheless, even as the sons of Leah, or any of the tribes, exercise due authority as one of the tribes of Israel. Some suppose there is here a special allusion to Samson, the distinguished judge, who sprang from this tribe; but this is unnecessary as an exposition of the sense of the verse. 17. Let Dan become — The emphatic position of the verb éçéis best expressed by translating it thus imperatively. And the comparison with the serpent need not be construed as necessarily a curse or condemnation. The account in Judges xviii, of the Danite conquest in the north, illustrates the subtlety and prowess of this tribe; and so, also, does the whole history of Samson. His stratagems to overthrow his enemies might well be compared with the habits of the viper that hides by the wayside, and bites the horse’s heels, and causes him to throw his rider. The horned viper is generally regarded as the cerastes, “the very poisonous horned serpent, which is of the colour of the sand, and as it lies upon the ground merely stretching out its feelers, inflicts a fatal wound upon any who may tread upon it unawares. (Diod. Sic., 3:49; Pliny, 8:23.”) — Keil. Comp. also Deuteronomy 33:22. 18. For thy salvation have I longed, Jehovah — What occasioned this abrupt exclamation at this point, or what connexion it has with the context, is not clear. Probably the wars and dangers that awaited the chosen people were vividly presented to the patriarch’s soul as he mentioned the traits of Dan, and these again call up the ancient prophecy of the conflict between the woman’s and the serpent’s seed, (Genesis 3:15,) and as he has a glimpse of that momentous struggle, he breaks out with this ejaculation. But if no such relation to the context be allowed, we may suppose that Jacob here breaks out with these words as a refrain, or pause, in the midst of exciting prophecy, and conflicting emotions within. 19. A crowd shall crowd him — In this verse we have a more notable play on words than in any other part of the chapter. Every word in the verse but he and heel is a form of the word Gad. We have sought in our translation to bring out, even though imperfectly, this feature of the Hebrew. The thought is, that crowds or troops of invading enemies will crowd in upon his territory, but he will resist them, and in their retreat he will press upon their heel or rear, and harass them. In 1 Chronicles 5:18, the Gadites are mentioned as valiant warriors, and in 1 Chronicles 12:8 they are described as having faces like lions, and being swift as the mountain roes. 20. Fat his bread — Grammatically, bread is in apposition with fat. The tribe of Asher occupied the rich and fertile region along the Mediterranean, north of Mount Carmel. According to Moses (Deuteronomy 33:24) Asher should “dip his foot in oil.” 21. A hind sent forth — The image is that of a beautiful hind or gazelle running loose and in perfect freedom upon its native heights. The agility and prowess of this tribe are nobly celebrated in Deborah’s song. Giver of sayings of beauty — The elegance and beauty of the hind suggests that the tribe so compared might naturally have had an elegant taste for sayings of beauty; elegant proverbs and songs. As the tribe of Zebulun developed ready writers, (Judges 5:14,) so Naphtali, perhaps, became noted for elegant speakers. This seems to be the general sense of the verse; but we know too little of the subsequent history and character of the tribe to enable us to define more particularly. Several critics, following the Septuagint, render: “Naphtali is a spreading tree, which puts forth goodly branches.” But this is scarcely tenable. 22. Joseph — When the patriarch turns to Joseph, all the affection and tenderness of his soul seem to break forth in rapturous song. It remains for him now only to bless the two sons of Rachel, and then die. Three expressions in this verse serve to portray the fruitfulness and glory of the tribe of Joseph. 1) Son of a fruit tree; that is, branch, scion, or outgrowth of a fruit tree; transplanted from the main stock. 2) The fruitfulness of the tree and its branches is enhanced by its standing over a fountain. Comp. Psalms 1:3. 3) So fruitful and luxuriant is the tree that its boughs beget other boughs; the sons beget daughters, which spread and climb upon the wall beside which the tree is supposed to be planted. This great luxuriance of growth points to Joseph as having, through his two sons, a double inheritance; for this was the birthright given to him. 1 Chronicles 5:1. 23. Imbittered… shot… hated — This verse depicts Joseph as persecuted by his brethren, and by Potiphar’s wife. His soul had been terribly imbittered; he had been a shining mark for archers who hated him, and sought his ruin. Jacob’s knowledge of Joseph’s trials, learned and thought on for seventeen years, was the subjective basis of all these metaphors; but while they had that personal basis and background, they may also point to the future wars and triumphs of Ephraim and Manasseh. Lords of arrows — That is, masters in the use of bows and arrows. Joseph’s foes are thus compared to skilled and malignant archers. 24. His bow — He turned archer in another way, and was empowered by a supernatural energy, against which all lords of the bow found it folly to contend. He proved an unconquerable hero. This part of the prophecy, based also on Joseph’s personal experience, was further illustrated and confirmed, but not entirely fulfilled, in Joshua, who sprang from Ephraim, and led all Israel to the conquest of the land of promise. The description throughout is true to the general character of the tribe of Joseph. The arms of his hands — The expression is peculiarly significant when speaking of an archer, whose pliant hand must be supported by a firm arm in order to be effective. The designation of God as the Mighty One, or the Might of Jacob; the Shepherd, (compare Genesis 48:15,) and Stone (compare Deuteronomy 32:4; 2 Samuel 22:3; 2 Samuel 23:3,) is peculiarly appropriate and suggestive. ξωׁ ?ν is rendered from thence in the common version, and this is sustained by the Masoretic punctuation, the Sept., Vulg., and most expositors. But it is in more perfect analogy with the word ξιγι, of the previous line, and the harmony of parallelism, to translate as we have done from the name; perhaps an allusion to Genesis 32:29. So the Syriac, Dathe, Turner, and others. In this way, the strength, triumphs, and blessings of Joseph are attributed to God as the Shepherd and Stone of Israel. The attempt to make Joseph and Joshua the shepherd and stone, or to render Shepherd of the stone of Israel, and understand it of God watching the stone on which Jacob slept at Bethel, seems far fetched and unnatural. 25. The Almighty — Hebrews Shaddai, who had appeared so often to Abraham, Isaac, and Jacob. Comp. Genesis 17:1; Genesis 28:3; Genesis 35:11; Genesis 43:14; Genesis 48:3. The blessings so variously enhanced by the terms of this verse and the following, indicate the glory of the birthright given to Joseph, and his future eminence and prosperity among the tribes. 26. Enduring mountains… everlasting hills — This version adheres strictly to the natural meaning of the words, sustains the parallelism, and seems, therefore, much preferable to the more common reading, blessings of my progenitors unto the bounds of the everlasting hills. To sustain this latter we must derive δεψι from δψδ, and use it in a sense which has no parallel or support elsewhere in Hebrew; and also use ϊΰεδin a sense which it nowhere else has. The parallel passage (Deuteronomy 33:15-16) is also against this interpretation. The blessings of the mountains, and the desire (or desirable things) of the hills, poetically denote all natural beauties, products, health-fulness and defences which one might desire in a pleasant land; and the thought here is, that Jacob’s blessing pronounced on Joseph surpasses all such blessings of the hills. They shall be for the head — They are destined to the head, or shall come upon the head, of Joseph; allusion to the custom of putting the hand upon one’s head in blessing. The consecrated πζιψ, the Nazir, the separated one. From this root we have the word Nazarite, one consecrated and set apart by some sacred vow. Joseph was the separated one among his brothers. 27. Let him tear in pieces — We prefer this jussive rendering as being in the most perfect keeping with the spirit of the entire prophecy, and as giving the passage greater expressiveness. The verse portrays the warlike and furious character of the tribe of Benjamin, and the history of the tribal war, in Judges 20, affords its best illustration. From this tribe came the daring Ehud (Judges 3:15) and the warlike Saul. Benjamin is portrayed under two characters, a beast of prey and a victorious warrior. Like a wolf that has prowled all night (comp. 1 Samuel 14:36) and taken prey, he devours it in the morning; like a warrior who has won conquests through the day, he divides the spoil, or booty, at evening. In this imagery Lange sees the outlines of “a wild, turbulent youth and an old age full of the blessing of sacrifice for others. That dividing the spoil in the evening is a feature that evidently passes over into a spiritual allusion. Our first thought would be of the dividing of the prey among the young ones, but for this alone the expression is too strong. He rends all for himself in the morning, he yields all in the evening. This is not a figure of Benjamin only, but of the theocratic Israel; and, therefore, a most suitable close. See Isaiah 53:12.” THE DEATH OF JACOB, Genesis 49:28-33. 28. All these are the twelve tribes — The sacred historian, having inserted in his book the prophetic words which the sons and sons’ sons had been careful to preserve, thus resumes his narrative, and now proceeds to add an account of the patriarch’s last charge and death. 29. Bury me with my fathers — The great prophet has spoken his last oracle; his sons have received his dying benedictions; and now his heart turns to his fathers, to whom he is about to be gathered. There is a touching beauty and tenderness in the allusion to Machpelah (on which see notes at Genesis 23:9; Genesis 23:19) and Mamre — to Abraham and Sarah, and Isaac and Rebekah, and Leah. He would have his body repose along with theirs, as, also, he expected his immortal part would be “gathered unto his people” in Sheol. See on Genesis 37:35; Genesis 25:8. 33. Gathered up his feet into the bed — While uttering his prophecy he had strengthened himself and sat upon his bed, (comp. Genesis 48:2;) now he replaces his feet on the bed, and calmly breathes out his life. 1. Joseph fell… and wept… and kissed — A touching picture of the tender emotion of Joseph’s soul. The prominence given to Joseph in the account of this funeral was due to his official position in Egypt as well as to his great devotion to his father. 2. Commanded… to embalm — “The Egyptians were famous for their skill in medicine. Homer says that every physician in Egypt ‘knew more than all other men.’ Odyss., 4, 229. Medical specialties were carefully cultivated, and the land abounded with oculists, aurists, dentists, etc., so that persons of rank and wealth generally had several different kinds of physicians among their servants, as Joseph seems to have had, according to the text. The Persian kings, Cyrus and Darius, had Egyptian physicians at their courts. Herod., 2:84; 3:1, 132. The Theban mummies show that they filled teeth with gold; and Pliny says, that they practised postmortem examinations; while one of the books of Hermes treated of medical instruments, and another of anatomy. The government was very severe upon quacks, and the death of a patient who had not been ‘doctored by the books,’ was held a capital crime. Wilkinson, in Rawl., Her., ii, p. 117. European medicine came from Egypt through the Arabs, whence the Arab symbols of our chemists, while the very word chem-istry is a souvenir of the land of Ham, or Chem.“Embalming was practised by several ancient nations, but the art was carried to the highest perfection in Egypt. The materials principally used were cedar oil, natron, (native carbonate of soda,) and various spices. Embalming was the work of a special class, (Herod., 2:86,) whom probably Joseph’s physicians employed.”— Newhall. 3. Forty days… of those which are embalmed… mourned for him threescore and ten days — That is, it required forty days for the embalming, during which time the mourning for him went on, and after the embalming they continued to mourn for thirty days more. Thus the Egyptians honoured Jacob as though he were a great prince. “Diodorus says, that the process of embalming took more than thirty days, and that the Egyptians were accustomed to mourn seventy-two days for a king. Herodotus mentions that the body was never allowed to lie in the natron more than seventy days, 2:86. These periods, given by the classical writers, it will be seen remarkably correspond with the numbers of the text. The actual process occupied the first forty days, while the body lay for thirty days more in natron, completing thus the seventy days of mourning. Wilkinson, in Rawl., Her., ii, p. 122. There were, however, many grades and varieties of the process, according to the rank of the person, for rank is seen in the grave in Egypt as well as in Christendom.” — Newhall. 4. Joseph spake unto the house of Pharaoh — He communicated with Pharaoh by means of his servants, or messengers, as it would have been contrary to Egyptian customs for him to have gone in mourning attire into the presence of the king. During the days of mourning for a relative the Egyptians allowed the hair and beard to grow long, (Herod., 2:36,) and no man might enter the king’s presence unshaven. Comp. Genesis 41:14; Esther 4:2. 5. Which I have digged for me — Some take the word λψδ, here rendered digged, in the sense of purchased, as χπδ is used in reference to Abraham’s purchase in Genesis 49:30. If so rendered, the language used would make Jacob speak of Abraham’s act as his own. This is an allowable explanation, but unnecessary. The more common meaning of λψδ is dig, and Jacob may have excavated his own sepulchre or separate chamber in the cave after the burial of Abraham and Isaac. See on Genesis 23:9. I will come again — “The earnestness of Joseph’s entreaty, and the repetition of his solemn oath to his father, show what difficulty a naturalized foreigner would have in leaving the land of the Pharaohs. Jacob’s characteristic foresight and prudence appear in exacting this oath, which he knew Pharaoh’s religious scruples would guarantee from violation, while, at the same time, Joseph would be protected from the national jealousy.” — Newhall. 7. All the elders of the land — The writer dwells with emphasis on the magnificent funeral procession, composed of the various officers of the Egyptian court, and the entire house of Israel excepting the little children, (Genesis 50:8,) probably the seventy whose names are given in chap. 46. 9. Chariots and horsemen — For protection and defence. So large and solemn a procession required a military escort in their long march through the desert. 10. The threshing-floor of Atad — Or, the threshing-floor of the thorn. The words may be taken as the proper name of a place, Goren-haatadh. It was beyond Jordan, that is, on the east of Jordan, for such is the natural meaning of this phrase. Accordingly, it appears that this vast procession took a circuitous route, went round the Dead Sea, and entered Canaan on the east. Why they should have taken such a journey does not appear in this narrative, and some have regarded it as so improbable that they have discarded the natural meaning of the language here employed, and have explained beyond Jordan as meaning west of the Jordan. According to Jerome it was called in his time Beth-agla, and some have sought to identify it with the modern Ain Hadjla, the Beth-hoglah of the tribe of Judah, (Joshua 15:6,) situated at the northern end of the Dead Sea, about two miles west of the Jordan. One writing at the east of the Jordan, as the author of this passage is supposed to have done, would have spoken of this place as beyond Jordan. But this identification with Beth-hoglah is of no sufficient authority, and why any writer should have designated a place west of the Jordan as beyond Jordan is inexplicable, if this funeral procession did not go anywhere in the vicinity of the Jordan. Better, therefore, to suppose that this round-about journey was taken to avoid conflict with hostile tribes then occupying the country on the direct road to Hebron. For a similar reason the whole house of Israel at a later day compassed the land of Edom and entered Canaan from the east. At this place, perhaps nothing but a threshing-floor surrounded by thornbushes, but affording a suitable place for the purpose, they mourned with a great and very sore lamentation for the space of seven days. Thus to the seventy days of mourning in Egypt, (Genesis 50:3,) they now added a full week at the borders of Canaan. 11. Abel-mizraim — That is, the mourning of the Egyptians. The Canaanites, who witnessed the unusual spectacle of lamentation, gave a new name to the place. They had never before seen such violence of mourning. Herodotus in describing the habits of the Egyptians observes, (Herod., 2:85,) that when a distinguished individual died the females of the family besmear their heads and faces with mud, and wander about beating themselves and exposing their breasts. The men, also, having their clothes girt about them, beat themselves and indulge in excessive lamentation. See also Wilkinson’s full account of Egyptian funeral rites, Ancient Egyptians, vol. ii, p. 366. 13. His sons carried him into the land of Canaan — This implies that the place of the seven days’ mourning was not in Canaan proper, though on its border, where the Canaanites (Genesis 50:11) could observe their excessive lamentations. The Egyptian escort probably waited at Abel-mizraim, while the sons of the great patriarch carried him to the ancient tomb of Machpelah, (see on Genesis 23:9,) and deposited his embalmed body by the dust of Abraham and Sarah, Isaac and Rebekah, where also he had buried Leah. Genesis 49:31. And there, perhaps, that embalmed body still remains, and may be identified when Moslem fanaticism permits a careful and thorough examination of that ancient cave at Hebron. FEARS OF JOSEPH’S , 15-21. 15. Joseph will peradventure hate us — The Hebrew here is a conditional, unfinished sentence: If Joseph should hate us, and return with intensity (verb in inf. absolute to express idea of intensity or emphasis) to us all the evil which we have done him — what could we do? How helpless our condition! The whole is equivalent to an exclamation of alarm: What if Joseph should hate us, etc? The deep consciousness of guilt prompted the words. 16. They sent a messenger — Literally, they commanded, or gave a charge to Joseph. “They charged Joseph, in their father’s name, probably by an embassy sent from Goshen to Memphis, the seat of government, although the text says nothing about messengers. Perhaps Benjamin first pleaded for them, and then they all came into his presence. Genesis 50:18. Whether Jacob actually left this message for Joseph is doubtful. If he really had such fears, he would have been likely to entreat Joseph personally, as he freely charged him concerning other things which pertained to the family welfare. It was, of course, Jacob’s wish that there should be perfect and perpetual reconciliation among his children, which often may have been expressed; but the precise form of this petition to Joseph was probably suggested by the guilty fears of the brethren, who could not fully understand the generosity and magnanimity of Joseph. They knew that Joseph would sacredly heed his father’s charge and so offered their petition in his name.” — Newhall. 17. Forgive the trespass of the servants of the God of thy father — “All the arguments that would touch Joseph are woven into a few words with great pathos and power. They cast themselves absolutely upon his mercy, and call up before him his venerated father, and his father’s God, whose servants they also are. Joseph replied in a way to scatter all doubt and soothe all fear — he wept. At first he made no answer in words, but his tears were richer to them than speech. It was the golden silence, that cannot, from very fulness, speak.” — Newhall. 19. Am I in the place of God — “It is true that you have sinned, but it is not mine to punish; God is your judge and mine.” — Newhall. 20. Ye thought evil against me; but God meant it unto good — “He accepts their confession of sin, but now again, as when he first made himself known to them, (Genesis 45:5-8,) generously strives to mitigate their pain by showing them how God has overruled evil for good. Man devises evil, and in the device is sin: but when it comes to action, it can bring only good to them who trust God. Thus man’s wrath praises him.” — Newhall. 21. Spake kindly unto them — Hebrews, spake to their heart, as in the margin; a beautiful form of speech, which it would have been well to retain in translation. DEATH OF JOSEPH, Genesis 50:22-26. 22. Hundred and ten years — Compare the same age of Joshua when he died. Joshua 24:29. 23. Ephraim’s children of the third generation — That is, “his great great grandchildren (literally, the sons of the sons of the third generation, as Gesenius shows from Exodus 20:5; Exodus 34:7; but Furst and others understand the Hebrew to mean great grandchildren.) He took upon his knees also his great grandchildren in the line of Manasseh. It was a serene and trustful old age.” — Newhall. 25. Joseph took an oath of the children of Israel — “He could have commanded them to carry his body immediately to Canaan, as he had already carried that of Israel there; but he commanded that it should stand swathed in its mummy bands, in the sepulchral chamber, waiting for the time of its burial in their true national home. The Egyptians were accustomed to keep the mummies of their friends standing for some time, before final burial, in a small room attached to the tomb, whence it was often brought forth to receive priestly benedictions. Wilkinson. Thus, after his death the body of Joseph constantly exhorted and inspirited Israel to remember God’s covenant with their fathers.” — Newhall. 26. They embalmed him — See on Genesis 50:2. He was put in a coffin — “Rather, in the coffin, that is, the customary Egyptian coffin, or mummy chest, usually made of sycamore wood, which, though porous, was so durable that coffins of the time of the Pharaohs are freely used for fuel in Egypt to-day. Cedar coffins are also found, though less generally. The mummy chests of kings were often placed in a stone sarcophagus. “Here, at the sepulchre of Joseph, endeth the great Book of Generations, wherein are laid the historical, doctrinal, and ethical foundations of Divine revelation. In Egypt are the significant closing words, for there the posterity of Jacob now vanish from our sight for centuries; but through those ages of servile travail, the mummy of Joseph, wrapped in its fragrant cerements, a mute but eloquent admonition and prophecy, stands calmly waiting in its niche for the birth of the NATION OF ISRAEL.” — Newhall.